## Mishneh Torah, Blessings Chapter 11

###### Mishneh Torah, Blessings 11:1
[Mishneh Torah, Blessings 11:1](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/11:1)

כָּל הַבְּרָכוֹת כֻּלָּן פּוֹתֵחַ בָּהֶם בְּבָרוּךְ וְחוֹתֵם בָּהֶם בְּבָרוּךְ חוּץ מִבְּרָכָה אַחֲרוֹנָה שֶׁל קְרִיאַת שְׁמַע וּבְרָכָה הַסְּמוּכָה לַחֲבֵרְתָהּ וּבִרְכַּת הַפֵּרוֹת וְהַדּוֹמֶה לָהּ וּבִרְכַּת עֲשִׂיַּת הַמִּצְוֹת. וּמֵאֵלּוּ הַבְּרָכוֹת שֶׁאָמַרְנוּ שֶׁהֵן דֶּרֶךְ שֶׁבַח וְהוֹדָיָה יֵשׁ מֵהֶן פּוֹתֵחַ בְּבָרוּךְ וְאֵינוֹ חוֹתֵם בְּבָרוּךְ. וְיֵשׁ מֵהֶן שֶׁהוּא חוֹתֵם בְּבָרוּךְ וְאֵינוֹ פּוֹתֵחַ בְּבָרוּךְ, אֶלָּא מְעַט מִבִּרְכַּת הַמִּצְוֹת כְּגוֹן בִּרְכַּת סֵפֶר תּוֹרָה וְרוֹאֶה קִבְרֵי יִשְׂרָאֵל מֵאֵלּוּ שֶׁהֵן דֶּרֶךְ שֶׁבַח וְהוֹדָיָה. אֲבָל שְׁאָר בִּרְכוֹת הַמִּצְוֹת כֻּלָּן פּוֹתֵחַ בָּהֶן בְּבָרוּךְ וְאֵינוֹ חוֹתֵם:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
All blessings begin with "Blessed [are You, God...]"¹ and conclude with "Blessed [are You, God...]," with the exception of the blessing after the recitation of the *Shema*,² interposes between this blessing and the blessings that precede it, they are still considered as blessings that come in succession to each other. This same rule applies to other blessings, e.g., the blessings *Yishtabach* and *Baruch she'amar* and the blessings before and after *Hallel*. blessings that come in succession to each other,³ the blessings over fruit⁴ and the like,⁵, Chapter 7. The blessings mentioned there are equivalent to the blessings recited over fruit. the blessings over the fulfillment of the mitzvot,⁶ and the blessings that we have mentioned which are expressions of praise and thanks.⁷ The [latter blessings] include some that begin with "Blessed [are You, God...]" and do not conclude with "Blessed [are You, God...]"⁸ and others that conclude with "Blessed [are You, God...]" but do not begin with "Blessed [are You, God...]."
[There⁹ are certain exceptions¹⁰. to these rules,]¹¹ for example, a small number of blessings over the mitzvot, such as the blessing recited [when reading from] a Torah scroll¹² 12:5. Other examples are the blessings over the haftarah and the blessing over consecrating a wife. and [some of the blessings recited as an expression of praise and thanks;] for example, the blessing recited when one sees Jewish graves.¹³, *Havdalah*, and the blessing sanctifying the new moon. The rest of the blessings over mitzvot begin with "Blessed [are You, God...]" and do not conclude [with "Blessed are You, God...].

footnotes:
¹ "our Lord and King of the universe..."
² Although the Shema
³ In this instance, the phrase "Blessed..." which begins the first blessing in the succession, applies to the blessings that follow as well.
⁴ See Chapters 8 and 9.
⁵ See Hilchot Tefilah
⁶ These blessings are discussed in this chapter.
⁷ The blessings mentioned in the previous chapter.
⁸ Indeed, most of the blessings mentioned in the previous chapter are structured in this manner.
⁹ e.g., the blessing on rain mentioned in Halachah 5.
¹⁰ The bracketed additions are based on the commentary of the Kessef Mishneh
¹¹ i.e., blessings from these categories that both begin and concluded with "Blessed are You...."
¹² See Hilchot Tefillah
¹³ See Chapter 10, Halachah 10. Other examples are Kiddush


###### Mishneh Torah, Blessings 11:2
[Mishneh Torah, Blessings 11:2](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/11:2)

יֵשׁ מִצְוֹת עֲשֵׂה שֶׁאָדָם חַיָּב לְהִשְׁתַּדֵּל וְלִרְדֹּף עַד שֶׁיַּעֲשֶׂה אוֹתָהּ כְּגוֹן תְּפִלִּין וְסֻכָּה וְלוּלָב וְשׁוֹפָר וְאֵלּוּ הֵן הַנִּקְרָאִין חוֹבָה. לְפִי שֶׁאָדָם חַיָּב עַל כָּל פָּנִים לַעֲשׂוֹת. וְיֵשׁ מִצְוָה שֶׁאֵינָהּ חוֹבָה אֶלָּא דּוֹמִין לִרְשׁוּת כְּגוֹן מְזוּזָה וּמַעֲקֶה שֶׁאֵין אָדָם חַיָּב לִשְׁכֹּן בְּבַיִת הַחַיָּב מְזוּזָה כְּדֵי שֶׁיַּעֲשֶׂה מְזוּזָה אֶלָּא אִם רָצָה לִשְׁכֹּן כָּל יָמָיו בְּאֹהֶל אוֹ בִּסְפִינָה יֵשֵׁב. וְכֵן אֵינוֹ חַיָּב לִבְנוֹת בַּיִת כְּדֵי לַעֲשׂוֹת מַעֲקֶה. וְכָל מִצְוֹת עֲשֵׂה שֶׁבֵּין אָדָם לַמָּקוֹם בֵּין מִצְוָה שֶׁאֵינָהּ חוֹבָה בֵּין מִצְוָה שֶׁהִיא חוֹבָה מְבָרֵךְ עָלֶיהָ קֹדֶם לַעֲשִׂיָּתָהּ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
There are positive commandments that a person is obligated to make an effort to pursue [their fulfillment] until he performs them - for example, *tefillin,* sukkah, *lulav*, *and* *shofar.*¹ represent a mitzvah that we are required to fulfill each day, while *sukkah*, *lulav*, and *shofar* are fulfilled only on the holidays with which they are associated. By mentioning both these types of obligations, the Rambam expresses his point more clearly. It is, nevertheless, worthy of question why the Rambam lists the mitzvot of sukkah, *lulav*, and *shofar* in this order. In Hilchot Shofar V'Sukkah V'Lulav, he discusses them in a different order. These are referred to as obligations, since a person is obligated to fulfill them.
There are other mitzvot that are not obligations, but resemble voluntary activities - for example, [the mitzvot of] *mezuzah* and constructing a guardrail. A person is not obligated to dwell in a house that requires a *mezuzah*² mezuzah 6:1. The Rambam lists ten qualifications a house must have to require a *mezuzah*. A person may choose to live in a house that does not fulfill all these requirements. [just in order] to fulfill this mitzvah. Instead, if he desires, he can dwell in a tent or a ship for his entire life. Similarly, he does not have to build a house [just] in order to build a guardrail.
A blessing should be recited³ 6:1) derives the obligation to recite a blessing before fulfilling mitzvot as follows: Exodus 24:12 establishes an equation between Torah study and the mitzvot. Therefore, since blessings are recited before Torah study (see *Hilchot Tefillah* 7:10), a blessing should also be recited before fulfilling a mitzvah. It must, however, be emphasized that this is an *asmachtah* and the obligation to recite these blessings originates in Rabbinic law and not in the Torah itself. before⁴ fulfilling all positive commandments that are between man and God,⁵). whether they are mitzvot that are obligatory or are not obligatory.

