Chapter 2: The General Laws applicable to blessings[1]

 1. Paying attention to the words upon reciting a blessing:[2]

When reciting the words of a blessing, according to all opinions, one must have in mind the meaning of the words that he is saying. Accordingly, one must be very careful to concentrate upon reciting a blessing, so that he both understand and focuses on the words that he is saying, so that he know that he is blessing G-d, and that he understands what he is blessing G-d for. His heart should not be distracted with other matters while reciting the blessing [as will be explained in Halacha 3].

Lack of concentration possibly invalidates the blessing:[3] If one does not understand the words of a blessing or thinks of other matters while reciting it, according to some Poskim[4], it is considered as if he did not recite the blessing at all and he is hence required to repeat the blessing.[5] This applies even if he said the blessing in Hebrew.[6] According to some Poskim[7], this applies towards all blessings and not just Birchas Hamazon.[8] However, other Poskim[9] rule that if one recites the blessing in Lashon Hakodesh, in contrast to other languages, then even by Birchas Hamazon he fulfills his obligation even if he does not [pay attention or does not] understand the language. Furthermore, even if one recites the blessing in other languages, some Poskim[10] rule that only by Birchas Hamazon and prayer do we require understanding of the blessing and concentration upon reciting, however, by all other blessings, whether Birchas Hanehnin or Birchas Hamitzvos, one fulfills his obligation in any language even if he does not understand what he is saying, and even if his mind is preoccupied to the point that he is paying no attention to the words of his lips.[11] Practically, Safek Brachos Lihakel and hence we rule that even if one does not understand or did not pay attention to the words of the blessing, the blessing is not to be repeated[12], although initially one must be very careful to understand and concentrate on the words while reciting blessings.[13] The one exception to this however is with regards to Birchas Hamazon by which we rule that if it is said in other languages, then he does not fulfill his obligation unless he understands the words and concentrates upon reciting them as explained next.

• Life Example: David sits down to eat a piece of bread. As he recites the blessing “Baruch Ata Hashem Elokeinu Melech HaOlam Hamotzi Lechem Min Haaretz,” he focuses carefully on the meaning of each phrase, understanding that he is blessing G-d for providing bread. In this ideal scenario, David fulfills the requirement to pay attention and understand the blessing. On another occasion, Sarah is in a rush and, while reciting the blessing over fruit, allows her mind to wander to unrelated matters. She says the words correctly in Hebrew but realizes afterward she barely thought about their meaning. According to some opinions, if she failed to pay attention, it’s as if she did not say the blessing at all. However, the practical ruling is that as long as she said the words, especially in Hebrew, she is not required to repeat the blessing—though she should strive to concentrate in the future. This example demonstrates the importance of understanding and concentration in blessings, especially regarding the key phrases and depending on the language used.

Birchas Hamazon:[14] As stated above, one must be very careful to understand the words of Birchas Hamazon and pay attention to the words while reciting it, and if one did not do so, then if he recited Birchas Hamazon in Lashon Hakodesh it is disputed if he fulfills his obligation, and Safek Brachos Lihakel. However, if he said it in a different language that he does not understand or did not pay attention to, he must repeat Birchas Hamazon.

• Life Example: If Sarah recited Birchas Hamazon in English but did not understand or focus on the words, she would be required to repeat it, since understanding is crucial when the blessing is not in Hebrew.

The main words that require concentration – Birchas Hamazon:[15] The main words of Birchas Hamazon that require understanding and concentration are the words “Baruch Ata Hashem” and “Melech Haoalm” [i.e. Malchus] and the conclusion of the sentence which states what one is blessing Hashem towards. This applies for both the opening and closing blessing of a long blessing [such as the first blessing in Birchas Hamazon which has an opening and closing blessing, however the 2nd-3rd blessing of Birchas Hamazon only has a closing blessing while the 4th blessing only has a beginning blessing]. However, the remaining words that are said in the middle of a long blessing, one fulfills his obligation by reciting them even if he does not know the meaning of the words or did not pay attention. This applies even towards words that invalidate the Birchas Hamazon if they are not recited, such as Bris and Torah and Birchas Ha’aretz and Malchus Beis David that is recited in Boneh Yerushalayim, as only their lack of recital invalidates and not their lack of understanding.[16]

The main words that require concentration – Other blessings:[17] The main words of a blessing that require understanding and concentration are the words “Baruch Ata Hashem” and “Melech Haoalm” and the conclusion of the sentence which states what one is blessing Hashem towards. Thus, for example by blessings recited over foods and beverages one must concentrate on the above words “Baruch Ata Hashem Elokeinu Melech Haoalm” as well as the conclusion which is “Borei peri Ha’adama” or “Shehakol Nihya Bidvaro,” and the same applies to all other blessings including blessings of Mitzvos. However, all other words which are recited without understanding or concentration do not invalidate the blessing according to any opinion above. [Practically, by all short blessings, which are all blessings over food and drink and mitzvah’s all of the words of the blessing are important and require understanding and concentration and it is only by longer blessings which contain more words where lack of concentration cannot invalidate the blessing.]

Blessing Type	Language	Understanding Required?	Repeat if No Concentration?	Key Words Needing Focus
All Blessings	Hebrew (Lashon Hakodesh)	Ideally yes, but not always required	No, except possibly Birchas Hamazon	“Baruch Ata Hashem”, “Melech HaOlam”, Purpose of blessing
Birchas Hamazon	Other Languages	Yes	Yes, must repeat if not understood	Opening and closing phrases, especially those identifying the blessing and its reason
Short Blessings (Food, Mitzvot)	Any	Ideally yes for all words	No	Entire blessing is brief, so all words matter
Long Blessings (Birchas Hamazon sections)	Any	Key phrases only	No	Opening/closing phrases, “Baruch Ata Hashem”, conclusion

2. Language:[18]

See the previous Halacha for the full background on this matter!

All blessings, including even Birchas Hamazon which is Biblical, may be recited in any language that one understands [i.e. English, Spanish or Yiddish] and pays attention to while reciting it. Nonetheless, the custom is to recite Birchas Hamazon [and all blessings for that matter] in Lashon Hakodesh [even if one does not understand the language].[19] Despite the custom, [due to the reasons explained in the previous Halacha] it remains preferable to recite Birchas Hamazon [and other blessings] in a language that one understands, than to say it in Hebrew, if one does not understand the language.[20]

Lack of Concentration or understanding of language: As explained in the previous Halacha, it is of utmost importance to understand the words that one is saying in the blessing. Lack of understanding or concentration can potentially invalidate the blessing depending on language and on the type of blessing. Practically, as we explained there, Bedieved due to the rule of Safek  Brachos Lihakel, one fulfills his obligation even if he recites a blessing in a language that he does not understand or recites it in a distracted state without paying attention to the words, even if recited in languages other than Hebrew. This, however, is with exception to Birchas Hamazon by which we rule that if it was recited in a language other than Hebrew then lack of understanding or concentration invalidates the blessing and requires it to be repeated.

• Final recommendation: Based on all the above, our final recommendation is as follows: Initially, all blessings should be recited in their Hebrew original after careful study of their words and their meaning. If one does not understand the words and their meaning, then it is actually better to recite the blessings in one’s native language in which one can understand every word, than to say it in Hebrew without understanding every word. However, this itself only applies if one is assured that he will concentrate on the words upon saying them, however, if it is common for one’s mind to wander while saying blessings even in one’s native language, then it is better that he say it in the Hebrew original, then to say it in another language without concentration.[21]
• Example: Suppose Sarah grew up speaking English and does not understand Hebrew well. When reciting Birchas Hamazon after a meal, she can choose to say it in English if she plans to concentrate and pay attention to the words throughout. This is preferable to reciting it in Hebrew while not understanding the meaning. However, if she finds she often gets distracted and does not focus in English, she should recite it in Hebrew, as tradition suggests.

Table: Language, Understanding, and Blessing Validity 

Blessing Language	Does the Person Understand?	Concentration Maintained?	Is the Blessing Valid?
Hebrew	Yes	Yes	Ideal
Hebrew	No	No	Valid (Bedieved) Initially better say in Native language
Hebrew	Yes	No	Valid (Bedieved)
Native Language	Yes	No	Depends—Not valid for Birchas Hamazon, valid for other blessings (Bedieved) Initially, better say in Hebrew.
Native Language	Yes	Yes	Ideal if does not understand Hebrew
Other Language	No	No	Depends—Not valid for Birchas Hamazon, valid for other blessings (Bedieved)

 3. Not to perform any activity while saying the blessing:[22]

Birchas Hamazon: It is forbidden for one to do any Melacha [i.e. action or activity] while reciting Birchas Hamazon.[23] This applies even if the activity or action is light and does not affect one’s concentration, nevertheless it is forbidden to be done.[24] Furthermore, it is forbidden to do an action or activity even for the sake of a Mitzvah. It goes without saying that one may not perform an activity which requires his concentration, even if it is for the sake of the Mitzvah, such as the study of Torah, as it is found that he has removed his mind from concentrating on the blessing.[25]

Blessings other than Birchas Hamazon:[26] Even by blessings other than Birchas Hamazon it is initially improper for one to perform an action or activity [that requires concentration] while reciting a blessing.[27] This applies to even an action which involves a Mitzvah. Thus, one is not to even learn Torah while reciting a blessing as blessings initially require concentration. [Nevertheless, Bedieved, one does not repeat the blessing.[28]] [However, it is permitted even initially by all blessings other than Birchas Hamazon for one to perform activities that do not require concentration] as doing activity with one’s hands was only prohibited upon reciting the first paragraph of Shema [and by Birchas Hamazon as stated above].[29]

• Examples – Distracting activity: You may not wash dishes, check your phone, or even write notes while saying any blessing. Likewise, you may not read a book, answer questions, or learn Torah while reciting a blessing.
• Examples – Not distracting activity: However, holding an object, walking [by blessings that are not required to be recited while sitting in their area], drying one’s hands, fiddling something with one’s fingers, is usually allowed (if it does not distract you) by all blessings other than Birchas Hamazon by which even these activities are forbidden to be done.

Table: Activities Permitted During Blessings

Blessing Type	Permitted Activities	Prohibited Activities
Birchas Hamazon	None—full attention required	Any task, even light or mitzvah-related (e.g., studying Torah, cleaning, texting)
Other Blessings	Simple tasks not requiring concentration (e.g., walking, holding something)	Any action needing attention (e.g., reading, learning Torah, answering questions)

4. Knowing the blessing before you say it:[30]

Upon beginning to say the blessing, one must know which blessing he plans on reciting, in order so when he reaches G-d’s name he knows with what to conclude.

5. The intentions one should have when reciting Hashem’s name:[31]

Havaya: When saying the name of G-d “ה-ו-ק-י” one should intend that G-d is master of the entire universe, which corresponds to the names pronunciation “Ado-noy,” and as well that G-d is eternal, which corresponds to the meaning of the name as it is written, Hayah, Hoveh Viyihyeh.

Adny:[32] When saying the name “ני-”אד one intends that G-d is master of the entire universe.

Elokim:[33] When saying the name “Elokim” one is to intend that G-d is powerful and mighty and rules over the upper and lower worlds.

