1. Paying attention to the words upon reciting a blessing:[1]

When reciting the words of a blessing one must have in mind the meaning of the words that he is saying. Accordingly, one must be very careful to concentrate upon reciting a blessing, so that he both understand and focuses on the words that he is saying, so that he know that he is blessing G-d, and that he understands what he is blessing G-d for. His heart should not be distracted with other matters while reciting the blessing [as will be explained in Halacha 3].

Lack of concentration possibly invalidates the blessing:[2] If one does not understand the words of a blessing or thinks of other matters while reciting it, according to some Poskim[3], it is considered as if he did not recite the blessing at all and he is hence required to repeat the blessing.[4] This applies even if he said the blessing in Hebrew.[5] According to some Poskim[6], this applies towards all blessings and not just Birchas Hamazon.[7] However, other Poskim[8] rule that if one recites the blessing in Lashon Hakodesh, in contrast to other languages, then even by Birchas Hamazon he fulfills his obligation even if he does not [pay attention or does not] understand the language. Furthermore, even if one recites the blessing in other languages, some Poskim[9] rule that only by Birchas Hamazon and prayer do we require understanding of the blessing and concentration upon reciting, however, by all other blessings, whether Birchas Hanehnin or Birchas Hamitzvos, one fulfills his obligation in any language even if he does not understand what he is saying, and even if his mind is preoccupied to the point that he is paying no attention to the words of his lips.[10] Practically, Safek Brachos Lihakel and hence we rule that even if one does not understand or did not pay attention to the words of the blessing, the blessing is not to be repeated[11], although initially one must be very careful to understand and concentrate on the words while reciting blessings.[12] The one exception to this however is with regards to Birchas Hamazon by which we rule that if it is said in other languages, then he does not fulfill his obligation unless he understands the words and concentrates upon reciting them as explained next.

• Life Example: David sits down to eat a piece of bread. As he recites the blessing “Baruch Ata Hashem Elokeinu Melech HaOlam Hamotzi Lechem Min Haaretz,” he focuses carefully on the meaning of each phrase, understanding that he is blessing G-d for providing bread. In this ideal scenario, David fulfills the requirement to pay attention and understand the blessing. On another occasion, Sarah is in a rush and, while reciting the blessing over fruit, allows her mind to wander to unrelated matters. She says the words correctly in Hebrew but realizes afterward she barely thought about their meaning. According to some opinions, if she failed to pay attention, it’s as if she did not say the blessing at all. However, the practical ruling is that as long as she said the words, especially in Hebrew, she is not required to repeat the blessing—though she should strive to concentrate in the future. This example demonstrates the importance of understanding and concentration in blessings, especially regarding the key phrases and depending on the language used.

Birchas Hamazon:[13] As stated above, one must be very careful to understand the words of Birchas Hamazon and pay attention to the words while reciting it, and if one did not do so, then if he recited Birchas Hamazon in Lashon Hakodesh it is disputed if he fulfills his obligation, and Safek Brachos Lihakel. However, if he said it in a different language that he does not understand or did not pay attention to, he must repeat Birchas Hamazon.

• Life Example: If Sarah recited Birchas Hamazon in English but did not understand or focus on the words, she would be required to repeat it, since understanding is crucial when the blessing is not in Hebrew.

The main words that require concentration – Birchas Hamazon:[14] The main words of Birchas Hamazon that require understanding and concentration are the words “Baruch Ata Hashem” and “Melech Haoalm” [i.e. Malchus] and the conclusion of the sentence which states what one is blessing Hashem towards. This applies for both the opening and closing blessing of a long blessing [such as the first blessing in Birchas Hamazon which has an opening and closing blessing, however the 2nd-3rd blessing of Birchas Hamazon only has a closing blessing while the 4th blessing only has a beginning blessing]. However, the remaining words that are said in the middle of a long blessing, one fulfills his obligation by reciting them even if he does not know the meaning of the words or did not pay attention. This applies even towards words that invalidate the Birchas Hamazon if they are not recited, such as Bris and Torah and Birchas Ha’aretz and Malchus Beis David that is recited in Boneh Yerushalayim, as only their lack of recital invalidates and not their lack of understanding.[15]

The main words that require concentration – Other blessings:[16] The main words of a blessing that require understanding and concentration are the words “Baruch Ata Hashem” and “Melech Haoalm” and the conclusion of the sentence which states what one is blessing Hashem towards. Thus, for example by blessings recited over foods and beverages one must concentrate on the above words “Baruch Ata Hashem Elokeinu Melech Haoalm” as well as the conclusion which is “Borei peri Ha’adama” or “Shehakol Nihya Bidvaro,” and the same applies to all other blessings including blessings of Mitzvos. However, all other words which are recited without understanding or concentration do not invalidate the blessing according to any opinion above. [Practically, by all short blessings, which are all blessings over food and drink and mitzvah’s all of the words of the blessing are important and require understanding and concentration and it is only by longer blessings which contain more words where lack of concentration cannot invalidate the blessing.]

