3. The reason and purpose for saying blessings:

Hekdish – Permission from G-d to benefit from His items:[1] The Sages state that whoever benefits from this world without a blessing is considered as if he has benefited from sacred items, as the verse[2] states and to G-d is the world in its entirety. [Likewise, one who benefits from an item without a blessing is considered as if he has stolen it from G-d.[3] Hence, one of the purposes of the recital of blessings over pleasures that one receives in this world, is to get permission from G-d to benefit from the item. Just as it is forbidden for one to use a sacred item of Hekdish for his own personal use, so too, it is forbidden for one to make use of any item of the world, which was all created by G-d for the purpose of His respect and honor, and is hence similar to an item of Hekdish. By reciting a blessing, one is in essence receiving permission from G-d to benefit from the item for the purpose of elevating it to Him, and revealing within it G-d’s glory and honor.[4] Alternatively, by reciting a blessing one expresses the fact that he is a servant of G-d, and a Master is required to provide food for his servant, hence allowing one to eat the food after the blessing is recited.]

To prevent death:[5] Dovid Hamelech instituted that one must say 100 blessings every day as a result of the sudden death of 100 Jews each day during his reign. At first Dovid did not know the reason for the sudden deaths until he saw the reason with Ruach Hakodesh and instituted the one hundred daily blessings. This institution of reciting 100 blessings daily has Biblical support from the verse “What does Hashem ask of you but to fear Him.” The term “what” in Hebrew is “Mah” which can also be read as “Maeh” which means 100. Thus, the verse is saying “100 [blessings] G-d is asking from you.”

To strengthen one’s love and fear if G-d:[6] The purpose of the blessings is to remind oneself of Hashem, and one’s love and fear of Him. [Thus through reciting the 100 blessings one comes to fulfill the simple meaning of the verse, which is to fear G-d.]

To strengthen Emuna:[7] 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].

To draw from Soveiv to Mimalei:[8] A blessing represents drawing down divinity from the highest of sources and levels of the infinite light of G-d, known as Soveiv Kol Almin. This great divine revelation is then to be drawn down into the level of Mimalei Kol Almin. You see, there are two different forms of diffusion of the infinite light of G-d, one being literally infinite, while the second is limited and measured. The first level is the supernal will which encompasses all the worlds and shines in an infinite manner. The second level goes through contractions and concealments. [Accordingly, the concept of blessing G-d is to draw down G-dly energy from the first level into the second level.]

To refine the food eaten and elevate its sparks: When a Jew eats food his G-dly soul refines the food from its evil of Kelipos and then elevates its sparks. This is similar to the consumption of the Karbanos on the Mizbeiach, in which the Mizbeiach would consume and elevate the animal’s soul, hence refining the Divine spark. It is for this reason that the table of a person brings him atonement, as when the Divine sparks of Tohu are elevated to Atzilus this causes an abundance of Divine light to shine there and hence heals all of the wounds inflicted by one’s sins.[9] Now, this elevation is accomplished through the recital of the blessing over the food, both before and after eating. Through reciting the blessing one draws holiness into the food which causes the elevation. The elevation is likewise affected through one then using the energy he receives from the food to serve God in Torah study and prayer. All this elevates the energy of the food into the oneness and love of God experience in prayer.[10] Accordingly, one must be aware to recite the blessings with proper concentration and pronunciation as it is through these blessings that the refinement of the food is accomplished. If he is not careful in this then he is sabotaging this great mission.[11]

[1] Seder Birchas Hanehnin 1:1; Luach Birchas Hanehnin 1:1; Admur 167:1; Tur O.C. 210; Rambam Brachos 1:2; Brachos 35a; Encyclopedia Talmudit Vol. 4 Erech Birchas Hanehnin p. 329 footnote 222; See Likkutei Sichos 24 p. 81 [Hebrew]

[2] Tehilim 24:1

[3] Rav Chanina Bar Papa in Brachos 35b

[4] See Toras Menachem 17:24; 70:256

^[5] Admur 46:1; Tur 46 in name of Rav Neturaiy Gaon; Seder Rav Amram Gaon; Rosh Brachos 24; Ravayah Brachos 146; Taz 46:3; See Menachos 43b and Girsa of Rashi, Rif and Rosh; Encyclopedia Talmudit Vol. 4 Erech Brachos p. 310 footnote 222  

^[6] Admur 46:1; Levush 46:1; Rambam Brachos 1:3-4   

[7] Torah Or Bereishis p. 6 “Lehavin Inyan Habrachos”

[8] Likkutei Torah p. 16a

[9] Derech Mitzvosecha: Mitzvas “Achilas Kodshim”

[10] Likkutei Torah Tazria 20d; Toras Shmuel 5626 p. 169

[11] Pela Yoeitz Erech Birur