Name	Intention
Havaya	G-d as the master of the universe (pronunciation); G-d’s eternal nature—past, present, and future (meaning as written)
Adny	G-d as the master of the entire universe
Elokim	G-d’s power and might; ruler over upper and lower worlds

 

6. How to pronounce G-ds name:[34]

Ad-onoy:[35] When Hashem’s name is written with an Alef Daled [i.e. a-do-nai] then the Alef is to be punctuated by a Chataf Patach [i.e. A-do-nai,אֲ-דֹנָי ] which follows the vowelization of Scripture. [This is in contrast to a regular Sheva “Ido-noy.”]

Havayah – Yud Kei Vav Kei: When Hashem’s name is written “ה-ו-ק-י” some have the custom to pronounce the Alef with a Sheva, saying “Ido-noy” instead of “A-donoy.”[36] However there are those who pronounce it “Ado-noy.” Others however recite it with a Chataf Patach [i.e. A-do-nai,אֲ-דֹנָי ] just as the name written with an Alef Daled is pronounced.[37] [Practically, the custom is like the latter approach.]

Adonaiy or Adononuy:[38] Sephardim say Hashem’s name with a Patach [Ad-onaiy] while Ashkenazim say it with a Kamatz [Adonoiy].

 

7. Saying a blessing with food in one’s mouth:[39]

It is forbidden to say a blessing [or Daven[40]] while eating food.[41] [Accordingly, one who is chewing gum or sucking on a candy, must remove the gum or candy from his mouth prior to reciting a blessing or Davening. Likewise, if one is in the middle of eating food and desires to say a blessing over a liquid, he is to first swallow the food and then say the blessing. Some are even particular regarding crumbs, to make sure their mouth is free from crumbs of a food prior to saying a blessing.[42] Certainly, one is not to hold an item with his mouth, as some women do upon washing hands to hold their ring using their teeth, while saying the blessing. If saliva accumulates in one’s mouth to the point that it interferes with one’s speech, then he is to swallow it or spit it out prior to saying a blessing.[43]]

Bedieved:[44] Bedieved, if one said a blessing or Davened while a food or other item was in his mouth, he nevertheless fulfills his obligation.

• Example 1: Sarah is chewing gum as she prepares to say a blessing before eating a snack. She remembers the rule and removes the gum from her mouth before reciting the blessing.
• Example 2: David is halfway through a bag of chips when he decides to drink some juice. Before saying the blessing over the juice, he swallows the food in his mouth to ensure he is speaking clearly.
• Example 3: Miriam is about to wash her hands and, not wanting to misplace her ring, holds it between her teeth. She realizes this is inappropriate for reciting the blessing and places the ring aside before proceeding.
• Example 4: While eating crackers, Noah finds his mouth full of crumbs. He takes a moment to clear the crumbs from his mouth before saying a blessing over a new food.
• Example 5: Leah feels that saliva has built up in her mouth, making it hard to speak. Before starting any prayer or blessing, she swallows to make sure her speech is unobstructed.

Summary: It is forbidden to say a blessing while food, or any item, is in one’s mouth and it must hence be removed. Nonetheless, Bedieved one fulfills the blessing if he did not do so.   Q&A May one answer Amen or to Kaddish with food in his mouth? Yes.[45] [However, if one just said a blessing over the food, he must always swallow before answering Amen.[46]] May one learn Torah or recite Tehillim with a food in his mouth? It is permitted to learn Torah while chewing on food, such as gum. Likewise, from the letter of the law, one may recite Tehillim with food, such as gum, in his mouth. Nonetheless, it is proper to be stringent in this matter.[47]   May one who wears dentures recite a blessing while they are in his mouth?[48] Yes.[49] [Nonetheless, if they impair one’s speech it is proper to remove them before saying a blessing.[50]] May one wear braces while saying a blessing? Permanent braces, which obviously cannot be removed, are allowed to be initially placed in one’s mouth despite the above issue.[51] However, by removeable braces, it is proper to be removed from one’s mouth upon saying a blessing, or prayer.

8. Erva and Tzoa – Reciting blessings near feces, urine, or Erva:[52]

Upon saying a blessing, one must be aware that there are no feces or urine, or exposed genitalia in the vicinity, just as we rule regarding the recital of the Shema. Thus, all the laws of Tzoa and Erva that apply regarding the recital of the Shema, apply likewise regarding the recital of blessings. This includes the restriction against one’s heart seeing one’s Erva, that just as the Shema may not be recited if there is no separation between one’s heart and Erva, so too, a blessing also may not be recited in such a case. [See our corresponding Sefer “The laws of Davening – Student Edition” Chapters 10-11 for the full details of this subject.]

• Example 1: Yaakov sits down to eat his lunch in the park. As he prepares to recite the blessing, he notices that a dog has left waste nearby, within a few feet of where he’s sitting. Remembering the law that prohibits reciting blessings near feces, Yaakov moves to a cleaner area, ensuring there’s no visible impurity in the vicinity. Only then does he recite his blessing and begin his meal, observing the requirement to maintain physical and spiritual cleanliness during prayer.

Saying a blessing when undressed:[53] It is forbidden for both an undressed man or woman to recite a blessing if they are standing. However, when sitting with her legs pressed against each other either on the floor or on a chair, an undressed woman is permitted to recite a blessing, as her Erva is covered by the surface she is sitting on and by her closed legs.[54] This is in contrast to a man by which it is forbidden for him to say the blessing even if he is in the above position of sitting, as his genitalia remains protruding and exposed. [However, so long as the area of the genitalia is covered, such as with undergarments, then it is permitted for both a man and woman to recite a blessing, whether in a standing or sitting position.]

• Example 2: David is about to say a blessing on a cup of cold water after his shower while wearing an open robe. He notices that his genitals are not covered. Knowing the law that forbids reciting blessings when his erva is exposed, he closes the belt of his robe, making sure that his body is covered, before reciting the blessing.

Bedieved:[55] If one said Birchas Hamazon [or any other blessing[56]], within four cubits of feces [or with an unclean rectum[57]], then it is questionable whether one is required to repeat the blessing, and practically we rule due to the rule of Safek Brachos Lihakel, that one is not to repeat the blessing even if he said the blessing in an area that he should have checked beforehand. This applies even to Birchas Hamazon which is Biblical, and certainly applies regarding all of the blessings. [Certainly, if it was said near urine, then there is no need to repeat the blessing.[58] The same applies regarding one who said a blessing with a Erva violation, that nonetheless Bedieved he fulfills his obligation and the blessing is not to be repeated.[59]]

Summary: Blessings may not be recited near feces, urine, or exposed genitalia (Erva); and the same rules as for Shema apply regarding these matters. However, Bedieved, if one recited a blessing in an improper area (near feces, urine, or with Erva exposed), they should not repeat the blessing afterward, even for Birchas Hamazon.   Q&A May one educate a child to say blessings if he is not yet potty trained?[60] If the child is dirty with feces or urine, he may not say a blessing. If the child is clean then he may say a blessing while he is clean. Thus, if a parent desires to educate a child to say a blessing prior to potty training they may only do so while the child is clean. May one educate a child to say blessings if he is potty trained but may contain fecal remnant?[61] Some Poskim[62] rule it is permitted to educate him in blessings if he has not yet reached the age in which he can be responsible to fully clean himself properly.[63] This is approximately at age six.[64] Others[65] however rule it is forbidden to do so.[66]

 

9. Alcohol – Reciting blessings when drunk and under the influence of alcohol:[67]

Shasuiy – Slightly drunk: Unlike the law by prayer, it is permitted even initially for one to recite a blessing, including even the Biblical blessing of Birchas Hamazon, when under the influence of alcohol, so long as he maintains the ability to fluently recite the words without mixing them up and needing to correct himself [i.e. can speak fluently in front of the king, Sheiyno Nichshal Umishtabeish]. This allowance applies even if it is clearly evident from his speech that he is under the influence of alcohol such as, if he slightly stutters or stammers or slurs the words, so long as he is able to say the entire word properly [i.e. Shasuiy].[68]

• Example: Sarah has a glass of wine at dinner and feels a bit tipsy, but she speaks clearly and recites Birchas Hamazon without difficulty. This is allowed.

Shikur – Very drunk – Birchas Hamazon: However, if he stutters, stammers or slurs the words to such a point that they are incomprehensible, and they need to be repeated to be understood, and certainly if he mixes up words and sentences [i.e. Shikur], then some Poskim[69] rule that he is not allowed to recite Birchas Hamazon [or any other blessing[70], until he becomes sober].[71] Furthermore, even Bedieved it is questionable according to these Poskim whether one fulfills his obligation if he recited Birchas Hamazon under this level of intoxication. However, other Poskim[72] rule that it is permitted even initially for one who is completely drunk to recite Birchas Hamazon [and certainly other blessings which are only Rabbinical[73]] even if he is drunk to the point that he cannot speak in front of a king at all.[74] Practically, [regarding Birchas Hamazon] one should suspect for the first opinion, and hence he should make sure to recite Birchas Hamazon prior to reaching this state of drunkenness. However, in the event that one has already become this drunk, then [if he is satiated from the meal] then he is nevertheless to recite Birchas Hamazon even in such a state due to it being a questionable Torah obligation by which we rule stringently.[75] [However, if one is not fully satiated, then since it is a mere Rabbinical obligation, then on the contrary he is not to recite Birchas Hamazon as we rule that Safek Derabanon Lihakel.[76] However, other Poskim[77] rule that even if one is not satiated from the meal, then he may recite Birchas Hamazon, and so can be learned also according to Admur.[78] Practically, this is the main opinion that should be followed, that even if one is in the state of Shikur drunkenness, he is still to recite Birchas Hamazon.] (Certainly due to the rule of Safek Brachos Lihakel, Bedieved if one already recited Birchas Hamazon in this state of drunkenness, one is not to repeat the blessing even by Birchas Hamazon after a satiating meal which is Biblical.[79])

• Example: Sarah attends a festive family meal and enjoys a glass of wine. She feels slightly tipsy but is still able to recite words fluently. When it comes time for Birchas Hamazon (Grace After Meals), she confidently recites the blessing, knowing this is permitted as she can speak clearly. However, her cousin David, who has had much more to drink and is slurring his words to the point of confusion, refrains from reciting the blessing until he regains his composure, understanding that the law forbids reciting blessings in a state of severe intoxication.

Shikur – Very drunk – Other blessings:[80] It is permitted for one who is drunk to recite before and after blessings even if he is drunk to the point of inability to make out a sentence without stumbling on his words and needs to repeat them to be understood [i.e. Shikur].[81]

• Example: David has consumed several drinks and finds himself slurring his words. Nonetheless, he can still recite blessings such as the blessing before eating a snack, as long as he is not so intoxicated that he’s completely unaware (like Lot).

Drunk to the point of Lot:[82] All the above only applies if the individual is not intoxicated to the point of Lot and hence still retains proper judgment of his surroundings. However, if he is so extremely intoxicated that his judgment, memory, and coordination are completely impaired to the point that he will not remember what happened when he sobers up, then he is exempt from all Mitzvos, and is not to recite any before or after blessing upon eating or drinking. [Accordingly, if he recited blessings in this state of drunkenness, and then became sober, then he must repeat the before blessing prior to continuing eating, and he must still recite the after blessing if he has yet to digest the food.[83]]

• Example: Yaakov attends a celebration and drinks excessively, to the point where he cannot recall where he is, what he is doing, or what has happened during the evening. His awareness is so impaired that he will not remember any of his actions upon sobering up—this is considered being “drunk like Lot.” In this extreme state, Yaakov is exempt from all mitzvot and is not permitted to recite any blessings until he regains his senses.

