Chapter 1: The Mitzvah of reciting blessings[1]

1. Biblical or Rabbinical:[2]

The concept of reciting blessings to G-d 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 G-d 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:[3] 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:[4] It is a Biblical positive command to recite a blessing to Hashem after eating Mazon, which is defined as bread of the five grains[5], as the verse states “Veachlta Vesavata Uveirachta.”[6] 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[7]].[8] Only the first three blessings [i.e. Al Hamazon, Al Ha’aretz, Veal Hamikdash], of Birchas Hamazon have Biblical status[9], while the fourth blessing [i.e. Hatov Vihameitiv] is Rabbinical.[10] 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.[11] There are several ramifications to this matter, as will be explained in chapter 30.

Meiyn Shalosh: Some Poskim[12] rule that the after blessing of Meiyn Shalosh is a Biblical command. Other Poskim[13], however, rule that it is merely Rabbinical, and so is the ruling of Admur. [The practical ramification would be if one ate to the point of satiation and is unsure if he recited an after blessing.[14]]

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

Birchas Hatorah:[15] The Gemara[16] asks: From where do we learn that Birchas Hatorah is Biblical? As the verse[17] states “As I will call the name of Hashem, bring greatness to our G-d”. Many Poskim[18] learn from this Gemara that Birchas Hatorah is a Biblical command. Others[19] 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.[20]

Lifnei Iver – Offering someone a food, drink or spice if one knows that he will not recite a blessing:

See chapter 7 Halacha 24!

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.[21] 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.[22]

Second Temple Sages:[23] 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.[24] 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:[25] Some Poskim[26] 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[27] 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[28] 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.[29])

3. The reason and purpose for saying blessings:

Hekdish – Permission from G-d to benefit from His items:[30] 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[31] 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.[32] 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 on 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.[33] 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:[34] 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 with Ruach Hakodesh and instituted the one hundred 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:[35] 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:[36] 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:[37] 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.[38] 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.[39] 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.[40]

4. The Mitzvah to recite 100 blessings per day:[43]
5. Halacha and Background:

Every Jew is obligated to recite one hundred blessings each day.[44]

Definition of day:[45] The day in this regard starts from the night until morning [i.e. from the night before until the next night[46]].

The History of the institution:[47] 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 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 “Meiah” which means 100. Thus, the verse is saying “100 [blessings] G-d is asking from you.”

The purpose of the institution:[48] The purpose of the blessings is to remind oneself of Hashem, and one’s love and fear of Him.[49]

Kabalistic reason: The Ben Ish Chaiy[50] explains that the 100 blessings instituted by king David nullified the 400 evil Kelipos which caused the people to die in his time. The Rokeiach explains that the 100 blessings recited nullify the 100 curses mentioned in Deuteronomy.[51]

Reason of Chassidus:[52] The commands of G-d draw G-d’s radiance below in a concealed manner, in a way that it is not felt by the person. In order to internalize the radiance, one is required to say a blessing prior to the command. It is for this reason that 100 blessings are required. As the number 100 in Kabala represents a level of G-dliness which is completely above the worlds, and it is this level which we want to reveal in our soul and thus unite with him.

Are women obligated to recite 100 blessings a day?[53] Some Poskim[54] rule that women are not obligated in the recital of the 100 blessings daily.[55] Other Poskim[56] rule that women are obligated in the 100 daily blessings, just like men.[57] Practically, women are to endeavor to recite 100 blessings a day, just like a man, and so is the custom.[58] [Those women who do not Daven three times a day are to try to fulfill the 100 blessings through eating, drinking and smelling spices.[59]]

Children:[60] The custom is to educate even children, boys and girls, in reciting the 100 blessings per day.

1. How to calculate and accumulate the 100 blessings:[61]

Daily:[62] One routinely, without any extra effort, accumulates 100 blessings daily through the recital of the blessings that he typically says every single day as part of religious observance and routine schedule. These include the blessings of prayers (like Shemoneh Esreh and those before/after Shema), mealtime blessings, morning blessings, and other daily mitzvot, ensuring the total adds up to 100. [A table delineating the calculation of the hundred blessings will feature at the end of this Halacha. While the Alter Rebbe lists a total of 100 blessings for every weekday, some of these blessings include blessings that some no longer recite, such as Sephardim and Chabad, as well as some of the blessings depend on one’s eating menu, and as to whether he will be eating bread. These missing blessings need to be made up with blessings over fruits, other foods, or spices]

Fast day:[63] Even on a fast they, one is able to accumulate 100 blessings through the prayers and other routine blessings mentioned above regarding a regular day, which are likewise recited on a fast day. Nonetheless, all food and meal related blessings are lacking during the daytime, and on Tisha b’Av are lacking for the entire 24 hours and hence need to be made up through spices and paying attention to the blessings of the Tovar reading, as will be brought next in C.

