‫בס"ד‬

‫ברוך שאמר‬
Chaim & Chaya Baila Wolf Brooklyn Teacher Center of Torah Umesorah

Sources:
 Rav Schwab on Prayer
 Rav Twersky on Prayer
 ‫טללי אורות‬
 ‫סידור המפורש‬

Classroom Usage:
I. Do Now
 Write about an amazing event that happened in your life that you will always remember.
II. Motivation
 Give your students 10 seconds to figure out how many times we say ‫ ברוך‬in ‫ברוך שאמר‬. They can run up with
the answer.
III. Aim
 What do we say in ‫?ברוך שאמר‬
IV. The Lesson: Introduction
A. In ‫ספר יוחסין‬, we find that during the Neo-Persian Empire in ‫ בבל‬and adjacent countries, where the Jews
enjoyed relative autonomy, upon the appointment of a new ‫( ריש גלותא‬Exilarch) there would be a
celebration in honor of the new leader on the Shabbos following the appointment. Part of the celebration
consisted of a choir of bachurim who would respond to the chazzan as he recited ‫ברוך שאמר‬:
1.When he said ‫ברוך שאמר והיה העולם‬, they responded: .‫ברוך הוא‬
2.When he said ‫ברוך עשה בראשית‬, they responded: ‫ברוך הוא‬.
3.When he said ‫ ברוך אומר ועשה‬, they responded: .‫ברוך הוא‬
4.The text of ‫ ברוך שאמר‬was in common use as far back as this period, which was the time of Rabbanan
Savorai.
B. ‫ ברוך שאמר‬is composed of two parts:
1.Ten ideas that are expressions of Hashem’s name – the ‫שם המפורש‬, are preceded ‫ב‬
‫ס‬
by "Baruch".
“
2.The actual bracha. ‫ד‬
C. How to start
1. It is beneficial to use a graphic organizer to differentiate between the ‫ברכות‬.
‫ב‬
2. Use your judgment to divide the information into several shorter lessons, according ‫ר‬
Grap
hic
to class level. Remember to begin each day’s lesson with a new motivation!
3. The first part of the lesson below will explain each of the aspects. The second part will explain the ‫ו‬
Orga
nizer

bracha.
‫ך‬
V. The Lesson: Part 1 – The Ten Ideas
A. - ‫ברוך שאמר והיה העולם‬Blessed is He who spoke and the world came into existence.
1.Motivation: The teacher requests from a student “I’m hungry. Please make me a salad.” The student
‫ש‬
will not be able to comply.
‫א‬
‫מ‬
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a.Show the students a complex object, ex. a watch, an electronic game etc. Ask your students “What
materials were needed in order to have this game/watch?”
b.Discuss the concept of ‫ – יש מיש‬that a person can only create something using available materials.
c. On the other hand, with what did ‫ 'ד‬create the world?
i. ‫ – יש מאין‬out of nothing! Hashem can create something brand new – without already existing
materials!
2. This is the first idea contained in the Ineffable Name of Hashem – ‫ – מְ הַ ו ֶה כָל הַ הֲ ו ָיֹות‬He makes all
existing things exist. Whatever He puts in the world, He makes exist.
a. The source for this definition of Hashem’s Name is found in the ‫לקים אל משה ויאמר‬/‫פסוק – וידבר א‬
)‫ב‬:'‫אליו אני ד' (שמות ו‬
b.‫ אני הוא שאמרתי והיה העולם‬:‫ אמר לו הק"בה למשה‬-‫מכילתא‬
c. Hashem’s identifies Himself as “It is I, Who spoke and the world came into existence.”
d.Tell a student to say a sentence. Then ask the class “What happened to her words?” Her words are a
non-entity. As soon as she finishes speaking, the words are gone.
e.‫– להבדיל‬
f. All of existence is the word (will) of Hashem. Before He spoke there was nothing and if He would
stop speaking (willing), there would be nothing. We exist because Hashem wills us to exist.
3.This idea is so awesome, that a human being simply cannot understand it. That is why we say ‫ברוך הוא‬,
similar to the usage of ‫הקדוש ברוך הוא‬. Since the concept of ‫“ – קדוש‬the Holy One” – is also beyond our
comprehension, we say only the simple “‫”ברוך הוא‬.