Level of Intoxication	Description	Birchas Hamazon	Other Blessings	Examples
Shasuiy (Slightly drunk)	Able to recite words fluently, may stutter/slur slightly but can say entire word properly	Permitted to recite, even initially	Permitted to recite	Sarah has a glass of wine at dinner, feels tipsy, speaks clearly, recites Birchas Hamazon without difficulty
Shikur (Very drunk)	Stutters/slurs to point of incomprehensibility, needs to repeat to be understood, mixes up words/sentences	Some Poskim: Not allowed until sober; Others: Permitted even initially; Practically: Should recite before reaching this state, but if already drunk and satiated, still recite	Permitted to recite before and after blessings even if needs to repeat words to be understood	David drinks a lot, slurs words to confusion, refrains from reciting blessing until sober
Drunk to the point of Lot	Judgment, memory, coordination completely impaired, will not remember actions upon sobering up	Exempt from all Mitzvos, not to recite any blessings	Exempt from all Mitzvos, not to recite any blessings	Yaakov drinks excessively, cannot recall where he is or what happened, not permitted to recite blessings

10. Bathroom – Is it permitted for one to say a blessing if he feels the urge to use the bathroom?[84]

No. One who feels the urge to use the bathroom is prohibited from saying a blessing.[85]

• Example: Imagine someone is about to eat a meal and feels the urge to use the bathroom. According to the rule, they should first go to the bathroom, and only afterward say the blessing over the food.

11. Yarmulka – Head covering:[86]

It is forbidden for one to utter any of G-d’s names without a head covering. Thus, one who recites a blessing must cover his head with a Yarmulka, or any other valid head covering.

May one offer food to Jews who do not wear a head covering?[87] Yes. However one is to instruct them to say a blessing beforehand and it is also proper to propose them to cover their head.[88] If doing so will offend the person then it is not necessary to mention this when offering them food.[89]

Must women cover their head when reciting a blessing?[90] Married women must cover their heads upon saying a blessing or prayer. Single girls are not required to cover their heads upon saying a blessing.

12. Audibility – Saying a blessing loud enough for one’s ears to hear and the law if one thought the blessing in his heart:[91]

[According to all opinions[92], all] blessings are [initially] required to be recited loud enough for one’s own ears to hear the words that he is saying. Thus, one should not recite a blessing in a whisper. Nonetheless, Bedieved if one did not do so, and said the words in an undertone or whisper to the point that his ears could not hear his voice, then so long as he verbalized the words with his lips, then [according to all opinions] he fulfills his obligation.[93] [Nonetheless, perhaps at the very least it is required for one to whisper the words using one’s vocal cords even if they cannot be heard, and it does not suffice to simply mouth them with one’s lips which is equivalent to one who merely thinking the words in his heart.[94] However, from Admur[95] and other Poskim[96] it is implied that one is Yotzei even in such a case.]

• Speaking Audibly: Sarah takes an apple, holds it in her right hand, and says the blessing loud enough for her own ears to hear. She fulfills the requirement of audibility.
• Low Voice but Moving Lips: David is in a library and whispers the blessing quietly, moving his lips so the words are formed, but does not pronounce them loudly. He still fulfills his obligation since the words are articulated, even if barely audible.

Bedieved if did not verbalize the words at all: Some Poskim[97] rule that if one did not verbalize the words at all with his lips and simply thought them in his mind, then he does not fulfill his obligation of Birchas Hamazon or any other blessing[98].[99] However, other Poskim[100] rule that by all blessings[101], including even Birchas Hamazon [which is Biblical] one fulfills his obligation Bedieved if he thinks the words in his heart [even if he does not verbalize them at all with his lips].[102] Practically, the main ruling follows the former opinion that one does not fulfill his obligation without verbalization of the lips[103], although in a time of duress and great need one may rely on the second opinion regarding blessings that are only Rabbinical [i.e. not Birchas Hamazon].[104] [Seemingly, this refers to a situation in which one is not able to recite a blessing and is very thirsty or hungry that he needs to eat or drink, and cannot wait until later on, in which case we permit him to say a blessing in his heart.[105] Furthermore, some Poskim[106] suggest that due to that there are Poskim who validate a blessing Bedieved even if one only thought it in his heart as stated above, therefore one who already thought the blessing in his heart should not repeat the blessing through verbalization due to Safek Bracha Levatala. According to this approach, one should never think the words of a blessing prior to saying it. However, other Poskim[107] completely negate this suggestion and rule that one must always verbalize the blessing even if he already thought it in his mind beforehand. However, even according to the second opinion, to say the blessing in one’s heart is never considered a potential Bracha Levatala being that one did not verbalize the words, and hence there is no issue with a person thinking to himself the words of a blessing.[108]]

One who is sick or mute or cannot say a blessing due to Safek Brachos:[109] A person who due to illness is unable to speak, or a person who is mute, or lost his voice for whatever other reason, is to recite the blessing in his heart. This applies especially to Birchas Hamazon which is Biblical, and is therefore an obligation to recite in one’s heart when one is unable to recite it with his lips and voice.[110] However, regarding other blessings which are only rabbinical in nature, it is not an obligation for one who is unable to speak to recite them in his heart.[111] [Hence, from the letter of the law he may eat and drink freely without even thinking the blessing in his heart.] Nonetheless, it is proper even by Rabbinical blessings, including Birchas Hanehnin, for one to think the blessing in his heart in such a case.[112] [Based on this, some Poskim[113] conclude that whenever one cannot say a blessing due to a Safek Bracha Levatala, he should at least think the blessing in his mind and fulfill his obligation according to some opinions.] However, one who is healthy and is able to speak the words of the blessing may not rely on this to say the blessing in his heart simply because he is in an area that he cannot speak, such as an unclean area in which speech is forbidden but thought is permitted, or due to any other reason beyond his control [such as he just woke up from his bed at night and is unable to wash his hands[114]].[115] However, in a time of duress and great need one may rely to think the blessing in his mind.[116]

• Thinking the Blessing (Unwell): Miriam feels very ill and is unable to speak or even whisper. She thinks the words of the blessing in her mind before eating bread. In her situation, this suffices, especially for the grace after meals.
• Thinking the Blessing (Not Ill): Jacob, completely healthy, only thinks the blessing in his mind without moving his lips before eating. He does not fulfill the obligation, since mere thought is not sufficient.
• Safek Bracha Levatala (Doubt): Leah is unsure if she is required to say a blessing and refrains from verbalizing it due to the halachic principle of doubt. She nevertheless thinks the blessing in her mind, thereby fulfilling some authorities’ view.

Scenario	Action	Obligation Fulfilled?	Notes
Speaking Audibly	Sarah takes an apple, holds it in her right hand, and says the blessing loud enough for her own ears to hear	Yes	Fulfills requirement of audibility
Low Voice but Moving Lips	David whispers the blessing quietly, moving his lips so the words are formed, but does not pronounce them loudly	Yes	Obligation fulfilled since words are articulated, even if barely audible
Only Thinking the Blessing (Unwell)	Miriam feels very ill and is unable to speak or even whisper. She thinks the words of the blessing in her mind before eating bread	Yes (in her situation)	Suffices, especially for grace after meals (Birchas Hamazon)
Only Thinking the Blessing (Healthy)	Jacob, completely healthy, only thinks the blessing in his mind without moving his lips before eating	No	Mere thought is not sufficient
Safek Bracha Levatala (Doubt)	Leah is unsure if she is required to say a blessing and refrains from verbalizing it, thinks the blessing in her mind	According to some authorities, yes	Fulfills some authorities’ view
Unable to Speak (Mute/Ill)	Recite blessing in heart	Yes (especially for Birchas Hamazon)	Obligation for Biblical blessings; for Rabbinical, not an obligation but proper
Healthy but in Area Where Speech Forbidden	Thinks blessing in mind without verbalizing	No	May not rely on thought alone; must verbalize if able

13. Holding the item of blessing in one’s hand:[117]

See also Chapter 7 Halacha 9!

One is not to say the blessing over a food, spice, or Mitzvah, until the food, spice or Mitzvah item is in one’s hands.

Which hand:[118] The food, spice, or Mitzvah item, is to be held in one’s right hand.[119]

In which hand is a lefty to hold the food or item?[120] Some Poskim[121] rule that even a left-handed person is to hold the item in his right hand, as the right hand is the side of life and is the side of Chesed according to Kabbalah.[122] Other Poskim[123], however, rule, that a lefty always gives precedence to his left side.[124]

Holding with knife, fork, spoon:[125] Upon saying the blessing over a food one is not to hold onto the food with a knife. One may however hold onto it with another vessel, such as a fork or spoon, as this vessel is considered like one’s hand.

Gloves:[126] One is not to recite a blessing over a food, spice, or Mitzvah item with gloves, and is hence to remove his gloves prior to saying a blessing. 

Bedieved – If said the blessing prior to food being in his hand:[127] If one said the blessing without the food, spice, or Mitzvah item, in his hands, he is not required to repeat the blessing, so long as the food, spice, or item, was in front of him at the time of the blessing.

If said blessing not in presence of food or item:[128] If, however, he said the blessing and only afterwards the food, spice or Mitzvah item was brought in front of him, then he must repeat the blessing. This applies even if one had in mind to have the food, spice, or item brought to him after reciting the blessing.

Scenario	Instruction/Rule
When to say blessing over food, spice, or Mitzvah	Only after the item is in one’s hands
Which hand to hold item	Right hand
Left-handed person	Some Poskim: hold in right hand; Other Poskim: hold in left hand
Holding with knife	Do not hold food with a knife when saying blessing
Holding with fork or spoon	Permitted; vessel is considered like one’s hand
Wearing gloves	Remove gloves before reciting blessing
Blessing said without item in hand, but item in front	No need to repeat blessing
Blessing said without item in hand or in front	Must repeat the blessing

14. Standing or sitting:

Birchas Hanehnin – Blessings of pleasures [i.e. food, drink, spices]: See also Chapter 7 Halacha 23! Blessings that are recited over pleasures, such as before and after eating food and drink, may be recited in either a standing or sitting position.[129] This is with exception to the after blessing of Birchas Hamazon[130], and according to some Poskim[131] also Meiyn Shalosh [i.e. Al Hamichya/Peiros/Gefen], and so is the practical directive[132], which must be recited in a sitting position. Furthermore, some Poskim[133] rule that it is proper for all blessings over food to be recited in a sitting position, whether a before blessing or an after blessing. [All the above is only with regards to whether the blessing should be recited in a sitting or standing position, however, regarding the eating, it should always be take place in a sitting position.[134]]

Birchas Hamitzvos – Blessings of Mitzvah’s:[135] The blessing of all obligatory[136] Mitzvos, such as when saying the blessing over Tzitzis and Tefillin, must [Lechatchila[137]] be recited in a standing position.[138] [If the blessing was recited in a sitting position, one nevertheless fulfills his obligation.[139]]

Birchas Hashevach – Blessings of Praise: Blessings of praise [Birchas Hashachar, Asher Yatzar, Bracha on rainbow, etc.] are not required to be recited in a standing position.[140] Nevertheless, some Poskim[141] rule that one should stand for blessings of praise, and so is the Ashkenazi custom. Other Poskim[142] write on the contrary that it should specifically be said in a sitting position in order to increase concentration, and so is the Sephardic custom.

