...Part Three, in which blessings recited when fulfilling commandments and their laws will be explained

...We find the following in Tosefta Brachos: "Whoever fulfills a commandment must recite a blessing beforehand." This idea is mentioned in Yerushalmi Brachos and is supported by the following verse in Exodus 24: "And I will give you the stone tablets, the law, and the commandment." The law and the commandment are mentioned together because they have a common feature. So goes the argument there: "In the same way that one must recite a blessing when studying the law, one must also recite a blessing when fulfilling a commandment." But why must one recite a blessing when studying the law? We find this question under discussion in Tractate Brachos Chapter 3, as follows: "Whoever reads the Torah must recite a blessing beforehand and afterward. Why must one recite a blessing beforehand? Scripture states: 'When I read aloud the Name of the Lord, attribute greatness to our God' and, elsewhere, 'You are blessed, Lord; teach [us] your statutes.' The law is called the Name of the Lord because it is the study of His great Name. A similar idea is expressed in the following verse: '[When] you are careful to fulfill all the words of this law, to fear this honorable and awesome Name — the Lord your God.' Why must one recite a blessing afterward? It makes sense when using the following logical inference: If one must recite a blessing after eating, which only provides temporary sustenance, then one must certainly recite a blessing after reading the Torah, which provides eternal sustenance. But why must one recite a blessing after eating? Scripture states: 'You will eat, you will be sustained, and you will bless the Lord your God.' That supports the need to recite a blessing afterward, but why must one recite a blessing beforehand? Rabbi Isaac said that it is supported by the following verse: 'He will bless the sacrifice, and then the guests will eat.' Rabbi Nathan said that it is supported by the following verse: 'You must serve the Lord your God, and He will bless your bread.' The bread is only yours until you eat it. Rabbi felt that it makes sense when using the following logical inference: If one must recite a blessing afterward, when one is sustained, then one must certainly recite a blessing beforehand, when one is hungry." The blessing recited after reading the Torah should only be recited after a public Torah reading, as stated in Yerushalmi Brachos: "Rabbi Samuel son of Avdima said that the logical inference used to establish that a blessing be recited after reading the Torah based on the blessing that is recited after eating is only used to establish that a blessing be recited after a public Torah reading; however, an individual studying Torah alone should not recite a blessing afterward."

...One must recite a blessing before fulfilling any commandment, whether biblical or rabbinic, whether unconditional or conditional. (Examples of biblical commandments that are unconditional include tefillin, tzitzis, shofar, sukkah, and lulav. Examples of biblical commandments that are conditional include mezuzah and maakeh. Examples of rabbinic commandments that are unconditional include lighting shabbos candles, lighting the menorah, and reading the megillah. Examples of rabbinic commandments that are conditional include eruv and netilas yadayim.) But why are rabbinic commandments treated like biblical commandments? Scripture states: "According to the law that they will teach you, and according to the ordinance that they will tell you, do not deviate from what they say to you at all!" In this verse, we are commanded to obey the rabbis. Therefore, we recite a blessing before fulfilling rabbinic commandments.

...We find the following in Tosefta Brachos: "In a group of ten fulfilling ten commandments, each member must recite a blessing individually. In a group of ten fulfilling one commandment, one member must recite a blessing on behalf of the group. An individual fulfilling ten commandments must recite a blessing for each commandment..." The individual must recite a distinct blessings for each of the ten commandments rather than one general blessing for all ten commandments. "...An individual fulfilling one commandment over the course of the day must only recite one blessing, but if the fulfillment of the commandment is intermittent, then the blessing must be recited multiple times." It appears from this teaching from Tosefta that, in a group of ten who wish to put on tefillin, put on talleisim, or study Torah, one member must recite a blessing on behalf of the group. This is in fact the custom when it comes to sitting in the sukkah, making kiddush, or starting a meal — one member of a group must recite the blessing on behalf of the group. The Rosh ruled similarly in connection with bedikas chametz, as follows: "If the homeowner is incapable of inspecting the entire house, he must assemble other members of the household to properly carry out the inspection after he recites the blessing."

Regarding mitzvah blessings: There are differences of opinion if a person who has already recited a blessing for himself can now recite the blessing so others can fulfill the obligation. Concerning the Grace after the Meal and other birchot hanehenin (blessings of pleasure)¹² (“Blessings of Enjoyment”) are blessings of gratitude recited before experiencing pleasure through any of the five senses. for which there is no specific mitzvah, such as *hamotzi,*¹³ refers to the blessing when eating bread, Hamotzi lechem min haaretz, “Praised are you…who brought forth bread from the earth.” and other such blessings, if one has already fulfilled the obligation by reciting Hamotzi, one cannot recite the blessing for others.¹⁴ However, one may recite hamotzi for one’s children or grandchildren even though one has already recited the blessing for oneself, to educate them in the mitzvot. With other blessings of enjoyment (birchot hanehenin) which involve the performance of a mitzvah, such as the sanctification of the day (over wine) on the Sabbath or holidays, or eating the commanded portion of matzah on Passover eve, even though one has fulfilled one’s obligation, one may recite the blessing to effectuate the fulfillment of the mitzvah for others. About the recitation of the Shema (and its blessings) or the Amida prayer, if one is the prayer leader, one may effectuate the fulfillment of the commandment even though one has already done so for oneself. This is specifically the case for a quorum of ten, but for an individual, even if one has not fulfilled one’s obligation, one may not effectuate the fulfillment of the obligation unless the person has recited the prayers along with the one leading them. Concerning Hallel, even though one has already fulfilled one’s obligation, one may effectuate the fulfillment of the obligation for either an individual or the community when they are not experts and do not know the passages. But if they know how to answer, if one has already fulfilled one’s obligation the prayer leader does not effectuate the fulfillment of the obligation for others unless they respond after him.¹⁵ must recite the passage along with or after the prayer leader if they are capable of doing so. Concerning the reading of the Megillah, even though the reader has already fulfilled his obligation, he may bring about the fulfillment of the obligation even for someone who is an expert, and the one who hears the Megillah does not have to repeat anything after the reader. Rambam writes that one who heard any of the mitzvah blessings from beginning to end with the intention of fulfilling the obligation has fulfilled it, even if they do not respond, ‘Amen.’ One who responds ‘Amen’ after hearing someone recite the blessing is considered like one who recited the blessing¹⁶ 1:11 if the one who says the blessing has the (same level of) obligation. It seems that he (Rambam) is of the opinion that the one who hears the blessing is like one who recites it and has fulfilled the obligation simply by hearing it. If you were to ask, isn’t it the case for the Amidah and Birkat HaMazon that the one who hears the blessing is not like the one who recites it, since (we learn) if two people eat together, they are obligated to divide up and each recite the Birkat HaMazon for themselves? Similarly, in the case of the Amidah prayer, is it not so that an individual does not fulfill the obligation of one’s fellow who is knowledgeable? It is taught in the Jerusalem Tal, “There is a difference regarding Birkat HaMazon since it is written: 'You will eat, be satiated, and praise YHVH, your God ' (Deut. 8:10); the one who ate must give praise….Also, regarding the Amidah, every person should pray for mercy for themself, ”¹⁷ 3:3 and it is similar to a blessing of enjoyment. Some say that since it is decreed that the Amidah is recited in a whisper,¹⁸ 31a a person can not effectuate the fulfillment of another’s obligation. But the sages decreed that the prayer leader, in the presence of a minyan, can recite the Amidah for others. This is what the sages decreed.

footnotes: ¹² Birchot Hanehenin ¹³ Hamotzi ¹⁴ In Hebrew, the expression is אם יצא אינו מוציא, only four words. It took 21 words to make this statement comprehensible. Literally it means “If one has fulfilled, one cannot fulfill others obligation.” ¹⁵ In other words, the participants who are capable of reciting Hallel ¹⁶ Maimonides, Mishneh Torah, Berachot ¹⁷ JT Berachot ¹⁸ BT Berachot

There is a controversy among the commentators whether or not one must recite a blessing after performing a mitzvah. Some say that after performing a mitzvah one recites, “...Who sanctified us with the mitzvot and commanded us to keep the statutes.”¹⁹. They bring proof from a statement from Niddah, Ch. 6 (Ba Siman): “Mishnah: Anything that requires a blessing afterwards, requires a blessing beforehand. But some items require a blessing beforehand, but not afterwards. Gemara: What case does this mishnah add? It adds vegetables.²⁰ But according to Rabbi Yitzḥak, who maintains that one recites a blessing after eating vegetables, what does Mishnah add? It adds water, as one recites a blessing before drinking it, but not afterward. According to Rav Pappa, who rules that one recites a blessing after drinking water, what does the Mishnah add? It serves to add the other mitzvot.²¹ does not explicitly mention food implying that it comes to teach us that one should recite a blessing after performing a mitzvah. The residents of the West (the Land of Israel), who recited a blessing upon removing their Tefillin (phylacteries): “...who sanctified us with the mitzvot and commanded us to keep His statutes,” what does this Mishnah add? "It serves to add a blessing after fragrant spices.”²² 51b - 52a It was the custom in the land of Israel to recite a blessing after performing a mitzvah. So what does this Mishnah teach us which says it was the custom not to recite a blessing after certains acts? It applied to spices over which we recite a blessing before the act but not after. Now, since it mentions fragrant spices and it doesn’t mention the other mitzvot, we can conclude that there is no difference between tefillin and other mitzvot, and all of them require the blessing, “Who commanded us to keep His statutes,” afterwards. Rabbeinu Tam, however, writes that the residents of Israel²³ only recite a blessing when taking off tefillin when doing so at sunset because evening is not a time for wearing tefillin. That is why they would recite the blessing, “To keep His statutes.”²⁴ and to take them off before sunset. They would then recite the special blessing for removing Tefillin at that time. Scripture states, “You shall keep this statute at its set time from day to day.” (Ex. 13:10) One wears tefillin “day to day” and not at night. But if one removed tefillin during the day, one did not recite a blessing. Even more so, we do not recite a blessing for other mitzvot since they are not considered “statutes,” as is tefillin. Nowadays, we no longer recite a blessing when taking off tefillin. For we have established that while night is also a time for wearing tefillin, it is the law (to wear tefillin at night), but we do not enforce it.²⁵) According to the sages, one should not wear tefillin at night lest one fall asleep while wearing them. What’s more, “You shall keep this statute at its set time…” (Ex. 13:10) applies to Passover (and not to tefillin)! The opinion of Rabbeinu Tam is proven from the Jer. Talmud, Berachot Ch. 2 (Hayah Korei): “When one takes off tefillin, one recites, 'Praised are You YHVH, our God, Sovereign of the universe who sanctified us with the commandments and commanded us to observe His statutes.” This follows the opinion that Ex. 13:10 refers to tefillin. According to those who say this verse only applies to Passover, it does not apply to tefillin.”²⁶ 2:3 That one recites a blessing after putting on tefillin Another reason that one does not say a blessing afterwards is that it is not included in a grouping with other mitzvot. The Braita is speaking about a grouping (min) of mitzvot that require a blessing before but not afterwards. All the other mitzvot are not considered a grouping (min), for which a blessing is said after them. Some require a blessing after them (and others don’t). Fragrant spices are considered one grouping that does not require a blessing after them. Also, the custom has become widespread in the world that we do not recite a blessing after performing this mitzvah. Any custom around which there is uncertainty, one follows the local custom. This is stated in the Jer. Talmud, “Rabbi Yehoshua ben Levi said: “In any practical question in which there is uncertainty in court, go out and see how the public acts, and act accordingly.”²⁷, 5:2 Therefore, the sages decreed the recitation of a blessing for all mitzvot that involve reading, whether it is a Torah command, such as the Shema, or a rabbinic decree, such as reading the Megillah, Hallel, Haftorah, or Pesukei D’zimra, because they are similar to Torah reading. But for the commandment of Torah study, “You recite it day and night” (Josh. 1:8), which we are obligated to perform all day, one does not recite a blessing afterwards but only before, such as tefillin and tzitzit, which we are commanded to do all day. Similarly, we do not recite a blessing following the reading of the Tamid portion in the morning,²⁸ since it is part of this mitzvah, “You shall recite it day and night;” one is obligated to do it all day as explained above. Also, they decreed that anything that a person has a benefit from, one recites a blessing after it, similar to Birkat HaMazon, about which we say, “You shall eat, be satiated and you shall bless…” (Deut. 8:10)