footnotes:
¹ Tefillin
² See Hilchot
³ The Jerusalem Talmud (Berachot
⁴ According to the Rambam, there is one exception to this principle: the ritual immersion of a convert, as explained in Halachah 7. Although other authorities maintain that the blessing before washing hands should be recited after washing and not beforehand, as mentioned in Chapter 6, Halachah 2, the Rambam does not agree, and requires that this blessing also be recited before fulfilling the mitzvah.
⁵ The Rambam's statements imply that a blessing should not be recited before fulfilling any of the mitzvot between man and man. The Rabbis have given several explanations why blessings are not recited before fulfilling such commandments:a) A blessing is recited only when a person can fulfill a mitzvah on his own, without requiring the assistance of another person. Many of the mitzvot between man and man require a recipient - e.g., charity cannot be given without a poor man being willing to receive it, a lost object cannot be returned unless its owner accepts it (Rashba, Vol. I, Responsum 18).b) Many of the mitzvot between man and man (e.g., visiting the sick, comforting mourners, giving charity) were instituted because of undesirable circumstances. Hence, it is not appropriate that a blessing be recited in connection with them (Rav David Avudraham).[Although as stated in the previous chapter, a person is obligated to recite a blessing when undesirable events occur to him, it is not appropriate to do so when such events happen to a colleague. Should a person do so, he would appear to be rejoicing in his colleague's misfortune.]c) The gentiles are also obligated to give charity and establish a stable society. Hence, they fulfill many of the positive commandments. Thus, the blessing recited before fulfilling a mitzvah, praising God for sanctifying - i.e., differentiating - "us with Your commandments" is inappropriate (Torah Temimah


###### Mishneh Torah, Blessings 11:3
[Mishneh Torah, Blessings 11:3](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/11:3)

וְכֵן כָּל הַמִּצְוֹת שֶׁהֵן מִדִּבְרֵי סוֹפְרִים בֵּין מִצְוָה שֶׁהִיא חוֹבָה מִדִּבְרֵיהֶם כְּגוֹן מִקְרָא מְגִלָּה וְהַדְלָקַת נֵר בְּשַׁבָּת וְהַדְלָקַת נֵר חֲנֻכָּה. בֵּין מִצְוֹת שֶׁאֵינָן חוֹבָה כְּגוֹן עֵרוּב וּנְטִילַת יָדַיִם. מְבָרֵךְ עַל הַכּל קדֶם לַעֲשִׂיָּתָן אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לַעֲשׂוֹת. וְהֵיכָן צִוָּנוּ בַּתּוֹרָה. שֶׁכָּתוּב בָּהּ (דברים יז יא) ״אֲשֶׁר יֹאמְרוּ לְךָ תַּעֲשֶׂה״. נִמְצָא עִנְיַן הַדְּבָרִים וְהֶצֵּעָן כָּךְ הוּא. אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו שֶׁצִּוָּה בָּהֶן לִשְׁמֹעַ מֵאֵלּוּ שֶׁצִּוָּנוּ לְהַדְלִיק נֵר שֶׁל חֲנֻכָּה אוֹ לִקְרוֹת אֶת הַמְּגִלָּה. וְכֵן שְׁאָר כָּל הַמִּצְוֹת שֶׁמִּדִּבְרֵי סוֹפְרִים:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Similarly, with regard to all the Rabbinic mitzvot - both the mitzvot that the Rabbis established as obligations⁶ - e.g., regarding the *megillah*, lighting Shabbat candles, and lighting Chanukah candles - and the mitzvot that are not obligations⁷ on the Sabbath, one must establish an *eruv*; if one desires to eat bread, one must wash one's hands. - e.g., an *eruv*⁸, as the Rambam explains in *Hilchot Eruvin*. All are included in the same blessing. or washing hands⁹ - one should recite a blessing before performing them, [praising God] "who has sanctified us with Your commandments and commanded us….”
Where has He commanded us [to fulfill these commandments]?¹⁰ In the Torah, which states [Deuteronomy 17:11]: "Act [according to the judgment] they relate to you."¹¹ 23a, except that he quotes a different portion of the proof-text mentioned by the Talmud in order to emphasize the positive nature of the Biblical commandment (*Kessef Mishneh*). Compare also to Chapter 6, Halachah 2, where he quotes another portion of the verse.
(Note the Ramban's objection to the Rambam's definition of Rabbinic commandments and the *Kiryat Sefer's* resolution of the difficulty in the fifth chapter of his introduction to the *Mishneh Torah*.) [Based on this Biblical verse, the blessing recited before fulfilling a Rabbinical commandment] can be interpreted as follows: Who has sanctified us with Your commandments and commanded us to listen to these [sages] who have commanded us to light Chanukah candles or read the *megillah*. The same applies regarding all Rabbinic commandments.

footnotes:
⁶ I.e., mitzvot that we are required to fulfill at a specific time.
⁷ I.e., mitzvot that have a voluntary dimension; thus, if one desires to carry within a carmelit
⁸ There are several types of eruvim
⁹ There is a slight difficulty with the Rambam's statements. Although washing hands before eating has a voluntary aspect, as explained above, we are required to wash before prayer each morning. (See Chapter 6, Halachah 2.)
¹⁰ The Rambam's question is: Since these commandments were instituted by the Sages, how can we say that God commanded us to fulfill them?
¹¹ The Rambam's statements are based on Shabbat


