Chapter 1: The Mitzvah of reciting blessings

1. Biblical or Rabbinical

Birchas Hanhenin and Birchas Hamazon: Blessings before and after eating or drinking are generally a rabbinical obligation, except for Birchas Hamazon on bread, which may be a biblical command if one is satiated. The first three blessings of Birchas Hamazon are considered biblical, while the fourth is rabbinical. If one eats bread but is not fully satiated, the obligation is rabbinical.

Mieyn Shalosh: The blessing Meiyn Shalosh after eating certain foods is debated, with some authorities considering it biblical and others, including Admur, seeing it as rabbinical.

Birchas Hamitzvos and Birchas Hatorah: Blessings before performing Mitzvahs are Rabbinical, except possibly for Birchas Hatorah, which some view as Biblical. Women are not biblically obligated in Birchas Hatorah, even according to those who consider it a biblical command.

Bracha before eating foods	Recite blessing before eating/drinking	Rabbinical obligation
Bracha after eating foods	Recite after blessing after eating/drinking certain amount	Rabbinical, except bread (potentially Biblical)	Bread: Birchas Hamazon
Birchas Hamazon on bread	Blessing after eating bread of the five grains	Biblical if satiated, Rabbinical if not	First 3 blessings Biblical, 4th Rabbinical
Meiyn Shalosh	After blessing	Dispute: Some say Biblical, others Rabbinical	Admur: Rabbinical
Bracha before Mitzvos	Recite before performing Mitzvah	Rabbinical
Birchas Hatorah	Blessing before Torah study	Dispute: Some say Biblical, others Rabbinical	Women not Biblically obligated

2. History – When were the blessings instituted?

King David: King David established the practice of reciting 100 blessings daily, but this tradition was forgotten during the First Temple era and reintroduced by sages in the Second Temple period.

Second Temple Sages: Originally, in the First Temple era, blessings were less necessary as the spiritual level of people was higher, but as that diminished in the Second Temple era, blessings were instituted to enhance faith and divine assistance.

Blessings instituted post Talmudic era: After the Talmudic era, there is debate among rabbinic authorities regarding the legitimacy of instituting new blessings, with most agreeing that only those established by the Geonim are valid and only if widely accepted.                     

Era	Details	Reason/Purpose
King David	Instituted 100 blessings daily; later forgotten during 1st Temple era	To draw down encompassing G-dliness and give divine assistance in faith
First Temple	Blessings not recited except Biblical blessings (Grace after meals, Torah study)	Souls were of high level, did not require extra G-dly assistance
Second Temple	Sages instituted blessings in place of those forgotten; new blessings established	Souls not as high level, needed blessings to draw down revelation of faith
Post Talmudic Era	No new blessings can be instituted after Talmudic era; only those before are valid	Only blessings instituted prior to end of Talmudic era are valid
Geonic Period	Dispute: Some say blessings by Geonim are invalid, others accept them; Practically, Geonic blessings and widespread customs accepted	Blessings must be instituted by Geonim and become widespread custom to be valid

3. The reason and purpose for saying blessings:

Hekdish – Permission from G-d to benefit from His items: Reciting blessings grants us permission from G-d to use His creations, similar to receiving authorization to use sacred items. Without a blessing, using these items is likened to taking items from Hekdish.

To prevent death: King David instituted the practice of saying 100 blessings daily after witnessing unexplained deaths among his people. This tradition is biblically supported and intended to offer protection.

To strengthen one’s love and fear of G-d: Blessings serve as reminders of G-d’s presence, nurturing both love and reverence for the Divine.

To strengthen Emuna: The act of blessing draws down spiritual energy, helping individuals fortify their faith in G-d and face life’s challenges.

To draw from Soveiv to Mimalei: Reciting blessings channels G-d’s infinite light from the highest spiritual realms into the more accessible, limited aspect of the world, bridging the gap between the infinite and the finite.

To refine the food eaten and elevate its sparks: Reciting blessings over food serves to refine and elevate the spiritual sparks within it, similar to how offerings were elevated on the altar. Through these blessings, holiness is drawn into the food, allowing its energy to be used in the service of God. Proper focus during blessings ensures the refinement is accomplished.