B. ‫ – ברוך עשה בראשית‬Blessed is He Who constantly creates(this is an extension of ‫)ברוך שאמר והיה העולם‬
1. Motivation: Take the object that you used to introduce the first definition. Ask students – Who made
this watch? Does the person know who’s wearing it? Does he know the condition of the watch? What
connection does he have with this watch?
a. The students will probably answer “He doesn’t know” and “He has no connection to it“
2. ‫ – להבדיל‬Hashem constantly creates. The creation of the world was not a one-time bang. Rather,
Hashem keeps what exists in existence. This is expressed in our tefilla of ‫ מחדש בכל יום תמיד‬:‫יוצר אור‬
‫ – מעשה בראשית‬He renews daily, continuously, the work of creation.
3. This attribute, too, is conveyed by the grammatical makeup of the ‫ ה‬/ ‫ ו‬/ ‫ ה‬/ ‫ י‬- ‫שם המפורש‬
constant and continuing creation.
C. ‫ – ברוך אומר ועשה‬Blessed is He Who makes His word into reality
1.Motivation: Did you ever make up to meet someone at a certain time and had to wait and wait? This is
human capacity; we say things that we can’t fulfill completely.
2.‫להבדיל‬, Hashem makes His word come true.
3.We find testimony to this in) ‫ו‬-‫שמות (פרק ו פסוקים ג‬:
‫ וגם הקמתי את בריתי אתם לתת להם את‬.‫וארא אל אברהם ואל יצחק ואל יעקב בקל שקי ושמי ד' לא נודעתי להם‬
‫ואזכר את בריתי לכן אמר לבני ישראל אני ד‬.......‫וגם אני שמעתי את נאקת בני ישראל‬........‫'ארץ כנען‬
I appeared to Avraham, to Yitzchak, and to Yaakov as Kel Shakkai, but with My Name Hashem I did not
make Myself known to them. Moreover, I established My covenant with them to give them the land of
Canaan…….Moreover, I have heard the groan of the children of Israel…….I have remembered My
covenant. Therefore, say to the children of Israel: “I am Hashem”
4.The Mechilta explains: ,‫ ואני מבקש להוציאם‬, '‫ אני הוא שאמרתי ליעקב וכו' ועכשיו הרי השבועה וכו‬:'‫אני ד‬
‫ ומקיים מה שהבטחתי‬,‫ש"אני ד' " המהוה ומאמת מה שדברתי‬
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This can be paraphrased as: “I am G-d Who promised your forefathers that I would take their children
out of slavery and bring them back to their land. That time has come now, and I will fulfill this promise.
Because ‫ ה‬/ ‫ ו‬/ ‫ ה‬/ ‫ אני י‬- My name is “I do what I promise”
5.Another definition of ‫ ה‬/ ‫ ו‬/ ‫ ה‬/ ‫ י‬is “The Keeper of Promises”. ‫ ה‬/ ‫ ו‬/ ‫ ה‬/ ‫ י‬conveys the meaning of an
ongoing process.
6.To reinforce this concept, show pictures of Yiddishe tzaros - WWII, Spanish Inquisition, present day ‫צרות‬
and tell them- the only thing that keeps us going is that we know that Hashem is a ‫ ;אומר ועשה‬we know
that He will keep His promise of ‫תחיית המיתים וביאת המשיח‬.
D. ‫ ברוך גוזר ומקיים‬- Blessed is He Who makes decrees and fulfills them (this is an extension of ‫)ברוך אומר ועשה‬
1. Motivation: Think about ‫ נס חנוכה‬,‫ נס פורים‬,‫יציאת מצרים‬. What do they all have in common?
There was a rasha who was at the height of his power and then he fell:‫ אנטיוכיס‬,‫ המן‬,‫פרעה‬
2. This is another aspect of Hashem’s name – “if I decree a punishment. It will surely happen.”
3. We find the source for this in (‫ ב‬:‫ )ויקרא יח‬There, in the introduction to the ‫ פרשת העריות‬, we find an
ominous warning to the violators: ‫לקיכם‬/‫אני ד' א‬
‫ ועתיד ליפרע מכם אם תעשו כמעשיהם‬,‫תורת כהנים – אני הוא שפרעתי מדור המבול ומאנשי סדום ומן המצרים‬
Who punished the Mabul generation, the people of Sodom, and the Egyptians, will also punish you if
you do as they did.