Shabbos and Yom Tov:[64] On Shabbos, due to the loss of several blessings from Shemoneh Esrei, one needs to accumulate these blessings from other sources, such as by eating fruits and smelling spices. If one does not have enough fruits and spices to accumulate for the missing blessings, then one is to concentrate on the blessings of the Aliyos to the Torah by both Shacharis and Mincha, and the Haftorah, and answer Amen after them, and doing so counts towards accumulating one’s 100 blessings, as will be explained in C. [A table delineating the calculation of the hundred blessings on Shabbos and Yom Tov end of this Halacha.]

Yom Kippur – How does one accumulate 100 blessings on Yom Kippur?[65] On Yom Kippur, due to the loss of several blessings from Shemoneh Esrei, and from lack of food and drink, one needs to accumulate these blessings from other sources. Aside for smelling spices, one is to concentrate on the blessings of the Aliyos to the Torah by both Shacharis and Mincha, and the Haftorah and answer Amen. [By doing so, one fulfills 28 blessings, and can easily reach a total of 100 blessings.] Nevertheless, one does not fulfill his obligation of Meiah Brachos with such a blessing unless he heard the blessing from the person saying it.[66]

Daily 100 blessings accumulation

Admur 46:1:

There are a total of 100 blessings recited each day, including on fast days: 57 blessings come from the three daily Shemoneh Esreh prayers, two are said before reciting the Shema in the evening service, and three follow (with the inclusion of the blessing Yiru Eineinu), bringing the count to 62. At the evening meal, eight blessings are said—Al Netilas Yadayim, HaMotzi, the four blessings of Grace after Meals, one before the cup of wine over which Grace is said, and one following that—raising the tally to 70. Later, before sleep, one recites HaMapil, and in the morning, the blessings of Al Netilas Yadayim, Asher Yatzar, and E-lohai Neshamah, raising the sum to 74. The fifteen morning blessings, from HaNosen LaSechvi to HaGomel Chassadim Tovim, increase the total to 89. Additional blessings—three for Torah study, two for tefillin, one for tzitzis, Baruch SheAmar, Yishtabach, two preceding the Shema, and one following—bring the complete daily count to 100 blessings.

Shabbos and Yom Tov 100 blessings accumulation

Admur 46:1:

On Shabbos, we miss out on 36 blessings from the three Shemoneh Esreh prayers, as well as two blessings for the tefillin and the Yiru Eineinu blessing. However, we compensate by adding seven blessings with the Musaf Shemoneh Esreh, sixteen from the two extra Shabbos meals, two from the evening Kiddush recited over wine, and one for the daytime Kiddush—totaling 26 additional blessings. This still leaves us thirteen short of the full 100, which are traditionally made up by saying blessings over fruit and different kinds of fragrant spices.

Yom Kippur 100 blessing accumulation

Tishea Beav 100 blessing accumulation

1. Being Yotzei 100 blessings with listening to the blessings of the Torah and Haftorah:[68]

Every Jew is obligated to recite one hundred blessings each day. On Shabbos, due to the loss of several blessings from Shemoneh Esrei, one needs to accumulate these blessings from other sources, such as by eating fruits and smelling spices. If one does not have enough fruits and spices to accumulate for the missing blessings, then one is to concentrate on the blessings of the Aliyos to the Torah by both Shacharis and Mincha, and the Haftorah, and answer Amen after them, and doing so counts towards accumulating one’s 100 blessings. [By doing so, one can accumulate 27 blessings, and easily reach a total of 100 blessings.[69]] Nevertheless, one does not fulfill his obligation of Meiah Brachos with such a blessing unless he heard the blessing from the person saying it.[70] [Thus, one is to place close attention, and try to be nearby the Olah when he says the blessings.] Furthermore, one can only fulfill his obligation of the 100 blessings with hearing the blessings of the Torah if he does not have enough fruits or spices to make blessings on.[71]

May one answer Baruch Hu Uvaruch Shemo for a blessing which one is hearing for the sake of fulfilling his 100 blessings?[72] Yes.