Birchos Hodaah – Blessings of Thanks:[143] Blessings of thanks, such as Birchas Hagomel, are initially to be recited in a standing position.

Being Yotzei or Motzei a blessing:[144] By all Birchas Hanehnin, one cannot be Yotzei a blessing from another unless the group is Kavua together, which is defined as sitting together. Thus, if the listener remains standing, he does not fulfill his obligation being that he has excluded himself from the Kevius. This, however, only applies by a blessing said over a food for the sake of benefit and pleasure, and not when it is said over a Mitzvah for the sake of being Motzi others.[145] Furthermore, some Poskim[146] rule that one is specifically to stand when being Yotzei a blessing of a Mitzvah, and so is the custom by Shofar and Megillah. However, other Poskim[147] rule that it is not necessary for the listeners to stand for the recital of the blessing and so is the custom of certain communities.

Blessing Type	Standing or Sitting	Exceptions/Customs	Notes
Birchas Hanehnin (Blessings of pleasures)	Standing or Sitting	Birchas Hamazon, Meiyn Shalosh must be recited sitting	Some Poskim: all food blessings should be sitting; Eating should always be sitting
Birchas Hamitzvos (Blessings of Mitzvah’s)	Standing (Lechatchila)	If recited sitting, obligation fulfilled	e.g. Tzitzis, Tefillin
Birchas Hashevach (Blessings of Praise)	Not required to stand	Ashkenazi: stand; Sephardic: sit for concentration	e.g. Birchas Hashachar, Asher Yatzar, Bracha on rainbow
Birchos Hodaah (Blessings of Thanks)	Standing (initially)		e.g. Birchas Hagomel
Being Yotzei or Motzei a blessing	Sitting (for Birchas Hanehnin)	Listener standing does not fulfill obligation; For Mitzvah: some stand, some don’t	Group must be sitting together for Kevius; By Shofar and Megillah, custom to stand; some communities do not require standing

15. Hefsek – Making an interruption between the blessing and action:[148]

The concept of a Hefsek is only applicable to before blessing of pleasure and Mitzvos and will be discussed in detail in Chapter 7 Halacha 4! The following is a short synopsis on the subject.

By all blessings, it is forbidden to make an interval between a blessing and eating. Thus, one must eat the food or drink the beverage right after reciting the blessing without making any interval in between. One may not speak until the food is swallowed, as explained in Chapter 7 Halacha 4.

Talked between Bracha and eating: If one spoke of matters that do not pertain to the meal in between the blessing and the eating, then he must repeat the blessing.[149] If, however, one spoke of matters pertaining to the meal, then it is not considered a Hefsek, and the blessing remains valid.[150] This, however, is only Bedieved, however initially one may not speak of any matter between the blessing and eating even if the matter pertains to the meal unless he cannot eat without speaking.[151]

Example:[152] If after saying the blessing of Hamotzi one asked someone to bring him the salt, Bedieved, the blessing remains valid. [The same applies if he said pass me the Chumus or other dip, Bedieved the blessing remains valid. Likewise, asking someone to pass food to another does not invalidate the blessing.]

A silent interval:[153] It is forbidden to make even a silent non-speaking interval between the Bracha and the eating of the food, if it exceeds the amount of time it takes to say Shalom Aleichem Rebbe. Nonetheless, Bedieved if one waited longer than this amount of time prior to eating, he nevertheless does not need to repeat the blessing.

Making a silent Hefsek for the sake of eating:[154] A silent interruption that is made between the blessing and eating, for the sake of eating, is not considered an interval at all. Hence, it is a Mitzvah Min Hamuvchar to recite a blessing on a Shaleim, whole fruit, and then cut a piece off, even though cutting it will inevitably create an interval between the blessing and eating.

Topic	Details	Bedieved Status	Example
Speaking between Blessing and Eating	Forbidden to make an interval; must eat/drink right after blessing; may not speak until food is swallowed	–	–
Spoke of unrelated matters	If one spoke of matters not pertaining to the meal between blessing and eating	Must repeat the blessing	–
Spoke of meal-related matters	If one spoke of matters pertaining to the meal	Blessing remains valid	Asking for salt, Chumus, or to pass food
Initial Practice	One may not speak of any matter between blessing and eating, even if it pertains to the meal, unless necessary	–	–
Silent Interval	Forbidden if exceeds time to say Shalom Aleichem Rebbe	If exceeded, does not need to repeat blessing	–
Silent Hefsek for Eating	Silent interruption for sake of eating is not considered an interval	–	Recite blessing on whole fruit, then cut a piece off

16. The Nussach of the blessings and mistakes made in wording:A. Saying Sheim Umalchus:[155]

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:[156]

One does not fulfill his obligation with any blessing unless he recites the [entire[157]] blessing from the beginning until the end.[158] Thus, if one did not say the word Baruch in the beginning of the blessing, he does not fulfill his obligation.[159] 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[160] 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:[161] 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[162]
2. Hashem’s name[163]
3. Melech[164]
4. Haolam[165]
5. The conclusion which mentions what one is blessing Hashem for.[166]
6. Ata and all other words: Some Poskim[167] 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[168] 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[169], 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:[170] 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.[171] 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.[172]

C. Changing Nussach – Matbeias Chachamim:[173]

The wording of all the blessings were established by Ezra the scribe and his Beis Din.[174] 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[175], and does not fulfill his obligation.[176] 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.[177] 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:[178] 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:[179] 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[180] 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[181], 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.[182]]

Beginning and concluding with a blessing:[183] 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:[184] 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

17. Fixing a blessing within Kdei Dibbur:[185]

If one concluded a blessing with the wrong words, then if the amount of time it takes to say Shalom to his Rebbe has yet to pass [which is the amount of time it takes to say the three words of “Shalom Alecha Rebbe”[186], which is 2-3 seconds[187]], then he is still able to correct himself with the correct wording.

________________________________________________________

[1] See Admur Chapter 206; Encyclopedia Talmudit Vol. 4 Erech Brachos pp. 299-301 

[2] See Seder 9:3; Admur 5:1; 183:14 [according to all opinions]; 185:1-2; Michaber 5:1; Ketzos Hashulchan 55:1; Encyclopedia Talmudit Vol. 4 Erech Brachos pp. 299

[3] Admur 185:1-2 regarding Birchas Hamazon, and 2^nd opinion in 185:2 that this applies to all blessings

Other opinions regarding all blessings other than Birchas Hamazon: Some Poskim rule that the invalidation for not understanding or not paying attention to the words only applies to Birchas Hamazon, however, by other blessings, whether they be Birchas Hanehnin or Birchas Hamitzvos, the blessing remains valid even if one does not understand or does not pay attention to the words due to his mind being preoccupied with other thoughts. [1st opinion in 185:2; M”A 62:1; Tosafus Sotah chapter 7]

[4] Admur 185:1; brought also in Admur 62:2; Tosafus Brachos 45b; Rabbeinu Yona Brachos ibid; Rosh Brachos 7:6; Mordechai Remez 158; Michaber 193:1 regarding hearing Birchas Hamazon from another; Implication of Tur 690; Beis Yosef 690 in name of Maggid Mishneh Megillah 2:4; Ramban Megillah 171; Rashba Megillah ibid

Other opinions: Some Poskim rule that one who reads Birchas Hamazon fulfills his obligation even if he does not know the meaning of the words, and only when hearing it from another is it required to understand the meaning of the words. [Levush 193:1; Olas Tamid 193:2; M”A 193:2; Soles Belula 193:1; Shaar Efraim 13; Kaf Hachaim 193:4; Aruch Hashulchan 185:7] This seemingly applies to all languages. [Kaf Hachaim ibid] However some Poskim rule that this only applies to Lashon Hakodesh while other languages everyone agrees that one must understand the language. [P”M 193 A”A 2, brought in Kaf Hachaim ibid] Admur ibid negates this entire ruling and in the gloss on this Halacha [possibly written by Admur or the Maharil] he argues that based on Megillah 18a it is not possible to accept this differentiation between the verbalizer and listener and so is clearly written in Rosh ibid and Rabbeinu Yona ibid that one must always understand the language, even in Lashon Hakodesh. [See however Kaf Hachaim ibid that their intent is only Lechatchila]

[5] The reason: As the verse states “And he shall bless Hashem your G-d” and if one does not understand the words of the blessing that he is verbalizing then he is not considered to be blessing Hashem. [Admur 185:1]

[6] Admur and all Poskim in previous footnote!

[7] 2^nd opinion in 185:2; Implication of Rabbeinu Yona Brachos 33a; Rosh 7:6; See also Tosafus Sotah 45b; Mordechai Brachos Remez 158

[8] The reason: As all institutions made by the sages were made following the bylaws of the biblical precedent, and hence since everyone agrees that by Birchas Hamazon understanding and concentration is required when recited in other languages and according to some even when recited in Hebrew, then the same applies regarding all blessings. Meaning, just as by Birchas Hamazon we rule that it is not considered that he has blessed God when he does not understand the words of the blessing or if his mind is preoccupied with other matters, the same applies by all blessings, that he does not fulfill his obligation of the blessing in such a case. The reason logic behind all this is because all blessings were instituted not simply to be verbalized with the lips, but rather for the sake of blessing God as it explicitly states in the verse regarding Birchas Hamazon “and you shall bless Hashem your God.” Accordingly, if one does not understand the words which are the main part of the blessing or if his mind is distracted with other matters at this time of saying it, then he has not recited a blessing at all, and according to the first opinion this applies even if he says it in Hebrew [Admur ibid]

[9] 2^nd opinion in Admur 185:1; Rashi brought in Taz 193:2, M”A 193:2, Beis Yosef 193, Rosh and Mordechai ibid; Tosafus and Rabbeinu Yona in name of Yeish Omrim

[10] 1st opinion in 185:2 [see also Admur 527 Kuntrus Achron 1]; M”A 62:1; Tosafus Sotah chapter 7; See also Rosh Brachos 1:14 in name of Raavad;

[11] The reason: As all other blessings are only rabbinical, and the main institution was simply to recite them and verbalize them with one’s lips, and hence lack of concentration and understanding does not invalidate them irrelevant to which language they are said in. [See Admur ibid]

[12] Admur 185:1 regarding if said in Lashon Hakodesh and that this applies even by Birchas Hamazon being that the custom is like the second opinion [to not require understanding or concentration of Lashon Hakodesh] and 185:2 that Bedieved one is Yotzei by other blessings even if said in other languages which one does not understand or is not paying attention to, as Safek Brachos Lihakel; Ketzos Hashulchan 44:4; See Tehila Ledavid 193:1

[13] Admur 185:2 and 5:1 [see also 62:2]; Seder 9:3; Ketzos Hashulchan 44:4

The reason: As according to some opinions one does not fulfill his obligation even Bedieved. [Admur 185:2] See Tehila Ledavid 193:1 that questions the Admur as to why in 185:1 he concludes that it is only “proper to be stringent like the first opinion” and here in 185:2 he concludes “one must be very careful.” One can simply say that in 185:1 were discussing a case that one right now has a choice to Bentch either in English or Lashon Hakodesh which he does not understand, and on this Admur states the initial law and custom. However here in 185:2 Admur is discussing mainly paying attention to the words of the language that he already understands, and thus concludes one must be very careful, especially in Birchas Hamazon, even in Lashon Hakodesh, as some say he does not fulfill his obligation even initially. Accordingly, one is certainly to be “very careful” to make time to learn the words of Birchas Hamazon when saying in Lashon Hakodesh.  See Admur 101:5!