4. Even when we may see ‫ רשעים‬thriving, we should know that they’re going to be punished for their sins.
Chazal have understood this concept, too, to be inherent in the ‫ שם המפורש‬- He is ‫ מהוה גזירותיו‬- He
brings His decrees into reality.
5. The source for the usage ‫ גוזר ומקיים‬to mean the certainty of punishment of the rishaim is found in
Berachos 57b. There, the Gemara suggests several brachos that one would make upon seeing the
remnants of what was once the wicked Babylonia. This refers to the fulfillment of the prophecy of
Yirmiyahu regarding the destruction of ‫בבל‬, which starts with the ominous words - ‫כה אמר ד' הנני מעיר‬
‫ את בבל‬-Thus said Hashem: Behold, I am stirring up a spirit of destruction against Bavel (Yirmiyahu
51:1). The entire ‫ פרק‬is devoted to a prediction of the eventual utter desolation of this country, which
was at the time a highly developed civilization.
6. The words ‫ ברוך אומר ועשה‬,‫ ברוך גוזר ומקיים‬are both a praise and a Tefilla.
a.During the Gulf War, When the Allied armies converged on this formerly blossoming civilization they
found mostly desert and wasteland. The gezeirah of Hashem was realized.
E. ‫ ברוך מרחם על הארץ ברוך מרחם על הבריות‬- Blessed is He Who has mercy on the earth. Blessed is He Who
has mercy on the creatures.
1. Motivation: Show your students the PowerPoint of the earth in comparison to the other heavenly
bodies (see attached file).
a.The students will realize that Earth is miniscule compared to stars that are much larger.
b.Bring in a jar of sand and tell your students that earth is like one grain of sand out of all the sand
shores on earth, compared to the other heavenly bodies.
2. What are some things that Hashem does with earth that shows the Midas Harachamin of Hashem?
a) Hashem positioned earth in relation to the sum in such a way that it shouldn’t freeze or get
scorched.
b) Hashem surrounded earth with various atmospheric gases, rekiim, to protect it from the unhealthy
effects of the sunlight, and to provide air for vegetative and organic life.
c) The very fact that Hashem created this “little grain of sand” and placed it with just the right
conditions to support life is an act of rachamim.
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3. ‫ מרחם על הבריות‬- This refers to human beings only. All other life, being animal or vegetable, is included
in eretz, the Earth.
4. Give your students a minute to write ‫ חסדים‬that Hashem does for them. Then, review the answers like
you would a “boggle” game and see who has the most answers. This activity will get your students to
focus on thanking Hashem for everything that He does.
5. This shows us another aspect of Hashem’s Name. ‫ ה זו מדת הרחמים‬/ ‫ ו‬/ ‫ ה‬/ ‫כל מקום שנאמר י‬. Whenever
the four- letter Name is used, It has the meaning of mercy, goodness, compassion (Sifrei Devarim, end
of Perek 21)
6. The very fact that Hashem, Who is totally perfect and independent of any creatures, created the world
and its inhabitants is an act of ‫רחמים‬. He, through His ‫מדת הרחמים‬, wished to impart some of His
goodness to others, and therefore, He created recipients who can benefit from His goodness.
F. ‫ברוך משלם שכר טוב ליראיו‬- Blessed is He Who gives a good reward to those who fear Him
1. Motivation: Tell your students to write down a reward they once got or reward your students with
something. (For example: a treat, extra recess etc.) Then ask them “how long did the reward last?”
2. When Hashem rewards a person it is an everlasting, continuing reward. What is the reward that lasts
forever? ‫עולם הבא‬.
3. The source for this definition of the four- lettered name ‫ ה‬/ ‫ ו‬/ ‫ ה‬/ ‫ י‬is found in‫ רש"י‬on ‫ "ויאמר‬:‫ב‬:‫שמות ו‬
‫אליו אני ד' " נאמן לשלם שכר טוב למתהלכים לפני‬
I will surely pay a good reward to those who walk before me. If a person attaches his own will to that
of Hashem, and thereby fulfills His will, the resulting reward will last forever.