If one did not hear the entire blessing, may he answer Amen if it is a blessing that he is hearing in order to be Yotzei Meiah Brachos, such as the blessings of Maftir?[73] Yes. One may thus answer Amen so long as he knows which blessing was said, even though he did not hear the blessing.[74] Nevertheless, one does not fulfill his obligation of Meiah Brachos with such a blessing unless he heard the blessing from the person saying it.

General Table Of Halacha

5. Who is obligated to recite blessings:

Women: Both men and women [including a woman who is a Nida[75]] are obligated in the recital blessings prior and post eating a food and prior to benefiting one of the benefits that a blessing was instituted for. They are likewise obligated in Birchas Hamitzvos, in those mitzvah’s that they are obligated to fulfill as will be explained in volume 2. They are likewise obligated in Birchas Hashachar as we explained in our Sefer “Awaking like a Jew” chapter 8.

Children:[76] Once the child is old enough to understand the concept of a blessing, that he is blessing G-d, then one is obligated to educate him to say the blessing prior to eating.[77] This is approximately from age 6 or seven.[78] Or, age 4 or 5.[79] Nonetheless, some are accustomed to begin educating the child as soon as he knows how to say the correct blessings[80], and some are accustomed to educating the child the moment he begins speaking.[81]

Converts: Converts are required to recite blessings just like all other Jews. Nonetheless, there is some discussion amongst the Poskim[82] with regards to the exact wording that is to be said by certain blessings that contain the word “Avoseinu” in their wording, as will be explained in volume 2 in the chapter dealing with the blessings over Mitzvah’s. Likewise, there is discussion if they may recite the blessing of Shelo Asani Goy, and Asher Bachar Banu in Birchas Hatorah, as we explained in our Sefer “Awaking like a Jew” chapter 8-9. [Practically a convert who chooses to recite the regular wording like everyone else s by each of the above blessings has upon whom to rely.]

Ages for Educating a Child to Say Blessings

6. The types of blessings – Birchas Hanehnin, Hamitzvos, Hashevach, Hodah, Hatefila:[83]

There exists a number of different types of blessings which differentiate in purpose, reason, and style. The following is a list of blessings that differentiate in their purpose and reason of institution, which will then be followed with a list of the different styles of blessings:

1. Birchas Hanah or Hanehnin: Blessings that are recited prior or post the receiving of a pleasure of this world.
2. Birchas Hamitzvos: Blessings that are recited prior to performing a Mitzvah.
3. Birchas Hashevach and Hodah: Blessings that are recited out of praise and thanks to G-d upon witnessing certain events and seeing certain locations and items, and on the good or bad that occurs to a person.
4. Birchas Hatefila:[84] Blessings that are recited as a supplication and request from G-d, such as the blessings of Shemoneh Esrei. [Some however rule that this category of blessings is included in the previous category of Birchas Hashevach and Hodah.[85]]

In this volume, we will focus specifically on the laws of Birchas Hanehnin of foods and beverages, while in the next volume, we will cover Birchas Hanehnin over spices and good scents as well as the subjects of Birchas Hamitzvos, Birchas Hashevach and Hodah, and Birchas Hatefila.

1. Birchas Hanehnin – For which pleasures must a blessing be recited question?[86]

Birchas Hanah or Hanehnin refer to blessings that are recited prior or post the receiving of a pleasure of this world. It was instituted to be recited specifically on the occasion of the eating of food, the drinking of beverages, and the smelling of spices. However, it was not established to be recited before every pleasurable activity. [For example, it was not instituted to be recited for the pleasure of breathing air, sleeping, intercourse, enjoying light, taking a bath, going swimming, listening to enjoyable music, relaxation outside, smoking[87], sneezing, or prior to going on a vacation. The general reason for this is because it was only instituted to be recited over pleasures that enter one’s body.[88]] However, blessings were instituted to be recited over the view of certain sites and occurrences, as well as certain general pleasures and benefits [i.e. bathroom], although these are not defined as Birchas Hanehnin but rather as Birchas Hashevach, which are blessings of praise as will be explained next.