footnotes: ¹⁹ Baruch attah…Asher kiddshanu bimitz’votav vitzeevanu… ²⁰ Over which one recites a blessing before eating vegetables but not after. ²¹ This Mishnah ²² BT Niddah ²³ Abudraham writes B’nai Maarava - literally, “Sons of the West.” This always refers to the land of Israel in the Babylonian Talmud. ²⁴ It was the custom for some men to wear Tefillin ²⁵ הלכה ואין מורין כן indicates a legal paradox: the stated halakhic ruling is technically correct, but it should not be taught or applied in practice — usually due to concern for potential misunderstanding, abuse, or broader social consequences. (AI definition ²⁶ JT Berachot ²⁷ JT Ma’aser Sheni ²⁸ (Numbers 28: 1-8) It is customary to recite the portion of the Torah each day dealing with the daily sacrifices in the Temple.

One hears another reciting a blessing, whether it is a blessing for performing a mitzvah²⁹ is a mitzvah blessing or a blessing recited upon performing a commandment. or a blessing over fruit, should answer amen.³⁰ 51b, Maimonides Berachot 1:13 We learn in Berachot, Ch. 7, (Shelosha sh’achlu): “A baraita taught: If one answers amen after his own blessings, it is praiseworthy. Another baraita taught: It is reprehensible. This is not a contradiction. The second baraita that deems it offensive is speaking about most blessings. The first baraita, which says it is praiseworthy, is speaking about blessings such as: “Who builds Jerusalem;”³¹ 45b The Geonim and the commentators explain that it doesn’t refer specifically to “Who builds Jerusalem,” (in the Birkat HaMazon), but any blessing that is the conclusion of a liturgical section. Other examples are Yishtabach, following *Pesukei D'zimra,*³² Yehallelucha, at the end of Hallel, the conclusion of the Amidah prayer, and the Hashkiveinu (in the evening service). In these cases, Amen is not an interruption since it considered part of the blessing just as, "My Master, open my mouth…” (is considered part of the Amidah) (Ps. 51:17).³³. The Talmud only mentions Boneh Yerushalaim (“Builder of Jerusalem”) as a way of being inclusive, Even though it is followed by (another blessing) HaTov ViHameitiv (The One who is good who does good)³⁴ is the fourth blessing. Since HaTov was added later on, following the Bar Kochba revolt, the third paragraph was originally the end of the Grace and it ended with Amen. it is still the custom to say Amen after Boneh.³⁵ was originally the conclusion of the Birkat HaMazon, it was customary to say Amen at its conclusion as part of prayer. The fourth blessing is not germaine to the Birkat HaMazon so it appears after the concluding “Amen.” Also, since the third blessing of the Birkat HaMazon includes matters relating to the Grace after the Meal, it ends with Amen. The author of Halachot Gedolot explains that it is certainly considered uncultivated for a person to respond ‘Amen’ after blessings over fruit or mitzvot. It is the way of the uncultivated to speak after reciting a blessing and then to taste the food. But to do so at the end, when reciting a blessing, is considered praiseworthy. This is implied in the Jer. Talmud in Berachot, Ch. 5 (Ein Omdim): “One who recites the Shema and its blessings, who stands before the ark, who lifts one’s hands (reciting the priestly benediction), who reads Torah, who recites Haftarah, or who recites any blessing for obligations from the Torah, should not recite ‘Amen‘ after the benediction. One who answers, “Amen”, is uncultivated. Some Tannaïm stay: such a person is uncultivated, and some say: they are wise. Rav Ḥisda said: The uncivilized one refers to one who answers every single benediction, and the wise one is the one who recites 'Amen' at the end of a passage.”³⁶ 5:4 The version of the text in Abudraham is slightly different. The author of Halachot Gedolot and Rabbeinu Hai Geon say that after eating fruit and similar acts, one responds “Amen” after the final blessing since it is the conclusion of the act. The Rambam OB”D writes that one does not say ‘Amen’ for one’s personal blessings unless there are two or more blessings. If one only recites a single blessing, one does not say ‘Amen’ after it, even at the end. This was the Rosh’s practice.³⁷, Berachot 1:18. “Why is Amen not recited after the blessing over fruits and the like? Because it is a single blessing, and Amen is recited only after a concluding blessing that follows other blessings … to signify the conclusion of the blessings. Therefore, reciting Amen is appropriate. See Tur Orech Chaim Siman 215:1 - “Rabbi Yehudai and Rab Hai write that after a blessing for eating food and other such cases, a person should recite “Amen” after the final blessing, such it is the conclusion of the matter, as in the case of Boneh Yerushalaim. The Rambam writes that one only says Amen when one has recited two or more blessings one after another. However, if one has only said one blessing, one does not say Amen after it, even at the end. My father, of Blessed memory, practiced like the Rambam.”

footnotes: ²⁹ Birkat HaMitzvah ³⁰ BT Berachot ³¹ BT Berachot ³² Pesukei D’Zimra, literally “Verses of Song,” refers to the preliminary service prior the Shema and its blessings in the morning prayers. ³³ The opening words of the Amidah ³⁴ Boneh Yerushalaim is the third blessing of the Grace after the meal and HaTov ³⁵ Since Boneh Yerushalaim ³⁶ JT Berachot ³⁷ See Rambam Mishnah Torah

We read in the first chapter of Pesachim: “Rav Yehuda said that Shmuel said: Concerning all mitzvot, one recites a blessing over them prior (over) to their performance…. Rav Ḥisda said: Except before immersion…as this person who has not immersed is unfit to recite a blessing while ritually impure …It was also taught: One who immersed for ritual purification and emerges, says: “Blessed…who has made us holy through the mitzvot and commanded us concerning immersion.”³⁸ 7b The Rif writes that the sages explained that this only refers to immersion for a convert.³⁹ Others practice immersion, recite the blessing, and then immerse.⁴⁰ on Pesachim 4a. For more on the Rif see ALFASI, ISAAC BEN JACOB - JewishEncyclopedia.com For it has been established: “A menstruating woman may separate cḥalla from dough...” and she can recite the blessing “To separate the challah.”⁴¹ 27a And it has been taught in a Mishnah, “A zav⁴² is a halakhic term for a man with a genital discharge. who experienced a seminal emission, a menstruating woman who discharged semen, and a woman who engaged in conjugal relations and later saw menstrual blood, all require immersion.”⁴³ 3:6, BT Berachot 26a Therefore, a zav who did not see a discharge, a menstruating woman who did not discharge semen,” may read (Scripture) and recite the Amidah, and do not need to immerse themselves first. So states Rabbeinu Chananel, the Rambam, and the Rosh.⁴⁴, 11:7 and Pesachim Chapter 1, Siman 10, on Berachot 26a But Rashi explains that since a baal keri⁴⁵ is a man who had a seminal emission and has not yet been to the mikvah. Ezra instituted a decree that a baal keri cannot study Torah, though this decree was eventually nullified. Why should a baal keri not study Torah? A certain level of decorum is required for Torah study. is forbidden to recite a blessing before immersing, and since immersion for purposes of a seminal emission was common, the sages instituted that the blessing should be said after immersion. Even though a baal keri is permitted to recite words of Torah, the custom (of reciting a blessing after immersion) has not changed. We read in Sukkot Ch. 3 (Lulav hagazul), Megillah Ch. 3 (Hakorei omed), and Pesachim Ch. 10 (Avrvei Pesachim): “From where may it be inferred that the word over is the language of precedence? Rav Naḥman bar Yitzḥak said from the verse, “And Ahimaaz ran by the way of the plain, and overran (vaya’avor) the Cushite.” (II Sa. 18:23) Abaye said: It is derived from: “And he passed [avar] before them” (Gen. 33:3). And if you wish, say instead that the proof is from here: “And their king passed (vaya’avor) before them, YHVH⁴⁶ is commonly used as a reference to the tetragrammaton, the four letter name of God spelled Yud Hay Vav Hay. It is frequently read as Ha-Shem, literally “the name,” or it is translated as “Lord.” at their head” (Mic. 2:13).”⁴⁷ 21b, Pesachim 119b It is for this reason that it states over and not kodem. Kodem (before) implies that the act can be close at hand or far ahead, while over (prior) implies immediately before without any separation in time. Samuel generalized all mitzvah blessings, but for blessings of enjoyment (birchot hanehenin), one must recite the blessing before partaking of food, since it is forbidden to enjoy the benefits of the world without reciting a blessing. With regard to other blessings of praise, such as seeing the Great Sea,⁴⁸ or a rainbow, or the moon, etc., one does not recite the blessing before one sees them, but rather after seeing them. For it is not appropriate to say the blessings when one merely wants to see the Great Sea, a rainbow, or the moon. One would have to close one’s eyes, then say the blessing, and then see it. Rather, one sees it and recites the blessings. One might question why one recites a blessing after washing one's hands and not before the deed. One can answer that when one exits the privy, one is not able to recite a blessing.⁴⁹ The custom of reciting the blessing is done after washing one’s hands for all acts of washing, so that one should not recite the blessing when first exiting the privy, which is forbidden. Also one might argue that after washing the hands there is a “over,” (before) - one recites the blessing and then dries one’s hands as explained in Sotah, “Anyone who eats bread without drying his hands, it is as if he ate impure bread, as it is stated: “And YHVH said: “Thus shall the children of Israel eat their bread unclean among the nations to which I banish them.” (Ez. 4:13)⁵⁰ 4b This interpretation is connected to the previous verse, “You shall bake it on human excrement before their eyes.” (Ez. 4:12) This is because "a person's hands are constantly busy,"⁵¹: “In general, the Sages postulate הידים עסקניות, "a person's hands are constantly busy," means that a person is not necessarily conscious of what he touches. and since one might have touched filth, the Torah requires one to wash. If one doesn’t dry their hands, it is as if one eats bread kneaded with excrement. Further, we learn lach’mam tame (‘Impure bread’) has the same numerical value as b’lo niguv yadayim (‘Without drying hands’) adds up to 168. One might ask: Why is the blessing that a father recites, “To enter into the covenant…” not recited immediately before the act (of circumcision)? One can answer that we are afraid lest the circumcision become impaired and the name of God would be recited in vain.⁵², a blessing in vain. Mentioning God's name (or a blessing containing God’s name) in vain is defined as when it is mentioned within words of nonsense, for no purpose, and not in the form of a blessing. And if one argues that the same principle (fear of an error) applies to ritual slaughter or sounding the shofar, one could argue that ritual slaughter and shofar depend on one's hand, while circumcision depends on another person's actions, and therefore, a person should recite the blessing after the act. This is what Rav Sar Shalom Geon⁵³ and Rabbeinu Tam⁵⁴ write. The Baal HaIttur also writes that one does not recite a blessing before any mitzvah that is dependent on the hand of another. Others explain that the reason one says the blessing “To enter him into the covenant…” after performing circumcision is that it is not like other blessings, which we recite to perform a commandment. Rather, it is an act of praise and thanksgiving in which the father gives thanks for having been given the merit of bringing one’s son into the covenant. This is correct.

