16. The Nussach of the blessings and mistakes made in wording:A. Saying Sheim Umalchus:[1]

Any blessing that does not contain the name of G-d is not considered a blessing. Likewise, every blessing which begins with the word Baruch must include also a term of kingship in its opening, otherwise one does not fulfill his obligation. This is with exception to the blessings of Shemoneh Esrei which is not required to include kingship.

B. Skipped a word in the blessing:[2]

One does not fulfill his obligation with any blessing unless he recites the [entire[3]] blessing from the beginning until the end.[4] Thus, if one did not say the word Baruch in the beginning of the blessing, he does not fulfill his obligation.[5] Furthermore, the above ruling implies that one must say every single word of the blessing, and if one missed even one word from anywhere in the blessing, it is invalid. However, in truth, the Poskim[6] clarify that this applies only to those words that are considered the main Nussach of the blessing, as established by the Sages, in which case, if one did not hear one of those words, he does not fulfill his obligation. However, if one did not say a word, or words, which are not part of the main Nussach of the blessing, then he fulfills his obligation. In the following we will now discuss which words are considered part of the main Nussach, and which are not:

A short blessing:[7] By all short, one sentence blessings, the following words are considered part of the main Nussach, and if the word was skipped one does not fulfill his obligation:

1. Baruch[8]
2. Hashem’s name[9]
3. Melech[10]
4. Haolam[11]
5. The conclusion which mentions what one is blessing Hashem for.[12]
6. Ata and all other words: Some Poskim[13] rule that the word “Ata” is not considered part of the main Nussach, and if one did not hear it, he fulfills his obligation. Other Poskim[14] however rule that every single word of a short blessing is considered part of the main Nussach, and if one missed even one word, he does not fulfill his obligation.

Based on the above, if one did not say Hashem’s name, or the word Baruch, or the words Melech Haolam he does not fulfill his obligation, and must repeat the blessing. Regarding the other words, it is questionable whether one fulfills his obligation[15], and in all cases of doubt, Safek Brachos Lehakel, although one is to escape the question by hearing the blessing from another person.

A long blessing – Skipped the middle part of a long blessing:[16] A blessing which contains an opening and concluding blessing, such as Havdalah, Kiddush, Asher Yatzar and the like, then if one did not hear all the words in the short concluding blessing, or in the very beginning of the long blessing, then this follows the same law as stated above.[17] If, however, if he missed a middle word, or section, in the long opening blessing, then whether he fulfills his obligation depends on if the missed word is part of the main Nussach of the blessing [Ikkur Tofes Habracha], or not. In many cases, it is unclear as to which words are part of the main Nussach, and which are not, and in all cases of doubt, one is to try and hear the blessing again from another person, in order to fulfill his obligation according to all. Regarding the blessing of Yotzer Or it is ruled that if one began the blessing properly, and after saying the first few words accidentally skipped the remainder of the paragraphs and recited straight away its concluding blessing, nevertheless he fulfills his obligation and is not required to repeat the blessing even if he skipped Kedusha of Yotzer.[18]

C. Changing Nussach – Matbeias Chachamim:[19]

The wording of all the blessings were established by Ezra the scribe and his Beis Din.[20] The general rule is as follows: Whoever changes from this wording that was established by the sages [i.e. Matbeia Shetavu Chachamim] is making an error[21], and does not fulfill his obligation.[22] However, this only applies when changing from the main words that were instituted by the sages, in contrast to one who changed the secondary words.[23] Accordingly, there are certain exceptions to this rule, such as one who skips or adds words to and from the middle of a long blessing as will be explained next, and likewise the omission of certain words in a single sentence blessing do not invalidate it, as explained in B.

When to start and end with Baruch:[24] It is therefore forbidden for one to change the wording of the blessing, and those blessings which were instituted to begin or conclude with the word Baruch may not begin or conclude differently. Those blessings instituted not to begin or conclude with the word Baruch are not permitted to be started or concluded with it.

Not to lengthen a short blessing or shorten a lengthy blessing:[25] The length of the blessings as coined by the Sages may not be changed. Thus, a long blessing may not be shortened [i.e. have words omitted], and a short blessing may not be made long [i.e. have words added]. [Some Poskim[26] explain this to mean that it is forbidden to add any words or omit any words from the middle the blessing. According to this approach, it is forbidden for one to add Piyutim to the blessings of the Shema. Other Poskim[27], however, understands this statement to refer to the next law which prohibits one from omitting a start or concluding blessing from a long blessing which was instituted to start and begin with a blessing. However, the middle words of a blessing are not exact and hence it is permitted to add to them or omit from them, with exception to those words that were explicitly required by the sages to be said.[28]]

Beginning and concluding with a blessing:[29] A blessing which [starts and] concludes with a blessing may not have the concluding blessing omitted, and a blessing which does not conclude with a blessing may not have a concluding blessing added [i.e. blessings on foods].