1. Birchas Hamitzvos:[90]

Birchas Hamitzvos refer to blessings that are recited prior to performing a Mitzvah. An example of such Mitzvah’s over which we recite a blessing are:

1. Tallis
2. Tefillin
3. Mezuzah
4. Washing hands for bread or in the morning.
5. Lighting Shabbos candles
6. Separating Challah, and Teruma Umaaser
7. Shaking the four species on Sukkos
8. Dwelling in a Sukkah on Sukkos.
9. Blowing the shofar on Rosh Hashanah.
10. Reading the Megillah
11. Lighting Chanukah candles
12. Pidyon Haben
13. Bris Mila

Mitzvahs that do not receive a blessing: Despite the above general institution to recite a blessing prior to performing a Mitzvah, there exists many Mitzvahs prior to which we do not recite any blessing, due to that a blessing was not instituted for these types of Mitzvahs for one reason or another. An example of such Mitzvahs include:

1. Giving charity
2. Eating Shabbos meals

The details of this matter will be elaborated on in volume 2 in the chapter designated for blessings of Mitzvahs.

1. Birchas Hashevach and Hodah:

Birchas Hashevach and Hodah refers to blessings that are recited out of praise and thanks to G-d upon witnessing certain events and seeing certain locations and items, and on the good or bad that occurs to a person. An example of such blessings are:

1. Birchas Hareiyah – Blessing recited on seeing certain sites and occurrences.
2. Blessings of Hagomel.
3. Blessing on good and bad tidings
4. Asher Yatzar

The details of this matter will be elaborated on in volume 2 in the chapter designated for each of these blessings.

1. Birchas Hatefila:[91]

Birchas Hatefila refers to blessings that are recited as a supplication and request from G-d, such as the blessings of Shemoneh Esrei. [Some however rule that this category of blessings is included in the previous category of Birchas Hashevach and Hodah [92]]

7. The styles of blessings – Matbeia Ketzara, Arucha:[93]

Bracha Ketzara or Matbeia Ketzara: A Bracha Ketzara or Matbeia Ketzara refers to a one sentence blessing, such as a typical blessing which is recited prior to eating food or prior to performing a Mitzvah.

Bracha Arucha or Matbeia Arucha: A Bracha Arucha or Matbeia Arucha refers to a lengthy blessing which either begins or ends with a blessing, or both begins and ends with a blessing, with a full paragraph in the middle, such as the blessings of Shemoneh Esrei.

Blessings which do not begin with a  blessing:[94] All blessings [including a Bracha Arucha or Matbeia Arucha] begin with the words “Baruch Ata Hashem” with exception to a blessing which is said in continuation of a previous blessing [Bracha Hasemucha Lichaverta] and a blessings of Thanks. The reason a blessing of thanks does not begin with a blessing is because its entire wording expresses thanks. Thus, for example the blessings said over rain that fell “Modim Anachnu Lach Al Kol Tipa Vetipa” does not begin with a blessing, and so applies to all blessings of this kind. An example of a Bracha Hasemucha Lichaverta is the blessing of Ahavas Olam which does not begin with a blessing being it is said after the blessing of Yotzer Oar, which counts for it as its opening blessing.

Bracha Hasmucha Lechaverta:[95] There is a dispute if a Bracha Hasemucha Lichaverta which does not need to begin with a blessing, applies even if the previous blessing is a short blessing, or only applies if the blessing which precedes it is a long blessing. Some Poskim rule that although every blessing which is said in close proximity to a previous blessing does not begin with a blessing, this only applies when a long blessing is said beforehand. However if a short, one sentence blessing is recited then the next blessing is to begin with a Bracha, just like we see by Havdala that the blessing of Hamavdil starts with Baruch despite it following the short blessing of Haeish. Others however claim that even a prior short blessings suffices in place of it needing to begin with a blessing, even though it is a short blessing. Now although by Havdala the blessing of Hamavdil begins with Baruch despite it being said after the blessing of Haeish, this is because one may say Havdala without Besamim or fire, and hence the blessings are not always said in proximity. It is likewise for this reason that the blessing of Asher Bachar Banu begins with Baruch, being that by Kerias Hatorah it is not preceded by another blessing.

Not to lengthen a short blessing or shorten a lengthy blessing:[96] The length of the blessings as coined by the Sages may not be changed. Thus, a long blessing may not be shortened, and a short blessing may not be made long. 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].

8. What blessings are valid to recite, and can one make up a new blessing:

See Chapter 3!