Reason/Purpose	Description
Hekdish – Permission from G-d	Whoever benefits from this world without a blessing is considered as if he has benefited from sacred items; purpose is to get permission from G-d to benefit from the item and to elevate it to Him, revealing G-d’s glory and honor.
To prevent death	Dovid Hamelech instituted saying 100 blessings daily due to sudden deaths; supported by the verse “What does Hashem ask of you but to fear Him,” with “Mah” read as “Maeh” (100).
To strengthen love and fear of G-d	Blessings remind oneself of Hashem and one’s love and fear of Him; reciting 100 blessings helps fulfill the verse to fear G-d.
To strengthen Emuna	Blessings draw down encompassing G-dliness onto the soul to give divine assistance in faith in G-d and its battles.
To draw from Soveiv to Mimalei	Blessing represents drawing down divinity from the infinite light of G-d (Soveiv Kol Almin) into the level of Mimalei Kol Almin, from supernal will to measured level through contractions and concealments.
To refine the food eaten and elevate its sparks	Through these blessings, holiness is drawn into the food, allowing its energy to be used in the service of G-d.

4. The Mitzvah to recite 100 blessings per day:

Every Jew is required to recite 100 blessings each day, a practice established by King David to stop a plague during his reign. The day for counting blessings begins at night and ends the following night.

Reason: The 100 blessings serve to remind individuals of Hashem and inspire love and reverence for the Divine.

Women and children: There is a debate whether women are equally obligated, but many authorities encourage women and even children to strive for this daily goal.

How to calculate and accumulate the 100 blessings: To reach 100 blessings each day, one relies on the standard prayers and blessings, including those recited during meals and various mitzvot.

Shabbos, Yom Tov, Yom Kippur: On days like Shabbat and Yom Kippur, when standard prayers have fewer blessings, one supplements the count by eating, drinking, smelling spices, and listening to Torah blessings.

Daily 100 blessings accumulation

Blessing/Group	Number of Blessings	Cumulative Total
Three Shemoneh Esreh prayers	19 x 3	57
Before Shema of night	2	59
After Shema of night including Yiru Eineinu[1]	3 (2 for those who omit Yiru)	62 (61 for those who omit Yiru)
Evening meal (Al Netilas Yadayim, HaMotzi, four of Birchas Hamzon, one before cup of wine, one after)	8 (6 for those who don’t perform Kos Shel Bracha, and less than 6 for those who don’t eat bread)	70 (67, or less for those who omit)
HaMapil (before sleep)	1	71 (68 or less)
Morning: Al Netilas Yadayim, Asher Yatzar, E-lohai Neshamah	3	74 (71 or less)
HaNosen LaSechvi until HaGomel Chassadim Tovim	15	89 (86 or less)
Torah study blessings	3	92 (89 or less)
Tefillin blessings on Rosh and Yad	2 (1 for those who omit blessing on Shel Rosh)	94 (90, or less)
Tzitzis blessing	1	95 (91 or less)
Baruch SheAmar	1	96 (92 or less)
Yishtabach	1	97 (93 or less)
Before Shema (morning)	2	99 (95 or less)
After Shema (morning)	1	100 (96 or less)
How to make up missing blessings for those who omit some of above	Fruits, snacks, drinks, Asher Yatzar.	Need to make up between 4-8 more blessings, depending on omissions.

Shabbos and Yom Tov 100 blessings accumulation

Source of Blessings	Number of Blessings	Notes
Three Shemoneh Esreh prayers	36 missing	(7×3 = 21; 21-57 = -36)
Two blessings on the tefillin	2 missing
Blessing Yiru Eineinu	1 missing
Total blessings lacking	39
Musaf Shemoneh Esreh	7 added
Two additional Shabbos meals (Al Netilas Yadayim, HaMotzi, four of Birchas Hamzon, one before cup of wine, one after)	16 added
Evening Kiddush over wine	2 added
Daytime Kiddush	1 added
Total blessings added	26
Total blessings lacking	13
Compensation	Blessings over fruits and fragrant spices
If fruits/spices not available	–	Listen to blessings by Torah readers and maftir, respond Amen