###### Mishneh Torah, Blessings 11:4
[Mishneh Torah, Blessings 11:4](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/11:4)

וְלָמָּה אֵין מְבָרְכִין עַל נְטִילַת יָדַיִם בָּאַחֲרוֹנָה. מִפְּנֵי שֶׁלֹּא חִיְּבוּ בְּדָבָר זֶה אֶלָּא מִפְּנֵי הַסַּכָּנָה וּדְבָרִים שֶׁהֵם מִשּׁוּם סַכָּנָה אֵין מְבָרְכִין עֲלֵיהֶם. הָא לְמָה זֶה דּוֹמֶה לְמִי שֶׁסִּנֵּן אֶת הַמַּיִם וְאַחַר כָּךְ שָׁתָה בַּלַּיְלָה מִפְּנֵי סַכָּנַת עֲלוּקָה שֶׁאֵינוֹ מְבָרֵךְ וְצִוָּנוּ לְסַנֵּן אֶת הַמַּיִם. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Why do we not recite a blessing before washing our hands after [eating]? Because the Sages obligated us [to do] this only because of danger.¹² Blessings are not recited over an [obligation that was instituted] because of danger.¹³ 9:7, which states:
One who says... "May He who showed mercy on a bird's nest... show mercy on us"... should be silenced, because these mitzvot are God's decrees and are not [expressions of] mercy.
Although the obvious reason for the mitzvah of chasing away the mother bird is to show mercy (and the Rambam himself gives such an explanation in the Guide to the Perplexed, Vol. III, Chapter 38), that mitzvah - and every mitzvah - is ultimately a Divine decree that surpasses human intellect. Any rationale we provide is limited and cannot define the mitzvah in a complete manner.
The same applies in the present instance. Although the obvious reason for constructing a guardrail is to prevent a dangerous situation from arising, this nevertheless represents only man's conception of the mitzvah. God's purpose is beyond our comprehension. Therefore, a Rabbinic ordinance like washing after the meal can be considered as having been established because of danger, and, for that reason, a blessing is not recited in connection with its performance. In contrast, with regard to a commandment from the Torah itself, there is no way that we can define the ultimate purpose for its performance and consider it as having been granted us only to avoid danger (*Kinat Eliyahu*). [See also *Likkutei Sichot*, Vol. IX. Note also that although the Rambam and the *She'iltot* of Rav Achai Gaon mention reciting a blessing over the construction of a guardrail, the *Shulchan Aruch* (*Choshen Mishpat*, Chapter 427) does not mention this blessing.]
To what can this be compared? To someone who strains drinking water at night because of the danger of leeches. [Surely,] he does not recite a blessing, [praising God,] "who commanded us to strain water." The same applies in all similar situations.

footnotes:
¹² See Chapter 6, Halachot 2-3, which explain that the obligation to wash after eating was instituted lest a person use Sodomite salt and, after eating, inadvertently pass his hands over his eyes and blind himself. Note also the objection of the Ra'avad to the Rambam's statements in Halachah 2 of that chapter.
¹³ There is a slight difficulty with the Rambam's statements. In Halachot 9 and 12, the Rambam states that a blessing is recited when one fulfills the mitzvah of constructing a guardrail. On the surface, the purpose of that mitzvah is to prevent danger. This question can, however, be resolved on the basis of Hilchot Tefillah


###### Mishneh Torah, Blessings 11:5
[Mishneh Torah, Blessings 11:5](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/11:5)

העוֹשֶׂה מִצְוָה וְלֹא בֵּרֵךְ. אִם מִצְוָה שֶׁעֲדַיִן עֲשִׂיָּתָהּ קַיֶּמֶת מְבָרֵךְ אַחַר עֲשִׂיָּה וְאִם דָּבָר שֶׁעָבַר הוּא אֵינוֹ מְבָרֵךְ. כֵּיצַד. הֲרֵי שֶׁנִּתְעַטֵּף בְּצִיצִית אוֹ שֶׁלָּבַשׁ תְּפִלִּין אוֹ שֶׁיָּשַׁב בְּסֻכָּה וְלֹא בֵּרֵךְ תְּחִלָּה חוֹזֵר וּמְבָרֵךְ אַחַר שֶׁנִּתְעַטֵּף אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהִתְעַטֵּף בְּצִיצִית. וְכֵן מְבָרֵךְ אַחַר שֶׁלָּבַשׁ לְהָנִיחַ תְּפִלִּין. וְאַחַר שֶׁיָּשַׁב לֵישֵׁב בַּסֻּכָּה. וְכֵן כָּל כַּיּוֹצֵא בָּאֵלּוּ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
[The following rules apply when] a person performs a mitzvah, but does not recite a blessing: If the fulfillment of the mitzvah still continues, he may recite the blessing even though he already performed it.¹⁴, one's fulfillment of the mitzvah continues throughout the entire time one is wearing them. Therefore, although one should recite the blessing before putting them on, if one did not, it is still proper to do so afterwards, because one is still fulfilling the mitzvah. If the mitzvah is a deed that is completed, he should not recite a blessing.¹⁵
What is implied? When a person wrapped himself in *tzitzit*, donned *tefillin*, or sat in a *sukkah* without reciting a blessing at the outset, after wrapping himself [in *tzitzit*] he should recite the blessing "... who commanded us to wrap ourselves in *tzitzit*"; after donning [*tefillin*], he should recite the blessing "... who commanded us to put on *tefillin*"; after sitting [in the *sukkah*], he should recite the blessing "... who commanded us to sit in the *sukkah*." The same applies in all similar situations.

footnotes:
¹⁴ To explain this concept, using one of the examples cited by the Rambam: When one puts on tefillin
¹⁵ The Rambam gives examples of this concept in the following halachah.


###### Mishneh Torah, Blessings 11:6
[Mishneh Torah, Blessings 11:6](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/11:6)

אֲבָל אִם שָׁחַט בְּלֹא בְּרָכָה אֵינוֹ חוֹזֵר אַחַר שְׁחִיטָה וּמְבָרֵךְ אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל הַשְּׁחִיטָה. וְכֵן אִם כִּסָּה הַדָּם בְּלֹא בְּרָכָה אוֹ הִפְרִישׁ תְּרוּמָה וּמַעַשְׂרוֹת אוֹ שֶׁטָּבַל וְלֹא בֵּרֵךְ אֵינוֹ חוֹזֵר וּמְבָרֵךְ אַחַר עֲשִׂיָּה. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
In contrast, if a person slaughtered [an animal] without reciting a blessing,¹⁶ 3:23.) he should not recite the blessing "... who sanctified us with Your commandments and commanded us concerning slaughter," after the slaughter [is completed]. Similarly, if he covered [a fowl's] blood, separated *terumah* or the tithes, or immersed himself without reciting a blessing beforehand,¹⁷ he should not recite a blessing afterwards. The same applies in all similar situations.

footnotes:
¹⁶ Since the mitzvah is already completed, there is no further cause to recite the blessing. On the contrary, according to the Rambam, doing so would be a recitation of the blessing in vain. (See Hilchot Ishut
¹⁷ See note 17 in the commentary on the following halachah.