footnotes: ³⁸ BT Pesachim ³⁹ The convert cannot recite the blessing until after he/she has immersed herself. ⁴⁰ See the Rif ⁴¹ See BT Bechorot ⁴² Zav ⁴³ Mishnah Berachot ⁴⁴ See Rabbeinu Chananel on this Talmud Passage, Maimonides Mishnah Torah Berachot ⁴⁵ A baal keri ⁴⁶ YHVH ⁴⁷ See BT Sukkot 39a, Megillah ⁴⁸ In the Talmud the Mediterranean Sea is referred to as “The Great Sea” but this applies to all large bodies of water such as oceans. ⁴⁹ Since one's hands are impure one cannot recite the blessing yet. ⁵⁰ BT Sota ⁵¹ Tougher writes in his commentary on the Mishneh Torah ⁵² Since there is fear that the circumcision was not properly performed the blessing would become a berachah levatalah ⁵³ Sar Shalom bar Boaz‎ also known as Sar Shalom Geon was the Geon of Sura from 838 to 848. Sar Shalom ben Boaz - Wikipedia ⁵⁴ Jacob ben Meir (1100 – 9 June 1171), best known as Rabbeinu Tam was one of the most renowned Ashkenazi Jewish rabbis and leading French Tosafists, a leading halakhic authority in his generation, and a grandson of Rashi.Rabbeinu Tam - Wikipedia

The Baal HaMaor⁵⁵ (author of Ha-Maor) was born about 1115 in the town of Girona in the Kingdom of Aragon. He died after 1186 in Lunel. Zerachiah ha-Levi of Girona - Wikipedia writes that one does not necessarily recite a blessing before performing all mitzvot. There are mitzvot for which one says a blessing when performing them and not immediately before. For example, we don’t recite a blessing before sitting in the sukkah, but while sitting in the sukkah. Therefore, for some mitzvot, there is time while doing them, so that one can recite the blessing before the mitzvah is completed. For example, since sitting in a sukkah (can be performed) all day, one does not need to recite the blessing beforehand, but (anytime) while performing the mitzvah. Another example is taking hold of lulav and etrog; the entire time one holds it in one’s hand, one is performing the mitzvah. Since one enwraps oneself in fringes the whole day, one is performing the commandment. Similarly, when putting on tefillin, one recites the blessing while performing the mitzvah and not beforehand. And so on with other mitzvot such as these, it is not necessary to recite the blessing beforehand. But there are some mitzvot if one does not recite the blessing before beginning them, one cannot recite the blessing while observing because their performance is not prolonged, such as, circumcision, ritual slaughter, covering of blood,⁵⁶ 6:4 and sounding of the shofar since one cannot sound the shofar and recite the blessing at the same time, as in the other cases. For mitzvot such as these, one must recite the blessing beforehand. So writes the Rambam OB”M: “When a person performs a mitzvah, but does not recite a blessing: If the fulfillment of the mitzvah continues, he may recite the blessing even though he has already begun performing it. If the mitzvah is a deed that is completed, he should not recite a blessing. How so? When a person wraps himself in tzitzit, dons tefillin, or sits in a sukkah without reciting a blessing at the outset, he should go back and recite the blessing after enwrapping in tzitzit, putting on tefillin, or sitting in the sukkah; and in all similar situations. But if he ritually slaughtered an animal, or covered the blood, or set aside terumah and ma’aser, one cannot go back and recite the blessing afterwards in similar cases.”⁵⁷ Berachot 11:5-6

footnotes: ⁵⁵ Zerachiah ben Isaac ha-Levi Gerondi or Baal Ha-Maor ⁵⁶ Mishnah Hulin ⁵⁷ Maimonides Mishneh Torah

Further, Rambam OB”M writes that any mitzvah whose doing marks the completion of the obligation should recite the blessing when performing it, such as ritual slaughter, the covering of blood (during shechita), separating terumah and ma’aser, making a fence around a roof, and similar acts. For any mitzvah for which there is another mitzvah that follows, the blessing should not be said until after the final command. How so? One who builds a sukkah or procures a lulav, shofar, fringes, tefillin, or a mezuzah does not say the blessing while making a sukkah, lulav, shofar, fringes, writing tefillin, or mezuzah because there is another commandment when one performs the mitzvah.⁵⁸ Berachot 11:8 Maimonides language, quoted here is a bit confusing. There are two categories of mitzvot. For the first category for example the act of building a fence around the roof is the actual mitzvah so one recites the blessing when making the fence around one's roof, or setting aside terumah, etc. In the second category one prepares the sukkah or writes the mezuzah etc., but the mitzvah is not fulfilled until you sit in the sukkah or place the mezuzah on one’s doorpost - so the blessing is performed after the “final” act. When does one recite the blessing? When sitting in the sukkah, shaking the lulav, sounding the shofar, enwrapping oneself in fringes, wearing tefillin, or affixing a mezuzah to the doorpost. Any mitzvah that is only performed periodically such as shofar, sukkah, lulav, megillah and the Chanukah lights and also any mitzvah involves acquisitions, such as fringes, tefillin, mezuzah, roof guardrail, or that is performed infrequently and not available at all times is considered like a mitzvah that is performed from time to time, such as milah (circumcision) and pidyon haben (redeeming the firstborn). In such cases, one recites the shehecheyanu blessing when performing it. If one did not recite the shehecheyanu blessing over the sukkah or the lulav, etc. when one made them, one does so when one fulfills the obligation, and in all similar matters.⁵⁹ 6:15, Maimonides, Mishneh Torah Berachot 11:9 Thus far, Rambam’s words. It is not the general practice to recite Shehecheyanu when performing circumcision because it is more common than the redemption of the firstborn, and it is not performed at a set time each year. Some say that the reason one doesn’t recite shehecheyanu for biur chametz, the removal of chametz, is because there’s no set time for it. If one left on a caravan 30 days before Passover, intending to return, one is still obligated to remove the chametz. The same is true for the person who makes his house a storehouse.⁶⁰ 6a “With regard to one who turns his house into a storehouse, if he does so before it was thirty days prior to Passover, he need not remove the leaven. Since the leaven is concealed, it is considered removed after the fact. If it is within thirty days, he must remove the leaven, as it is not considered removed ab initio.” But this does not seem right, since if one wishes to build a sukkah from the beginning of the year for the festival, it is considered kosher. Why should one recite Shehecheyanu when its time is not yet set?⁶¹ 9a Mishnah: “With regard to an old sukkah, Beit Shammai deem it unfit for the mitzvah of sukkah and Beit Hillel deem it fit. And which is considered an old sukkah? It is any booth that was built thirty days or more prior to the Festival…. However, if he established it for the festival of Sukkot, even if he constructed it at the beginning of the previous year, it is fit”. The reason found in Teshuvot HaGeonim⁶²: Composed: Palestine, c.800 – c.1000 CE. A collection of responsa from the Geonim. seems correct to me: one does not recite shehecheyanu except for things for which there is joy and bodily pleasure. This is what we find in Tosefta Berachot: “A person who separates Terumah (heave-offering) and Ma’asrot (tithes) recites the shehecheyanu.”⁶³ 6:19 It would appear that he recites it because he is joyful in gathering the fruit. The same is true for reading Megillah and the Chanukah lights, since both involve rejoicing because God took pity on us and redeemed us. Similarly, with taking the lulav, there is rejoicing and personal pleasure in smelling the aroma of the etrog, and in the shofar there is joy because when we sound the shofar our memory ascends before God for good. Similarly, in redeeming the firstborn, there is rejoicing that one’s child was born and not miscarried. But in searching for chametz there is no joy or personal pleasure, since one is troubled by burning any chametz that remains. Similarly, in counting the Omer there is also no rejoicing or pleasure for us at this time. It is for this reason that we do not say shehecheyanu at a circumcision because there is suffering for the child. If one argues there is rejoicing and pleasure in consuming matzah, bitter herbs, and drinking four cups of wine, and yet we do not recite Shehecheyanu over them at the Seder! One could answer that it is enough that we recite a blessing after reciting the Haggadah, “Blessed are You… who brought us (v’higeeeyanu)⁶⁴” to this night to eat matzah and bitter herbs.” Or (one might say) that it is enough that one says the Shehecheyanu for the festival Kiddush. It is for this reason that we don’t say Shehecheyanu when searching for chametz, since the purpose of the search is to remove the chametz for the purpose of celebrating the festival. It is enough that we do it at the beginning of the festival. Similarly, one doesn’t say Shehecheyanu for counting of the Omer since the purpose of the counting is to bring the first fruit on Shavuot, as is stated, “And you shall count for yourselves from the morrow… seven complete sabbaths shall there be.” (Lev. 23:15) It is enough to recite the Shehecheyanu during the festival. And if you were to ask, how about Hallel, which is recited on festivals and New Moon, for which there is both joyous celebration, and yet we do not say the Shehecheyanu as we do when reading Megillah? One might say that it is enough that we recite the shehecheyanu when we say the festival (kiddush). It is not necessary to recite Shehecheyanu for Hallel on the New Moon because some of the months are short.⁶⁵ We do not say shehecheyanu when a month has fewer than thirty days, just as we learn that if one sees one’s fellow in less than thirty days does not say the shehecheyanu. Also, because we don’t say the blessing of time (shehecheyanu) on the Sabbath, it is less than thirty days.⁶⁶ The Ramah⁶⁷ offers another reason; we only recite the Shehecheyanu for mitzvot that involve the completion of some work. The removal of chametz is performed on the eve of the 14th and is not the completion of this act. Further, the time of the complete removal based on the Torah is not until the end of the sixth hour (of the day).