4. This is inherent in the meaning of ‫ ה = מהוה את גזירותיו‬/ ‫ ו‬/ ‫ ה‬/ ‫ י‬. Whatever He created including
reward, He keeps in existence forever. This is what is meant by the passuk “‫”וחיי עולם נטע בתוכנו‬, He
implanted everlasting life among us. This concept, eternal existence, is beyond our comprehension. It
refers to the fact that Hashem gave us the opportunity to connect ourselves eternally with Him,
through the fulfillment of the commandments.
G. ‫ ברוך חי לעד וקיים לנצח‬- Blessed is He Who is always living, and He will exist forever
1. This is a verbal definition of the Eternity of Hashem, as indicated in the spelling of ‫ ה‬/ ‫ ו‬/ ‫ ה‬/ ‫י‬.
The ‫ 'י‬in the Ineffable Name indicates the future tense; the ‫ 'ה‬means past tense; and the ‫ 'ו‬conveys the
meaning of a combination of past and future, and has the sense of eternal “being”. This means, simply
put, ‫ יהיה‬,‫ הוה‬,‫ היה‬- He was, He is, and He always will be.
H. ‫ – ברוך פודה ומציל‬Blessed is He Who redeems and saves
1. Story: R’ Yosef’s eyes were squeezed shut. His mouth was set in a straight, purple line. He clenched
and unclenched his emaciated hands. The piercing, cold blue eyes opposite him were observing every
detail; “Good,” thought the Nazi “this person is afraid.” His cruel hands held a gun, finger on the
trigger, ready to fire. R’ Yosef was afraid- No, not of death. Scenes of his life flashed through his head.
“Hashem,” his heart cried “did I do your will all my days? Was I a loyal servant? Please accept my
teshuva and if it is your will that I live let me utilize my time. If my time has come let me go to Gan
Eden.”
“Ha, ha,” roared the lion who thought he was human.”This is it 1-2 – 3 and I will shoot ……..”
“Stop-STOP – DID YOU HEAR ME –STOP” cried a voice from the distance. “Hurry up; we need you at
once to help gather more Jews”
R’ Yosef opened his eyes. He felt Hashem’s compassion envelop him and a tremendous love for his
creator.
2. This is the definition of ‫פודה ומציל‬. We, as a nation, have experienced Hakodosh Baruch Hu as our ‫פודה‬
‫ ומציל‬on countless occasions during our history, and we will experience Him again in this role at the
 ‫בס"ד‬
geula. Without the intervention of Hashem, we would have had no hope for survival; we would have
disappeared just like other nations. These words,‫ ברוך פודה ומציל‬mean that we recognize Hashem in
His role as our Redeemer and, as such, He insures the continuity of our nation. He is ‫מהוה כלל ישראל‬.
This is another definition of ‫ ה‬/ ‫ ו‬/ ‫ ה‬/ ‫י‬.

I. ‫ – ברוך שמו‬Blessed is His Name.

This is the ultimate referral to the ‫שם המפורש‬. Despite having praised certain aspects of His Name, Hashem
tells us “)‫טו‬:‫ ”זה שמי לעלם (שמות ג‬- This is My name forever. The word ‫לעלם‬, forever, is written without a ‫ו‬
as if it could be read ‫ לעלם‬, meaning hidden. Just as I,‫ 'ד‬, am beyond your comprehension, so shall My True
Name, My Essence , remain unknown and hidden to the human mind. Thus, we end our praise of Hashem
with a humble: .‫ברוך שמו‬
J. Application: Although your students probably took notes, let them fill out a graphic organizer on the ten
ideas of Hashem’s name.

V. The Lesson: Part 2 – The Bracha

A. Motivation: Give your students straws. Tell them that for 30 seconds you want them to put the straw in their
mouths and breathe only through that opening. This is very uncomfortable, almost impossible.
1. The ‫ מדרש‬cites the passuk: ")'‫כל הנשמה תהלל קה הללוקה" (תהילים קנ‬. There it explains that we can
also read– "‫“ – "על כל נשמה ונשימה תהלל קה‬let us praise Hashem for every breath we take”.
2. This is what the main body of ‫ ברוך שאמר‬is about. Praising and lauding Hashem. Not because Hashem
needs our praise, but because we have a need to praise Him.