[14] Admur 185:1

[15] Admur 185:2 in parentheses

[16] The reason: As these words are not considered a blessing to which one can claim that if one does not understand the meaning he is not considered to be blessing Hashem. [Admur ibid]

[17] Admur 185:2 in parentheses

[18] See Admur 185:1; 206:4; Michaber 185:1; 206:3; Rambam Brachos 1:6; Brachos 40b; Mishneh Sota 32a; Encyclopedia Talmudit Vol. 4 Erech Berachos pp. 299

[19] Admur 185:1; Rama 199:7; Taz 193:2; M”A 193:2; Darkei Moshe 193:1; Bach 193; Elya Raba 185:2; See Chelkas Yoav Tinyana 1

[20] Admur ibid  “although this is the custom, it is proper to be stringent like the first opinion [to only recite it in a language that one understands]”; Admur 185:2 “one must be very careful” [See Tehila Ledavid 193:1 who questions the discrepancy in wording of Admur between 185:1 and 85:2]; 62:2; See Taz ibid; M”A ibid and 199:5;

[21] The reason: As we explained in the previous Halacha, that lack of concentration in the Hebrew language according to some opinions does not invalidate the blessing even by Birchas Hamazon, while lack of concentration in other languages for certain invalidates the blessing by Birchas Hamazon, and according to some opinions, even by other blessings.

[22] Admur 183:14; Michaber 183:12; 191:3; Yerushalmi Brachos 2:5; Encyclopedia Talmudit Vol. 4 Erech Brachos pp. 300

[23] The reason: As this makes it appear as if one is reciting the blessing in a in a casual and incidental manner [without true intent or purpose; i.e. Aray and Mikreh]. [Admur ibid; Taz 191:1]

[24] Admur ibid; M”A 191:2; Beir Heiytiv 184:12; 191:2

[25] Admur ibid; Taz ibid; See Admur 185:1

[26] Admur ibid; Taz ibid;See Tehila Ledavid 191:1

[27] The reason: As according to all opinions, all blessings at least initially require concentration. [Admur ibid]

^[28] Ketzos Hashulchan 5:10 based on Shulchan Aruch 184:2 and 183:14

[29] May one do activities that do not require concentration? It is clearly implied from Admur ibid that doing so is allowed by all blessings other than Birchas Hamazon and Shema, as the prohibition of “Aray” only applies by Birchas Hamazon and the first paragraph of Shema, and not by other blessings, as rules Admur also in 63:8. So also understands Tehila Ledavid 191:1 in Admur [and hence questions his ruling], and so seems to rule Peri Megadim 191 M”Z 1.

Other Opinions: Some Poskim rule that one may not do any action while reciting a blessing even if it does not require concentration, being that it makes the blessing appear unimportant [Aray]. [Taz 191:1; M”B 191:5; Piskeiy Teshuvos 191:2]  See Tehila Ledavid ibid that it is impossible to do a Melacha without concentration and hence questions the ruling of Admur ibid.

^[30]  See Michaber 209:1-3; Seder 9:3; Ketzos Hashulchan 5:10; 55:1

^[31] Admur 5:1 and 3; Michaber 5:1; Tur 5;

[32] Admur 5:1; M”A 5:1

[33] Admur 5:3

^[34] Admur 5:2

[35] Admur ibid; M”A 5:1; Bach 5;

[36] Admur ibid; Elya Zutah 5:1; Maharam Melublin 83

[37] Admur ibid; M”A 5:1; Or Chadash 25; Elya Raba 5:2

[38] See Rabbienu Bechayeh Parshas Vayeira; Siddur Yaavetz; Minchas Yitzchak 3:9; 4:47;Teshuvos Vehanhagos 1:154; Moadim Uzmanim 2:170; Yabi Omer 6:11;  Piskeiy Teshuvos 68:5; 685 footnote 92

[39] Brachos 51a; Yerushalmi Brachos 6:1 [44b]; Michaber 172:2 regarding one who forgot and began eating a food without a blessing; M”A 172:4; Taz 172:2; Ketzos Hashulchan 5:10 “It is forbidden to say a blessing with food in one’s mouth”; Beir Heiytiv 173:3; M”B 173:7 Encyclopedia Talmudit Vol. 4 Erech Brachos pp. 300

[40] Ashel Avraham Butchach Tinyana 172

[41] The reason: As the verse states “Yimalei Pi Tehilasecha” which means that one’s entire mouth must be involved in praising Hashem. [See Brachos ibid; Beir Heiytiv ibid; M”B ibid; Ketzos Hashulchan ibid]

[42] See Piskeiy Teshuvos 172:5 footnote 28 in name of Divrei Chana Hashaleim 2:81 and Orach Neman 184:25

[43] Ashel Avraham Butchach Tinyana 172

[44] Bach 172; P”M 172 M”Z 2; Evident from ruling of Michaber 172:2 and Brachos 51a; Aruch Hashulchan 172:1

[45] Ashel Avraham Butchach Tinyana 172

[46] Admur 167:9; Seder 9:1; Luach 6:1; M”A 167:16; Shelah Shaar Haosiyos Kuf p. 81; Olas Tamid 167:11; Kaf Hachaim [Falagi] 23:7; Ben Ish Chaiy Emor 14; Kaf Hachaim 167:45; Ketzos Hashulchan 37:7

[47] See Ashel Avraham Butchach Tinyana 172 regarding Amen

[48] Rivivos Efraim 2:69; Piskeiy Teshuvos 172:5

[49] As a) The dentures actually help one verbalize the words better. [Rivios Efraim ibid; Vetzaruch Iyun as many people have speech impairment upon wearing dentures. B) As the dentures have become part of one’s mouth and hence there is no need to remove them.

[50] See Piskeiy Teshuvos ibid footnote 31 that some would not use dentures due to this issue.

[51] One can suggest that a) They are part of one’s mouth and hence do not form an issue of “Yimalei Pi Tehilasecha”, and b) it is similar to one who said a blessing with food in his mouth in which case if he cannot spit it out, we allow him to say the blessing.

[52] Admur 206:6 regarding feces, urine, Erva, and Libo Roeh Es Haerva; 185:5 regarding feces by Birchas Hamazon; Michaber 206:3 regarding Erva; 185:5 in name of Tosafus Eiruvin 64a and Rosh Eiruvin 6:5 regarding Tzoa; Mishneh Challah 2:3 regarding Erva; Brachos 24a; M”B 185:6; Shaar Hatziyon 185:7; Kaf Hachaim 206:27-29; 185:13-15; Ketzos Hashulchan 10:15; 55:2; Piskeiy Teshuvos 185:5 in great length; See regarding Shema: Admur 74-79;

[53] Admur 206:6; Michaber 206:3; Rama 74:4; Mishneh Challah 2:3; Rav Nachman Bar Yitzchak in Brachos 24a; Rashi Brachos ibid; Ketzos Hashulchan 55:2; See regarding Shema: Admur 74:5; 75:2

[54] See regarding the exact area defined as Erva and if the intergluteal cleft [i.e. buttocks crack area] is also defined as Erva: Yes. [Beis Yosef 206, brought and negated in M”A 206:5; Elya Raba 74:5; Kaf Hachaim 206:27] No. [M”A ibid] According to all, however, the sides of the crack, which is the buttocks itself is not defined as Erva. [Perisha 206:28; Elya Raba 74:5]

[55] Admur 185:5 regarding Birchas Hamazon that it is questionable, and in parentheses that Safek Brachos Lehakel and 76:11 that the discussion refers to all other blessings as well; Michaber 185:5 in name of Tosafus Eiruvin 64a and Rosh Eiruvin 6:5 that it is questionable; Chayeh Adam 3:33 and Nishmas Adam 3 not Chozer; P”M 76 and 185; Kitzur SHU”A 5:8 not Chozer; Biur Halacha 79:1 “Daled Amos”; Kaf Hachaim 185:14 and 76:37 that practically he is not Chozer by even Birchas Hamazon and certainly other blessings, although it is proper to say or hear the blessing again from another, or at least think the blessing in his mind; Ketzos Hashulchan 10:15; 55:2 footnote 3 that it applies even to Birchas Hamazon and certainly other blessings; Piskeiy Teshuvos 185:5 footnotes 21-29

Other opinions: Some Poskim rule that if he transgressed Bemeizid and recited the blessing near feces within his four cubits, then he does not fulfill his obligation and must repeat the blessing. [See M”B 185:7 in name of Olas Tamid and Elya Raba in name of Bach and Ramban; M”B end of 76; Biur Halacha 79:1 “Daled Amos”; Piskeiy Teshuvos 185 footnotes 22]

[56] Admur 76:11 in parentheses that the discussion refers to all other blessings as well Yerushalmi ibid according to this opinion, applies the restriction to all blessings and not just Birchas Hamazon; See Kaf Hachaim 185:14

Other opinions: Some Poskim rule that even according to this opinion, other blessings may be recited in a state of Shikkur and it is only regarding Biblical Birchas Hamazon that a prohibition applies. [Elya Raba 185:4; Implication of final ruling of Admur ibid who suspects the first opinion only regarding Birchas Hamazon and not regarding other blessings] Perhaps the same applies also to Tzoa!

[57] See Admur 76:6; M”B 76:17; Piskeiy Teshuvos ibid

[58] Michaber 185:5; Tosafus Eruvin 64a; See Kaf Hachaim 185:15

[59] Chayeh Adam 3:33 [regarding even Tefila!]; M”B 74:5 and 8 regarding Libo Roeh that it is a Safek and Safek Brachos Lihakel; Piskeiy Teshuvos 185:5 footnotes 45-46 that the same laws of feces apply to Erva; Piskeiy Teshuvos 74:5

Actual Erva: Some Poskim rule that that all the above applies only by rabbinical Erva. However, by biblical Erva, such as if one’s genitalia is exposed, then according to all he does not fulfill his obligation and must repeat the blessing by all blessings. [Piskeiy Teshuvos 74:5] Vetzaruch Iyun, as Admur clearly rules, as rule all the other Poskim ibid, that even if one recited a blessing by actual feces he is not to repeat the blessing, and reciting blessings near feces is a biblical prohibition being that the repetition of a blessing in such a case is only rabbinical. Accordingly, this should apply also to actual Erva, that even though it is biblical, a blessing is not to be repeated, as the concept of repeating the blessing in such a case is rabbinical.