footnotes: ⁵⁸ Maimonides, Mishneh Torah ⁵⁹ See Tosefta Berachot ⁶⁰ BT Pesachim ⁶¹ See BT Sukkot ⁶² Teshuvot HaGeonim ⁶³ See Tosefta Berachot ⁶⁴ This blessing in the Haggadah at the end of the Maggid and before the second cup of wine uses similar language to the Shehechayanu blessing "Who kept us in life, and brought us… ⁶⁵ Only 29 days. ⁶⁶ Between one Sabbath and the next. ⁶⁷ Meir ben Todros HaLevi Abulafia (c. 1170 – 1244), also known as the Ramah , was a major Sephardic Talmudist and Halachic authority in medieval Spain. Meir Abulafia - Wikipedia

What is the reason one recites a blessing for some mitzvot and not others? Rabbi Avraham ben Yitzhak Av Beit Din⁶⁸. Abraham ben Isaac of Narbonne - Wikipedia asked Rabbi Yosef ben Palat⁶⁹ for an understanding of this matter. Here is the question: “I need a key to understanding which mitzvot require a blessing. For example, when standing in the presence of one’s master teacher, it is a positive mitzvah, “You shall rise before the white hair.” (Lev. 19:32) Does one need to recite a blessing or not? (How about) one who gives charity to the needy about which Scripture states, “Open your hands” (Deut. 15:8), Give to him” (Nu. 21:2,) “Lend him sufficiently, (Deut. 15:10), and “You shall return the pledge” (Deut. 24:13)? How about Shiluach HaKen (Sending away a mother bird) (Deut. 22:6-7), Building a guardrail around a roof (Deut. 22:8), visiting the sick, comforting the mourner, accompanying the dead, bringing in the groom and bride the wedding canopy and one who leaves leket (Lev. 19:9) shihicha (Deut 24:19), peah, (Lev. 19:9) peret (Lev. 19:10), and ‘olalot (Deut. 24:21). It makes sense with Terumah and Maaser that one doesn’t need to recite a blessing when giving them since one has exempted oneself by separating them. But shouldn’t one have to recite a blessing for leket, shihicha, peah, peret, and ‘olalot when leaving them behind? One recites a blessing when giving a firstborn donkey or breaking its neck (but not when redeeming it) (Ex. 13:13), for the Mishnah teaches, “The mitzvah of redemption takes priority over the mitzvah of breaking its neck.” (Bech. 1:7) And how about giving first fruits, shearings of the sheep, gifts for the kohanim, giving a half shekel, donation chazeh v’shok (chest and thigh) (Lev. 7:30-33) to the priest, laying on of hands, lending money to the needy, lending money without interest (Ex. 22:24), making peace, showing honor and awe to one’s mother and father, chastising one's fellow, canceling a seventh-year debt, letting slaves go free, setting the months, calculating the season, helping a stranger, orphan, & widow rejoice on festivals and Shabbat, returning lost property, assisting in loading or removing a load from an animal, halitzah, and levirate marriage. I need a guiding principle for all these positive mitzvot, as they are counted by the author of Halachot Gedolot.⁷⁰ is a work on Jewish law from the Geonic period. It exists in several different recensions, and there are sharply divergent views on its authorship, though the dominant opinion attributes it to Simeon Kayyara. Why do we recite a blessing for some mitzvot, such as sukkah, lulav, shofar, tzitzit, tefillin, mezuzah, counting the omer, chanukah lights, megillah, while we do not recite a blessing for others? I need a key for why we say blessings on these but not others. Even if one says that one doesn't recite a blessing on positive mitzvot which contain a prohibition (azahara)⁷¹ such as, “do not take the mother with her young…let the mother go” (Deut. 22:6-7), “You shall not reap to the edges of your field…leave them for the poor,” (Lev. 19:9-10) “If you see your fellow’s ox or sheep gone astray…you must take it back to your fellow.” (Deut. 22:1) “When you see the ass of your enemy lying under its burden and would refrain from raising it, you must raise it with him.” (Ex. 23:5) “If you see your fellow’s ox or sheep gone astray, do not ignore it; …take it back to your fellow.” (Deut. 22:1) “If you see your fellow’s ass…do not ignore it …help him raise it.” (Deut. 22:4) “You shall not hate your kinsfolk …reprove your kinsman,” (Lev. 19:17). “Give to him readily and have no regrets when you do so.” (Deut. 15:10), and yibum (levirate marriage) and chalitzah, “the wife of the deceased shall not be married to a stranger…” (Duet. 25:5) and similar cases. based on this principle,⁷² has a negative mitzvah connected with it one does not recite a blessing. why does one who circumcises an adult or circumcises himself recite a blessing? If one is not circumcised, one is culpable for karet. Similarly, one who offers a Pesach offering or eats it must recite a blessing. But if one didn’t eat it, one is culpable for karet.⁷³, translated ‘excision,’ is a biblical punishment imposed for a number of offenses, including sexual immorality, eating leavened products, performing work on the Sabbath and failing to circumcise male Karet: A Biblical Punishment | My Jewish Learning In both of these cases, there is only positive commandment one must still recite a blessing. Karet is technically not a negative commandment. Couldn’t one argue that the Pesach offering and circumcision are both positive mitzvot with no associated negative mitzvah, and yet one is required to recite a blessing? And if one argues that Pesach and circumcision are both positive mitzvot without a negative commandment, how about shechitah (ritual slaughter)? One is prohibited from eating a carcass (nevelah),⁷⁴ and yet we recite a blessing?⁷⁵ offering and circumcision there is karet and in the case of ritual slaughter there is the prohibition there is the prohibition of nevelah. Yet these cases are different since the “negative” commandments are not directly the same as the positive commandment. How about a case of nechirah, where there is no issue of nevelah, since the animal did not die of natural causes, and shechitah is its own mitzvah at that time when nechirah was permitted,⁷⁶ (נְחִירָה) refers to a method of animal slaughter in which the animal is killed by stabbing it in the nape of the neck or another part of the body, rather than using the traditional method of shechita. This was a common form of killing animals in some ancient cultures but it is not permitted under Jewish law for kosher slaughter. (ChatGPT) even though we now say that nechirah is not allowed. Since a blessing was set for one type of slaughter, a blessing was set for all such cases, so we need a key for these matters. I found this in Halachot Pesukot⁷⁷ (lit. 'Legal rulings') is a condensed rabbinic work attributed to Yehudai Gaon in the Geonic Era, containing chapters on common Jewish halachic themes. It was written in about the eighth century CE. Halachot Pesukot - Wikipedia that one who builds a guardrail must recite a blessing even though it states regarding the guardrail, “so that you do not bring bloodguilt on your house...” (Deut. 22:8).

footnotes: ⁶⁸ Abraham ben Isaac of Narbonne 1080-85 – 1158) was a Provençal rabbi, also known as Raavad II, and author of the halachic work Ha-Eshkol ⁶⁹ Joseph ibn Plat was a Rabbinical authority of the twelfth century CE. He is presumed to have been born in southern Spain, whence he went to Provence and settled in Lunel. Joseph ibn Plat - Wikipedia ⁷⁰ Halachoth Gedolot ⁷¹ Since we do not recite a blessing when observing a negative commandment, a positive commandment which is connected to a negative commandment would also preclude a blessing since the positive commandment is simply a reflection of the negative commandment. ⁷² Based on the premise that if a positive mitzvah ⁷³ Karet ⁷⁴ An animal that died of natural causes. ⁷⁵ In all of these cases there is a positive commandment with a negative commandment associated with it and yet we recite the blessing. In the cases of the pesach ⁷⁶ Nechirah ⁷⁷ Halachot Pesukot

Answer: It seems to us that these positive mitzvot do not have only one reason why we do or do not recite a blessing. Rather, there are a number of different reasons. One has to do with acting justly. Even though this is a positive mitzvah, as is stated, “Decide justly between one party and the other, be it a fellow Israelite or a stranger,” (Deut. 1:16), we do not recite a blessing because the complainants may not agree with the judgment or may forgo the claim and abrogate the need for this commandment. This is also the case⁷⁸ for renouncing property,⁷⁹ loading and unloading (an animal),⁸⁰ 32a פ׳ בחנם for unloading you must ask no remuneration; ib. 31 a. fr. canceling a debt and or not growing on land in the shemitah year, freeing and providing provisions for slaves, rising in the presence of one’s teacher, showing them reverence, honoring parents, returning stolen property, returning interest, leaving behind leket, shihicha, peah, peret and olelot, second tithes, and making the stranger, orphan, and widow rejoice during a festival, visiting the sick, comforting mourners, accompanying the dead, bringing a couple to the bridal canopy, giving away non-kosher meat or selling it to a non-Jew, burning notar (leftover sacrificial meat), freeing a mother bird before taking her eggs. Several reasons explain why we don’t recite a blessing for these mitzvot. Some (do not require a blessing because there is no act⁸¹ such as cancelling a debt or removing a property lien. And in some cases, the master cancels the obligation, and it abrogates the need for the mitzvah.

footnotes: ⁷⁸ A blessing is not necessary for these mitzvot. ⁷⁹ Renouncing one’s property in favor of the poor. See Leviticus 19:10 ⁸⁰ BT Mets. ⁸¹ Since there is no act involved we do not recite a blessing.