3. Praising Hashem impresses us with His sovereignty and majesty.
4. It is important to point out that the various terms utilized for the praise of Hashem are not
synonymous. Rather, there are fine nuances between them, with each word expressing a unique
element of the praise of Hashem.
B. ‫לקינו מלך העולם‬/‫ – ברוך אתה ד' א‬Blessed are You Hashem, our G-d, King of the universe.
1. We are speaking directly to Hashem. Through tefillah we become as close to Him as possible.
C. ‫ הקל אב הרחמן‬- The Almighty , the merciful Father.
1. Throw a ball on the wall. What happens to it? It bounces back.
2. This is the way a human being reacts, unless he works on himself. You smile at him -he’ll smile back;
embarrass him – he’ll do it back.
3. ‫ – להבדיל‬Hashem is “Almighty” in the sense that He is not governed or restricted by His middos. In this
instance, this means that Hashem can, and does, relate to humanity with mercy even if the individuals
do not deserve it. We find this expressed in the passuk - - ‫וחנתי את אשר אחן ורחמתי את אשר ארחם‬I
shall show favor when I choose to show favor, and I shall show mercy when I choose to show mercy.
‫ יט‬:‫))שמות לג‬
4. Although we may not always understand how it is so, whatever Hashem does is merciful. Hashem acts
as a “Merciful Father” toward all mankind, even if we are undeserving. Were it not for this fact,
mankind would have long ago ceased to exist.
D. ‫ המהלל בפה עמו‬- Who is lauded by the mouth of His nation
1. Put pictures of the sun, a flower, a child, and a building on the board. Ask your students: who makes all
these things exist? Hashem!
2. Hashem is the One and Only, Hashem Echad, ‫שאמר והיה העולם‬
3. Bnei Yisroel is the only nation who praises Hashem’s Oneness. As it states:
 ‫בס"ד‬
")‫ד‬:‫“ – ואתה קדוש יושב תהלות ישראל (תהילים כב‬Yet You are the Holy One, enthroned upon the praises
of Israel.” This means that ‫בני ישראל‬, to whom You revealed Your holiness, “enthroned” You
(established Hashem as King) with their praises.
4. We find this very explicitly expressed in the tefillah of Nishmas which is said on Shabbos:
'‫ובמקהלות רבבות עמך בית ישראלת ברנה יתפאר שמך מלכינו בכל דור ודורת שכן חובת כל היצורים לפניך ד‬
‫על כל דברי שירות ותשבחות דוד בן ישי עבדך משיחך‬........'‫לוקינו להודות ולהלל לשבח וגו‬/‫א‬.
5. In the congregations of the tens of thousands of Your nation Yisrael, with Jubilation is Your Name, our
King, glorified in every generation; For it is really the duty of all Your creatures to praise you etc. even
above and beyond all those songs and praises spoken by Your anointed servant Dovid which we, Your
people Yisrael, have adopted as our national songs of praise to Hashem.
E. ‫ – משבח ומפאר בלשון חסידים ועבדיו ובשירי דוד עבדך‬He is praised and glorified in the language of both those
who are dedicated to Him because of love (‫ )חסידיו‬or of )‫יראה (עבדיו‬, and with the songs of Your servant
Dovid.
1. (This is a great extra credit assignment. It can be done in advance, to add momentum.) Ask your
students who composed Tehillim?
a. Dovid Hamelech authored most of Tehillim; however, he also included, and edited, some psalms
which were composed by others.
b. These people are referred to as the ‫עשרה זקנים‬, who are identified by Chazal as: Adam Harishon
(psalm 139): Malki Tzedek (psalm 110); Avraham Avinu [Aisan HaEzrachi](psalm 89); Moshe
Rabbeinu (psalms 90 -100), Heiman HaEzrachi (psalm 88): Yedusun (psalm 39); Asaf (psalms 50,73-
83); Asir, Elkanah, and Aviasaf (3 sons of Korach).
