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Baruch HaShem Le'Olam (Hebrew: ברוך ה׳ לעולם‎, Blessed is HaShem Forever)^{[note 1][note 2]} is a compilation of 18 verses from Tanach that is recited by some Jewish communities during weekday Maariv between Shema and Amidah. Its name is from the first 3 words of the first verse.

The first four verses are recited by all Orthodox Jewish communities during Pesukei Dezimra in Shacharit.

The prayer was compiled during post-talmudic times when Jews faced various threats when saying Maariv in the evening. Commentators describe these threats in overlapping ways:

• Synagogues could not be built in some residential areas.^[1]
• Avudraham said that in the Geonic period Jews were afraid to stay out late enough to pray Maariv.^[2]
• Jews normally returned from working their fields to the city in the late afternoon.^{[3][3]: 264}

Whatever particular reasons applied, to avoid being harassed or potentially killed, Jews held services in the city's surrounding fields, where many of them worked. However, in the evenings when Maariv is said, the darkness made the fields and walking home through the city particularly dangerous.^[4]: 62

The Amidah is the longest prayer in most services. It is made up of 18 prayers mentioning HaShem's Great Name 18 times. That is why its other interchangeable name is Shmoneh Esrei (literally "the 18").^{[5]: 4b(3)(c)} Since technically Maariv is not obligatory the way the other prayers were, it was considered acceptable to replace the communal Maariv Amidah with something shorter to reduce the time it took to say Maariv. This reduced the time in the fields and the trip home could be made earlier.^{[5]: 4b(3)(c) [4]: 62}

The shorter replacement, Baruch HaShem Le'Olam, has 18 verses from the Tanach, mainly Psalms. Theses verses also mention HaShem's Great Name 18 times to further align it with the Amidah.^[6]: cxii Immediately after it and Kaddish were said, Maariv ended and congregants could leave for home. Some say that the replaced Amidah would then be recited privately in the relative safety of their houses.^[4]: 62

Even after the danger passed, many communities maintained Baruch HaShem Le'Olam as part of Maariv in some communities where it is said before the communal Maariv Amidah. This is observed in terms of not abolishing practices sanctified by long-term observance originally instituted by rabbinical decree (Tosefot Berachot 4b^{[5]: 4a(3)(a)-(b)}).^[4]: 62

Some Halakhic commentaries say it should not be included because it causes an interruption between Shema (and its blessings) and Amidah.^[2] According to Machzor Vitry the verses were allowed to be added as the third blessing of the weekday Maariv Shema by the "heads [rabbis] of the Academy in Persia (Vitry, p. 78, Pardes ii)". They decided that the Halacha of not adding anything between the blessing the blessing of Shema and the Amidah only applied to Shacharit but not to Maariv.^[6]: cxii

Whether Baruch HaShem Le'Olam is recited during the weekday Maariv depends on the nusach (Jewish custom) followed by a minyan as expressed in the siddur used in their prayer services. For the major nusachim:

• Nusach Ashkenaz siddurim include Baruch HaShem Le'Olam. However, most Nusach Ashkenaz communities in Israel follow the practice of the Vilna Gaon and do not recite it.
• The standard Sephardic rite does not include Baruch HaShem Le'Olam.^[7] However, it does appear in older Sephardic siddurim such as Venice and Livorno,^[8] and it is still recited in an abridged form by some Moroccan communities, most often only at the conclusion of the Sabbath.^[9]
• Some versions of Nusach Sefard include the 18 verses. Other versions of Nusach Sefard, including Nusach Chabad, do not include Baruch HaShem Le'Olam.
• It is recited in the Italian Nusach.^[10]
• It is recited in Baladi-Yeminite rite, but is recited in as an extension of the previous Hashkiveinu blessing rather than as its own blessing.^[11]

Contemporary communities which recite recite the 18 verses between Shema and Amidah do so on weekdays. The verses are not recited on Shabbat or Festivals. Since it was implemented for working people, it is said on weekdays when work is allowed, but not on days on which work is not allowed (Shabbat or Festivals).^[12]: 313 However, there were communities in the Middle Ages which recited a shortened version of the blessing on the Sabbath, replacing the 18 verses with Ve-shamru (Exodus 31:16-17).^[20]

Also, in most Chasidic communities where it is recited, it is omitted during Maariv immediately after Shabbat and Festivals, and on Chol HaMoed (intermediate days during the Pesach and Sukkot Festivals).^[3]: 265

The inclusion of the first 4 verses in the Shacharit service is not related to the reasons for the replacement of the Amidah by the full 18 verses in the weekday Maariv service (peril of life). These 4 verses are a common part of the daily Shacharit service. They are recited every day of the week (including Shabbat)^[21] when the daily Hallel in Pesukei Dezimra using Ps 145–150 is recited.

Shema al HaMitah (Shema before going to sleep at night),^{[12]: 996-1004} includes the last 4 verses as part of the readings after the bedtime Shema.^{[12]: 1001-1002}

The 18 verses mention the glory, love and justice of God, pray for redemption, security, peace, and recognition by the whole world of God's oneness. The verses have common themes especially universalism and redemption.^{[12]: 313 [6]: cxiii}

Eitz Yosef notes that each of the first 4 verses begin with the word "Baruch" (בָּרוּךְ‎), Hebrew for "blessed". This is not intended to be understood as the reader blessing HaShem, but rather referring to HaShem as the source of all blessing. These verses are a sort of blessing marking the end of the preceding 6 Psalms in the Hallel of Pesukei Dezimra (Ps 145–150), which are considered the essence of Pesukei Dezimra. These Psalms enumerate many of the blessings referred to in the 4 verses.^{[3]: 75 [14]}

The four verses are recited following the daily Hallel in the Shacharit Pesukei Dezimra to relate Hallel to blessing.^{[citation needed]}

Unusually, the word Amen is recited twice at the end of the first and third verses as an extra emphasis of the truth of the statements.^[3]: 75

^{[note 2]}