Some mitzvot don’t require a blessing because they are commandments that come about through a transgression, such as returning stolen property and interest, or leaving leket (dropped produce), shihicha (forgotten sheaves), and peah (leaving corners) of the field. How are these mitzvot similar? Regarding “You shall not pick your vineyard bare…” (Lev. 19:10) And if you gather them, “You shall leave them for the poor and the stranger.” (Lev. Ibid) “You shall not reap the edges of your field…” (Lev. 19:9) And if you completed and harvested them, “you shall leave them for the poor and the stranger.” (Lev. 19:10). If one didn’t gather the fallen grain or completely harvested the field, but left some from the beginning, there is no transgression; one does not recite a blessing because there were no actions taken and because the needy can renounce their claim and thereby abrogate the positive commandment. Another example is returning a pledge. It is stated, “You must not enter his house to seize his pledge.” (Deut. 24:10) If you came to his house and seized his pledge, “you must return the pledge to him at sundown” (ibid.) If the pledge is collected by a court emissary so that there is no transgression, one still does not recite a blessing, because the borrower renounces his property. Therefore, it is not necessary to recite a blessing because one abrogates the positive mitzvah of making the lender return the pledge. Sending away the mother bird is also a mitzvah that comes to be fulfilled through a transgression (Note: Rabbi Abraham said that this is not convincing, for if one took the mother with the intention of sending her away, what transgression is there??)⁸² (signified by the preface, “Note:”) as is written, “Do not take the mother together with her young.” (Deut. 22:6-7) and if once he took them, “Let the mother go.” (ibid.) Similarly, the breaking of the neck of the firstling ass, “if you do not redeem it, you must break its neck.” (Ex. 12:13) Also, regarding the mitzvah of notar (burning leftover sacrifice), it is stated, “You shall not leave any of it over until morning; if any of it is left until morning, you shall burn it.” (Ex. 12:10) All of these are similar to one another because they are mitzvot that come about through a transgression, so we do not recite a blessing on them.

footnotes: ⁸² Note that throughout this section of the chapter, in which Abudraham quotes Rabbi Yosef ben Palat’s responsa - there are added comments by Rabbi Avraham ben Yitzhak Av Beit Din

There are mitzvot for which we do not recite a blessing because they depend on the opinion of others. The All-Merciful commands us to bring them benefit. Since they can forgo that benefit, the positive mitzvah is abrogated so that one cannot recite a blessing when performing them. For example, giving tzedakah, tithing for the needy, causing the stranger, orphan, or the widow to rejoice on festivals, providing for the liberated slave, giving meat that died of natural causes to a non-jew, and selling it to a non-Jew.⁸³ 104:2; Rashi on Lev. 25:35. One does not recite a blessing for the 24 gifts given to the priests (kohanim)⁸⁴, 110b, Maimonides Mishneh Torah, First Fruits and other Gifts to Priests Outside the Sanctuary 1:1 because an Israelite does not give of his/her own to the kohen, but rather it is God who gives to the kohanim. In several places it is stated, “Gifts to the priesthood are different than other offerings since the priests receive from the table of the Most High,”⁸⁵ 13a as is written, “I hereby give you charge of My gifts, all the sacred donations of the Israelites…” (Num. 18:8) Since they are given by the All-Merciful, one does not recite a blessing. Similarly, one gives the half shekel to the Most High, and in other such cases, one is not giving anything of one’s own, as is stated, “The earth is YHVH’s and all it contains…” (Ps. 24:1) It also states regarding King David, who sanctified silver and gold for the Holy Temple, because, “It is Your gift that we have given to You.” (I Chron 29:14)⁸⁶ If you ask: why do we recite a blessing pidyon haben (redemption of the firstborn), separation of terumot (priestly offerings), ma'asrot (tithes), and challah (dough offering), even though they are gifts to the priest? The reason we recite a blessing in these cases is because the Torah commands one to redeem one’s son, and to properly prepare one’s produce and dough (before offering it).⁸⁷ The Merciful One warned us about these obligations. And the act of redemption and separation is different from giving gifts (to the priest), because they depend on the person and are personal obligations, whereas giving depends on the will of others, and the gifts are part of the priestly portions which God granted them. One recites a blessing over the redemption of kerem revai (a fourth-year vineyard produce) and ma’aser sheni (the second tithe),⁸⁸ was brought to Jerusalem and spent by the individual in Jerusalem for a meal that the donor made. because they do not depend on the will or the benefit of others. Rather, it is for the rectification (tikun) of his vineyard and produce that one is obligated; this obligation rests solely on the giver. Similarly, we recite a blessing over the separation of ma’aser ani (the tithe for the poor), because it is for rectification that he is obligated. It does not depend on the will of others nor their benefit, and it’s possible that the poor person will forgo it, and thus the positive mitzvah would be nullified.

footnotes: ⁸³ See Deuteronomy 14:21 See Rashi: “You shall not eat any carrion: You shall give it to the stranger that is your gate:” i.e. to a stranger that is a sojourner (גר תושב). One who has undertaken not to worship idols but who eats carrion. Sifrei Devarim ⁸⁴ See BT Baba Kamma ⁸⁵ BT Baba Kamma ⁸⁶ Both in this verse and the one above while the Israelite presents the gift it is referred to as My Gift and Your gift, (God’s) ⁸⁷ The gifts to the priesthood are separate from the act itself. ⁸⁸ Maaser Sheni

We do not recite a blessing when performing Halitzah because it is a mitzvah that is fulfilled because of a transgression. The person transgressed the positive mitzvah of yibum. Similarly, the woman cannot recite the blessing on halitzah because she is not obligated to fulfill the mitzvah of procreation. Just as she is not engaged in yibum, she cannot be engaged in halitzah. It is similar to Rabbi Yossi, who said, “One who is eligible for yibum (levirate marriage) is eligible for ḥalitzah, but one who is ineligible for yibum is ineligible for ḥalitzah.”⁸⁹ 41b Therefore, yibum and halitzah are similar to one another. Similarly, one does not recite a blessing for a divorce because “one who sends his wife away is hated by God,” and there is a transgression in it.⁹⁰ 90b, Ben Palat offers two reasons why a blessing is not recited upon the delivery of a writ of divorce. First, one who does so is hated by God. And second is that the transgression is divorcing one’s wife. And if you were to say that one should recite a blessing in the case of a woman whom one is obligated to divorce, such as one who is forced to divorce one’s wife,⁹¹ 7:10 These are the ones who are forced to divorce [their wives]: one who is afflicted with boils or one who has a polypus... or one who waited ten years and his wife did not give birth, in these cases, there is no transgression in such a case.⁹² 6:6 Some say that the sages did not differentiate (these divorces) because the one who decreed these also decreed these, or because there is some doubt in it when one waited ten years and was unable to form a household with her, and so there is no mitzvah in giving her a divorce.

footnotes: ⁸⁹ BT Yevamot ⁹⁰ BT Gittin ⁹¹ See Mishnah Ketubot ⁹² Mishnah Yevamot

For the recitation of the Priestly Benediction, the sounding of the shofar, and other such acts, one recites a blessing, as we have explained. When making a guardrail (one on one’s roof), one recites a blessing because it depends on the one performing the act, and it is not possible to uproot the mitzvah, as is the case with acts that depend on others. Regarding announcing the holidays, who says that the court did not recite a blessing in the land of Israel on setting dates of the holidays? But for us, months are no longer set through the secret of the intercalation (sod ha’ibbur)⁹³ involved in intercalation of the calendar. This includes declaring leap years, but also kiddush hachodesh based on observing the moon. The overall meaning of the word ibur is arranging the months and the festivals. but through mathematical calculations. If you were to say that we should still recite the blessing because of the mitzvah, “Do not deviate (to the right or left from any of the commandments…)” (Deut. 28:14) or because of “Ask your father, he will inform you.” (Deut. 32:7)⁹⁴ But since there is no act performed here for it is intercalated by mental calculation (no blessing is said.) (Note: Rabbi Gershon ben Shlomo questions this explanation since we recite a blessing for the counting of the Omer when there is nothing but mental calculation.)

footnotes: ⁹³ Sod ha'ibur ⁹⁴ In other words, according to these two verses we should still recite the blessing because we should not depart of age old traditions set by our ancestors…

We do not recite a blessing when carrying out the four forms of court-ordained execution⁹⁵ 7:1 - Four deaths have been entrusted to the court: stoning, burning, slaying [by the sword] and strangulation. Rabbi Simeon says: “burning, stoning, strangulation and slaying.” nor when administering lashes, because the Holy One has compassion on his creatures as we have explained, “For an impaled body is an affront to God,” (Deut. 21:23). “When man suffers, what expression does the Shechinah use? “My head is too light (a euphemism for heavy) for me…”⁹⁶ 46a And as we have explained regarding the verse, “So that the one could not come near the other,” (Ex. 14:20)⁹⁷ One does not recite Hallel on Rosh Hashanah because it is a time of judgment.⁹⁸ 32b We also teach that one doesn’t stop when reciting the “Curses (for this reason).”⁹⁹ This is also the law (regarding not reciting a blessing) for the Sota ceremony. (**Sidenote:**¹⁰⁰ Rabbi Avraham says: I must clarify this reason: One does not say a blessing for any mitzvah that involves the denigration of others because it appears as if one is confirming the denigration. It is from here that they derive at the mitzvot that are mentioned: gifts for the needy, returning collateral, even when it taken by the court or from the hand of the borrower, tearing a garment by a mourner, offering of condolences to mourners, visiting the sick, and possibly leaving leaving gleanings, forgotten sheaves (shihicha), the corners of the field (peah), and similar mitzvot. Likewise, the execution of judgment between litigants involves loss or anguish to one party. Many such mitzvot fall under this reason.)

footnotes: ⁹⁵ See Mishnah Sanhedrin ⁹⁶ See BT Sanhedrin ⁹⁷ See BT Megillah 10b - The ministering angels wanted to sing their song, but the Holy One, Blessed be He, said: The work of My hands, the Egyptians, are drowning at sea, and you wish to say songs? This indicates that God does not rejoice over the downfall of the wicked. ⁹⁸ BT BT Rosh Hashanah ⁹⁹ Leviticus 26 and Deuteronomy 28 are often referred to as the execration or the curses for disobedience of God’s law. ¹⁰⁰ I have translated הגהה as sidenote throughout since these are notes that were added by Rabbi Avraham ben Yitzchak Av Beit Din to the original responsa of Rabbi Yosef ben Palat. This began in Section 11 above.

