2. History – When were the blessings instituted?

King David: Dovid Hamelech instituted that one recite 100 blessings daily, for the reason to be explained next.[1] However, these 100 blessings that King David instituted to be said were forgotten [and hence were not said during the 1st Temple era], until the times of the Talmud [i.e. second Temple era] in which the sages came and established [new] blessings, in place of the blessings that were forgotten, as explained next.[2]

Second Temple Sages:[3] The Sages instituted the recital of blessings in the era of the second temple. In the times of the first Temple, however, people did not recite blessings [other than the Biblical blessings such as Grace after meals and the blessings over Torah study]. The reason for this is because the purpose of the blessings are to draw down a level of encompassing G-dliness onto the soul in order to give it divine assistance in its faith in G-d [and its battles that it faces in this world]. Now, the souls of the Jewish people in the era of the first Temple were of such high level that they did not require this extra G-dly assistance for them to have strong faith in G-d [and successfully battle their animal soul], and hence it was not necessary for them to recite blessings. However, in the second Temple era the souls were not of such high level and hence the sages instituted the blessings in order to draw down a revelation of faith in G-d. [Now, although it states that King David is the one who instituted the 100 blessings, which was prior to the first Temple, this was only done for the purpose of being recited during the second Temple era, as King David saw with the divine spirit that it would be necessary during the second Temple era.[4] This explains why indeed the blessings that David instituted were forgotten during the first Temple era, as stated above, as they were never instituted for that period of time.]

Blessings instituted post Talmudic era:[5] Some Poskim[6] rule that after the Talmudic period, which preceded the Geonic period by about half a century, it is not possible for blessings to be instituted and no one contains the power to do so. Hence only those blessings which were instituted prior to the end of the Talmudic[7] era are valid, and all those instituted pass this time are prohibited from being recited, and are considered a blessing in vain. According to this approach, even the blessings instituted by the Geonim are invalid. Other Poskim[8] however rule that it is possible to institute blessings even after the time to the Talmud, and that so was justifiably done in the times of the Geonim. Practically, we accept the institution of the Geonim and the widespread custom of reciting a blessing that was instituted in their time period. (However certainly any blessing which has not been instituted by the Geonim, or was even instituted by the Geonim but has not become the widespread custom to recite by the majority of the congregation, then such a blessing may not be said and one who recites it transgresses the saying of a blessing in vain. Thus one may not say blessings which are written after certain supplications and requests, being that they have been written after the Talmudic times and have never been enacted by the Geonim, and one is to protest against those who print these blessings.[9])

^[1] Admur 46:1                                            

[2] Shibuleiy Haleket, brought in Shaar Hakolel 1:6 [This answers an apparent contradiction in Admur if it was David that instituted the blessings or if it was the sages in the second Temple era.]

[3] See Torah Or Bereishis p. 6 “Lehavin Inyan Habrachos”; Or Hatorah Bereishis 3 p. 551

[4] Sefer Hamamarim 5638 p. 7

^[5] Admur 46:6

[6] 2^nd opinion in Admur 46:6; Michaber 46:6; Beis Yosef 127; Rashal 64; Iggur 87; Rosh Bechoros 8:8; Levush 46:7 in Hagah; Seder Hayom Kavanos Birchas Hashachar; Taz 46:9 regarding Mikadeish Shemo Barabim

[7] Some write that this applies only to those blessings instituted and written in the Babylonian Talmud, while those written only in the Jerusalem Talmud may not be recited. [Bach 46 regarding Mikadesih Shemo Berabim and Beis Yosef 127 regarding Modim Derabanon, brought in Taz 46:9]

[8] 1^st opinion in Admur 46:6; Rama 46:6; Tur 46 in name of Siddurei Ashkenaz; Semag Asei 27; Peri Eitz Chaim Shaar Habrachos 7; Shaar Hakavanos Inyan Birchas Hashachar; Taz 46:7 and 9 regarding Hanosein Layaeif Koach; Ashel Avraham of Butchach on Taz 46:9 regarding Mikadeish Shemo Barabim that there is no need for a blessing to be mentioned in the Talmud to be able to recite it, and on the contrary, the Talmud itself states [Brachos 40b] that one may enact new blessings and

[9] Admur ibid in parentheses; Shelah Miseches Chulin Emek Habracha Birchas Hashachar;