###### Mishneh Torah, Blessings 11:7
[Mishneh Torah, Blessings 11:7](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/11:7)

אֵין לְךָ מִצְוָה שֶׁמְּבָרְכִין אַחַר עֲשִׂיָּתָהּ אֶלָּא טְבִילַת הַגֵּר בִּלְבַד שֶׁאֵינוֹ יָכוֹל לוֹמַר אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ שֶׁעֲדַיִן לֹא נִתְקַדֵּשׁ וְלֹא נִצְטַוָּה עַד שֶׁיִּטְבּל. לְפִיכָךְ אַחַר שֶׁיִּטְבּל מְבָרֵךְ עַל הַטְּבִילָה מִפְּנֵי שֶׁהָיָה דָּחוּי מֵעִקָּרוֹ וְלֹא הָיָה רָאוּי לְבָרֵךְ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
There is no mitzvah for which the blessing should be recited after its fulfillment, with the exception of the immersion of a convert.¹⁸ state or, in the times of the Temple, a person immersing himself to emerge from other states of impurity - should recite a blessing before immersing. (As the Rambam states in *Hilchot Tefillah* 4:4, there is no difficulty in a person who is ritually impure reciting prayers.)
*Tosafot, Berachot* 51a, differ, maintaining that since an exception is made regarding the immersion of a convert, the Sages did not differentiate and required that the blessings for all immersions be recited afterwards. The Rambam's opinion is quoted by the *Shulchan Aruch* (*Yoreh De'ah* 200:1), while the Ramah follows *Tosafot's* view. (See also the commentary on Chapter 6, Halachah 2, which discusses whether the blessing for washing hands should be recited before washing or afterwards.) [In this instance, the exception was made] because he could not say, "who sanctified us with Your commandments and commanded us." Until [the convert] immersed himself, he was neither sanctified nor commanded. Therefore, he recites the blessing over the immersion [only] after immersing himself. [This is allowed] since at the outset, he was unfit and unable to recite the blessing.¹⁹

footnotes:
¹⁸ As he mentions in the previous halachah, the Rambam maintains that this exception applies only regarding the immersion of a convert. Other individuals - e.g., a woman immersing herself to emerge from the niddah
¹⁹ Therefore, in this instance, at the outset, the Sages instituted the obligation to recite a blessing after immersion.


###### Mishneh Torah, Blessings 11:8
[Mishneh Torah, Blessings 11:8](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/11:8)

כָּל מִצְוָה שֶׁעֲשִׂיָּתָהּ הִיא גְּמַר חִיּוּבָהּ מְבָרֵךְ בִּשְׁעַת עֲשִׂיָּה. וְכָל מִצְוָה שֶׁיֵּשׁ אַחַר עֲשִׂיָּתָהּ צִוּוּי אַחֵר אֵינוֹ מְבָרֵךְ אֶלָּא בְּשָׁעָה שֶׁעוֹשֶׂה הַצִּוּוּי הָאַחֲרוֹן. כֵּיצַד. הָעוֹשֶׂה סֻכָּה אוֹ לוּלָב אוֹ שׁוֹפָר אוֹ צִיצִית אוֹ תְּפִלִּין אוֹ מְזוּזָה אֵינוֹ מְבָרֵךְ בִּשְׁעַת עֲשִׂיָּה אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לַעֲשׂוֹת סֻכָּה אוֹ לוּלָב אוֹ לִכְתֹּב תְּפִלִּין מִפְּנֵי שֶׁיֵּשׁ אַחַר עֲשִׂיָּתוֹ צִוּוּי אַחֵר. וְאֵימָתַי מְבָרֵךְ בְּשָׁעָה שֶׁיֵּשֵׁב בַּסֻּכָּה אוֹ כְּשֶׁיְּנַעֲנֵעַ הַלּוּלָב אוֹ כְּשֶׁיִּשְׁמַע קוֹל הַשּׁוֹפָר אוֹ כְּשֶׁיִּתְעַטֵּף בַּצִּיצִית וּבִשְׁעַת לְבִישַׁת תְּפִלִּין וּבִשְׁעַת קְבִיעַת מְזוּזָה. אֲבָל אִם עָשָׂה מַעֲקֶה מְבָרֵךְ בִּשְׁעַת עֲשִׂיָּה אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לַעֲשׂוֹת מַעֲקֶה. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Whenever the performance of a mitzvah constitutes the completion of one's obligation, he should recite the blessing before performing it. When, however, there is another commandment that follows the performance of a particular mitzvah,²⁰ or a *lulav*. His intent, however, is clear. When a mitzvah has two phases - the preparations for performing it and its actual performance - the blessing is recited only before the latter. the blessing should not be recited until the other mitzvah is performed.
What is implied? When a person makes a *sukkah*, a *lulav*,²¹." What has to be made? According to the Rambam (*Hilchot Lulav* 7:6), we are not required to bind the three species of the *lulav* together. This question can be resolved, however, because according to Rabbinical decree, it is desirable that the species be bound together (Rav Kapach). a *shofar,* tzitzit, *tefillin*, or a *mezuzah*, he should not recite a blessing at the time he made [them]: [praising God for] "sanctifying us with Your commandments and commanding us to make a *sukkah*" or "a *lulav*," or "to write *tefillin*," because there is another commandment that follows this action.
When is the blessing recited? When one sits in the *sukkah*, shakes the *lulav*, hears the sounding of the *shofar, wraps oneself in* tzitzit, dons *tefillin*, or affixes the *mezuzah*. In contrast, when one constructs a guardrail,²² (*Orach Chayim*, Responsum 52), who states that whenever the fulfillment of a mitzvah takes a long time, one should recite the blessing before one completes the last phase. Thus, with regard to the construction of a guardrail, one should recite the blessing before constructing the last portion of the divider. (See also Halachah 4, note 13.) before constructing it one should recite the blessing "...who has sanctified us with Your commandments and commanded us to construct a guardrail." The same applies in all similar situations.