[1] See Seder Birchas Hanehnin 1:1

[2] 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

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

[4] Ketzos Hashulchan Chapter 44:2

[5] Admur Seder 2:1

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

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

[8] Seder 2:1; Admur 168:8; 184:2; 186:2-3; 197:6-7; M”A 184:8 and 11; Brachos 20b; Tosafus Brachos 49b and Yuma 79a; Rosh Brachos 7:24; Chikrei Halachos 8:19

[9] 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; M”A 191; Likkutei Torah Parshas Eikev 14b]

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

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

[12] 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

[13] Admur Seder 2:1; Kuntrus Achron 168:1; Michaber 209:3; Rambam Brachos 81:2; Semag; Poskim brought in Encyclopedia Talmudit Vol. 4 Erech Beracha Meiun Shalosh p. 269 footnote 11

[14] According to those who rule that it is biblical then indeed the blessing would need to be repeated even in a case of doubt. [See Piskeiy Teshuvos ibid footnote 136]

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

[16] 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 stating 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.

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

[18] 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 Biblical. [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]

[19] 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.

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

^[21] Admur 46:1                                          

[22] 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.]

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

[24] Sefer Hamamarim 5638 p. 7

^[25] Admur 46:6

[26] 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

[27] 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]

[28] 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

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

[30] 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]

[31] Tehilim 24:1

[32] Rav Chanina Bar Papa in Brachos 35b

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

^[34] 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   

^[35] Admur 46:1; Levush 46:1; Rambam Brachos 1:3-4  

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

[37] Likkutei Torah p. 16a

[38] Derech Mitzvosecha: Mitzvas “Achilas Kodshim”

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

[40] Pela Yoeitz Erech Birur

[41] Sefer Hasichos 5704 p. 117; Likkutei Dibburim Likkut 33:4 [p. 798 in Hebrew]

[42] Footnote of Rebbe on Sicha ibid

^[43] See Admur 46:1; Michaber 46:3; Rambam Tefila 7:14; Menachos 43b; Encyclopedia Talmudit Vol. 4 Erech Brachos p. 310

[44] Admur ibid; Michaber 46:3; Tur 46:3; Rebbe Meir in Menachos 43b

[45] Admur ibid; Seder Hayom Meiah Brachos

[46] Igros Kodesh 30:83 that it includes all three Tefilos

^[47] 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 22

^[48] Admur 46:1; Levush 46:1; Rambam Brachos 1:3-4  

[49] Thus through reciting the 100 blessings one comes to fulfill the simple meaning of the verse, which is to fear G-d.

[50] Parshas Balak

[51] Kesher Gudal in name of Rokeiach brought in Ketzos Hashulchan 5 footnote 1

[52] Based on Sefer Hamamarim 5672 “Ayin Beis” volume 1 page 93

[53] See Halichos Olam Vayeishev Os Pei; Halichos Beisa 13 footnote 2; Hiskashrus 478:14;

[54] Shevet Halevi 5:23; Halichos Shlomo 22:25; Shevet Hakehasi 1:63; Teshuvos Vehanhagos 2:129; Rivivos Efraim 3:47; See Piskeiy Teshuvos 46:9 footnote 106; Vetzaruch Iyun if according to this approach the special leniencies given in Admur 215:5 and 249:11 due to Meiah Brachos would not apply to women

[55] The reason: As the Poskim write a list of the 100 blessings, and that list contains blessings not pertinent to women, such as Tallis and Tefillin, and all three prayers of Shemoneh Esrei. [Poskim ibid]

[56] Ruling of Rav Elyashiv, brought in Sefer Yashiv Moshe; Rav Ovadia Yosef in Halichos Olam Vayeishev Os Pei; See edited Sicha of Rebbe in Toras Menachem 5751 1:315 [Edited], printed in Shulchan Menachem 1:22, that it is a very easy thing for even women to recite 100 blessings and the custom is to educate even girls below Bas Mitzvah to do so [However, no proof can be brought from here that the Rebbe learns it is an obligation, as perhaps it is a mere matter of custom and endeavor, and not an obligation-See Hiskashrus 478:14]; See wording of Admur 46:1 “The 100 blessings that every person is obligated to recite each day.” Likewise, the Tur 46:3 writes “Certainly it is an obligation on each and every individual… and every person must be careful in them” [Vetzaruch Iyun if this wording is coming to include women, or simply to emphasize that it is an individual obligation rather than a communal obligation; From the Tur ibid, it is possible to learn that it is coming to teach us the latter, and not necessarily to be inclusive of women; See also Admur 489:1 who writes regarding Sefiras Haomer “It is a positive command for every Jew..” and then writes in 489:2 “Women are exempt”] In addition to the above, the term Adam used in the Talmud and all Poskim can be understood to also include women, as in general we rule that the term Adam includes men and women. [See Sdei Chemed Alef 73 and Peas Hasadeh Alef 132; Hiskashrus ibid] See M”B 70:2 who discusses whether women are obligated in Birchas Hashachar, and depends it on whether it has a time limit until when it may be said. This implies that they obligated in the 100 blessings, as if they were exempt, then certainly they would be exempt from Birchas Hashachar which was instituted for the sake of accumulating 100 blessings. Vetzarcuh Iyun; See Halichos Beisa 13 footnote 2