Yom Kippur 100 blessing accumulation

Blessing/Group	Number of Blessings	Cumulative Total
Three Shemoneh Esreh prayers	7 x 3	21
Before Shema of night	2	23
After Shema of night	2 (for those who omit Yiru)	25
HaMapil (before sleep)	1	26
Morning: Al Netilas Yadayim, Asher Yatzar, E-lohai Neshamah	3	29
HaNosen LaSechvi until HaGomel Chassadim Tovim (minus Sehasa Li Kol Tzarchi)	14	43
Torah study blessings	3	46
Tzitzis blessing	1	47
Baruch SheAmar	1	48
Yishtabach	1	49
Before Shema (morning)	2	51
After Shema (morning)	1	52
Musaf Shemoneh Esreh	7 added	59
Neila Shemoneh Esreh	7 added	66
Birchas Hatorah and Haftorah of Shacharis and Mincha	28 added	94
How to make up missing blessings	Fruits, snacks, drinks, Asher Yatzar.	Need to make up 6 more blessings

Tishe Beav 100 blessing accumulation

Blessing/Group	Number of Blessings	Cumulative Total
Three Shemoneh Esreh prayers	19 x 3	57
Before Shema of night	2	59
After Shema of night	2	61
HaMapil (before sleep)	1	62
Morning: Al Netilas Yadayim, Asher Yatzar, E-lohai Neshamah	3	65
HaNosen LaSechvi until HaGomel Chassadim Tovim (minus Sehasa Li Kol Tzarchi)	14	79
Torah study blessings	3	82
Tefillin blessings on Rosh and Yad	1	83
Tzitzis blessing	1	84
Baruch SheAmar	1	85
Yishtabach	1	86
Before Shema (morning)	2	88
After Shema (morning)	1	89
Birchas Haftorah and Haftorah of Shacharis and Mincha	20	109
How to make up missing blessings for those who omit some of above	Asher Yatzar and smelling spices	Need to make up 11 more blessings if don’t hear Kerias Hatorah

Topic	Details
Obligation	Every Jew is obligated to recite one hundred blessings each day.
Definition of day	The day starts from the night until morning [i.e. from the night before until the next night].
History	Dovid Hamelech instituted 100 blessings daily due to the sudden death of 100 Jews each day during his reign; supported by the verse “What does Hashem ask of you but to fear Him.” “Mah” (what) can be read as “Meiah” (100).
Purpose	To remind oneself of Hashem, and one’s love and fear of Him.
Kabalistic reason	Ben Ish Chaiy: 100 blessings nullified 400 evil Kelipos; Rokeiach: nullify the 100 curses in Deuteronomy.
Reason of Chassidus	Commands draw G-d’s radiance in a concealed manner; 100 blessings internalize this radiance, as 100 represents a high level of G-dliness in Kabala.
Women’s obligation	Some Poskim: not obligated; Other Poskim: obligated; Practically, women are to endeavor to recite 100 blessings a day, and so is the custom. Custom is to educate children, boys and girls, in reciting 100 blessings per day. Those who do not Daven three times a day are to try to fulfill the 100 blessings through eating, drinking, and smelling spices.
Being Yotzei with listening	On Shabbos and Yom Kippur, due to loss of blessings from Shemoneh Esrei, one can accumulate blessings by eating fruits, smelling spices, and listening to Torah and Haftorah blessings. Must hear the blessing from the person saying it to fulfill obligation. Can answer Amen even if did not hear entire blessing, if knows which blessing was said.
Baruch Hu Uvaruch Shemo	May answer for a blessing one is hearing for the sake of fulfilling 100 blessings.
Accumulating on Yom Kippur	Due to loss of blessings from Shemoneh Esrei and lack of food/drink, accumulate by smelling spices and concentrating on blessings of Aliyos to the Torah and Haftorah, answering Amen. Fulfills 28 blessings this way.

5. Who is obligated to recite blessings:

Women: Both men and women, including those in the state of Nida, are obligated to recite blessings before and after eating or benefiting from something that requires a blessing. Women are also obligated in Birchas Hamitzvos for mitzvahs they are required to fulfill, as well as in Birchas Hashachar.