footnotes:
²⁰ The Rambam's phraseology is somewhat problematic, for it implies that there is a separate mitzvah in making a sukkah
²¹ The commentaries have questioned the Rambam's intention in using the phrase "making a lulav
²² Note the Chatam Sofer


###### Mishneh Torah, Blessings 11:9
[Mishneh Torah, Blessings 11:9](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/11:9)

כָּל מִצְוָה שֶׁהִיא מִזְּמַן לִזְמַן כְּגוֹן שׁוֹפָר וְסֻכָּה וְלוּלָב וּמִקְרָא מְגִלָּה וְנֵר חֲנֻכָּה. וְכֵן כָּל מִצְוָה וּמִצְוָה שֶׁהִיא קִנְיָן לוֹ כְּגוֹן צִיצִית וּתְפִלִּין וּמְזוּזָה וּמַעֲקֶה. וְכֵן מִצְוָה שֶׁאֵינָהּ תְּדִירָה וְאֵינָהּ מְצוּיָה בְּכָל עֵת שֶׁהֲרֵי הִיא דּוֹמָה לְמִצְוָה שֶׁהִיא מִזְּמַן לִזְמַן כְּגוֹן מִילַת בְּנוֹ וּפִדְיוֹן הַבֵּן, מְבָרֵךְ עָלֶיהָ בִּשְׁעַת עֲשִׂיָּתָהּ שֶׁהֶחֱיָנוּ. וְאִם לֹא בֵּרֵךְ עַל סֻכָּה וְלוּלָב וְכַיּוֹצֵא בָּהֶם שֶׁהֶחֱיָנוּ בִּשְׁעַת עֲשִׂיָּה מְבָרֵךְ עֲלֵיהֶן שֶׁהֶחֱיָנוּ בְּשָׁעָה שֶׁיֵּצֵא יְדֵי חוֹבָתוֹ בָּהֶן. וְכֵן כָּל כַּיּוֹצֵא בָּהֶן:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
The blessing *shehecheyanu* is recited:
[before] fulfilling every mitzvah that we are obligated to fulfill only at a specific time - e.g., *shofar,* sukkah, *lulav*, reading the Megillah, and [lighting] Chanukah candles,
 [before fulfilling] every mitzvah that involves the acquisition of property²³ over the acquisition of new clothing (Chapter 10, Halachah 1), we recite this blessing over the acquisition of new mitzvot. - e.g., *tzitzit*, *tefillin*, and a guardrail - and
 [before fulfilling] every mitzvah that we are obligated to fulfill infrequently - for this resembles a mitzvah we are obligated to fulfill only at a specific time - e.g., circumcising one's son²⁴ is not recited over circumcision. See *Hilchot Milah* 3:3 and commentary. and redeeming him.
If one did not recite the blessing *shehecheyanu* when making a *sukkah* or a *lulav*, one should recite this blessing when fulfilling the mitzvah.²⁵ when making the *sukkah*. The common practice, however, in both the Sephardic and Ashkenazic communities, is to recite the blessing when fulfilling the mitzvah. One should, however, also have in mind the construction of the *sukkah*. The same applies in other similar situations.

footnotes:
²³ In one of his responsa, the Rambam explains that just as we recite the blessing shehecheyanu
²⁴ According to Ashkenazic custom, the blessing shehecheyanu
²⁵ The Rambam's phraseology appears to indicate that it is proper to recite the blessing shehecheyanu


###### Mishneh Torah, Blessings 11:10
[Mishneh Torah, Blessings 11:10](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/11:10)

אֶחָד הָעוֹשֶׂה מִצְוָה לְעַצְמוֹ וְאֶחָד הָעוֹשֶׂה אוֹתָהּ לַאֲחֵרִים מְבָרֵךְ קֹדֶם עֲשִׂיָּתָהּ אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לַעֲשׂוֹת. אֲבָל אֵינוֹ מְבָרֵךְ שֶׁהֶחֱיָנוּ אֶלָּא עַל מִצְוָה שֶׁעוֹשֶׂה אוֹתָהּ לְעַצְמוֹ. הָיוּ לְפָנָיו מִצְוֹת הַרְבֵּה אֵינוֹ מְבָרֵךְ אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל הַמִּצְוֹת אֶלָּא מְבָרֵךְ עַל כָּל אַחַת וְאַחַת בִּפְנֵי עַצְמָהּ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Whether a person performs a mitzvah for himself or for a colleague,²⁶ for a colleague. before performing the mitzvah, he should recite the blessing "... who has sanctified us with Your commandments and commanded us...." He should, however, recite the blessing *shehecheyanu* only on mitzvot that he is performing for himself.²⁷ for another individual with the intent that the other person answer *Amen*, and thus fulfill his requirement for reciting the blessing even when one has already recited the blessing oneself. (See *Kessef Mishneh*.)
If a person is [intending to] fulfill several mitzvot, he should not recite the blessing "... who has sanctified us with Your commandments and commanded us to fulfill the mitzvot ---." Instead, he should recite a blessing over each mitzvah individually.²⁸ 46a.

footnotes:
²⁶ For example, he affixes a mezuzah
²⁷ One may, however, recite shehecheyanu
²⁸ See Sukkah


###### Mishneh Torah, Blessings 11:11
[Mishneh Torah, Blessings 11:11](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/11:11)

כָּל הָעוֹשֶׂה מִצְוָה בֵּין שֶׁהָיְתָה חוֹבָה עָלָיו בֵּין שֶׁאֵינָהּ חוֹבָה עָלָיו אִם עָשָׂה אוֹתָהּ לְעַצְמוֹ מְבָרֵךְ לַעֲשׂוֹת. עָשָׂה אוֹתָהּ לַאֲחֵרִים מְבָרֵךְ עַל הָעֲשִׂיָּה:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Whoever performs a mitzvah for his own sake, whether it is an obligation incumbent upon him²⁹, *shofar, or* sukkah. or not,³⁰ or constructing a guardrail. The fulfillment of these mitzvot is not an absolute obligation, since, as the Rambam stated previously, one may dwell in a house that does not require a *mezuzah* or a guardrail. Nevertheless, once one builds such a house, there is an obligatory aspect to their performance. Hence, it is appropriate to say, "who has... commanded us to affix a *mezuzah*," and the like. Note the contrast to the "voluntary" mitzvot mentioned in Halachah 15. should recite a blessing, [praising God "who sanctified us with Your commandments and commanded us] to perform ----." In contrast, if he performs a mitzvah on behalf of another person, the form of the blessing is ["who sanctified us... and commanded us] concerning the performance of ----."³¹ (and similarly, with regard to other mitzvot that involve partaking of certain foods), we recite the blessing "... concerning the eating of *matzah*," and not "...to eat *matzah*." This is because the activity of eating itself is not what God has commanded - indeed, man performs this function on his own accord - what is holy is the object that the person eats. By placing the emphasis on "the eating of" a particular food, we focus our attention on the food and not its actual consumption (*Or Sameach*).