[60] Kitzur SHU”A in Lechem Hapanim 165:1; See Misgeres Hashulchan on Lechemn Hapanim ibid that he too agrees in such a case that the child may not be educated to say blessings; See Divrei Chaim 2:9; Piskeiy Teshuvos  215:8

[61] Kitzur SHU”A in Lechem Hapanim 165:1; See Misgeres Hashulchan on Lechemn Hapanim ibid that he too agrees in such a case that the child may not be educated to say blessings; See Divrei Chaim 2:9; Piskeiy Teshuvos  215:8

[62] Divrei Chaim 2:9; Misgeres Hashulchan on Lechem Hapanim in Kitzur SHU”A 165:1; Piskeiy Teshuvos 215 footnote 49

[63] The reason: As if the child is not old enough to be educated to clean himself then he is exempt from this aspect of Chinuch. Also the father is exempt from cleaning him to such a point that no fecal remnant remains by his opening, as the child is not old enough to do so himself. Thus, it ends up that although the child is obligated in being educated for blessings he is exempt from this level of cleanliness. [Misgeres Hashulchan ibid in lengthy explanation and defense of ruling of Divrei Chaim ibid]

[64] Misgeres Hashulchan ibid

[65] Kitzur SHU”A ibid in Lechem Hapanim

[66] The reason: As it is forbidden for an adult to say a blessing while he has. []

[67] Admur 99:1 regarding all blessings “however, other blessings one may recite even if he is Shikur”; 185:5 regarding Birchas Hamazon; Rama 99:1; Michaber 185:4; Yerushalmi Terumos 1:4; M”A 185:3; Taz 185:1; Zohar Teruma 153; Tosafus Brachos 31b and Eruvin 64a; Rosh Brachos 5:9 and Eruvin 6:5; M”B 185:6; Shaar Hatziyon 185:7; Kaf Hachaim 99:13; 185:10-13; Ketzos Hashulchan 44:7; Piskeiy Teshuvos 185:5 footnote 20

Background: The Talmud and Poskim record prayer restrictions for one who is drunk. It is debated whether any such restrictions exist regarding the recital of blessings. The main approach holds that no such restriction exists at all regarding blessings including the biblical blessing of Birchas Hamazon. This is the opinion of the Rosh and Tosafus ibid in Brachos. However, there are those who question and rule that restrictions exist even regarding blessings. This is the opinion of the same Rishonim in Eruvin ibid. A further debate ensues regarding the status of all other blessings aside for Birchas Hamazon and as to whether they follow the same restrictions as that of the second opinion or, follow the same lack of restrictions as rules the first opinion. Practically, with regards to biblical Birchas Hamazon, Admur suspects for both opinions, however with regards to other blessings he rules completely like the first opinion that no restrictions apply.

[68] The reason: As the verse states “and you shall eat and be satisfied and bless”, and it is common after eating for one to be slightly drunk and nonetheless the Torah obligated one to say the blessing. [Admur ibid]

[69] 1^st opinion in Admur ibid; Michaber 185:5 as explained in M”A 185:3; Tosafus Eruvin ibid; Rosh Eruvin ibid; See Rabbeinu Yona on Brachos ibid

[70] Yerushalmi ibid according to this opinion, applies the restriction to all blessings and not just Birchas Hamazon; See also Admur 76:11 who equates the two

Other opinions: Some Poskim rule that even according to this opinion, other blessings may be recited in a state of Shikkur and it is only regarding Biblical Birchas Hamazon that a prohibition applies. [Elya Raba 185:4; Implication of final ruling of Admur ibid who suspects the first opinion only regarding Birchas Hamazon and not regarding other blessings]

[71] The reason: As the blessing of a drunken person is an abomination just as we rule regarding prayer. [Admur ibid]

[72] 2^nd opinion in Admur ibid; Setimas Michaber 185:4; M”A 185:3 in name if Zohar; Taz 185:1; Tosafus Brachos ibid and Rosh Brachos ibid in understanding of Madanei Yom Tov 4 and Malbushei Yom Tov 1; Rabbeinu Yona on Brachos ibid in understanding of Yerushalmi Terumos 1:4; Levush 85:4-5; Zohar Teruma 153; Bach 99; Aterez Zekienim 99:1; Kneses Hagedola 99:5; Elya Raba 99:992; Birkeiy Yosef 99:2; Sheim Hagedolim Mareches Hasefarim Erech Taf; Kaf Hachaim 99:13

[73] Implication of final ruling of Admur ibid who suspects the first opinion only regarding Birchas Hamazon and not regarding other blessings; Elya Raba 185:4; See also Admur 76:11 who equates the two

Other opinions: Some Poskim rule that with regards to all blessings other than Birchas Hamazon, being that they are only rabbinical, one is to be stringent and not recite the before or after blessing when he is in the state of drunkenness. [Nivei Shalom 99:2, brought and negated in Kaf Hachaim 99:13]

[74] The reason: As the verse states “and you are satisfied and bless”, and it is common on occasion for one to be even completely drunk after eating [and nonetheless the Torah obligated one to say the blessing]. [Admur ibid]

[75] Admur ibid; M”A 185:3; Taz 185:2; M”B 185:6; Shaar Hatziyon 185:7; Kaf Hachaim 185:10

[76] Possible understanding of Admur ibid; Ketzos Hashulchan 44:7 based on Admur ibid; See also Nivei Shalom 99:2

[77] Kaf Hachaim 99:13; Implication of all Poskim who rule this way regarding other blessings, and there is no difference to differentiate between a rabbinical Birchas Hamazon and other blessings: Admur 99:1; Rama 99:1

[78] As Admur rules regarding all other blessings that they all may be recited even in the state of Shikkur, hence implying that the entire discussion and dispute above is only regarding biblical blessings such as Birchas Hamazon for one who is satiated, however, one who is not satiated may recited even initially and there is no dispute in this regard.

[79] Admur ibid in parentheses

The reason: As the entire invalidation of drunkenness is only rabbinical and hence although Birchas Hamazon itself is biblical we don’t treat it as if it is a Safek Min Hatorah regarding if one has fulfilled his obligation [and it is rather viewed as a Safek Derabanon Lekula]. [Admur ibid]

[80] Admur 99:1 “however, other blessings one may recite even if he is Shikur”; 185:5 “and all other blessings, including all of them, may be recited even if one is drunk”; Rama 99:1; Setimas Michaber 185:4; All Poskim in 2^nd opinion ibid; Yerushalmi Terumos 1:4 [according to 2^nd opinion]; Elya Raba 185:4 [according to all opinions]; M”B 185:6; Shaar Hatziyon 185:7; Kaf Hachaim 99:13; 185:10-13; Piskeiy Teshuvos 99:1; 185:5

Other opinions: Some Poskim ruled that with regards to all blessings other than Birchas Hamazon, being that they are only rabbinical, one is to be stringent and not recite the before or after blessing when he is in the state of drunkenness. [Nivei Shalom 99:2, brought and negated in Kaf Hachaim 99:13]

[81] The reason: As although there are opinions who rule that lack of concentration invalidates the blessing by all blessings, nonetheless even one who is drunk is able to concentrate as he is considered awake and conscious for all purposes, and for all of the punishments in the Torah he is considered to be in his right mind as ruled in Choshen Mishpat 235:22. It is only regarding prayer which requires extra lucid concentration that the level of concentration of one who is drunk is considered lacking to the point of being an abomination being that it comes with confusion as he is unable to speak fluently in front of the king without mixing up his words. However, by all other blessings a simple level of concentration suffices even if it is mixed up. [Admur ibid]

[82] Admur 128:51; Darkei Hachaim Birchas Hamitzvos 5:2; Peri Chadash 99:1; P”M 99A”A 3; Kaf Hachaim 99:13; Piskeiy Teshuvos ibid

[83] Peri Chadash 99:1; P”M 99A”A 3; Kaf Hachaim 99:13

[84] See Admur 6:1 “It is forbidden to recite a blessing if one feels the urge to use the bathroom.”; Kitzur Shulchan Aruch 2:7, brought in Ketzos Hashulchan 2:9; See regarding the law applicable to prayers: Siddur Admur; Basra 3:11; 92:2; Michaber 92:1-2; Biur Halacha 92:1 “Afilu”; Gemara Makos 16b; Piskeiy Teshuvos 185:1

[85] The reason: Although the main discussion in the Poskim is regarding the prohibition against praying if one feels the urge to use the bathroom, nonetheless, we also find in the Poskim a restriction against saying blessings if one feels the urge to use the bathroom, and in fact this is the reason why we don’t say a blessing right away when we wash hands in the morning next to the bed and rather wash our hands a second time after leaving the bathroom, this time with a blessing. This is learnt from the verse “My innards will bless G-d”, thus implying that one needs to empty his innards of feces and urine prior to saying a blessing. [See Poskim ibid]

[86] Admur Basra 2:6; 91:3; 206:7; Michaber 91:3 in name of Yeish Omrim; Beis Yosef 91 that so is the Halacha; Rabbeinu Yerucham 16:7; Miseches Sofrim 14:15; Levush 91:3

[87] Shevet Halevy 8:47; Piskeiy Teshuvos 2:10

[88] It is permitted from the letter of the law to give them food without mention about a head covering however it is best to mention it. However regarding a blessing one must tell them to say a blessing as explained in 169:2. [Shevet Halevy ibid]

[89] See Piskeiy Teshuvos 169:3

[90] See Yabia Omer 6:15; Tefillah Kehilchasa 7:74; Piskeiy Teshuvos 91:2

[91] Admur 206:5; 185:3; Hilchos Shechita 1:44-45; Michaber 185:2; 206:3; Brachos 15b; Levush 185; Kaf Hachaim 185:4-7; Piskeiy Teshuvos 185:4; Encyclopedia Talmudit Vol. 4 Erech Berachos pp. 300

Other opinions: Some Poskim rule that if one did not recite the blessing loud enough for his ears to hear, then he does not fulfill his was obligation. [Chareidim, brought in Birkeiy Yosef 185:2, Beis Menucha 185:4, Shaareiy Teshuvah 185:1; Kaf Hachaim 185:4] Practically we rule like all the opinions above[i.e. Admur ibid, Michaber ibid] that one does fulfill his obligation. [Kaf Hachaim 185:4]

[92] Meaning, even according to the second dissenting opinion in 185:3 which does not require verbalization, this is only Bedieved. However, initially, even they agree that the words must be spoken.

[93] See Admur 185:3 who twice describes this form of recital, as one who blesses in his heart. Vetzaruch Iyun on this terminology, as he has indeed verbalized the words of the blessing, and hence why is it only considered as if he said it in his heart. See next footnote

[94] See Piskeiy Teshuvos 185 footnote 18 he leaves this matter Betzaruch Iyun; Vetzaruch Iyun as to the opinion of Admur in this matter, as on the one hand he uses the term “said the blessing silently” which implies that it was at least said in a whisper, meaning that he used his vocal cords. However, he then twice uses the term “and he said the blessing in his heart” which seems to imply that he did not voice the blessing at all and simply said it in his heart and mouthed the words with his lips. So is also implied from his wording of “and if he did not verbalize the words with his lips at all but rather simply thought of them in his heart” which implies that a simple mouthing of the word suffices Bedieved. Vetzaruch Iyun.

