1 Likro et Hahallel
2 La'asot Ma'akeh
3 Hanoon Hamarbeh L'sloah
4 Al Nitilat Yadayim
5 Melekh Ohev Tzedakah U'mishpat
6 Dayan Ha'emeth
7 Leshev Ba'Sukkah
8 Lasok b'divrei Torah
9 Kiddush levana
10 Asher yatzar
11 Borei Pri Ha'eitz
12 HaMotzi
13 SheHakol Nihiyeh B'dvaro
14 Shehechiyanu
15 Lihitattef Batzitzit
16 Likboah Mezuzah
17 L'hadlik ner shel hannukah
18 She'asah nisim lavoteinu byamim hahem bazman hazeh
19 HaGomel L'Chayavim tovot, shegimalani kol tov
20 Malbish Arumim
21 L'hadlik ner shel Shabbat
22 Borei pri Hagafen
23 Hazan et HaKol
24 L'havchin bein yom u'vein layla
25 lhanot bahem b'nai adam.
26 borei minei mizonot
27 HaMachazir neshamot lifgarim matim
28 l'hachniso b'brito shel avraham avinu
29 al mikra megillah
30 shomeah tephillah
31 noten hatorah
32 sh'asani b'tzalmo
33 al biur hametz
34 al sefirat ha'omer
35 et amo yisrael bashalom.
36 Haham HaRazim
37 haolam Borei Minei Bisamim
38 matir asurim
39 shepratani meansho shel zeh
40 zokeif kifufim
41 HaBocher  b'amo yisrael b'ahava
42 hamavdil bein kodesh lechol
43 borei meorei haeish
44 magen avraham
45 shover oyvim umachnea zaydim
46 Mikadeish HaShabbat
47 boreh pri ha'adamah
48 al ha'aretz v'al hamazon
49 michayei HaMaitim
50 yotzer ha'adam
51 boneh berachamav yerushalayim
52 she'asani kirtzono

Bracha #22

This blessing can be found on page 726 of Siddur Sim Shalom.

This bracha is the essential ingredient in the kiddush. This is the bracha that is recited over wine. Like bread, wine has come to represent the unique partnership between God and humanity in producing a product that necessitates the involvement of both God and human beings. (to see more on this concept see bracha # 12).

Like other brachot, this one is recited prior to the consumption and there should be no interruption of discussion between the recitation of the bracha and the act of drinking the wine. As I explained in the bracha #4 (the bracha over washing the hands- Al Nitilat Yadayim) one is supposed to maintain a certain level of concentration on the act in which one is engaged. We help ourselves stay focused on the task at hand by limiting discussion and talking at all. Therefore, between the time one says this bracha and the time one takes a sip of the wine there should be nothing else said. An interruption, 4rewfered to by our rabbis as a Hefsek, necessitates us returning to the beginning of the process. This would of course mean the first brachot we offered was a Bracha Livatalah, a blessing in vain.

The order of recitation of the brachot on Shabbat is interesting. On Shabbat we prefer to say both Kiddush and HaMotzi. As I have already explained, once HaMotzi is recited there is no need to recite other brachot. In the hierarchy of brachot, the Motzi is the most important. It "covers" all others, and therefore, one does not recite any other brachot after the Motzi is said. This presents a problem. Once we say Ha Motzi we would therefore, be unable to recite the Kiddush. That is why we say Kiddush (with the bracha Borei pri HaGafen) prior to HaMotzi.

Our sages teach us that even the appearance of bread draws us to reciting the HaMotzi first. That is why we place a cover over the Hallah on Shabbat, insuring we do not see the bread and thereby by compelled to recite that bracha first. This is similar to the recitation of the bracha over the Shabbat candles (bracha #21) in which we cover our eyes say the bracha and then seeing the candles have performed the mitzvah.

This "ordering" of the brachot requires the one who is reciting them to think through every aspect of the eating experience. It reminds the consumer to be conscious of the act of eating and the value of each food item we are given. It instructs us in the value and the process whereby food comes to our table. Like other brachot over other types of produce, this bracha draws attention to the distinctive way in which this product is grown. The essential component of wine is grapes. Grapes grow on a vine, therefore, we say the bracha Bori Pri Hagafen before consuming wine, just as we acknowledge bread's essential ingredient is wheat. Wheat grows from the earth, therefore, we say HaMotzi Lechem min Ha'aretz, Who brings forth bread from the ground.

Copyright © 2001 Rabbi Yohanan Stein. All rights reserved.