But for the breaking of the heifer’s neck (עגלה ערופה),¹⁰¹ one does recite a blessing; and likewise for the offering of sacrifices, for the laying on of hands, the sprinkling of the blood, the burning of the sacrificial portions, and the rest of their procedures. The same applies to the pouring of oil on the ear of the leper, and on his thumb and big toe, and anything similar to these; and all the rites of the meal- offerings, over which blessings were recited. However, bringing a bride to the wedding canopy is not comparable to the redemption of the firstborn son, over which we do recite a blessing. For in the case of redeeming the firstborn, even if the priest refrains from redeeming him, the obligation of redemption still rests upon the father; he remains obligated to redeem his son, or the son must redeem himself. But bringing a bride into the canopy, since we engage in it as an act of kindness—if they refrain and do not wish us to bring her into the canopy, this mitzvah is entirely removed from us. This is not the case with levirate marriage (yibbum) or marriage generally; for even though it depends on the consent of another, and it is possible that the woman may refuse, the mitzvah is not thereby uprooted from the man. Rather, the obligation of yibbum or marriage still rests upon him when he finds the opportunity, something that cannot be said regarding bringing a bride into the canopy, or giving charity, and the like. For in these, the Merciful One obligated us to bestow kindness for their benefit, and if they do not wish it, the mitzvah is not incumbent upon us. The same applies to visiting the sick, making peace between one person and another, and comforting mourners: one does not recite a blessing over comforting mourners, making peace, or visiting the sick, since it is in their hands to nullify the fulfillment of these mitzvot. And likewise, one does not recite a blessing over rebuking one’s fellow, for we say: “I would be astonished if there is anyone in this generation who knows how to rebuke, or anyone who is capable of accepting rebuke.”

footnotes: ¹⁰¹ See Deut. Chapter 21

Neither of these reasons applies to reciting a blessing when performing shechita. Shechita does not depend on the consent of others, nor is it a mitzvah connected with a transgression. “You shall not eat anything that has died a natural death (nevelah)” (Deut. 14:21) is not a negative mitzvah connected to a positive mitzvah (of shechita). One does not say “You shall not eat anything that has died of natural causes,” and if you do, it should be slaughtered properly, for a negative commandment cannot correct another negative commandment. Shechita is different from leket, shihicha, peah, returning a pledge, or releasing the mother bird, because these are mitzvot that come to be fulfilled through a transgression and are a single act. They are all mitzvot that come about through a transgression, while nevelah is not connected to shechita. Shechita is a negative commandment that comes to rectify another negative commandment.¹⁰¹ and there is prohibition against eating meat that is not properly slaughtered. They are not directly connected but shechita is connected to the prohibition against eating meat that dies by natural means. Since it is not a positive mitzvah connected to a transgression, we recite a blessing for it.

footnotes: ¹⁰¹ There is prohibition against eating nevelah

And the giving of a half-shekel for the Temple, reason dictates that one does not recite a blessing over it. And the same applies to things similar to it, for they are matters that already belong to God, as it says: ‘The earth is the Lord’s and all it contains.’ And the same reasoning applies to payments for damages, whether for injury to the body or for damage to property, even if the one who caused the damage pays willingly. Likewise, the double payment and the four- or five-fold payment: one does not recite a blessing over them, since they are considered mitzvot that come about because of a transgression .¹⁰². From where do we learn that we do not recite a blessing for a mitzvah that is fulfilled through a transgression? It is taught in a baraita, “Rabbi Eliezer ben Ya’akov says: One who robbed another of a se’ah of wheat, ground it, kneaded it, and baked it, and then separated ḥalla, how can (the thief) recite the blessing for the separation of ḥalla? This one does not recite a blessing but blasphemes God! Regarding him, Scripture states: “The robber who recites a blessing, blasphemes YHVH.” (Ps. 10:3) Rava explains that the reason for Rabbi Eliezer ben Yakov’s (statement) is that this is fulfilled through a mitzvah that is fulfilled through a transgression.¹⁰³ 94a The Mishnah states in Berachot, “One who ate untithed produce [tevel], and first tithe from which teruma was not separated…. may not recite a zimmun¹⁰⁴ with a special blessing recited by the leader. This is called a zimmun. over it, and (this applies) even to untithed produce that is forbidden by rabbinic law.”¹⁰⁵ 45a and 47b Tevel D'Rabbanan refers to produce that is rabbinically prohibited because terumot and ma’asrot (tithes) have not been properly separated—but where the obligation to tithe is only rabbinic in origin, not biblical. Examples of this would be produce grown in territories near Israel, which the rabbis included in the mitzvah for various reasons, produce grown by a non-Jew, but acquired by a Jew before it was processed, and produce grown in Israel but under conditions that don't meet the Torah’s standards. (Chat GPT) (Sidenote: Rabbi Avraham has said: This case is of no consequence. The sages did not say that one should be exempted from a blessing, nor that one who ate tevel is exempt from a blessing, but rather that they should not recite a zimmun (before Birkat HaMazon) since it does fall into the category of a regular meal. Similarly, Rabbi Eliezer ben Yakkov did not exempt one from removing a portion nor reciting a blessing over ḥalla; rather, (he states) that there is a transgression with his commandment, and it is not like others who recite a blessing over mitzvot. How could one conclude that one who eats rabbinic tevel should be exempt from reciting a blessing after the meal, which is a Torah commandment? Similarly, the statement, “An am ha’aretz may not be included in a zimmun,”¹⁰⁶ in rabbinic literature - literally “People of the land.” Generally it refers to someone who is either lacking in observance specifically in the area of purity laws. See Berachot 47b - “Who is an am ha’aretz? Anyone who does not eat non-sacred food in a state of ritual purity.” does not mean that the ignorant person (am ha’aretz) is exempt from Birkat HaMazon, but that the Torah scholar should not include him in his zimmun. And in that case, in which the Exilarch and the sages were sitting in a sukkah¹⁰⁷ 31a that was stolen, they would not have recited a blessing on it since it was fulfilled through a transgression, since the wood was stolen, I was surprised! However, some mitzvot are fulfilled through a transgression in other places where it prevents the actual commandment and, even more so, the blessing.¹⁰⁸ in a sukkah made of stolen wood. Rabbi Abraham is surprised that they are allowed to do so (and even recite the blessing) in this case! The reason for this matter is that a mitzvah is fulfilled through a transgression.

footnotes: ¹⁰² In all of these cases the person is obligated to make a personal payment ¹⁰³ BT Baba Kama ¹⁰⁴ If three people eat together are obligated to they are obligated to introduce the Birkat HaMazon ¹⁰⁵ See BT Berachot ¹⁰⁶ There are a variety of definitions of Am Ha’aretz ¹⁰⁷ BT Sukkot ¹⁰⁸ Apparently the Reish Galuta and the Rabbis were fulfilling the mitzvah

“How do we know that a positive commandment which can be abrogated - even if it has not actually been annulled - is regarded as if it were annulled (and therefore no blessing is recited)?” It is taught in Ketubot, Ch. 3, (Ellu Na’arot): “What is meant by 'he must drink out of his pot’? Even if she is lame, even if she is blind, and even if she is afflicted with boils, he may not dismiss her. But if she were found to have committed a licentious act or was unfit to marry an Israelite, he may not continue to live with her, for it is said, “She shall be for him a wife” (Deut. 22:29), meaning, a wife that is fit for him.”¹⁰⁹ 3:5 The Gemara comments, “We say that a positive mitzvah overrides a negative mitzvah only in cases like circumcision in [a place of] leprosy,” or a linen garment with woolen tzitzit - where it is impossible to fulfill the positive mitzvah without violating the negative one.¹¹⁰ 40a - the full quote is: “Rav Kahana said: I stated this halakha before Rav Zevid of Neharde’a, and I asked him: Let the positive mitzvah: “And to him she shall be as a wife” (Deut 22:29), come and override the prohibition of marriage to a woman who is forbidden to him, according to the principle that positive mitzvot override prohibitions.” In this case, since there are times when a marriage is terminated, we do recite a blessing when marrying, treating all case the same way. But here, if she says, "I don't want him," is the positive commandment (of yibbum) still in effect at all? It follows that since it is possible to uproot the positive commandment, even though it has not yet been uprooted, it is considered as if it is not in force. It is not absolute, since the Torah obligated him to marry her for her benefit. And since she says, "I do not want this benefit," the positive mitzvah is nullified. (Note: Rabbi Avraham states that it is possible the reasoning is valid, but the proof is lacking.) For by a woman who is fit to fulfill the mitzvah of yibbum, is there not still a positive commandment of yibbum? Even so, she can uproot it by refusing, through chalitzah. We can conclude from the mitzvah of showing reverence to one’s parents or standing in the presence of one's teacher that since a parent may forgo this positive mitzvah and a teacher can forgo his honor, the obligation of honor is abrogated. Since the mitzvah can be nullified, we do not recite a blessing for it. This is the law in similar cases. Also, regarding gifts to the priesthood, we say that kohanim receive from a supernal table (those who give gifts do not recite a blessing). This also applies to gezelat ha’ger¹¹¹ since their property, when given to the priesthood, is considered “gifts to the priesthood.” We say, “God acquired the principal and gave it to the priests,”¹¹² 109b as is explained in Baba Kama. One learns from it that one who gives gifts to the priesthood to the kohen does not give from his property; rather, one gives that which belongs to the All-Merciful, as is written, “I hereby give you charge of My gifts….” (Num. 18:8) Therefore, a Jew does not recite a blessing on giving to the kohen.’ This concludes the respona of Yosef ben Palat.

footnotes: ¹⁰⁹ Mishnah Ketubot ¹¹⁰ See BT Ketubot ¹¹¹ Literally stolen property of a convert/non-Jew Numbers 5:6-8 This refers to a convert who has no Jewish heirs - if someone stole from him or he died without heirs his possessions are given to the priesthood ¹¹² BT Baba Kamma