Summary

Paying attention to the words upon reciting a blessing:

To properly recite a blessing, one should focus on and understand the words, being aware of whom they are blessing and the reason for the blessing, without letting their mind wander. If someone doesn’t focus on or understand the words of a blessing, some authorities say the blessing is invalid and should be repeated. However, most hold that, especially in Hebrew, the blessing is still valid even without full concentration—except for Birchas Hamazon in other languages, where understanding is required. In practice, blessings which were said without understanding and concentration aren’t repeated due to doubt, but one should always strive to focus and understand while reciting them.

• Life Example: David sits down to eat a piece of bread. As he recites the blessing “Baruch Ata Hashem Elokeinu Melech HaOlam Hamotzi Lechem Min Haaretz,” he focuses carefully on the meaning of each phrase, understanding that he is blessing G-d for providing bread. In this ideal scenario, David fulfills the requirement to pay attention and understand the blessing. On another occasion, Sarah is in a rush and, while reciting the blessing over fruit, allows her mind to wander to unrelated matters. She says the words correctly in Hebrew but realizes afterward she barely thought about their meaning. According to some opinions, if she failed to pay attention, it’s as if she did not say the blessing at all. However, the practical ruling is that as long as she said the words, especially in Hebrew, she is not required to repeat the blessing—though she should strive to concentrate in the future. If Sarah recited Birchas Hamazon in English but did not understand or focus on the words, she would be required to repeat it, since understanding is crucial when the blessing is not in Hebrew. This example demonstrates the importance of understanding and concentration in blessings, especially regarding the key phrases and depending on the language used.

Blessing Type	Language	Understanding Required?	Repeat if No Concentration?	Key Words Needing Focus
All Blessings	Hebrew (Lashon Hakodesh)	Ideally yes, but not always required	No, except possibly Birchas Hamazon	“Baruch Ata Hashem”, “Melech HaOlam”, Purpose of blessing
Birchas Hamazon	Other Languages	Yes	Yes, must repeat if not understood	Opening and closing phrases, especially those identifying the blessing and its reason
Short Blessings (Food, Mitzvot)	Any	Ideally yes for all words	No	Entire blessing is brief, so all words matter
Long Blessings (Birchas Hamazon sections)	Any	Key phrases only	No	Opening/closing phrases, “Baruch Ata Hashem”, conclusion

______________________________________________

[1] See Seder 9:3; Admur 5:1; 185:1-2; Ketzos Hashulchan 55:1; Encyclopedia Talmudit Vol. 4 Erech Berachos pp. 299

[2] Admur 185:1-2 regarding Birchas Hamazon, and 2^nd opinion in 185:2 that this applies to all blessings

Other opinions regarding all blessings other than Birchas Hamazon: Some Poskim rule that the invalidation for not understanding or not paying attention to the words only applies to Birchas Hamazon, however, by other blessings, whether they be Birchas Hanehnin or Birchas Hamitzvos, the blessing remains valid even if one does not understand or does not pay attention to the words due to his mind being preoccupied with other thoughts. [1st opinion in 185:2; M”A 62:1; Tosafus Sotah chapter 7]

[3] Admur 185:1; brought also in Admur 62:2; Tosafus Brachos 45b; Rabbeinu Yona Brachos ibid; Rosh Brachos 7:6; Mordechai Remez 158; Michaber 193:1 regarding hearing Birchas Hamazon from another; Implication of Tur 690; Beis Yosef 690 in name of Maggid Mishneh Megillah 2:4; Ramban Megillah 171; Rashba Megillah ibid