[57] The reason: As the Poskim do not explicitly exempt women from it, hence implying that they are equally obligated. Likewise, the Gemara and earlier Rishonim do not make any list of Mitzvos at all from which we can derive that women are excluded. Furthermore, women are also in need to love and fear G-d, and also need the protection offered by the 100 blessings due to the 100 souls that died in the times of Dovid. Furthermore, from the fact women are obligated in Birchas Hashachar, which itself said due to the 100 blessings, we see that they are obligated in the 100 blessings. [See Halichos Beisa ibid; Hiskashrus ]

[58] This matter is inconclusive, and hence women are to endeavor to recite the blessings. See Piskeiy Teshuvos ibid who concludes that they are certainly encouraged to do so as a Mitzvah, even if they are not obligated. See edited Sicha of Rebbe, brought in next footnote, that the recital of 100 blessings a day is a matter that is easy to do for men, women and children

[59] See Admur ibid; Beis Yosef ibid; Hiskashrus ibid in length

[60] Toras Menachem 5751 1:315 [Edited], printed in Shulchan Menachem 1:22, “Even before Bar and Bas Mitzvah they are educated to recite the 100 blessings every day”

[61] See Admur 46:1; Encyclopedia Talmudit Vol. 4 Erech Brachos p. 311-312

[62] Admur 46:1; M”A 46:8; Beis Yosef 46; Seder Hayom “Meiah Brachos”; Rambam Tefila 7:15

[63] Admur 46:1; M”A 46:8

[64] Admur 46:1; 215:5; 284:7; 290:1; Michaber 284:3; M”A 46:8; Peri Chadash 46:3; Rosh Brachos 9:24; Shibulei Haleket 1; Yireim 255

[65] Admur 46:1; M”A 46:8; Peri Chadash 46:3

[66] Admur 46:1; M”A 46:8; Peri Chadash 46:3

Other opinions: Some Poskim rule that one fulfills his obligation of Meiah Brachos with answering Amen over the blessing even if he did not hear the blessing, so long as he knows which blessing it was. [Beis Yosef 46; P”M 124 M”Z 4]

[67] No longer recited by Chabad, Sephardim, and many Ashkenazim. See Admur 46:1; Siddur Admur; Michaber 236:2; M”A 46:8

[68] Admur 46:1; 215:5; 284:7; 290:1; Michaber 284:3; M”A 46:8; Peri Chadash 46:3; Rosh Brachos 9:24; Shibulei Haleket 1; Yireim 255

[69] See Admur 46:1 that one is only lacking 13 blessings on Shabbos

[70] Admur 46:1; M”A 46:8; Peri Chadash 46:3

Other opinions: Some Poskim rule that one fulfills his obligation of Meiah Brachos with answering Amen over the blessing even if he did not hear the blessing, so long as he knows which blessing it was. [Beis Yosef 46; P”M 124 M”Z 4]

[71] Admur 46:1; 290:1; See Admur 215:4; 284:7; Michaber 290:1; Rif and Rosh Brachos 9:24

[72] Alef Hamagen 622:3;  Piskeiy Teshuvos 46 footnote 127

[73] Admur 46:1; M”A 46:8; Peri Chadash 46:3

Other opinions: Some Poskim rule that one fulfills his obligation of Meiah Brachos with answering Amen over the blessing even if he did not hear the blessing, so long as he knows which blessing was. [Beis Yosef 46; P”M 124 M”Z 4]