[95] See previous footnote

[96] Pischeiy halacha 1 footnote 21 that so he was told by Rav SZ”A

[97] 1^st and Stam opinion in 185:3 regarding Birchas Hamazon; Implication of Admur 206:5 regarding all blessings; See Admur 62:3 regarding Tefila; Implication of Michaber 185:2; Tur 185; Beis Yosef 185 in name of Rashi Brachos ibid; Rabbeinu Yona Brachos ibid; Rosh Brachos 3:14; Bach 185 that so is the ruling of all the Poskim with exception to the Rambam; Tanya Chapter 38 “The Talmud and Poskim rule that thought is unlike speech, and one who thinks the words of Shema in his heart and mind without verbalizing them, does not fulfill the Mitzvah. This applies even if he concentrates on the words in his mind and heart with all his might and strength. Nonetheless, he does not fulfill his obligation, and is required to repeat the reading. The same applies to Birchas Hamazon which is Biblical, as well as all other Rabbinical blessings, and prayer [that one who thinks the words in his heart and mind without verbalizing them, does not fulfill the Mitzvah].”; Kaf Hachaim 185:5

[98] Admur 206:5 that by other blessings, one who is sick is not required to think the blessing in his mind, being that “he does not fulfill his obligation of the blessings with thinking them” and so he writes later on in parentheses that one who cannot recite a blessing should not rely on reciting it in his heart, being that “he does not fulfill his obligation with thinking the blessing even Bedieved”; Tanya ibid “as well as all other Rabbinical blessings”; Implication of Michaber 206:3; Bach 185 and 206; Ateres Zekeinim 206; Biur Halacha 62

Other opinions: Some Poskim rule that even according to this opinion all blessings other than Birchas Hamazon can be fulfilled by one thinking the words of the blessing being that they are merely Rabbinical. [Rishon Letziyon p. 4; Zechor Leavaraham Mareches Brachos p. 16 2; Zichronos Eliyahu Mareches Mem 22; Kaf Hachaim 185:6; 206:13]

[99] The reason: As thought is not like speech, as God placed us in this world in order to perform actions of mitzvah’s which use up our physical body and animal soul. This is because the [G-dly] soul [i.e. Neshama] does not require any refinement or elevation in it of itself with the fulfillment of Mitzvos, and it is rather performed solely for the sake of drawing down Divine light for the sake of refining the animal soul and body. Through speaking with the five organs of one’s mouth and performing the Mitzvos with the other limbs of the body, one draws G-dliness to his body and animal soul. [Tanya ibid; Accordingly, one does not fulfill his obligation with thinking and concentration if it does not involve an action, as it does nothing to fulfill its purpose of refining the animal soul and body.] 

[100] 2^nd opinion in Admur 185:3; Rambam Brachos 1:7; Semag Asei 27 in Pirush of Braisa Brachos 15b; See Shut Tzemach Tzedek E.H. 158:1

[101] However, by the recital of Shema [and other prayers], even they agree that one only fulfills his obligation if one verbalizes the words due to the reason explained in the next footnote. [Admur ibid; Kesef Mishneh on Rambam Hilchos Shema 2:8; Bach 62]

[102] The reason: As blessings are not similar to the recital of the Shema by which the verse states “Vidibarta Bam – and you shall speak in them” which teaches us that thought is not like speech. However, by Birchas Hamazon [from which we learn to all other blessings] the verse does not state “and you shall speak” but rather simply “Uveirachta – and you shall bless,” and one who thinks a blessing in his heart is likewise considered to be blessing God. [Admur ibid; Raavad Brachos 3:12; Bach 185; See M”A 101:2]

[103] Admur ibid; Michaber 185:2; Tur 185; M”A 185:1; Bach 185; Olas Tamid 185: 2; Mamar Mordechai 185:1; P”M 185 A”A 1; Peri Chadash in Sefer Mayim Chaim; Zechor Leavraham 2; Derech Hachaim 1; Kaf Hachaim 185:5

[104] Admur ibid; See Tehila Ledavid 185:1 who questions the intent of Admur and suggests that perhaps according to this one who thought of a blessing in his heart should not repeat the blessing through verbalization, as Safek Brachos Lihakel.

[105] Implication of Admur ibid as this ruling is going in continuation of the case he brought in parentheses that a person who is healthy may not rely to say the blessing in his heart simply because he is in an area that he cannot speak such as an unclean area in which speech is forbidden but thought is permitted, or due to any other reason beyond his control, such as he just woke up from his bed at night and is unable to wash his hands. However, See Tehila Ledavid 185:1 who questions the intent of Admur and suggests that perhaps according to this one who thought of a blessing in his heart should not repeat the blessing through verbalization, as Safek Brachos Lihakel.

[106] Tehila Ledavid ibid in opinion of Admur ibid!; Rishon Letziyon p. 4; Zechor Leavaraham Mareches Brachos p. 16 2; Zichronos Eliyahu Mareches Mem 22; Kaf Hachaim 185:6; 206:13

[107] Implication of Admur ibid and ibid and Michaber ibid and ibid

[108] Mamar Mordechai 185:1; Ginas Veradim 1:43; Gan Hamelech 23; Pesach Eiynayim Brachos 20b; P”M 185 A”A 1; Kaf Hachaim 185:5; Yabia Omer 4 2:12 in name of many Poskim; 3:17 regarding Bracha Rishona and Birchas Hamazon; So is proven from all Achronim [i.e. Ben Ish Chaiy, Kaf Hachaim] who record that in all cases that one cannot recite a blessing because of Safek Bracha, then he should think the blessing in his mind

Other opinions: Some Poskim rule that according to the second opinion, even thinking the words in one’s heart is considered a blessing in vain. [Birkeiy Yosef 22:1 in name of Perach Shushan 1:14 and Shelah in name of Mechilta; Yabia Omer 4 2:12 in name of many Poskim; Yabia Omer:17 regarding Bracha Achrona]

[109] Admur 185:3 regarding Birchas Hamazon [obligation] and that so should be followed even by other Rabbinical blessings and in parentheses regarding a Choleh reciting Birchas Hanehnin; Admur 62:3 regarding Shema and 94:7 regarding Shemoneh Esrei; Rama 62:4 regarding Shema; M”A 185:1; Elya Raba  185:2; Beis Menucha 185:4; Pesach Hadvir 185:1; Orchos Chaim in name of Pesikta of Rav Kahana 25; Beis Yosef 62; 94; Kaf Hachaim 185:7; See Bigdei Yesha

Tzaruch Iyun from second opinion: See 2^nd opinion in Admur ibid that Bedieved one fulfill his obligation even if he thinks the words in his heart, and that one may rely on this in a time of great need regarding other blessings. Vetzaruch Iyun as to what exactly the conclusion of Admur is, as according to this opinion one who is mute or sick would be obligated to at least think the words in his heart even by other blessings, and hence, why does Admur write earlier that it is not an obligation but a mere good thing. Perhaps however this conclusion is only going in accordance to the first opinion while according to his final conclusion, then it is not just a good thing but extremely encouraged.

If one said the blessing in his mind and is now able to speak: Some Poskim rule that he must then repeat the blessing through verbalizing it. [Machatzis Hashekel on M”A ibi; Peri Chadash 62 regarding Shema] However, other rule that there is no need to verbalize the blessing. [Pesach Hadvir ibid; Kaf Hachaim ibid and 62:5]

[110] The reason: This follows the same ruling of a Baal Keri prior to the nullification of Takanas Ezra who the sages obligated to think Birchas Hamazon in his heart, if he does not have water to immerse in, being that it is biblical. [Admur ibid; Mishneh Brachos 20band Gemara 21a Rabbeinu Yona Brachos ibid; Rosh ibid; Tosafus Brachos ibid]

[111] The reason: A person who is unable to recite other blessings which he is only rabbinically obligated in is not required from the letter of the law to think the blessings in his heart. This follows the same ruling of a Baal Keri prior to the nullification of Takanas Ezra who the sages did not obligate to think words of Torah in his heart if he does not have water to immerse in, even though it is permitted for him to think Torah throughout the day. The reason for this is because one does not fulfill its obligation through this thinking. [Admur ibid; Mishneh Brachos 20b as understands Rabbeinu Yona Brachos ibid; Rosh ibid; Tosafus Brachos ibid]

Other opinions: Seemingly according to the second opinion above, it is an actual obligation to think the words of the blessing in one’s mind even by other blessings. Vetzaruch Iyun as to why in his conclusion Admur makes no mention of this or the need to suspect this opinion.

[112] Admur ibid regarding Rabbinical blessings and in parentheses regarding even Birchas Hanehnin which is not an actual obligation, being that one can choose not to eat, and it is he who brings the obligation upon himself

The reason: Although one does not fulfill his obligation by thinking the words of the blessing in his heart, nonetheless, he should think in his heart the words of the blessing that he was obligated in, as God sees the heart gives reward for the good thought as it states in the verse, Imru Bilivavchem. [Admur ibid; Rama 62:4; Rabbeinu Yona Brachos 15b; Orchos Chaim in name of Pesikta of Rav Kahana 25; Beis Yosef 62; 94]

[113] Mamar Mordechai 185:1; Ginas Veradim 1:43; P”M 185 A”A 1 and in Pesicha for Hilchos Brachos 2 ; Birkeiy Yosef 62; Kaf Hachaim 185:5; 157:10 in name of Poskim; Ben Ish Chaiy and Kaf Hachaim in numerous places gives the suggestion; Piskeiy Teshuvos 185:4; See Tehila Ledavid 185:1

[114] Taz 62

[115] Admur ibid in parentheses; Taz 62; See Darkei Hachaim Birchas Hamitzvos 6:2

The reason: As it is forbidden for one to benefit from this world without a blessing even though he thinks the blessing in his heart, being that he does not fulfill his obligation with this thinking. [Admur ibid in parentheses]

[116] Admur ibid in his final conclusion according to second opinion; However, see Tehila Ledavid ibid

[117] Admur Seder 9:4; 206:8; 167:6; Michaber 167:3; Brachos 43b; Beis Yosef 212; Rokeiach 329; Ketzos Hashulchan 37:6 and 55:4; Encyclopedia Talmudit Vol. 4 Erech Brachos pp. 300

[118] Admur Seder 9:4; 206:8; 167:7; Michaber 206:4; Brachos 43b; Beis Yosef 212; Mordechai in name of Ravayah; Ataz 16296:6; Ketzos Hashulchan 55:4

[119] The reason: As all matters which one says a blessing over must be held in the right hand during the time of the blessing. [Admur ibid] This is due to the importance that the Torah gives the right hand. [M”B 206:18; Levush 297:5; See Admur 183:7; Tzemach Tzedek ibid] Alternatively, it is due to the fact that the right hand represents Chesed and life. [Seder Brachos “Lechoz”, brought in Admur 206:8 regarding holding it with a knife; Elya Raba 206:6; Peri Megadim 206 A”A 6; All Poskim in next footnote who hold a lefty is to hold it in his left hand]

[120] See Sefer Dinei Iter p. 182; Piskeiy Teshuvos 206:15

Opinion of Admur: Admur ibid omits writing the reason of the Seder Brachos regarding why the right is to be preceded, thus implying like those Poskim who rule that the right is preceded due to its importance, and hence by a lefty, he is to hold it in his left hand. See Dinei Iter ibid and footnotes below.