footnotes:
²⁹ For example, mitzvot such as tefillin
³⁰ For example, mitzvot such as mezuzah
³¹ Since the person is not performing the mitzvah on his own behalf, it is not appropriate that he praise God for commanding us to perform a specific activity. Therefore, he should use the form "... concerning the mitzvah of...."The general principles stated by the Rambam in this halachah (and illustrated in the four succeeding halachot) are as a whole reflected in the text of the blessings we recite. Nevertheless, with regard to this last point, most other authorities prefer that there be a uniform text for all blessings, whether we perform them on our own behalf or on behalf of others.Also, there are certain particular blessings that some commentaries have cited as exceptions to these rules. There are, however, other commentaries who have explained these. For example, before eating matzah


###### Mishneh Torah, Blessings 11:12
[Mishneh Torah, Blessings 11:12](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/11:12)

כֵּיצַד. לָבַשׁ תְּפִלִּין מְבָרֵךְ לְהָנִיחַ תְּפִלִּין. נִתְעַטֵּף בְּצִיצִית מְבָרֵךְ לְהִתְעַטֵּף. יָשַׁב בְּסֻכָּה מְבָרֵךְ לֵישֵׁב בַּסֻּכָּה. וְכֵן הוּא מְבָרֵךְ לְהַדְלִיק נֵר שֶׁל שַׁבָּת וְלִגְמֹר אֶת הַהַלֵּל. וְכֵן אִם קָבַע מְזוּזָה לְבֵיתוֹ מְבָרֵךְ לִקְבֹּעַ מְזוּזָה. עָשָׂה מַעֲקֶה לְגַגּוֹ מְבָרֵךְ אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לַעֲשׂוֹת מַעֲקֶה. הִפְרִישׁ תְּרוּמָה לְעַצְמוֹ מְבָרֵךְ לְהַפְרִישׁ. מָל אֶת בְּנוֹ מְבָרֵךְ לָמוּל אֶת הַבֵּן. שָׁחַט פִּסְחוֹ וַחֲגִיגָתוֹ מְבָרֵךְ לִשְׁחֹט:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
What is implied? Before donning *tefillin*,¹ one recites the blessing "... to put on *tefillin*";², and over both the arm and head *tefillin* when one does not speak between putting them on. Should one speak, one should recite the blessing "... concerning the mitzvah of *tefillin*" before putting the head *tefillin* on (*Hilchot Tefillin* 4:6).
The latter statement is problematic for the Rambam: Since the blessing is recited before putting on the head *tefillin*, it should use the form "... and commanded us to..." rather than "... and commanded us concerning the mitzvah of...." before wrapping oneself in *tzitzit*,³ each day. (See *Hilchot Tzitzit* 3:11.) Nevertheless, a person who wears a garment requiring *tzitzit* is obligated to fulfill the mitzvah each day. one recites the blessing "... to wrap...";⁴. As mentioned in the commentary on *Hilchot Tzitzit*, the Rambam does not mention the custom of wearing a *tallit katan* at all. It is our custom to recite the blessing "... concerning the mitzvah of *tzitzit*" for such a garment. It is possible to explain that the form "... concerning..." is used because, generally, we have touched unclean portions of our body before putting on the *tallit katan*. Hence, the blessing cannot be recited before donning the garment. Accordingly, the form "...concerning the mitzvah..." is more appropriate, as stated in Halachah 15. before sitting in the *sukkah*,⁵ one recites the blessing "...to sit in the *sukkah*."⁶ without reciting the blessing, and recited the blessing afterwards. From Halachah 15, however, it does not appear that the Rambam would accept this practice. Similarly, one recites the blessings⁷ "... to kindle the Sabbath light," and "... to complete the *Hallel*."
Similarly,⁸." if one affixes a *mezuzah* on one's own house,⁹ and a guardrail for two reasons: First, as explained in the commentary on the previous halachah, there is a non-obligatory aspect to these mitzvot. Second, as explained in the following halachah, there is a difference whether one performs these mitzvot by oneself or whether one performs them on behalf of another person. one should recite the blessing "... to affix a *mezuzah*"; if one erects a guardrail on one's roof, one should recite the blessing "... to erect a guardrail."¹⁰ Should one separate *terumah* for oneself, one should recite the blessing "... to separate [*terumah*]."¹¹ also mention the separation of tithes in this context. Should one circumcise one's own son, one should recite the blessing "... to circumcise [one's] son."¹² (*Yoreh De'ah* 265:2) mentions the Rambam's opinion, the Ramah states that it is customary to recite the blessing "... concerning the circumcision," at all times. Should one slaughter one's Paschal sacrifice or festive sacrifice, one recites the blessing "... to slaughter...."¹³).

footnotes:
¹ a mitzvah that we are obligated to fulfill each day
² This is the blessing recited over the arm tefillin
³ A mitzvah that, as mentioned in the previous halachah, has a non-obligatory nature. The Torah does not obligate us to wear tzitzit
⁴ This blessing is recited before putting on the tallit gadol
⁵ a mitzvah that is obligatory in nature, but which can be performed only during a certain time of the year.
⁶ It is our custom to recite this blessing even if one began sitting in the sukkah
⁷ The Rambam mentions Shabbat candles and Hallel specifically because these are Rabbinic mitzvot.
⁸ This is the Sephardic custom. Today, in Ashkenazic communities, the text of the blessing is "... to read the Hallel
⁹ The Rambam mentions the mitzvot of mezuzah
¹⁰ See Halachah 4, Note 13.
¹¹ The Yemenite manuscripts of the Mishneh Torah
¹² Although the Shulchan Aruch
¹³ The Rambam mentions these mitzvot to contrast them with the following halachah, which describes their performance on behalf of another person. It would appear that the Rambam is making the point that one should use the form "... to..." when performing the mitzvah oneself even when, in general, it is more likely that the mitzvah be performed by an agent (Kin’at Eliyahu


###### Mishneh Torah, Blessings 11:13
[Mishneh Torah, Blessings 11:13](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/11:13)

