The following prayer, which culminates with גָאַל יִשְׂרָאַל, Who redeemed Israel, constitutes the “Blessing after Shema” mentioned in the Talmud (Maseches Berachos 11a). It is also mentioned inMaseches Tamid*(32b) as part of the morning service in the Temple.*

—and firm, certain and enduring, upright and faithful, beloved and cherished, desired and pleasant,²¹ awesome and mighty, correct²² and acceptable,²³ good and beautiful is this²⁴ [affirmation] to us for all eternity. It is true, that the God of the Universe, is our King, the Stronghold of Jacob is the Shield of our deliverance. Throughout the generations He endures and His Name endures, and His throne is confirmed; and His sovereignty and His faithfulness endure forever.²⁵ is true, firm, certain, enduring, etc., we take an oath and testify that we accept the “yoke of heaven” upon ourselves as did our fathers before us and as will our children after us, forever and ever. Thus we say in the following prayer: “For our fathers, for us, for our children and for our descendants—Your word is good and lasting—a Law that will never be abrogated.”—Kuzari His words are alive and enduring, faithful and desirable forever and to all eternity; for our fathers and for us, for our children and for our generations, and for all generations of the seed of Israel, Your servants.

footnotes: ²¹ The Jew declares his commitment to God, and states that His precepts are not forced upon him. On the contrary, they are beloved, cherished, delightful and pleasant to him.—Siach Yitzchok ²² The teachings of Torah are correct in their totality. They lack nothing and are eternally valid for all situations.—Siach Yitzchok ²³ Even those precepts that are not easily understood and appear to contradict human nature, are accepted by us.—Siach Yitzchok ²⁴ All that was affirmed above in Shema. ²⁵ After having affirmed that all that was said in Shema

Upon the first and upon the last, [generations] [it is] a matter that is good and everlasting. It is true and faithful, a Law that will never be abrogated. Truly you Adonoy, are our God, and the God of our fathers, our King, the King of our fathers, our Redeemer, Redeemer of our fathers, our Former, Rock of our deliverance; our Liberator and our Saver which is Your Name from old, and there is no God besides You.

You have always been the Help²⁶ indicates that the recipient also participated in his rescue, whereas the words shield and deliverer indicate that the rescue was made without any help from the rescued party. Our fathers who were righteous, participated in their rescue, and God “helped” them. Since we are not that righteous, God shields and delivers us even though we have no merit.—Siach Yitzchok of our fathers; a Shield and a Deliverer to their children after them in every generation. The heights of the universe is Your habitation, and Your judgments and Your righteousness [reach] to the ends of the earth.²⁷ Fortunate is man who heeds Your commandments; and takes Your Torah and Your word to his heart.²⁸ Truly, You are the Master of Your people and a mighty King to defend their cause. Truly, You are First and You are Last,²⁹ assert that He has a beginning or a fixed term.—Kuzari and we have no king, redeemer, or deliverer besides You. You redeemed us from Egypt. Adonoy, our God, You liberated us from the house of bondage. You slew all their firstborn and You redeemed Your firstborn,.³⁰ You split the Sea of Reeds, and You drowned the wicked. You caused the beloved ones to pass through, while the waters covered their enemies; not one of them remained. Because of this, the beloved ones praised and exalted the Almighty; and the beloved ones offered hymns, songs, and praises, blessings and thanksgiving to the King, the Almighty, [Who is] living and enduring. (He is) exalted and uplifted, great and awesome; He humbles the haughty and raises the lowly.³¹ He frees the captives and redeems the humble, helps the impoverished,³² and He answers His people when they cry out to Him.

footnotes: ²⁶ The word help ²⁷ Alternatively: “Affect mankind to the end of earthly time.”—Avudraham ²⁸ Your Torah” means the basic concepts of the Torah itself, and “Your word” refers to ethical concepts, derived from events described in the Torah and by the Prophets.—Siach Yitzchok ²⁹ We refer to God as First and Last only in order to preclude the notion that anything existed before Him, and to repudiate the idea that there is an end to His existence. We do not ³⁰ See Exodus 4:22. ³¹ God humbled the Egyptians who were haughty and raised high the Jews who had been lowly captives in Egypt. ³² God also helps those who are spiritually impoverished.—Rabbi Yehuda ben Yakar

Praises to the most high Almighty, blessed is He,³³ and He is blessed.³⁴ Moses and the Children of Israel sang a song to You with great joy, and they all proclaimed:

footnotes: ³³ Intrinsically. ³⁴ By others.

Who is like You among the mighty, Adonoy! Who is like You— [You are] adorned in holiness, awesome in praise, performing wonders!

With a new song the redeemed people praised Your Name at the seashore! All of them gave thanks in unison and proclaimed Your sovereignty and said:

Adonoy will reign forever and ever.

Rock of Israel, arise to the aid of Israel, and liberate Judah and Israel as You promised.³⁵ Our Redeemer— ‘Adonoy of hosts’ is His Name, the Holy One of Israel Blessed are You, Adonoy, Who redeemed³⁶ Our faith in the Redeemer of Israel, Who redeemed us from Egypt, and our hope that He will redeem us from exile, give us the spiritual energy and courage to stand before Him, to pray and beseech Him for our needs, as we proceed to the Amidah.—Yesodos HaTefillah Israel.

footnotes: ³⁵ As it is said, “And a redeemer will come to Zion and to those of Jacob who repent of their transgression, said Adonoy” (Isaiah 59:20). ³⁶ While God is always referred to as the Redeemer of Israel, this blessing utilizes the past tense, “Who redeemed Israel,” as it refers specifically to our redemption from Egypt.—Tzelosa d’Avrohom