1. Biblical or Rabbinical:^[1]

The concept of reciting blessings to God on the occasion of eating or receiving benefit contains Biblical basis, as explicitly stated in Scripture regarding Birchas Hamazon, in which the verse states, “Veachalta Vesavata Uveirachta/And you shall eat and be satiated and bless.” Likewise, the concept of reciting a blessing prior to the performance of a mitzvah, can also be found to be rooted in a biblical precept, as according to many Poskim there is a Biblical obligation to bless God prior to fulfilling the command of studying Torah, as we will explain below. Nonetheless, despite this biblical basis, the obligation for saying a blessing on the occasion of eating a food and benefiting from pleasure, is only rabbinical, with the one exception of Birchas Hamazon, as we will explain. Likewise, all are in agreement that aside for Birchas Hatorah, all blessings recited on the occasion of fulfilling a mitzvah are of only rabbinical obligation. The same applies for all other blessings, that they are only rabbinically mandated and not of biblical status, including the blessings recited in prayer, the blessings of thanks, the blessings of sight, the blessings of a wedding.

Before blessings on foods and other pleasures:[2] It is a Rabbinical obligation to recite a blessing prior to eating and drinking any food.

After blessing on foods: It is a Rabbinical obligation to recite an after blessing after eating a certain amount of any food and drinking and after drinking a certain amount of any beverage, with exception to one who eats bread in which case it is potentially a Biblical obligation, as will be explained next.

Birchas Hamazon on bread:[3] It is a Biblical positive command to recite a blessing to Hashem after eating Mazon, which is defined as bread of the five grains^[4], as the verse states “Veachlta Vesavata Uveirachta.”[5] This Biblical obligation, however, only applies as explicitly stated in the above verse, if one ate a meal of bread to the point of satiation [even if he is not satiated from the bread alone, but rather from the bread together with the other meal foods, nonetheless, the obligation is Biblical[6]].[7] Only the first three blessings of Birchas Hamazon have Biblical status[8], while the fourth blessing is Rabbinical.[9] If one ate bread, or a meal of bread, but not to the point of satiation, and if he ate a Kezayis of bread than he is Rabbinically obligated to recite Birchas Hamazon.[10] There are several ramifications to this matter, as will be explained in chapter 30.

Meiyn Shalosh: Some Poskim^[11] rule that the after blessing of Meiyn Shalosh is a Biblical command. Other Poskim[12], however, rule that it is merely Rabbinical, and so is the ruling of Admur.

Before blessings on Mitzvos: It is a Rabbinical command to recite a blessing prior to performing a Mitzvah.

Birchas Hatorah:^[13] The Gemara^[14] asks: From where do we learn that Birchas Hatorah is Biblical? As the verse^[15] states “As I will call the name of Hashem, bring greatness to our G-d”. Many Poskim^[16] learn from this Gemara that Birchas Hatorah is a Biblical command. Others^[17] however learn it is of Rabbinical origin and the above statement of the Gemara is merely to find support of the Rabbinical decree within scripture. According to all, women are not Biblically obligated to recite Birchas Hatorah even according to those opinions that hold Birchas Hatorah is Biblical.^[18]

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[1] See Seder Birchas Hanehnin 1:1; Luach Birchas Hanehnin 1:1; Admur 167:1; Michaber 209:3; Rambam Brachos 1:1-2; Brachos 35a, 48b; Chidushei Tzemach Tzedek Brachos 6:3; Encyclopedia Talmudit Vol. 4 Erech Berachos pp. 291

[2] Admur Seder, Luach, and Shu”a ibid; Michaber ibid; Rambam ibid; Tosafus Brachos ibid; Tzemach Tzedek ibid;

[3] Ketzos Hashulchan Chapter 44:2

[4] Admur Seder 2:1

[5] Admur Seder, Luach and SHU”A ibid; Rambam ibid; Brachos ibid

[6] Admur 177:2; Seder 2:3

[7] Seder 2:1; Admur 168:2; M”A 184:8 and 11; Brachos 20b; Tosafus; Rosh

[8] Technically, it is not a biblical requirement to say three blessings, and even if one recited a single blessing that includes all of the main content, such as is found in the after blessing of Al Hamichyah, then he fulfills Biblical obligation. Nonetheless, the sages instituted to split the obligatory content of the blessing into three blessings [i.e. Mazon, Aretz, and Mikdash], and hence the Biblical obligation today is rabbinically fulfilled through the recital of three blessings. [See Seder 2:12: Admur 168:8; 187:1; 191:1; Luach 8:1]

[9] Admur 187:1; 188:1; 189:1

[10] Seder 2:1; Admur 168:2; Michaber 184:6; Mishneh Brachos 45b and 49b

[11] Tur 209; Rashba, Rosh, brought in Beis Yosef 209; Sheilasos; Rabbeinu Yona; M”A 172:3; Birchas Habayis 1:2 and P”M Pesicha 202 leaves this matter in question; Poskim brought in Encyclopedia Talmudit Vol. 4 Erech Beracha Meiun Shalosh p. 269 footnote 10

[12] Admur Seder 2:1; Michaber 209:3; Rambam Brachos 81:2; Semag;Poskim brought in Encyclopedia Talmudit Vol. 4 Erech Beracha Meiun Shalosh p. 269 footnote 11

[13] See Beir Heiytiv 47:1; Shaareiy Teshuvah 47:1; Kaf Hachaim 47:2; M”B 47:1

[14] Brachos 21a; The Gemara ibid deals with the Biblical source for the blessings of Birchas Hamazon and Birchas Hatorah, the only two blessings which we find to have Biblical origin. One of the Amoraim goes as far to compare the two blessings to each other to teach that just like Birchas Hatorah is said before the learning so too one must say a blessing prior to eating, and just like a blessing is said after eating, so too a blessing must be recited after learning Torah. The Gemara negates this conclusion staing one cannot compare the two obligations, although nonetheless one can see from this Gemara the compassion of Biblical status of Birchas Hatorah to that of Birchas Hamazon.

[15] Haazinu 32:3 “Ki Sheim Hashem Ekra Havu Godel Lelokeinu”

[16] The Ramban [Mitzvah 15] lists it as one of the 613 Mitzvos. And so rules Rashba [Brachos 48b]; Meiri [21a]; Chinuch 430; Peri Chadash 47:1; Yad Aaron; Shaagas Aryeh 24; Mor Uketzia; Zekan Aaron 60; The Rebbe learns that seemingly Admur in Shulchan Aruch also holds that it is Biblical, as Admur 47:1 records the Gemara that states the reason there was destruction in the world is because they did not recite Birchas Hatorah, and the Poskim rule that it is implied from this Gemara that the blessing is Biblcial. [See Likkutei Sichos 14 p. 148 footnote 9]

How many of the three blessing is Biblical according to this opinion? Once one has said one of the three blessings over Torah he has fulfilled his Biblical obligation. [Peri Chadash ibid; Shaagas Aryeh ibid]

[17] Tzlach Brachos ibid; Rambam as explained in Shaagas Aryeh 24; Pnei Moshe 1:1; Mamar Mordechai 47:1; Levush 47:1; Olas Tamid 47:9;  Poskim mentioned in Kaf Hachaim 47:2; all the Poskim listed in the next Q&A which do not permit the blessing to be repeated.

[18] Birkeiy Yosef 47:7 brought in Shaareiy Teshuvah 47:1