אֲבָל אִם קָבַע מְזוּזָה לַאֲחֵרִים מְבָרֵךְ עַל קְבִיעַת מְזוּזָה. עָשָׂה לָהֶם מַעֲקֶה מְבָרֵךְ עַל עֲשִׂיַּת מַעֲקֶה. הִפְרִישׁ לָהֶם תְּרוּמָה מְבָרֵךְ עַל הַפְרָשַׁת תְּרוּמָה. מָל אֶת בֶּן חֲבֵרוֹ מְבָרֵךְ עַל הַמִּילָה. וְכֵן כָּל כַּיּוֹצֵא בְּאֵלּוּ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
If, however, one affixes a *mezuzah* for others, one should recite the blessing "... concerning the affixing of a *mezuzah*."³² (*Yoreh De'ah* 289:1) and other authorities mention the recitation of only the blessing "to affix a *mezuzah*." Should one construct a guardrail for others, one should recite the blessing "... concerning the building of a guardrail." Should one separate *terumah* for others, one should recite the blessing "... concerning the separation of *terumah*. Should one circumcise a colleague's son, one should recite the blessing "... concerning the circumcision." The same applies in all similar situations.

footnotes:
³² The Shulchan Aruch


###### Mishneh Torah, Blessings 11:14
[Mishneh Torah, Blessings 11:14](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/11:14)

עָשָׂה הַמִּצְוָה לוֹ וְלַאֲחֵרִים כְּאֶחָד אִם הָיְתָה מִצְוָה שֶׁאֵינָהּ חוֹבָה מְבָרֵךְ עַל הָעֲשִׂיָּה. לְפִיכָךְ הוּא מְבָרֵךְ עַל מִצְוַת עֵרוּב. הָיְתָה חוֹבָה וְנִתְכַּוֵּן לְהוֹצִיא עַצְמוֹ מִידֵי חוֹבָה וּלְהוֹצִיא אֲחֵרִים מְבָרֵךְ לַעֲשׂוֹת. לְפִיכָךְ הוּא מְבָרֵךְ לִשְׁמֹעַ קוֹל שׁוֹפָר:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
[The following rules apply] when a person performs a mitzvah on his own behalf and on behalf of others simultaneously. If the mitzvah is not obligatory in nature, he should use the form "... concerning..." for the blessing.³³ Therefore, one recites the blessing "... concerning the mitzvah of *eruv*."³⁴
If the mitzvah is obligatory and he had the intent of fulfilling his own obligation and that of the others, he should use the form "... to..." for the blessing.³⁵ Therefore, one recites the blessing "... to hear the sound of the *shofar."*

footnotes:
³³ Even if he would perform such a mitzvah only on his own behalf, he would use this form, as explained in the following halachah.
³⁴ See Halachah 3.
³⁵ In this instance as well, were he to perform the mitzvah only for himself, he would use this form.


###### Mishneh Torah, Blessings 11:15
[Mishneh Torah, Blessings 11:15](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/11:15)

נָטַל אֶת הַלּוּלָב מְבָרֵךְ עַל נְטִילַת לוּלָב שֶׁכֵּיוָן שֶׁהִגְבִּיהוֹ יָצָא יְדֵי חוֹבָתוֹ. אֲבָל אִם בֵּרֵךְ קֹדֶם שֶׁיִּטּל מְבָרֵךְ לִטּל לוּלָב כְּמוֹ לֵישֵׁב בַּסֻּכָּה. מִכָּאן אַתָּה לָמֵד שֶׁהַמְבָרֵךְ אַחַר שֶׁעָשָׂה מְבָרֵךְ עַל הָעֲשִׂיָּה. אֲבָל נְטִילַת יָדַיִם וּשְׁחִיטָה הוֹאִיל וּבְדִבְרֵי הָרְשׁוּת הֵן אֲפִלּוּ שָׁחַט לְעַצְמוֹ מְבָרֵךְ עַל הַשְּׁחִיטָה וְעַל כִּסּוּי הַדָּם וְעַל נְטִילַת יָדַיִם. וְכָךְ הוּא מְבָרֵךְ עַל בִּעוּר חָמֵץ בֵּין שֶׁבָּדַק לְעַצְמוֹ בֵּין שֶׁבָּדַק לַאֲחֵרִים שֶׁמִּשָּׁעָה שֶׁגָּמַר בְּלִבּוֹ לְבַטֵּל נַעֲשֵׂית מִצְוַת הַבִּעוּר קֹדֶם שֶׁיִּבְדֹּק כְּמוֹ שֶׁיִּתְבָּאֵר בִּמְקוֹמוֹ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When one takes the *lulav*, one should recite the blessing "... concerning the taking of the *lulav*." [This form is used] because a person fulfills his obligation³⁶, however, represents an exception to the rules stated there. Unlike *tefillin* or *sukkah*, the mitzvah of *lulav* does not continue for the entire time one holds it. Instead, as the Rambam states, as soon as one picks it up, one fulfills the obligation as required by the Scriptural Law (*mid'oraita*). Nevertheless, it is still permissible to recite a blessing, because the Sages ordained that the mitzvah be fulfilled by carrying out the *nanu'im* (shakings) of the *lulav* in the *Hallel* prayers.
Since this dimension of the mitzvah remains, one may still recite a blessing. Nevertheless, since *mid'oraita* one has fulfilled one's obligation, it is not proper to use the form "... to...," which implies an activity to be fulfilled in the future (*Tosafot, Pesachim* 7b). when he picks [the *lulav*] up. If one recites the blessing before taking the *lulav*, one should recite the blessing "... to take the *lulav*,"³⁷ (*Orach Chayim* 651:5) relates that the blessing "... concerning the mitzvah of *lulav*" should be recited even when one recites the blessing before picking up the *lulav*. as one recites the blessing "... to sit in the *sukkah*." From this, one derives the principle that a person who recites a blessing after performing [a mitzvah] blesses "... concerning..." [the mitzvah's] performance.³⁸
With regard to the washing of hands and ritual slaughter, since they are of a voluntary nature,³⁹. Nevertheless, should one dwell in such a house, one is obligated to fulfill the mitzvah. In contrast, there is never any obligation to carry out the activities which require one to fulfill the mitzvot described in this halachah. even if a person slaughters on his own behalf, he should recite the blessings "... concerning slaughter," "... concerning the covering of the blood," and "... concerning the washing of hands."⁴⁰
Similarly, one recites the blessing "... concerning the destruction of *chametz*," whether one searches for leaven on one's own behalf or on behalf of others. [This form is used] because once a person resolves in his heart to nullify his ownership [over *chametz*], the mitzvah of destroying it is fulfilled⁴¹ 2:1-2:
It is a positive mitzvah from the Torah to destroy *chametz*.... What is the destruction to which the Torah refers? To nullify *chametz* within one's heart and to consider it as dust, and to resolve within one's heart that he possesses no *chametz* at all. even before one searches,⁴² throughout one's house (see *Hilchot Chametz UMatzah* 2:3), the mitzvah is not completely fulfilled until the search is completed. Therefore, a blessing may be recited. as will be explained in its place.