Educating Children: When to Begin: A child must be taught to say blessings as soon as they can understand that they are blessing God, typically around the age of 4 to 7. Customary Practices: Some begin this education as soon as the child can pronounce the blessings, while others start as soon as the child begins to speak.

Converts: Converts are obligated to recite blessings like all other Jews. There is some discussion among Poskim about the specific wording for certain blessings, but in practice, converts may use the standard formulations.

Ages for Educating a Child to Say Blessings

Age	Description
4–5 years	Some begin educating the child to say blessings as soon as they can recite the correct words.
6–7 years	Commonly viewed as the age when a child understands the concept of blessing and is obligated to be educated before eating.
When beginning to speak	Some start educating the child about blessings as soon as they begin to speak, regardless of full understanding.

6. The types of blessings – Birchas Hanehnin, Hamitzvos, Hashevach, Hodah, Hatefila:

Birchas Hanehnin (Blessings on Enjoyment): Said before or after experiencing physical pleasures like eating, drinking, or smelling spices. Not required for ongoing or general pleasures such as breathing, sleeping, or listening to music.

Birchas Hamitzvos (Blessings on Mitzvot): Recited before performing commandments, such as putting on Tefillin or lighting Shabbat candles. Some mitzvot, like charity, do not have an associated blessing.

Birchas Hashevach and Hodah (Blessings of Praise and Thanks): Offered upon witnessing significant events or receiving good/bad news, and for bodily functions (e.g., Asher Yatzar).

Birchas Hatefila (Blessings of Prayer): Supplicatory blessings found in prayers like Shemoneh Esrei. Some view these as a type of praise or thanks.

Blessing Type	Purpose	Notes
Birchas Hanehnin (Hanah)	Blessings recited prior or post receiving a pleasure of this world	Not recited for pleasures like breathing, sleeping, intercourse, light, bathing, swimming, music, relaxation, smoking, sneezing, vacation
Birchas Hamitzvos	Blessings recited prior to performing a Mitzvah	No blessing for: Giving charity, Eating Shabbos meals
Birchas Hashevach and Hodah	Blessings recited out of praise and thanks to G-d upon witnessing certain events, seeing locations/items, and on good or bad occurrences	Includes blessings over view of certain sites, occurrences, and general pleasures/benefits (not Birchas Hanehnin)
Birchas Hatefila	Blessings recited as supplication and request from G-d	Some rule this is included in Birchas Hashevach and Hodah

7. The styles of blessings:

Bracha Ketzara (Short Blessing): A one-sentence blessing, typically recited before eating or performing a mitzvah.

Bracha Arucha (Long Blessing): A longer blessing that begins and/or ends with a formal blessing and includes a paragraph in the middle, like those in the Shemoneh Esrei prayer.

Blessings Without an Opening: Some blessings, such as those expressing pure thanks or those that follow another blessing closely, do not begin with “Baruch Ata Hashem.”

Bracha Hasmucha Lechaverta (Sequential Blessing): There is debate whether a blessing that follows a short blessing should also begin with a formal opening, or if this rule only applies after long blessings.

No Altering Blessing Length: The structure of blessings as established by the Sages must be maintained—short blessings should not be lengthened and long blessings should not be shortened.

Style/Term	Description	Examples
Bracha Ketzara / Matbeia Ketzara	One sentence blessing recited prior to eating food or performing a Mitzvah	Typical blessing before food or Mitzvah
Bracha Arucha / Matbeia Arucha	Lengthy blessing which begins or ends with a blessing, or both, with a full paragraph in the middle	Blessings of Shemoneh Esrei
Blessings not beginning with a blessing	Blessings that do not begin with “Baruch Ata Hashem”, such as those in continuation of a previous blessing or blessings of Thanks	“Modim Anachnu Lach Al Kol Tipa Vetipa” (blessing over rain), Ahavas Olam
Bracha Hasemucha Lichaverta	Blessing said in continuation of a previous blessing	Ahavas Olam after Yotzer Oar

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[1] No longer recited by Chabad, Sephardim, and many Ashkenazim. See Admur 46:1; Siddur Admur; Michaber 236:2; M”A 46:8