[74] The reason: The reason for this is because the obligation of Meiah Brachos is different than the obligation of other blessings, and thus is permitted to answer Amen even if one did not hear the blessing, even according to the first opinion in 124:11. [P”M ibid]

[75] See regarding the custom of some women to not recite blessing when a Nida, and its negation: Admur 88:2; M”A 88:2; Rama 88:1; Darkei Moshe 88:1; Y.D. 195:8; Ravayah; Hagahos Maimanis; Binyamon Zev; Kaf Hachaim 88:10;  Darkei Teshuvah Y.D. 195:58; Shulchan Melachim Nida 4; Yalkut Hagershoni 658:5; Nitei Gavriel 41:3

[76] See Otzer Habrachos 3:35; Piskeiy Teshuvos 202 footnote 9; See regarding Birchas Hamazon: Admur 343:2 regarding all positive commands; 186:3 and 187:4 regarding Birchas Hamazon; Michaber 186:2 “A child is Rabbinically obligate din Birchas Hamazon in order to educate him”; M”A 187; Bach 192; Mishneh Brachos 20a “Women, children, and slaves are obligated in the Mitzvah of …Birchas Hamazon.”

[77] Maharam Chalva 141

[78] M”B 269:1

[79] Makor Chaim of Chavos Yair 269

[80] Ashrei Ish 1:221; Doleh Umashkeh 385

[81] Yesod Veshoresh HavodaShaar 7:10

[82] Some Poskim  rule a convert is to say the blessing of “Sheasa Nissim Liyisrael”. If, however, he said “Laavoseinu”, he has nevertheless fulfilled his obligation. [Kitzur SHU”A 139:12] Others , however, rule that even initially a convert may choose to say the blessing of Sheasa Nissim Laavoseinu. [Igros Harambam 9; Olas Shabbos 677:1; Elya Raba 677:2; Peri Chadash; M”B 675:14; Kaf Hachaim 677:4]

[83] See Rambam Brachos 1:4; Encyclopedia Talmudit Vol. 4 Erech Brachos pp. 291

[84] Abudarham Hilchos Brachos

[85] Rambam ibid 10:1; Encyclopedia Talmudit ibid footnote 2

[86] See Encyclopedia Talmudit Vol. 4 Erech Brachos pp. 330-351

[87] M”A 210:9 leaves this matter in question, although in conclusion no blessing is recited; Mur Uketiza 210; Machzik Bracha 210; M”B 210:17; Kesav Sofer O.C. 24

[88] See M”A 216:1; Ramban Brachos 8; Darkei Moshe 216; Encyclopedia Talmudit ibid

[89] Toras Menachem 5720 Parshas Balak 12^th Tamuz “It is taught in the tractate Berachos:  “It is forbidden for a person to derive benefit from this world without a blessing… as it is stated: ‘The earth and all its fullness belong to G-d,’ and only through a blessing is permission granted to derive benefit from this world… as it is stated: ‘The earth He has given to mankind.’” Now, the recitation of the blessing is not only over food and drink, but over all the enjoyments of this world, since the earth and all that is upon it belong to G-d, and wherever one benefits, it is forbidden to benefit without a blessing. Despite this, the obligation of reciting a blessing is primarily upon specific matters that provide enjoyment (as explained in the laws of blessings on enjoyment), and not on other matters such as breathing oxygen, even though one is obligated to give thanks to God for every single breath that one takes. The reason for this is because it is not possible for one to bless God every single second. Accordingly, the sages only establish blessings to be said over pleasures and benefits that are intermittent and not constant. However, through reciting the blessings over these occasional matters it is considered as if one is also recited a blessing over these constant benefits and pleasures. Accordingly, the benefit of breathing, has its blessing included in the blessing said over the other pleasures during the day.”

[90] See Encyclopedia Talmudit Vol. 4 Erech Birchas Hamitzvos pp. 514-540

[91] Abudarham Hilchos Brachos

[92] Rambam ibid 10:1; Encyclopedia Talmudit ibid footnote 2

[93] See Admur 6:6; 46:4; 47:5; Rambam Brachos 1:4; Encyclopedia Talmudit Vol. 4 Erech Brachos pp. 294-295; See Torah Oar Bereishis p. 6 regarding the Halachic difference between a long blessing [begins and ends with Baruch] and short blessing

[94] Admur 6:6

[95] Admur 47:5; See Rabbeinu Tam Brachos 46; Rambam Brachos 7:10

[96] Mishneh Brachos 1:4