Changing Nussach – Matbeias Chachamim:[1]

The wording of all the blessings were established by Ezra the scribe and his Beis Din.[2] 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[3], and does not fulfill his obligation.[4] 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.[5] 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:[6] 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:^[7] 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[8] 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[9], however, understand 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.[10]]

Beginning and concluding with a blessing:[11] 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 and instituted:[12] 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.

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[1] See Admur 59:1; 66:12; 68:1; 114:8; 167:13; 187:4; 188:8; Encyclopedia Talmudit Vol. 4 Erech Berachos pp. 298-299

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

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

[4] 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]

[5] See 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

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

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

[8] 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 Harmbam 31-32

[9] 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

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

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

[12] See Admur 167:13; 487:1;