Concluding a blessing with a different word than instituted:[30] One who concludes a blessing with different words then that which were established by the sages does not fulfill his obligation and must repeat the blessing. This applies even if the concluding words are related to the original words instituted by the sages. This, however, only applies if he changed the main words instituted by the Sages, and not if he changed a secondary word.

Topic	Details
Word “Ata”	Some Poskim: not main Nussach; others: every word is main Nussach
Missed Baruch, Hashem’s name, Melech Haolam	Does not fulfill obligation; must repeat blessing
Other words missed	Questionable; Safek Brachos Lehakel; hear blessing from another
Long blessing – missed middle part	Depends if missed word is part of main Nussach; in doubt, hear blessing again
Changing Nussach – Matbeias Chachamim	Changing main words instituted by sages is an error and invalidates; secondary words may not
Start and end with Baruch	Blessings must begin/conclude as instituted; not permitted to change
Lengthening/shortening blessings	Long blessings may not be shortened, short may not be lengthened; adding/omitting words generally forbidden

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[1] Admur 214:1-2; Encyclopedia Talmudit Vol. 4 Erech Brachos pp. 292-294

[2] See Admur 59:1; 66:12; 69:1; 213:4; 214:1-2; Piskeiy Teshuvos 214:1; Encyclopedia Talmudit Vol. 4 Erech Brachos pp. 292-298

[3] See regarding being Yotzei: Tur 215:1 “However, if he ate, he is not Yotzei until he hears the entire blessing”; Bach 213 “The entire blessing from beginning until the end”; Beis Yosef 213 “He does not fulfill his obligation until he hears the entire blessing from beginning until the end”

[4] See regarding being Yotzei: Admur 213:4 “From beginning until the end”; Michaber 213:3; Rambam Brachos 1:11; Teshuvas Harambam Pear Hador 101; Brachos 53b; Yerushalmi Brachos 8:5; Megillah 1:9; Sefer Hamichtam and Hashlama ibid; Ravya 153 and 159; Peri Chadash 124; P”M 124 M”Z 4; See also Admur 59:4 regarding having Kavana when hearing Shema; 124:2 and 14 regarding hearing Shemoneh Esrei that must hear from beginning to end; 183:10 and 193:1 regarding listening to every word of Birchas Hamazon.

[5] Implication of all Poskim ibid; M”B 213:19 “This includes also the word Baruch”

[6] Shaar Hatziyon 213:3; Piskeiy Teshuvos 214:1; Biur Halacha 59:4 “Im Hashliach Tzibur” says this applies by the long blessings; See Admur 124:14 “Since he may not hear from the Chazan some words that invalidate the prayer”; 184:10 “Perhaps he will not hear an invalidating word.”

[7] See Admur 59:1; 66:12.

[8] Implication of all Poskim ibid; Admur 185:2 in parentheses regarding Kavana; M”B 213:19 “This includes also the word Baruch”

[9] Admur 214:1; Admur 185:2 in parentheses regarding Kavana; Michaber 214:1; Kaf Hachaim 214:3; See M”B 214:4 that this only applies if one skipped or did not hear any of Hashem’s names. If, however, one heard one of the names, such as Adono-y, or Elohei-nu, then he fulfills his obligation; See Admur 167:13; Piskeiy Teshuvos 214:1; Encyclopedia Talmudit Vol. 4 Erech Brachos pp. 292

[10] Admur 214:1; Admur 185:2 in parentheses regarding Kavana; Michaber 214:1; Levush 214; Chayeh Adam 5:3; Chesed Lealafim 214:1; Ben Ish Chaiy Balak 2; Sdei Chemed Brachos 1:37; Kaf Hachaim 214:3 based on Arizal in Shaar Hakavanos p. 3, and Peri Eitz Chaim Brachos 2.

Other opinions: Some Poskim rule that the word Melech does not invalidate the blessing if it is omitted or not heard. [Halachos Ketanos 1:268]

[11] Admur 214:2; Admur 185:2 in parentheses regarding Kavana; Michaber 214:1; Levush 214; Beis Yosef in name of Tosafos; Chayeh Adam 5:3; Chesed Lealafim 214:1; Ben Ish Chaiy Balak 2; Biur Halacha 214:1 “Veafilu”; Kaf Hachaim 214:3 based on Arizal in Shaar Hakavanos p. 3, and Peri Eitz Chaim Brachos 2; Piskeiy Teshuvos 214:1

Other opinions: Some Poskim rule that the word Haolam possibly does not invalidate the blessing if it is omitted or not heard. [Even Haozer, brought in Biur Halacha ibid; Halachos Ketanos 1:268]

[12] Admur 185:2 in parentheses regarding Kavana; Piskeiy Teshuvos 214:1; See however Admur 167:13 that if one said Brich Rachamana and did not conclude with the word Pita, he nevertheless fulfills his obligation since he said “Dehaiy” and it was sitting before him; See M”B 167:53 regarding several words skipped; See Piskeiy Teshuvos 214:1 footnote 10 regarding if one skipped “Asher Kidishanu Bemitzvosav Vetzivanu”

[13] M”B 214:4; Divrei Chamudos; Implication of Admur 214:2 who omits the word Ata from the main dialect of the Sages; Piskeiy Teshuvos 214:1; See Encyclopedia Talmudit Vol. 4 Erech Brachos p. 293

[14] Kaf Hachaim 214:3 based on Arizal in Shaar Hakavanos p. 3, and Peri Eitz Chaim Brachos 2, and that so should be followed, as we do not apply the rule of Safek Brachos Lehakel to the Arizal.