2. These ten zekeinim, and others are the ‫ חסידיו ועבדיו‬to whom we refer to in this phrase. So this phrase
ends with the clause ‫ובשירי דוד עבדיך‬, and not ‫ 'ובשירי דוד עבדיך נהללך וגו‬.
a. This is so, because some parts of the Pesukei d’Zimrah are not ‫שירי דוד עבדיך‬, but were composed
by others. The Leviim composed ‫ – אתה הוא ד' לבדך‬You alone are Hashem. ‫ ו‬:‫))נחמי' ט‬
F. ‫לקינו בשבחות‬/‫ – נהללך ד' א‬We shall laud you, Hashem, our G-d, with praises.
1.Show a PowerPoint of pictures. For example: a baby, sunset, Yom Tov, family, home etc. Ask students
to write what these pictures make them feel.
2.Discuss with your students that we have all these things because Hashem, our loving Father, gave them
to us. We feel such Hakaras Hatov to Hashem and we want to offer our praises to Him too; therefore,
we use the words of the aforementioned ‫חסידים ועבדים‬.
The general word for praise, ‫שבח‬, appears five times in some form in this bracha, e.g., ,‫ ונשבחך‬,‫ בשבחות‬,‫משבח‬
‫ בתשבחות‬,‫משבח‬.
G. ‫לקינו‬/‫ ונמליכך מלכינו א‬,‫ונזכיר שמך‬,‫ונפארך‬,‫ ונשבחך‬,‫ – ובזמרות נגדלך‬And with songs we will declare Your
greatness, praise You, glorify You, remember Your Name and declare You our King, our G-d.
 This section of the bracha contains five expressions of praise. These praises follow a definite order.
Each one of the praises connotes a thought that builds on the previous one.
1.‫ – ובזמרות נגדלך‬And with song we will declare Your greatness (or “we shall magnify You”)
a.Bring in a bouquet of flowers (or show a picture). Highlight that although very different, their shades and
hues are harmonious. His is what ‫ נגדלך‬means- combining various psukim and aspects to portray our
perception of Hashem.
b.The root word ‫ גדל‬means intertwined, as in )‫יב‬-‫גדילים תעשה לך (דברים כב‬, which refers to tzitzis. The
tzitzis consist of four strands each, which are pulled through a hole in the corner of the garment, and
then twisted together into knots. This part of the tzitzis, with its knot is called ‫גדיל‬. (It is helpful to bring
a tzitzis to demonstrate). The Gemara says‫( קשר עליון דאורייתא‬Menachos 39a), meaning that without
 ‫בס"ד‬
the knots these strands would not be called ‫גדילים‬. We find the same term used for the braiding of hair,
as in ‫ב‬-'‫מרים מגדלא שעיר ((חגיגה ד‬.
2.‫– ונשבחך‬We will Praise You
a.Tell your students to write down things that are difficult in their lives. They do not need to share their
writing, but you will want to discuss the concept with them.
b.The word ‫ שבח‬is usually translated as praise. However, it really means ‫ – להשביח‬to improve something.
For example, when a field is under-producing, the farmer takes steps ‫ להשביח השדה‬- to improve the
field. When used as praise to Hashem, this expression refers to occasions and situations in life where
we cannot clearly see Him as ‫ – טוב ומטיב‬being absolutely good. These are situations when we must
accept the difficulties and challenges as ‫ ;גם זו לטובה‬this too is for the good. The Mishna explains: ‫חייב‬
‫אדם לברך על הרעה כשם שמברך על הטובה‬. Man is obligated to bless (Hashem) for the bad just as he
blesses (Him) for the good. (Berachos 54a). This acceptance, which is expressed as ‫ויהללו את שמך באמת‬,
is called ‫שבח‬.
c. This means that regardless of how we currently perceive how Hashem is relating to us, we are ‫משביח‬
Him in the sense that we “improve” our perception of Him in all of life’s occurrences, good or otherwise,
as being entirely good.
3.‫ – ונפארך‬Glorify You.
a. Before class place an object on a high shelf. During class ask a student to give it to you. “Morah, I can’t
it’s too high.” Ask the class for ideas of how to reach the object. “Get a chair, the tallest girl in the
class, a ladder etc.”
“Is there anything that can’t be reached?” “The sky, stars, moon…”
“But sometimes we could reach the moon using a spaceship”“Even if we could reach the moon, there
are some stars that we will never be able to reach.
b. Similarly, in a ‫ רוחניות‬respect, there are ideas that our minds cannot fathom. The word ‫ פאר‬means a
crown, which is worn above the head.
c. When we say ‫ונפארך‬, we are praising ‫ 'ד‬in regard to the aspects of Him which are higher than our
minds can grasp.
