Blessed are You … Who makes the work of creation
In his introduction to his “Laws of Blessings,” Abudraham states that it is an obligation upon every Jew to bless his Creator and thank Him for all that He created in His world, in the manner established by the Sages. By doing so, one recognizes that all that Hashem created was for His Glory, for the use and benefit of man, and he may then partake of its bounty. Among the four categories that he enumerates is that of Blessings of Praise and Gratitude, one of whose main subgroups is blessings over phenomena and events that one witnesses or hears; these blessings are often found in the siddur after the Shacharis service.
One of these blessings is: בָּרוּךְ אַתָּה … עוֹשֶׂה מַעֲשֵׂה בְרֵאשִׁית, Blessed are You … Who makes the work of creation. The source of this blessing is the Mishnah in Berachos (54a) that states that upon seeing hills, seas, rivers, or deserts one recites this blessing. Abudraham explains that by acknowledging something that was created during the six days of creation, and is still in existence, we certainly acknowledge the continued existence of Hashem, and He is thus praised. The Shulchan Aruch (Orach Chaim 228:3) notes that this does not apply to all mountains, only to those that are extraordinary and through which the power of Hashem is recognized. Aruch HaShulchan comments that this would include mountain ranges such as the Alps, the Pyrenees, Mount Ararat, and any other mountain that is similarly outstanding in height and size.
Regarding rivers, however, there appears to be a dispute in the halachah. Addressing the same issue, the Shulchan Aruch (ibid. 2) states that one makes the blessing only on the four rivers mentioned in the Torah, such as Chiddekel (Tigris) and Peras (Euphrates). This is based on Tosafos (Berachos 54a) and Mordechai, which are cited in Beis Yosef on the Tur. Magen Avraham, however, is mystified by this ruling, for why should we not make a blessing on the other great rivers that were created? Furthermore, all of the poskim (Rambam, Tur, etc.) state simply “rivers,” with no such restriction. Also, what is meant by the phrase “like Chiddekel and Peras”? Those are the rivers of the Torah. He therefore concludes that the Shulchan Aruch means to say that the rivers must be of an exemplary variety (as cited from Abudraham) like Chiddekel and Peras. Aruch HaShulchan (and Mishnah Berurah) concurs with this explanation and adds that the Volga, Danube, and Rhine Rivers would fit this criterion.
Interestingly, Torah Temimah (Bereishis 2:14:35) addresses this question and states that the assumption of the Magen Avraham is that the blessing is due to the grand or spectacular features of these rivers. In fact, he argues, based on a Gemara (Bechoros 55b), the reason we bless the four rivers enumerated in connection with Gan Eden is because they are the foundation and source of all the rivers of the world. Thus, the blessing should be limited to them.
This blessing is also recited when one sees a comet or lightning, or witnesses an earthquake or hurricane. Although the Mishnah cited above states that the blessing on these things is שֶׁכֹּחוֹ וּגְבוּרָתוֹ מָלֵא עוֹלָם, for His strength and power fill the universe, the Gemara concludes that one may recite either of the blessings on these phenomena. Mishnah Berurah (227:5) states that the custom is to make the blessing of עוֹשֶׂה on lightning and שֶׁכֹּחוֹ on thunder. Nevertheless, since each is fitting for both, either one fulfills the obligation. [See there as to the proper procedure when experiencing lightning and thunder simultaneously or successively.]
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