Some mitzvah blessings include the word Al (concerning), while others include with a Lamed (to). Rabbeinu Tam writes that blessings that contain the word al are for acts that are performed immediately, such as, al ha’milah, (concerning circumcision), al biur chametz, (for the removal of chametz), al achilat matzah (for eating of unleavened bread), al achilat maror, (for eating the bitter herbs), al mikra megillah, (for the reading of the Megillah) al ha’tevillah, (for immersion in the Mikvah) al netilat yadaim, (for the washing of hands), al netilat lulav (for taking the lulav and etrog), al sefirat ha’omer (for counting the Omer) al mitzvat eiruv (for the commandment of making an Eruv). Any mitzvot for which there is a delay (between the blessing and the act) conclude with a lamed. Examples: (one says) li’haneach tefillin (to put on tefillin), one does so for the whole day; ***li’*hitatef tzitzit (to enwrap in a tallit), since one can wear a tallit the entire day; **lei’*shev ba’sukkah (to dwell in the sukkah), since one should eat and remain in a sukkah all day. In all these cases, one recites the blessing with a lamed since it applies to the coming time; li*hadlik ner Chanukah (to kindle the Chanukah lights) because there is a delay in the time of the performance of the mitzvah from sunset until the last person leaves the market and therefore, is recited beginning with a lamed, ‘to kindle.’ Similarly, one says Lishmoa kol shofar (to hear the sound of the shofar) since there is time to stop between the shofar sounds because the essence of the mitzvah of shofar is based on the order of blessings (in the Amidah). The reason that one recites the blessing lihachniso biverito shl Avraham Aveenu (To enter the covenant of our forefather, Abraham) is that this blessing is not like other blessings. Rather, it is a statement of praise and thanksgiving as we have explained. The reason that we say Lihanee’ach tefillin when putting on the arm tefillin, while one says Al mitzvat tefillen when putting on the head tefillin, is because our sages did not want to decree one blessing after another on the same mitzvah that contained the same form, one was said when beginning to bless tefillin and the second when finishing for the completion of the mitzvah. And the reason that we say Likro et hahallel when reciting Hallel, and we recite Al mikra megillah, is because we read the entire Megillah without interruption, while we interrupt Hallel to allow the community to recite the beginnings of each passage. We find in Pesachim that Hallel was decreed by the early prophets for all the troubles that befell Israel. When they were redeemed, they completed Hallel.¹¹³ 117a Therefore, there is a connection to Likro et hahallel because any mitzvah that is not an obligation is never introduced by the word al. There is no reason given for this principle. All the other explanations are forced! Further, I have questions (why we say) lihadlik, to kindle Sabbath lights, and lihafrish, to separate terumah. For if you say that we recite Al - “Concerning the separation of terumah,” it is not so! For we read in the Tosefta regarding the separation of terumah and tithes, “Praised are you…who commanded us to separate terumot and tithes.”¹¹⁴, 6:19 Further, why do we say “To eat matzah” and “To eat bitter herbs” as was explained above?

footnotes: ¹¹³ BT Pesachim ¹¹⁴ Tosefta Berachot

The Rambam suggests another reason (for the concluding words of a blessing). When performing a mitzvah for oneself, one says **la’*asot, “to do,” such as circumcising one's son, placing a mezuzah on one’s house, placing a guardrail around one's roof, separating terumah, wearing tefillin, and wearing fringes. But if one performs a mitzvah for others, such as circumcising someone’s son, putting a mezuzah on one’s fellow’s house, placing a guardrail around your neighbor’s roof, or separating terumah for one’s fellow, one says “Concerning the act of…” (al ha’asiyah). For instance, one says, “Concerning the mitzvah of eiruv” (*"al mitzvah eiruv”) when setting up an eiruv.¹¹⁵ is a ritual halakhic enclosure made for the purpose of allowing activities which are normally prohibited on Shabbat such as carrying objects from a private domain to a semi-public domain, and transporting objects four cubits or more within a semi-public domain. But if it was an obligation for oneself and others, then one says la’asot… (to perform the act). Therefore, we say, Lishmoa kol Shofar, “To hear the sound of the Shofar.” When one takes a lulav and etrog, one recites the blessing “concerning the taking of the lulav,” since when one lifts it, one fulfills one’s obligation but one recites a blessing, “To take the lulav,” before shaking the lulav just as one recites the blessing leishev basukkah, “To sit in the sukkah” (when sitting in the sukkah).¹¹⁶. From this one learns that if one recites the blessing after having performed the mitzvah without a blessing says “ (Al) concerning the doing…” But when washing one’s hands or performing ritual slaughter, since the blessing gives permission, even if one is slaughtering for oneself, one says, “Al regarding the slaughter,” “Al regarding the covering up of blood,” or “Al regarding the washing of hands.” Similarly, one says, “Al regarding the removal of chametz,” whether one does so for oneself or others since the act of nullification is completed in his heart before one searches - this completes the Rambam. The Ra’avad¹¹⁷ was an important commentator on the Talmud, Sefer Halachot of Isaac Alfasi, and the Mishneh Torah of Maimonides disagreed; this is his statement: Rabbi Avraham said: it is difficult for me to understand (the Rambam regarding)Al Mikra Megillah, “Concerning the reading of the Megillah.” For if you say Al, “concerning,” for any rabbinic mitzvah, because it is giving permission (to perform the act), then why do we say lihadlik for the lighting of Chanukah candles? It could be that it is because there is no set time, the strict add more time (for the candles to burn), and the extra strict even more. Or maybe the blessing for candle lighting is different because it was based on the kindling of lights in the Temple, which is found in the Torah; as a result, we treat it like a Torah commandment. Whichever explanation one accepts, the question of Al achilat matzah and al achilat maror¹¹⁸ and maror at the Passover Seder. Since these are Torah commandments we should say Le’chol matzah and le’echol maror instead of Al Achilat… remains difficult. One wonders why the one who says liva’er chametz in the Talmud? It makes sense to conclude that we say Le’echol in these cases, since one says borei peri ha’adama, “Who created the fruit of the earth,” for the bitter herbs, one should also say Le’echol maror. The blessings for the hand and head tefillin are also difficult, based on the Rambam's explanation.¹¹⁵, “Concerning,” according to the Ra’avad depending on whether one is doing it for oneself or for others.

footnotes: ¹¹⁵ An eiruv ¹¹⁶ Apparently simply handling the Lulav and etrog requires a blessing since the Torah states “One the first day of the festival you shall take…” Simply handling it might be considered fulfilling the mitzvah. A separate blessing is required when you take hold of the lulav and etrog to shake it in the context of prayer. ¹¹⁷ Abraham ben David (1125-1198), also known by the abbreviation Ra’avad ¹¹⁸ The blessings for eating matzah ¹¹⁵ They should also be Al

Some say that there is another reason (why a mitzvah blessing is prefaced with al or li). One prefaces a blessing with al, “Concerning…” for any mitzvah that can be performed by an agent and refers to a coming future act.¹²⁰. And one recites li, “to…” for any mitzvah which cannot be performed by an agent and refers to a future act. There is a partial explanation in Pesachim Ch. 1, regarding the removal of chametz.¹²¹ 7a-b “Rav Yehuda said: One who searches for leaven must recite a blessing. What blessing does he recite? Rav Pappi said in the name of Rava that one recites: Who has made us holy ….commanded us to remove leavened bread. Rav Pappa said in the name of Rava: One should recite: Concerning the removal of leavened bread.” I have quoted extensively from Steinsaltz’s translation in Sefaria since Abudraham quotes the Talmud here. No one disagrees that Liva’er, “to remove chametz,” refers to a coming (future) act. Rather, the sages disagree about al biur, “Concerning the removal of chametz.” They ask, “According to those who argue that we say, 'to remove chametz,' then why do we say, 'Blessed are You…Who has made us holy through mitzvot and commanded us (al) concerning circumcision.”¹²² ibid. Apparently, the blessing for circumcision refers to a future act even though it begins “Concerning the act of circumcision.” However since the father can appoint someone else to circumcise his son, it uses the language al, “concerning…” The blessing states “to circumcise.” Is there no alternative to the boy’s father circumcising his son? The Gemara continues: “In a case where the father circumcises his son, what can be said? Yes, it is indeed so.¹²³ Ibid If the father himself performs the circumcision he in fact recites the blessing with a lamed, Lamul: “And commanded us to circumcise.” But when the circumcision is performed by a mohel then the blessing is al…. The Gemara asks, what does the father of the child say? It answers, when a father performs the circumcision, then he recites the blessing Lamul, ‘to circumcise’ (with a lamed). But according to those who say the formula (for the removal of chametz) is al biur chametz, ‘concerning the removal of chametz,‘ then in this case, even the father of the child says al hamilah, ‘concerning the circumcision,’ as Rashi explains.¹²⁴ for either the father or the mohel. Only when the father is the only one who can perform this act is the blessing changed to lamul. It is for this reason that one says le’echol… ‘To eat matzah,’ and le’echol… ‘To eat maror.” An agent can't perform these acts for someone else, and also because the blessing refers to a future act. This is what is stated in the final chapter of Pesachim (Arvei Pesachim) in the older and more correct versions (of the text). Also, it is the text Rab Amram brings in his prayer book.¹²⁵ 114b Our text says עַל אֲכִילַת מָרוֹר however there are other version of the text that state לאכול מרור. In his commentary on the Haggadah this is the version of the text that Abudraham uses. Furthermore, we read at the end of Tosefta Pesachim: What is the blessing on the Pesach sacrifice? “Blessed [...] who has sanctified us with His commandments and has commanded us to eat (le’echol) the Pesach sacrifice. What is the blessing on the [other] offerings? Blessed [...] who has sanctified us with His commandments and has commanded us to eat (le’echol) the offering.”¹²⁶ This also makes sense based on the questions raised for the earlier reasons we gave: why is the blessing for tefillin shel rosh (head tefillin) different from the blessing for tefillin shel yad (arm tefillin)? It makes sense to say להניח תפילין (‘to put on tefillin’) because it is impossible for an agent to put the tefillin on for a person, and also because the blessing is for a future act - therefore, one makes the statement with a lamed (להניח תפילין). And על מצות תפילין (‘concerning the mitzvah of tefillin’) also makes sense since one has already put on the arm tefillin, so that when one puts on the head tefillin, one is not performing a future act but continuing an act one has already performed. Therefore, one says al, ‘concerning…” How about¹²⁷, ‘if you were to say,’ and they then answer the question with yesh lomar, ‘one may say.’ This is a common formula used in rabbinic literature for questions and answers. I have taken some liberty in translating it: “How about…One can answer….” Chanukah lights? It can be performed by an agent, and it is recited for a future act, so one prefaces the blessing with a lamed (lihadlik, to kindle the Chanukah lights)? One can answer that the lighting itself is a mitzvah, and since the person uses their own oil and wick, as stated in Shabbat, Ch. 2, (Bameh Madlikin),¹²⁸ 24a that one must contribute coins (to jointly perform the mitzvah) — we do not consider it as something that can be done by a messenger. Therefore, we recite the blessing with a lamed, 'lehadlik'. Also, it is common that every person lights in their own home, due to the preciousness of the miracle, so the same similar to the Shabbat candle."¹²⁹. How about immersing oneself (in a mikvah) or ritually washing one's hands? An agent cannot perform these acts for another person, and yet the blessing is recited with al, ‘Concerning…’ ?¹³⁰, ‘Concerning the washing of hands’ for washing and al hatevilah, ‘Concerning immersion,’ for the mikvah. One can answer that the blessing is not for a coming act but for an act that is already being performed, as explained above.¹³¹. Therefore, one prefaces the blessing with al. Or one might say that since immersing utensils can be performed by an agent, the sages did not differentiate between the different occasions one recites the blessings. How about (the blessing for) the covering of blood?¹³², the ritual slaughter of an animal, one is obligated to perform kisui hadam, ‘covering the blood’ when one who has slaughtered a bird or wild animal to cover the initial blood which pours out at the time of slaughter with dust or earth. See Leviticus 17:13 It is impossible to perform this mitzvah through an agent, and yet one says, “Al…concerning the covering of blood.’ One can answer that the ‘covering of blood’ is the completion of a mitzah, and we do not call this a future act but rather a past act. One can still recite the blessing after the covering of the blood, since one has already recited the blessing for shechita (the ritual slaughter). How about the mitzvah of the Omer (of grain)? An agent can't perform this act for another, and yet the blessing is “al… concerning the counting of the omer.” One can answer that since one has already offered the Omer, the grain offering, it is not for a future act but for a past act, so one says the blessing with al. How about the blessing leishev baSukkah, “To dwell in the sukkah?” This blessing is prefaced by a lamed because it is impossible to perform the mitzvah through an agent, and the blessing is for a future act since the essence of the mitzvah is eating, sleeping, and dwelling in a sukkah. Al HaMilah (for circumcision), al mitzvat eiruv (for making a Shabbat boundary), and al hashichitah (for ritual slaughter) are also prefaced with the word al, ‘Concerning’, because an agent can perform these acts for another, and the blessing is for a future act. How about the blessing recited by the father at a circumcision, who says, lihachniso bivrito shel Avraham Aveenu, ‘To bring this child into the covenant of our father Abraham?” It can be recited by an agent when the father is not in the city, and yet it is prefaced with a lamed! One can answer since the blessing is recited following circumcision and not before, we preface the blessing with a lamed. We have already explained the reason above. How about holding the lulav & etrog? An agent cannot perform this commandment for another, and yet one prefaces the blessing with al, ‘concerning.’ One can answer the reason we say al is because one can only recite the blessing after the fact, since one takes hold of the lulav first, before the shaking. How about the sounding of the shofar? It is possible to fulfill this mitzvah through an agent, and yet one prefaces the blessing with a lamed. One can answer, since the hearing of the shofar is the mitzvah, and one can only hear the shofar through an agent, we do not consider ‘agency.’ Hearing cannot be performed through an agent; therefore, we preface the blessing with a lamed. How about reading of Megillah? One cannot hear the Megillah through another and only with one's own ear, but one still prefaces the blessing with al, ‘concerning.’ One can answer, does not recite a blessing to ‘hear’ of the Megillah, but to read the Megillah, through an agent, an agent, and so, one prefaces the blessing with a lamed. How about reading Hallel? It is possible to fulfill this mitzvah through an agent, and yet we preface the blessing with a lamed! One can answer that each person must recite the opening of each chapter and also Hodo, Ana Adonai. If one cannot recite Hallel, an agent can do so; therefore, we preface the blessing with a lamed. However, the blessing for Torah study is especially difficult. It is impossible to do so through an agent, and it is for a future act, and yet some say “al… concerning.” Some say La’asok bidivrei Torah, “To busy oneself with words of Torah.”¹³³ concerning the words of Torah, and the other with a Lamed, La’asok Bidvrei Torah, to engage in the study of Torah. See Reem edition of Abudraham, Volume One, Note 243. Also see 229-233 in Volume One page 155 We can answer that this mitzvah can also be performed through an agent, since one person can help many people fulfill their obligation.

