Baruch Atah Adonai Eloheinu Melech Ha'olam —
Blessed are You, Lord our God, King of the universe.
שֶׁהַכֹּל בָּרָא לִכְבוֹדוֹ
Who has created everything for His glory
יוֹצֵר הָאָדָם
Who fashioned the Man
שׂוֹשׂ תָּשִׂישׂ
May she rejoice intensely — the barren one
בּוֹרֵא פְּרִי הַגָּפֶן
Who creates the fruit of the vine
בָּרוּךְ אַתָּה יְהוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, שֶׁהַכֹּל בָּרָא לִכְבוֹדוֹ.
בָּרוּךְ אַתָּה יְהוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, יוֹצֵר הָאָדָם.
Who fashioned the Man. This blessing refers to the creation of Adam, the first human being, and constitutes an introduction to the next blessing which thanks God for the creation of males and females (Rashi).
יוֹצֵר הָאָדָםבָּרוּךְ אַתָּה יְהוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר יָצַר אֶת הָאָדָם בְּצַלְמוֹ, בְּצֶלֶם דְּמוּת תַּבְנִיתוֹ, וְהִתְקִין לוֹ מִמֶּנּוּ בִּנְיַן עֲדֵי עַד. בָּרוּךְ אַתָּה יְהוָה, יוֹצֵר.
In His image. The commentators generally agree that the Divine image refers to wisdom, intelligence, and free will. A building for eternity — Eve was created from Adam himself, from a part of Adam's body (Avodas Yisrael).
בִּנְיַן עֲדֵי עַדשׂוֹשׂ תָּשִׂישׂ* וְתָגֵל הָעֲקָרָה,* בְּקִבּוּץ בָּנֶיהָ לְתוֹכָהּ בְּשִׂמְחָה. בָּרוּךְ אַתָּה יְהוָה, מְשַׂמֵּחַ צִיּוֹן בְּבָנֶיהָ.
שׂוֹשׂ תָּשִׂישׂ — May she rejoice intensely. The repetition of the Hebrew verb indicates intensity and continuity. The same is true of the next blessing. Thus we pray that the joy and gladness of both Jerusalem and the new couple will be intense and never ending.
The barren one refers to Jerusalem, whose future joy is likened by the prophets to the joy of bride and groom (see Isaiah 62:5).
שַׂמֵּחַ תְּשַׂמַּח — Gladden intensely. May God bring joy to the newly joined lives of the bride and groom. The companions who are beloved — the bride and groom who, through marriage, become loving companions to one another (Avodas Yisrael).
יְצִירְךָ — Your creation, Adam, whose lonely life was gladdened when Eve was formed and life was shared.
שַׂמֵּחַ תְּשַׂמַּח רֵעִים הָאֲהוּבִים,* כְּשַׂמֵּחֲךָ יְצִירְךָ* בְּגַן עֵדֶן מִקֶּדֶם.
בָּרוּךְ
אַתָּה יְהוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם,
אֲשֶׁר בָּרָא שָׂשׂוֹן וְשִׂמְחָה,
חָתָן וְכַלָּה, גִּילָה רִנָּה,
דִּיצָה וְחֶדְוָה, אַהֲבָה וְאַחֲוָה,
שָׁלוֹם וְרֵעוּת.
Joy… and companionship. Ten expressions of joy — alluding to the ten canopies God erected for Adam and Eve in the Garden of Eden (Bava Basra 75a).
בָּרוּךְ אַתָּה יְהוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, בּוֹרֵא פְּרִי הַגָּפֶן.
The Leader drinks some of the wine from his cup; then wine from the two cups is mixed together and one cup is given to the groom and the other to the bride. It is laudable for those present to drink a bit of wine from the כּוֹס שֶׁל בְּרָכָה, cup of blessing, since it was used in the performance of a mitzvah.
Joy… and companionship. Ten expressions of joy allude to the ten canopies which God erected for Adam and Eve in the Garden of Eden (Bava Basra 75a).
Who fashioned the Man. This blessing refers to the creation of Adam, the first human being, and constitutes an introduction to the next blessing (Rashi).
In His image. The commentators generally agree that the Divine image refers to wisdom, intelligence, and free will. The translation spells his with a lower case "h" following Abudraham.
The barren one — Jerusalem, whose future joy is likened by the prophets to the joy of bride and groom. How will God comfort Jerusalem? By gathering her children to her (Tanchuma; Abudraham).
This blessing does not deal directly with marriage. It was instituted in honor of the guests who gathered to celebrate the marriage, for they emulate God Himself, Who served as a member of the wedding party in the Garden of Eden when Adam married Eve (Rashi, Kesubos 8a).
שֶׁהַכֹּל בָּרָא לִכְבוֹדוֹ