4.‫ ונזכיר שמך‬- And we remember Your Name
a. Mr. Wachsman rubbed his eyes for the third time in 5 minutes. It was so annoying, frustrating, and
even painful. The young, energetic father of seven was slowly losing his eyesight. Two years before, a
cloud had fixed itself on his pupils and it was slowly growing, impinging on his sight. Mr. Wachsman
recalled the events of the past two years. The first time he blinked and his eyes remained blurry, the
horrified look on Fraidel’s face when he told her that he’s simply becoming blind, the exhausting trips
to the doctors and hospitals, the endless rubbing , the eyes framed by red streaks…. He quickly got up
to pour himself some water. This eye problem was really distracting him at work. The last thing he
needed was to be jobless too.
b. Stop here and have a discussion with your students about all the things that appear bad but we accept
as good because we know that everything Hashem does is good.
c. Continue the story: Suddenly, Mr. Wachsman felt a pop of inspiration. A thousand lights were flicked
on in his head. “Oh! I get it! Let me work on my vision” From that day on Mr. Wachsman walked home
looking into a sefer the whole way. When he arrived home, he just wanted to finish what he was
learning. His lifestyle underwent a complete metamorphous. More kedusha crept into his home. The
Shabbos suedos were adorned with divrei torah and beautiful insights on the parsha. Then, one day,
Mr. Wachsman bumped into an old friend of his who told him about Dr. X. A week later, he received
an appointment and underwent revolutionary cataract surgery. His vision was restored completely.
 ‫בס"ד‬
d. This is what ‫ ונזכיר שמך‬means. During periods of our lives, it may appear as if Hashem has forsaken us.
We need to remind ourselves that He never ever forsakes us. We reinforce our ‫ אמונה‬and ‫ בטחון‬by
reminding ourselves that ‫יש ד' בקרבינו‬.

e. You can read the this poem to your students so that they should internalize this concept:
Hashem, alone I will never be,
For wherever I am, You are there with me,
During my waking hours, and while I am asleep,
I feel Your soft caress, Your love so deep,
‫אבינו שבשמים‬, I have a father up there,
Who helps me, cares for me, year after year.
5.‫לקינו תמיד‬/‫ – ונמליכך מלכינו א‬We declare you our King , our G-d.
a. Your mother sends you to the grocery to buy milk, juice, potatoes and rice. You decide that: milk - you
don’t like and buy milchig ice cream instead; juice - you buy oranges; potatoes – potato chips; rice –
rice cakes. Are you doing your mother’s ‫ ?רצון‬No! You’re doing you’re own.
b. ‫לקינו יחיד‬/‫ – ונמליכך מלכינו א‬We submit ourselves totally and unconditionally to Your will. This is called
‫קבלת עול מלכות שמים‬.
c. In the ‫ מלכיות‬section of the Rosh Hashana Musaf, we use the passuk - ‫לקינו ד' אחד‬/‫שמע ישראל ד' א‬
)'‫ (דברים ו' –ד‬as one of the requisite ten psukim, because the declaration of the Oneness of Hashem is
the same as proclaiming Hashem as being the King over all creation.
6.‫ – חי העולמים‬He Who lives forever
a. This also means ”the source of life for all time periods”
b. Nothing would exist if Hashem would not constantly give it life. (see earlier on ‫) ברוך עושה בראשית‬
7.‫ מלך משבח ומפאר עדי עד שמו הגדול‬- The King, Whose great Name will be praised and glorified forever
and ever.
a. Story: R’ Yossela Mandelbaum made up zemiros in a concentration camp. He didn’t survive the war
but, his song of praise to Hashem continues to reverberate.
8.‫מלך משבח ומפאר עדי עד‬
a. Even if we are no longer alive to praise Hashem, His praises will continue in perpetuity. ‫ עדי עד‬means
literally, “until ,until”, in the sense of forever and ever.
H. ‫ ברוך אתה ד' מלך מהלל בתשבחות‬- Blessed are You, Hashem, the King Who is praised by various forms of
praise.
a. Our praise of Hashem is an acknowledgement that He is the source of all our blessings.