[15] As a) Perhaps the missed word was part of the main dialect of the Sages; b) Perhaps we rule like the Kaf Hachaim ibid in name of Arizal, that if one misses even one word of the short blessings, he does not fulfill his obligation.

[16] See Admur 59:1 [that so long as one said the opening and concluding blessing properly he fulfills his obligation, and thus even if he accidentally began saying the Maariv blessing of Asher Bidvaro Maariv Araviim immediately after saying the words Yotzer Or Uvoro Choshech, he nevertheless fulfills his obligation if he concluded properly with the blessing of Yotzer Hameoros]; Admur 66:12 [regarding the after blessing of Emes Veyatziv and that this rule applies by all long blessings the one who did not say the middle of the vesting properly nonetheless fulfills his obligation]; Admur 68:1 regarding Shemoneh Esrei; Admur 187:4 that one must hear the beginning of the long blessing and regarding which words may be skipped in Birchas Hamazon; Michaber 59:2; Taz 59:1 in explanation of Michaber ibid; M”B 187:4; See also Admur 68:1; 114:8; 167:13; 187:4; 188:8; See Piskeiy Teshuvos 296/4 footnote 31 regarding which words may be skipped in Havdalah

[17] Admur 59:1; 66:12

[18] The reason: As since the opening blessing and its conclusion were said properly as established by the sages, therefore he fulfills his obligation Bedieved, even though that in the middle of a blessing he changed from the wording that the sages set. [Admur 59:1; 66:12]

[19] See Admur 59:1; 66:12; 68:1; 114:8; 167:13; 187:4; 188:8; Encyclopedia Talmudit Vol. 4 Erech Brachos pp. 298-299

[20] Rambam Kerias Shema 1:7; Brachos 1:5

[21] Admur 68:1; 187:4; Rambam Kerias Shema 1:7; Brachos 1:5; Brachos 40b; See Gr”a based on Rambam ibid

[22] Admur ibid “And if he changes then he is changing from the wording that the sages have established for blessings, and he does not fulfill his obligation.”; Rambam Kerias Shema 1:7 [unlike Rambam Brachos 1:5-6]; Rebbe Yossi in Brachos 40b and Tosefta Brachos 4 3:13; Yerushalmi Brachos 1:6;

Other opinions: Some Poskim rule one fulfills his obligation even if he changed from the wording of the Sages. [Michaber 167:10; 187:1; Rebbe Meir in Brachos 40b and Tosefta Brachos 4; Yerushalmi Brachos 6:2; Rosh Brachos 6:23; Implication of Rambam Brachos 1:5-6, and so learns Biur Hagr”a 68:1 that the Rambam retracted form his ruling like Rebbe Yossi in Kerias Shema 1:7]

[23] See Admur 167:13 and Michaber 167:10; See also Admur 487:1 “Since he changed from the wording of the sages in the main Inyan of the blessing”; See M”A 489:2; 268:5; 2^nd opinion in Admur 68:1; Stam opinion in Admur 59:1 and 66:12; Rama 68:1; Rabbeinu Yona Brachos 11a; Rashba Brachos 11a; Shut Rashba 1:469; M”A end of 64; Taz 59:1;

[24] Admur 68:1 [according to both opinions]; Rambam Kerias Shema 1:7; Mishneh Brachos 11a; Tosefta Brachos 1; M”A 64:3

[25] Rambam Kerias Shema 1:7; Brachos 1:5; Mishneh Brachos 1:4 [11a]; See Encyclopedia Talmudit Vol. 4 Erech Brachos pp. 298-299

[26] 1^st opinion in Admur 68:1; Michaber 68; Tur O.C. 68 in name of Rameh; Rambam Kerias Shema 1:7; Brachos 1:5; Teshuvos Harambam 31-32

[27] 2^nd opinion in Admur 68:1; Stam opinion in Admur 59:1 and 66:12; Rama 68:1; Rabbeinu Yona Brachos 11a; Rashba Brachos 11a; Shut Rashba 1:469; M”A end of 64; Taz 59:1

[28] Such as in Emes Veyatziv [The Exodus, Malchus, Kerias Yam Suf; Makas Bechoros] and in Birchas Hamazon [Bris, Torah, Birchas Haretz] [Admur ibid]

[29] Admur 68:1 [according to both opinions]; Mishneh Brachos 11a; M”A 64:3

[30] See Admur 167:13; 487:1.