The bracha after Kri'at Shema for both Shacharit and Ma'ariv have the phrase מי כמוכה followed by a short paragraph then י-י ימלוך

Between the verse י-י ימלוך and the concluding bracha גאל ישראל we have different Boblical verses (Nusach Ashkenaz & Sefard. I understand that Nusach Teman uses the same verses. I don't know about other Nuscha'ot.)

For Shacharit, the verse is from Isaiah 47:4:

גֹּאֲלֵ֕נוּ יְהוָ֥ה צְבָא֖וֹת שְׁמ֑וֹ קְד֖וֹשׁ יִשְׂרָאֵֽל׃

Our Redeemer, the LORD of hosts is His name, The Holy One of Israel.

For Ma'ariv, the verse is from Jeremiah 31:11:

כִּֽי־פָדָ֥ה יְהוָ֖ה אֶֽת־יַעֲקֹ֑ב וּגְאָל֕וֹ מִיַּ֖ד חָזָ֥ק מִמֶּֽנּוּ׃

For the LORD hath ransomed Jacob, And He redeemeth him from the hand of him that is stronger than he.

Why are there different verses? What makes one more appropriate for the day and the other more suited for night?

1 Answer 1


Beurei Hatefila - page 2 of the article, cites Avudraham's Laws of Birjat Kri'at Shema. Summarizing, he states that

in the daytime we ask G-d that He should rescue us at that moment. That explains the use of a verse that contains the word: Go’Aleinu which represents the present tense. At night, we thank G-d that He rescued us that day from an oppressive hand; i.e. the other nations who view us as thorns. Despite the way the nations look upon us, G-d rescues us from our oppressors each day.

In the article, you will find another opinion based on an analysis of the location of these verses in Tana"ch and how their wording is similar to phrasing of some of the brachot of Kri'at Shema itself. Because of its length, I cannot really summarize it, here.

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