It seems that, at least for Ashkenazim, the proponderance of poskim prefer "al kol mah sheBARA" over "sheBARASA" (or sheBARATA) and yet sheBARASA has become more common. Can anyone explain how this came about? On the sheBARA side you have the gemara in Berachos, the Rosh, The GRA, Chayei Adam, Kitzur Shulchan Aruch, Mishna Berura (accepts both but seems to prefer sheBARA) and probably Aruch haShulchan. On the sheBARASA side I find only the Magen Avraham and the gemara in Eiruvin which the GRA says is a mistake.
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I actually (with consultation with my Rebbe) changed from barasa to bara after learning the sugya. I'll see if I can find the sources we went through, although at the end both are certainly accepted.– Y e zCommented May 31, 2015 at 17:53
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1@Y e z Did you find the sources?– DonielFCommented Sep 18, 2019 at 21:45
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The general answer to these types of questions is: people go after the siddurim. It's very likely there were siddurim printed using the magen Avraham's nusach, and they kept that nusach even while the achronim disagreed. (I've heard from rebbeim a few such examples.) The few contemporary siddurim I looked at also say "shebarasa".– BinyominCommented Jun 18, 2020 at 5:59
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2 Answers
The Mishna Berurah says the girsa of Shebarasa is נהרא נהרא ופשטיה
{ג} בורא נפשות רבות - נוסח הברכה בא"י אמ"ה בורא נפשות רבות וחסרונם על כל מה שברא להחיות בהם נפש כל חי ברוך חי העולמים. והחי"ת נקוד בצירי שהוא דבוק וי"א שבראת ונהרא נהרא ופשטיה:
answered May 31, 2015 at 16:57
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I believe I addressed that in my question. That MB gives sheBARA as the text of the beracha and offers it as his first option indicates his preferance. Commented May 31, 2015 at 18:44
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Yes. But he says that although the girsa of Shebarasa didn't have a strong basis it's not detrimental Commented May 31, 2015 at 18:46
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I don't see that you are adding anything more to my original statement that MB accepts both texts but seems to prefer sheBARA (since he gives it as the first option.) Commented May 31, 2015 at 19:23
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Apparently for Sefer Bahir, which transmits traditions from the land of Israel and Ashkenaz, it is שֶּׁבָּרָא and not שֶּׁבָּרָאתָ, see Bahir §183 (Margaliot), §125 (Scholem): מַאי טַעְמָא אֲמְרִינָן עַל כָּל מַה שֶּׁבָּרָא חַי הָעוֹלָמִים וְלֹא אֲמְרִינָן מַה שֶּׁבָּרָאתָ אֶלָּא אָנוּ מְבָרְכִין לְהַקָּדוֹשׁ בָּרוּךְ הוּא הַמַּשְׁפִּיע חָכְמָתוֹ בוֹ לְחֵי הָעוֹלָמִים זֶה וְהוּא נוֹתֵן הַכֹּל וּמַאי טַעְמָא אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ וְלֹא אֲמְרִינָן קִדַּשְׁתָּנוּ וְצִוִּיתָנוּ מְלַמֵּד שֶׁחֵי הָעוֹלָמִים זֶה כָּלוּלִים בּוֹ כָּל הַמִּצְוֹת כֻּלָּם וּבְרַחֲמָיו עָלֵינוּ נוֹתְנָם לָנוּ כְּדֵי לְקַדְּשֵׁנוּ בֶּהָם וְאוּלַי נִזְכֶּה מַאי טַעְמָא כִּי בְּשָׁעָה שֶׁאָנוֹ נִזְכֶּה בָּעוֹלָם הַזֶּה נִזְכֶּה לָעוֹלָם הַבָּא
answered Sep 18, 2019 at 19:53
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AFAIK, the Bahir is understood to be a composite of Babylonian and European sources, and anyway the Bahir is not transmitting an EY tradition here. The EY version has shem and malchut for this. Commented Sep 18, 2019 at 20:51
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