[Avodah] Baruch Hu Uvaruch Shemo

[Micha Berger]

On Fri, Jun 26, 2009 at 05:26:47PM -0400, Zev Sero wrote:
: How does acknowledging it to be "baruch" effect a change in it?

You presume that "barukh" is a statement of fact. However, that's the
subject of a machloqes. See my analysis of the berakhah formula at
<http://www.aishdas.org/asp/2005/12/what-is-berakhah.shtml>. In part:

    When looking at sources from within our tradition that explain the
    word "barukh", I found no less than six different translations,
    which I grouped into three basic approaches.

    1- A Statement of Fact

    1a- A statement of fact. "You are maximally increased". I understand
    this to be the opinion of Radaq (Seifer haShorashim -- bareich),
    R' Yonah ibn Janach (Seifer haShorashim -- bareikh), Or Zaru'
    (Hilkhos Qeri'as Shema), and Chizquni (Bereishis 24:27).

    1b- There are two versions of the text of the Avudraham. In one, he
    translates "barukh" as "You are the Source of increase." The role of
    making a blessing is to acknowledge and thereby thank and appreciate
    (the Hebrew word is "hakaras hatov", recognizing the good of...) Him.

    2- A Request

    2a- Rabbeinu Bachya (Kad haKemach pp 77-78, Mossad haRav Kook edition)
    understands barukh as a request, give us increase; Atah Hashem --
    for You are the Source of increase.

    2b- The Rashba (Shu"t 1423, end) and the other version of the
    Avudraham hold that "barukh" is a request for an increase of the
    revelation of Hashem's Presence. So we are asking for an increase,
    but of G-dliness in the world, not G-d Himself.

    In both versions of #2, the idea that barukh is a request, the
    concept of berakhah therefore includes an implied praise, by taking
    His Omnipotence and Beneficence as givens. Rabbeinu Bachya adds
    that the verse "Barukh Atah Hashem lameini chuqekha" is itself an
    expression of praise, but the word barukh itself is not. Since You
    are the One Who taught me Your chuqim, I turn to You to grant me
    the increase in Divine Influence (shefa) to understand them.

    3- A Declaration of Intent

    3a- "May Your presence in this world be increased" -- through my
    efforts (R' SR Hirsch). A declaration of commitment. Since HQBH
    restrains Himself (so-to-speak) to allow for free will, by choosing
    to act according to His Will, we can increase His influence.

    I would surmise that this understanding is implied by R' YB
    Soloveitchik in his monograph "Qol Dodi Dofeiq". The Rav uses the
    rabbinic dictum "just as we bless [G-d] for the good, so too for the
    bad" to give the appropriate response to tragedy. (This quote is
    why one says "Barukh Dayan emes" (blessed be the True Judge) upon
    hearing that someone died.) He says the Jewish question of tragedy
    is not "Why?" but "What should I do?" The Rav therefore implicitly
    identifies "blessing for the bad" with my doing Hashem's Will.

    3b- Nefesh haChaim (sec II) gives a synthesis of the last two of
    the above approaches. "May Your presence in this world be increased
    through my very realization that You are the Source of increase."

In any case, looking at the latter 4 shitos, the question stands.

On Fri, Jun 26, 2009 at 10:14:45PM +0000, rabbirichwolpoe at gmail.com wrote:
:> "There is something else going on too, like the propriety of blessing Him
:> and His Name. After all, once one refers to Shemo, then Hu must be very
:> specifically Hu, not the Or Ein Sof. But HQBH be'atzmo, the Ein Sof
:> Itself, how can it be blessed or changed in any way?

: IIRC the minhag was reported by the Rosh.
: It is aiui me'ein the baruch sheim K'vod malchusu... Of the BhM.
: So there is the source for the term "sheim".

The problem isn't birkhas hasheim, or even "barukh Hu". The problem
is that when you combine the two, you imply that the "Hu" in question
is Something other than the Sheim. HQBH as he is. Not the Shechinah,
the Sheim, the Or Ein Sof, as seen from our perspective version.

So, while I can take RSRH's or NhC's approaches and pledge to increase
Hashem's presence, that would explain "barukh Shemo", and then what then
is "barukh Hu"? Similarly, how does one make requests of HQBH in
contrast to our perception of Him?

Gut Voch!
-Micha

-- 
Micha Berger             "I hear, then I forget; I see, then I remember;
micha at aishdas.org        I do, then I understand." - Confucius
http://www.aishdas.org   "Hearing doesn't compare to seeing." - Mechilta
Fax: (270) 514-1507      "We will do and we will listen." - Israelites