Other opinions: Some Poskim rule that one who reads Birchas Hamazon fulfills his obligation even if he does not know the meaning of the words, and only when hearing it from another is it required to understand the meaning of the words. [Levush 193:1; Olas Tamid 193:2; M”A 193:2; Soles Belula 193:1; Shaar Efraim 13; Kaf Hachaim 193:4; Aruch Hashulchan 185:7] This seemingly applies to all languages. [Kaf Hachaim ibid] However some Poskim rule that this only applies to Lashon Hakodesh while other languages everyone agrees that one must understand the language. [P”M 193 A”A 2, brought in Kaf Hachaim ibid] Admur ibid negates this entire ruling and in the gloss on this Halacha [possibly written by Admur or the Maharil] he argues that based on Megillah 18a it is not possible to accept this differentiation between the verbalizer and listener and so is clearly written in Rosh ibid and Rabbeinu Yona ibid that one must always understand the language, even in Lashon Hakodesh. [See however Kaf Hachaim ibid that their intent is only Lechatchila]

[4] The reason: As the verse states “And he shall bless Hashem your G-d” and if one does not understand the words of the blessing that he is verbalizing then he is not considered to be blessing Hashem. [Admur 185:1]

[5] Admur and all Poskim in previous footnote!

[6] 2^nd opinion in 185:2; Implication of Rabbeinu Yona Brachos 33a; Rosh 7:6; See also Tosafus Sotah 45b; Mordechai Brachos Remez 158

[7] The reason: As all institutions made by the sages were made following the bylaws of the biblical precedent, and hence since everyone agrees that by Birchas Hamazon understanding and concentration is required when recited in other languages and according to some even when recited in Hebrew, then the same applies regarding all blessings. Meaning, just as by Birchas Hamazon we rule that it is not considered that he has blessed God when he does not understand the words of the blessing or if his mind is preoccupied with other matters, the same applies by all blessings, that he does not fulfill his obligation of the blessing in such a case. The reason logic behind all this is because all blessings were instituted not simply to be verbalized with the lips, but rather for the sake of blessing God as it explicitly states in the verse regarding Birchas Hamazon “and you shall bless Hashem your God.” Accordingly, if one does not understand the words which are the main part of the blessing or if his mind is distracted with other matters at this time of saying it, then he has not recited a blessing at all, and according to the first opinion this applies even if he says it in Hebrew [Admur ibid]

[8] 2^nd opinion in Admur 185:1; Rashi brought in Taz 193:2, M”A 193:2, Beis Yosef 193, Rosh and Mordechai ibid; Tosafus and Rabbeinu Yona in name of Yeish Omrim

[9] 1st opinion in 185:2 [see also Admur 527 Kuntrus Achron 1]; M”A 62:1; Tosafus Sotah chapter 7; See also Rosh Brachos 1:14 in name of Raavad;

[10] The reason: As all other blessings are only rabbinical, and the main institution was simply to recite them and verbalize them with one’s lips, and hence lack of concentration and understanding does not invalidate them irrelevant to which language they are said in. [See Admur ibid]

[11] Admur 185:1 regarding if said in Lashon Hakodesh and that this applies even by Birchas Hamazon being that the custom is like the second opinion [to not require understanding or concentration of Lashon Hakodesh] and 185:2 that Bedieved one is Yotzei by other blessings even if said in other languages which one does not understand or is not paying attention to, as Safek Brachos Lihakel; Ketzos Hashulchan 44:4; See Tehila Ledavid 193:1

[12] Admur 185:2 and 5:1; Seder 9:3; Ketzos Hashulchan 44:4

The reason: As according to some opinions one does not fulfill his obligation even Bedieved. [Admur 185:2] See Tehila Ledavid 193:1 that questions the Admur as to why in 185:1 he concludes that it is only “proper to be stringent like the first opinion” and here in 185:2 he concludes “one must be very careful.” One can simply say that in 185:1 were discussing a case that one right now has a choice to Bentch either in English or Lashon Hakodesh which he does not understand, and on this Admur states the initial law and custom. However here in 185:2 Admur is discussing mainly paying attention to the words of the language that he already understands, and thus concludes one must be very careful, especially in Birchas Hamazon, even in Lashon Hakodesh, as some say he does not fulfill his obligation even initially. Accordingly, one is certainly to be “very careful” to make time to learn the words of Birchas Hamazon when saying in Lashon Hakodesh.  See Admur 101:5!

[13] Admur 185:1

[14] Admur 185:2 in parentheses

[15] The reason: As these words are not considered a blessing to which one can claim that if one does not understand the meaning he is not considered to be blessing Hashem. [Admur ibid]

[16] Admur 185:2 in parentheses