footnotes:
³⁶ As mentioned in Halachot 5 and 6, once a mitzvah has been fulfilled, it is no longer proper to recite a blessing. The mitzvah of lulav
³⁷ The Shulchan Aruch
³⁸ This refers to an instance when the fulfillment of a mitzvah continues beyond the first moment, and one did not recite the blessing at the outset, as explained in Halachah 4. According to the Rambam, one should change the form of the blessings in such an instance. The Ra'avad objects to the Rambam's decision, explaining that we should not change the form of the blessings. It is the Ra'avad's view that is accepted in practice at present.
³⁹ There is a distinction between these mitzvot and those mitzvot mentioned in Halachot 11 and 12 that were described as not being obligatory in nature. One is not obligated to live in a house that requires a mezuzah
⁴⁰ See also Halachah 3.
⁴¹ The Rambam states in Hilchot Chametz UMatzah
⁴² Nevertheless, since the Sages required one to search for chametz


###### Mishneh Torah, Blessings 11:16
[Mishneh Torah, Blessings 11:16](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/11:16)

כָּל דָּבָר שֶׁהוּא מִנְהָג אַף עַל פִּי שֶׁמִּנְהַג נְבִיאִים הוּא כְּגוֹן נְטִילַת עֲרָבָה בִּשְׁבִיעִי שֶׁל חַג וְאֵין צָרִיךְ לוֹמַר מִנְהַג חֲכָמִים כְּגוֹן קְרִיאַת הַלֵּל בְּרָאשֵׁי חֳדָשִׁים וּבְחֻלּוֹ שֶׁל מוֹעֵד שֶׁל פֶּסַח אֵין מְבָרְכִין עָלָיו. וְכֵן כָּל דָּבָר שֶׁיִּסְתַּפֵּק לְךָ אִם טָעוּן בְּרָכָה אִם לָאו עוֹשִׂין אוֹתוֹ בְּלֹא בְּרָכָה. וּלְעוֹלָם יִזָּהֵר אָדָם בִּבְרָכָה שֶׁאֵינָהּ צְרִיכָה וְיַרְבֶּה בַּבְּרָכוֹת הַצְּרִיכוֹת. וְכֵן דָּוִד אָמַר (תהילים קמה ב) ״בְּכָל יוֹם אֲבָרְכֶךָּ״:
סְלִיק הִלְכוֹת בְּרָכוֹת

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
[A blessing is not recited over] all practices that are customs. [This applies] even to a custom established by the prophets - for example, taking the willow branches on the seventh day of Sukkot.⁴³ 7:20-22 relates that while the Temple was standing, willow branches were placed near the altar on each of the seven days of the Sukkot festival, with the exception of the Sabbath. At present, to commemorate that practice, it is customary to take willow branches on the seventh day of the holiday and hit them five times against the ground. Needless to say, a blessing is not recited over customs established by the Sages - e.g., reading *Hallel* on Rosh Chodesh⁴⁴ on the festivals, which the Rambam (*Hilchot Chanukah* 3:6) considers a mitzvah instituted by the Sages, the recitation of *Hallel* on Rosh Chodesh was not uniformly accepted among the Jewish community in Talmudic times. Thus, *Ta'anit* 28b relates that the great Sage Rav was not accustomed to reciting *Hallel* on Rosh Chodesh. Rather, it is a custom that was practiced in Babylon for years, and ultimately became universally accepted. Therefore, certain portions are not recited and a blessing is not recited.
The Ra'avad and *Tosafot, Ta'anit* (*ibid.*) differ and maintain that, in contrast to taking the willow, which is not an involved practice, the recitation of *Hallel* is worthy of a blessing. The *Shulchan Aruch* (*Orach Chayim* 422:2) quotes the Rambam's opinion and states that it is the accepted practice in *Eretz Yisrael*. In contrast, the Ramah follows the other view. and on the intermediate days of Pesach.⁴⁵ is not recited. The same laws that govern the recitation of *Hallel* on Rosh Chodesh apply.
Similarly whenever there is a question whether a practice requires a blessing or not,⁴⁶ and other commentaries give several examples of such practices:
a) Separating tithes from produce that is classified as *d'mai* (produce sold by an unlearned person). The Sages required this separation as a safeguard, because they were unsure whether the unlearned person had separated the tithes or not. Although the tithes should be separated because of this doubt, since it is possible that they had been separated previously, a blessing should not be recited.
b) Covering the blood of a *kvi*. The Sages were unsure whether such an animal should be classified as a *behemah*, whose blood should not be covered, or as a *chayah*, whose blood must be covered. Because of the doubt, we cover the animal's blood. We do not, however, recite a blessing (see *Hilchot Shechitah* 14:4).
c) Dwelling in the *sukkah* on Shemini Atzeret. Although it is customary to dwell in the *sukkah* on this day in the diaspora, in deference to the possibility that Sukkot actually began on the second day, a blessing is not recited. (See *Hilchot Sukkah* 6:13.) it should be performed without reciting a blessing.⁴⁷ concerning the Rambam's decision (*Hilchot Kri'at Shema*13 2:13) that a person who is unsure whether he recited the *Shema* should recite its blessings as well.
A person should always take care not to recite blessings that are not necessary, and should recite many blessings that are required. Thus, David declared [Psalms 145:2]: "I will bless you each day."⁴⁸ 46a quotes a similar verse and comments, "Each day, respond to Him in a manner that reflects His blessings."
The Rambam appears to be implying that a person should be continuously aware of the kindness God is granting him and respond by blessing Him.

footnotes:
⁴³ Hilchot Lulav
⁴⁴ In contrast to the recitation of Hallel
⁴⁵ Since there was no special sacrifice ordained for each of the latter days of Pesach individually, but rather the same sacrifices were offered throughout the festival, the full Hallel
⁴⁶ The Kessef Mishneh
⁴⁷ The blessing is not recited lest the deed one performs not be necessary, and thus the blessing one recites would be considered as taking God's name in vain.Note the question of the Kessef Mishneh
⁴⁸ Sukkah