[121] Implication of reason of Seder Brachos “Lechoz”; Elya Raba 206:6 based on Seder Brachos ibid; Peri Megadim 206 A”A 6 leaves this matter in question; Sdei Chemed Brachos 1; Kaf Hachaim 206:30 that so is custom; Orchos Chaim 206:5 in name of Divrei Mordechai 15; See also P”M 158 A”A 1; M”B 4:22 in name of Artzos Hachaim; Amudei Hashulchan 2:2; Kaf Hachaim 4:35; Miasef Lekol Hamachanos 4:53; Piskeiy Teshuvos 206:15

[122] The reason: As the main reason for holding it in one’s right hand is due to the right representing life and kindness, which is applicable even to the right hand of a lefty. [Poskim ibid]

[123] M”B 206:18 that so is implied from M”A 183 and Rav Akiva Eiger 206; Mur Veahalos 48; Beir Moshe 1:3; Rivivos Ephraim 8:80; Cheishev Haeiphod 3:30; Sefer Dinei Iter p. 182 and 43-46 based on Tzemach Tzedek Orach Chaim 4:6 and 5:8 regarding Netilas Yadayim, and based on Admur 183:7 that a lefty is to hold the Kos Shel Bracha in his left hand; 651:14 that a lefty is to hold the Lulav in his left hand; So writes also Rav Ginzberg in Haaros Ubiurim 783 p. 74

[124] The reason: As the main reason for holding it in one’s right hand is due to the respect one is required to show to his more distinguished hand, which for a lefty is his left hand. [Poskim ibid]

[125] Admur 206:8 “Yeish Mi Sheomer”; Seder 9:4 “Tov Lizaher”; M”A 206:6; Elya Raba 206:6.

[126] M”A 167:10 “If he has a Beis Yad, he must remove it”; Hagahos Maimanis Brachos Mahraham Merothenberg 23 in name of Sefer Hachasid; Ketzos Hashulchan

[127] Admur 167:6 in parentheses regarding bread; 206:9 regarding all foods; Seder 9:4 regarding all matters that a blessing is said over

[128] Admur Seder 9:4; 206:9; 167:6

[129] Admur 183:13; Piskeiy Teshuvos 183:19

[130] Admur 183:12; Michaber 183:9; Rambam Hilchos Brachos 4:1; Brachos 51b

[131] 2^nd opinion in Admur 183:13; Admur ibid; Opinion in Michaber 183:10; Mordechai Brachos 184; Rambam Hilchos Brachos 4:1; See Biur Hagr”a who implies that all Rishonim who hold one is t required to recite Meiyn Shalosh in the original place of eating, agree here as well that one is required to sit while reciting it.

[132] Admur ibid; Chesed Lealafim 183:10; Ben Ish Chaiy Chukas 4; Kaf Hachaim 183:51

[133] Chesed Lealafim 183:10; Ben Ish Chaiy Chukas 4; Kaf Hachaim 183:51; Piskeiy Teshuvos 183:19; See P”M Pesicha Koleles Brachos; 432 M”Z 1; Mur Uketiza 8 regarding things eaten and drunk in a sitting position; Meorer Yisheinim 26; Tosefes Chaim on Chayeh Adam 5

[134] See Ben Ish Chaiy Bereishis 2:29; Rav Poalim 2:45; Darkei Chaim Veshalom 278; Orchos Rabbeinu 3:222; See regarding Havdalah: Admur 296:15; M”A 296:4; Mateh Moshe 509; Maharil 8; Miseches Derech Eretz Zuta; Kneses Hagedola 296:3; Elya Raba 296:14; Beir Heiytiv 170:16; M”B 296:6; Kaf Hachaim 296:42; Kitzur Halachos 296 footnote 14; See regarding health: Gittin 70a; Rambam Deios 4:3; Chupas Eliyahu Raba 3, in end of Reishis Chochma; Yifei Laleiv 155:6; Aruch Hashulchan O.C. 179:9; Y.D. 116:15; Kitzur SHU”A 32:5; Kaf Hachaim O.C. 155:25; Y.D. 116:90; Likkutei Maharich 1; See M”B 296:6; Sefer Shemiras Haguf Vihanefesh [Lerner] 25:1; Ein Lamo Michshol 1 p. 376

 Sefer Shemiras Haguf Vihanefesh [Lerner] 25:1; Ein Lamo Michshol 1 p. 376

[135] Admur 8:2-3; Siddur Admur [regarding Tzitzis]; Michaber 8:1 [regarding Tzitzis]; M”A 8:2; Beis Yosef 8:1 in name Orchos Chaim Tzitzis 27 based on Yerushalmi “That which it states in the Yerushalmi that all blessings are to be said standing, it refers to Birchas Hamitzvos”; Haittur Zohar Tetzaveh brought in P”M 8 M”Z 1; P”M Pesicha to Hilchos Brachos 202:18 “We hold that Birchas Hamitzvos must be said standing” [however, see P”M 432 M”Z 3]; M”B 8:2 “All blessings of Mitzvos need to be done standing”

Other opinions: Some Poskim rule that the blessings of Mitzvos are not required to be said in a standing position, with exception to those Mitzvos that must be performed standing. [P”M 432 M”Z 3 “Chazal instituted the blessing similar o the performance if it is done standing”; Artzos Hachaim 8:1 states it is only a Mitzvah Min Hamuvchar; Bach 8 requires only Mitzvos that have no benefit; See Pnei Yehoshua Megillah 21a; Mor Uketzia 8 that depends it if the Mitzvah is accustomed to be performed standing; Piskeiy Teshuvos 8:4]

[136] Cases of exception: The above rule is with exception for the blessings made over Shechitah and Challah, being that these two Mitzvos don’t hold the same weight as other commands, as they are done merely for the sake of being able to eat food. [Admur ibid; M”A 8:2] Vetzaruch Iyun according to this ruling here why we are accustomed today to sit by various blessings of Mitzvos, such as “Al Achilas Matzah”; “Leishev Basukkah” and others. See P”M Pesicha to Hilchos Brachos 202:18 who explains that since these Mitzvos involve eating, they may be said in a sitting position; See Bach 8; Pnei Yehoshua Megillah 21a; Mor Uketzia 8; Piskeiy Teshuvos 8:4 who differentiate between Mitzvos that are performed standing versus sitting

[137] Siddur Admur

[138] The reason: This is learned from Sefiras Haomer which is required to be said and blessed on in a standing position. [M”B ibid; See Kol Bo p. 16, brought in P”M 432 M”Z 3] Alternatively, the reason for this is because a blessing is considered similar to Avoda in the Mikdash. [Eshkol 83; Abudarham; Bach] This however is with exception for the blessings made over Shechitah and Challah, being that these two Mitzvos don’t hold the same weight as other commands, as they are done merely for the sake of being able to eat food. [Admur ibid; M”A 8:2]

[139] Implication of Siddur Admur and Admur 585:1 regarding Shofar; Tzemach Tzedek in Piskeiy Dinim 407; Chayeh Adam 12:3; Kitzur SHU”A 9:13; Poskim brought in Kaf Hachaim 8:5

[140] P”M Pesicha to Hilchos Brachos 202:18 “Blessings of praise may be recited in a sitting position, except for Birchas Halevana”; P”M 432 M”Z 3 “Birchas Hanehnin may be said sitting and its possible that this applies likewise to blessings of praise”; Implication of Rambam Brachos 10:17; Abudarham Dinei Birchas Hashachar p. 45; Birchas Habayis 1:78; Piskeiy Teshuvos 218:1; 227:5; 229:1

[141] Siddur Yaavetz “I must teach you the following rule: All blessings of praise and thanks are to be said in a standing position”; See Piskeiy Teshuvos 6:1; 218:1; So was custom of Rav SZ”A [Halichos Shlomo 20:30]

[142] Kaf Hachaim [Falagi] 9:7; Yechaveh Daas 5:4

[143] See M”A 219:2; Bach; Elya Raba 219:3; Rambam Brachos 10:8; Megillah 2:6; Chasam Sofer 51; M”B 219:4; Encyclopedia Talmudit Vol. 4 Erech Birchas Hodaah p. 318; Piskeiy Teshuvos 219:13

[144] Admur 213:1 and 5; Michaber 213:1; Tur 174; Rashi Brachos 43a; Tosafus Chulin 106b

[145] Admur 213:1 regarding Kiddush and Havdalah; 213:5 regarding Haeish and Besamim; M”A 213:1; 273:13; Alef Lamagen 625:74; Kaf Hachaim 213:3

[146] Kaf Hachaim 585:1; Machatzis Hashekel on M”A 690:1 regarding Megillah; Beis Oved 690:9 brought in Kaf Hachaim 690:2; Shaar HaTziyon 690:1; Vetzaruch Iyun as to the opinion of Admur in all this, as in 585:2 Admur rules that the people fulfilling the Mitzvah of Tekiah do not have to stand, despite the fact that the person blowing the Shofar has to stand. No mention is made that they have to stand while reciting the blessing. Vetzaruch Iyun.

[147] Ben Ish Chaiy Netzavim 15 brought in kaf Hachaim 585:1; See also Yifei Laleiv 2:2; Kaf Hachaim 690:2 that so was custom of the Beis Keil shul in Jerusalem; Mikraeiy Kodesh brought in Piskeiy Teshuvos 690:1

[148] See Seder 9:1; Admur 167:9; 206:3; Ketzos Hashulchan 37:7; 55:1; Encyclopedia Talmudit Vol. 4 Erech Brachos pp. 301

[149] Seder ibid

[150] Admur 167:9

[151] Admur 167:9

[152] Admur 167:9

[153] Seder 9:2

[154] Seder 9:2

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

[156] 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

[157] 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”

[158] 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.

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

[160] 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.”

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

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

[163] 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

[164] 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]

[165] 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]

[166] 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”

[167] 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

[168] 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.

[169] 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.

[170] 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

[171] Admur 59:1; 66:12

[172] 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]

[173] 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

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

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

[176] 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]

[177] 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;

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

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

[180] 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

[181] 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

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

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

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

[185] See Admur 582:2 [regarding Hamelech Hakadosh]; Michaber 209:1-2 regarding fixing a blessing; M”A 209:4-5; P”M 209 A”A 5; M”B 46:20; Kaf Hachaim 46:46; Piskeiy Teshuvos 206:9; Encyclopedia Talmudit Erech Brachos Vol. 4 pp. 306-309 footnotes 199, 203-204

[186] Admur 206:3; Kneses Hagedola 206; Olas Tamid 206:3; M”A 206:4; Elya Raba 206:5; Chesed Lealafim 206:3; Ben Ish Chaiy Balak 3; Kaf Hachaim 206:15; 582:9

Other Opinions: Some Poskim rule that it contains four words “Shalom Aleichem Rebbe Mori.” [Beis Yosef in name of Shivlei Haleket; Levush; Taz 206:3; P”M 487]

[187] See Sdei Chemed Kelalim Taf Peas Hasadeh Mareches Hei; Piskeiy Teshuvos 206:9