Scholarly Reading
7/16/26
Bouyer, Louis. (1968). "Ch. 4: The Jewish Berakoth." (pp. 50-90). In Eucharist: Theology and Spirituality of the Eucharistic Prayer. Notre Dame, IN: University of Notre Dame (Personal Library)
Bouyer observes that there are two categories of berakoth in Jewish life. The briefer one, which is used throughout the day, is a simple blessing, while there is a longer form, more complex, used in the services of a synagogue and in blessings at meals (Bouyer 1968, p.50). There are numerous prayer books, some still in use, which provide a wide variety of blessings (Bouyer 1968, p.51). The texts, many of which are found in manuscripts of the late Middle Ages or early renaissance, are largely unchanged as they can be traced through the generations (Bouyer 1968, p.52).
Bouyer briefly discusses what he identifies as a Protestant view that there was an early freedom in prayer, later made rigid based on prescriptive teaching (Bouyer 1968, p.53). He contrasts this with a view of oral tradition in which freedom remains but written records provide a framework for prayers. In Hebraic thought the intent of the prayers is more important than the specific wording (Bouyer 1968, p.54).
Because of the emphasis on the intent of structured prayers, Bouyer sees the short berakoth as a consideration of God's presence through his Word in all things and in human actions (Bouyer 1968, p.55). Bouyer goes on to walk through the kind of brief prayers which would accompany normal daily routines.
The contrast between the routine matters of life and the nature of a synagogue service or a meal shows itself clearly in the difference between the smaller blessings and the greater ones (Bouyer 1968, p.58). Synagogue services are normally preceded by a period of prayer, often including a recitation of Psalms 145-150 (Bouyer 1968, p. 59). After an evening meal, Psalms 113-118 are often sung. There are also various berakoth which are more complex than those used at other times through the day (Bouyer 1968, p. 60). Again, Bouyer provides examples of the prayers which would be typical. He emphasizes throughout the integrity of the worldview which is expressed. God is altogether permeating his world and his people. This is how his glory operates (Bouyer 1968, p. 65). Bouyer continues with a brief discussion in positive terms of mysticism built on these patterns of prayer.
After the Shema, central to synagogue worship, comes a series of 18 blessings, known as the Tefillah (Bouyer 1968, p. 70). The overall content of these blessings "became fixed at a very early date" (Bouyer 1968, p. 71). Bouyer provides the berakoth according to Babylonian tradition. As we have seen in other contexts, so here Bouyer emphasizes the importance of the Word of God creating unity with God's people (Bouyer 1968, p. 75).
The Jewish meal liturgy is more closely related to the Chrsitian eucharist than is the synagogue prayer custom. These prayers were used at any meal, but particularly at family meals, especially those of a celebratory nature (Bouyer 1968, p. 79). The meal would begin with thanksgiving for the fruit of the vine, then continue with breaking of bread and prayer. Bouyer references the "cup-bread" sequence of Luke 22, along with Jesus' reference to "fruit of the vine" in this context (Bouyer 1968, pp. 79-80). The prayers of blessing would continue throughout the meal. Toward the end of a holy day meal, a lamp would be lit, hands would be washed in a ceremonial manner, and a final cup would be drunk with words of blessing (Bouyer 1968, pp. 80-81).
In all the blessings, Bouyer particularly notes that God's work of building and sustaining his people is seen as a work which will continue to the end. There is also a strong element of a "memorial" in which God's people preserve and remain engaged with His word as He engages with them (Bouyer 1968, p. 84). This is the same memorial language used by Jesus in the Last Supper. The aspect of memory and of blessing may be seen as originating in God's care for his people, but also as being his people's response. The prayers repeatedly use language indicating that God receives our blessing (Bouyer 1968, p. 86).
7/16/26
Bouyer, Louis. (1968). "Ch. 4: The Jewish Berakoth." (pp. 50-90). In Eucharist: Theology and Spirituality of the Eucharistic Prayer. Notre Dame, IN: University of Notre Dame (Personal Library)
Bouyer observes that there are two categories of berakoth in Jewish life. The briefer one, which is used throughout the day, is a simple blessing, while there is a longer form, more complex, used in the services of a synagogue and in blessings at meals (Bouyer 1968, p.50). There are numerous prayer books, some still in use, which provide a wide variety of blessings (Bouyer 1968, p.51). The texts, many of which are found in manuscripts of the late Middle Ages or early renaissance, are largely unchanged as they can be traced through the generations (Bouyer 1968, p.52).
Bouyer briefly discusses what he identifies as a Protestant view that there was an early freedom in prayer, later made rigid based on prescriptive teaching (Bouyer 1968, p.53). He contrasts this with a view of oral tradition in which freedom remains but written records provide a framework for prayers. In Hebraic thought the intent of the prayers is more important than the specific wording (Bouyer 1968, p.54).
Because of the emphasis on the intent of structured prayers, Bouyer sees the short berakoth as a consideration of God's presence through his Word in all things and in human actions (Bouyer 1968, p.55). Bouyer goes on to walk through the kind of brief prayers which would accompany normal daily routines.
The contrast between the routine matters of life and the nature of a synagogue service or a meal shows itself clearly in the difference between the smaller blessings and the greater ones (Bouyer 1968, p.58). Synagogue services are normally preceded by a period of prayer, often including a recitation of Psalms 145-150 (Bouyer 1968, p. 59). After an evening meal, Psalms 113-118 are often sung. There are also various berakoth which are more complex than those used at other times through the day (Bouyer 1968, p. 60). Again, Bouyer provides examples of the prayers which would be typical. He emphasizes throughout the integrity of the worldview which is expressed. God is altogether permeating his world and his people. This is how his glory operates (Bouyer 1968, p. 65). Bouyer continues with a brief discussion in positive terms of mysticism built on these patterns of prayer.
After the Shema, central to synagogue worship, comes a series of 18 blessings, known as the Tefillah (Bouyer 1968, p. 70). The overall content of these blessings "became fixed at a very early date" (Bouyer 1968, p. 71). Bouyer provides the berakoth according to Babylonian tradition. As we have seen in other contexts, so here Bouyer emphasizes the importance of the Word of God creating unity with God's people (Bouyer 1968, p. 75).
The Jewish meal liturgy is more closely related to the Chrsitian eucharist than is the synagogue prayer custom. These prayers were used at any meal, but particularly at family meals, especially those of a celebratory nature (Bouyer 1968, p. 79). The meal would begin with thanksgiving for the fruit of the vine, then continue with breaking of bread and prayer. Bouyer references the "cup-bread" sequence of Luke 22, along with Jesus' reference to "fruit of the vine" in this context (Bouyer 1968, pp. 79-80). The prayers of blessing would continue throughout the meal. Toward the end of a holy day meal, a lamp would be lit, hands would be washed in a ceremonial manner, and a final cup would be drunk with words of blessing (Bouyer 1968, pp. 80-81).
In all the blessings, Bouyer particularly notes that God's work of building and sustaining his people is seen as a work which will continue to the end. There is also a strong element of a "memorial" in which God's people preserve and remain engaged with His word as He engages with them (Bouyer 1968, p. 84). This is the same memorial language used by Jesus in the Last Supper. The aspect of memory and of blessing may be seen as originating in God's care for his people, but also as being his people's response. The prayers repeatedly use language indicating that God receives our blessing (Bouyer 1968, p. 86).
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