footnotes: ¹²⁰ The Hebrew word is להבא - it implies that when one recites the blessing, one immediately performs the act afterwards ¹²¹ BT Pesachim ¹²² BT Pesachim ¹²³ BT Pesachim ¹²⁴ Since the father is not the only one who can perform the circumcision, the blessing is Al hamilah ¹²⁵ BT Pesachim ¹²⁶ Tosefta Pesachim 10:8 ¹²⁷ Each of the next several passages contain the same structure; they are prefaced with Im tomar ¹²⁸ BT Shabbat ¹²⁹ And therefore one recites the blessing with a lamed, lihadlik ¹³⁰ One says al netilat yadaim ¹³¹ One recites these blessing after performing the act ¹³² Following shechita ¹³³ Apparently there are two traditions for this blessing - one with Al Divrei Torah

Blessings begin with Baruch (attah Adonai…) and conclude Baruch (attah Adonai…) except for a few exceptions, which begin with Baruch (attah Adonai…) but don’t conclude with Baruch… such as the blessing for fruits and for mitzvot which have a shortened formula. And there are some blessings which conclude with Baruch (attah Adonai…) but don’t begin with Baruch… such as a blessing that is juxtaposed to another blessing. In such a case, the previous blessing (which began and ended with Baruch) exempts the following blessing from beginning with Baruch. There are many difficulties with this principle. For example, Elohai Neshama, which is not juxtaposed to another blessing, does not begin with Baruch… also, the seven marriage blessings. “Who created humanity in His image, opens with Baruch… even though it is juxtaposed to the blessing before it, and also other blessings (in the sheva berachot). I will explain the order of blessings one by one with God’s help.

We read in Pesachim, Ch. 10 (Arvei Pesachim), Samuel said: One who recites havdala must say an expression that is similar to the conclusion as part of the chatimah of the blessing, to emphasize the connection between the blessing and its conclusion. And the scholars of Pumbedita say that one must say a phrase similar to the beginnings of blessings near their conclusions.” The law is established according to Samuel.¹³⁴ 104a. However the statement is different in the Talmud. See the Rif, Pesachim 21a We read in Berachot, Ch. 6 (Keitzad Mevarchim), Rav said: Any blessing that does not contain God’s name is not a blessing. And Rabbi Yoḥanan said: Any blessing that does not mention God’s sovereignty is not a blessing. Abaye said: It makes sense according to Rav, as was taught, “I did not transgress your mitzvot and I did not forget” (Deut. 26:13). “I did not transgress,” means, I did not refrain from blessing You and “I did not forget,” means, I did not forget to mention God’s name in the blessing ….And Rabbi Yoḥanan would say: Emend the baraita: And I did not forget to mention Your name and Your sovereignty; indicating that a blessing must mention both God’s name and sovereignty.¹³⁵ 40b Some rule that the law is according to Rav, since Abaye said: ‘It makes sense according to Rav,’ but Rabbeinu Hai, the Rif, and Rambam ruled that if a blessing does not mention God’s name and sovereignty, it is not a blessing. It must be mentioned specifically at the beginning of the blessing. At the end of the blessing, however, it is not necessary to mention God’s name and sovereignty when it is a juxtaposed blessing. In the Jer. Talmud, Berachot, Ch. 9 (HaRoeh), “Rebbi Zeïra and Rebbi Yehudah said in the name of Rav: Any blessing without mention of the Sovereignty is not a benediction. Rebbi Tanḥuma said, I shall give the reason: 'I shall elevate You, my God, O King!”(Ps. 145:1) Rava said, One has to say, “You,” but Samuel said, One also has to say Elohainu.”¹³⁶ 9:1 Note small but significant variations (in bold type) in the text as it appears in the Talmud: “Rebbi Zeïra and Rebbi Yehudah in the name of Rav: Any benediction without mention of the Sovereignty is no benediction. Rebbi Tanḥuma said, I shall give the reason (Ps. 145:1): “I shall elevate You, my God, o King!” Rav said, one has to say “You,” but Samuel said, one does not have to say “You.” And in the Midrash¹³⁷. it states, “From where do we know that we must mention God’s name? “Blessed are You, YHVH; teach me in Your laws.” (Ps 119:12) And it is also written, “For the name of YHVH proclaim.” (Deut. 32:3) From where do we learn that one must mention God’s sovereignty? It is stated, “I shall elevate You, my God, O King!” (Ps. 145:1) From where do we learn that one responds, Amen, to the one who recites the blessing? It is stated, “For the name of YHVH I proclaim; Give glory to our God! (Deut. 32:3) Said Moses to Israel, “When I recite a blessing, you must answer Amen.” How about the first blessing of the Amidah Prayer and the seven-fold blessing recited on Friday night? They do not contain a mention of God’s sovereignty. One can answer that Ha’El HaGadol, the Great God, is considered an expression of sovereignty, as is stated in Rosh Hashanah (Ch. 4): “The verse: “Hear, O Israel” (Deut. 6:4) is considered like a verse of Sovereignty.¹³⁸ 32b It is not clear how this answers the question since we do not recite the Shema in the first blessing of the Amidah. Some say that “The God of Abraham” is considered a statement of sovereignty because God still did not rule over the world until Abraham came and made known God’s nature to the world. This is what is written, “YHVH, God of heaven, took me from my father’s house.” (Gen. 24:7)

footnotes: ¹³⁴ BT Pesachim ¹³⁵ BT Berachot ¹³⁶ JT Berachot ¹³⁷ There does not appear to be a source for this Midrash ¹³⁸ BT Rosh Hashanah

We learn in Berachot, Ch. 7 (Shelosha Sh’achlu) that one should not conclude a blessing with two themes. For instance, one should not mention both Moshia Yisrael (Redeemer of Israel) and Boneh Yerushalaim¹³⁹: However this sounds more like the 14th blessing of the Amidah, “Return in mercy to Jerusalem, Your city, and dwell therein as You have spoken; and rebuild it soon, in our days, as an everlasting structure, and may You speedily establish the throne of David therein. Blessed are You, Adonoy, Builder of Jerusalem.” Since it mentions both the rebuilding of Jerusalem and the establishment of the Davidic house, the rabbis debated whether this blessing should mention both topics in the concluding blessing (‘Builder of Jerusalem’) in one blessing because one does not perform mitzvot in bundles.¹⁴⁰ 49a and Pesachim 102b Instead, one acknowledges each separately. The sages asked about Al ha’aretz v’al hamazon (‘On the land and the food’).¹⁴¹. In all of these following expressions in the concluding blessing has multiple items. In each case the argument is made that they are all connected so that they are really one. It is one blessing because it is the land that produces food. Al ha’aretz v’al hapeirot (‘For the land and the fruits’), one blessing because it is the land that produces fruit.¹⁴² 49a Mikadesh Yisrael v’hazemanim (‘Who sanctifies Israel and the seasons’); it is the people of Israel who sanctify the seasons. In the concluding blessing, Mikadesh Yisrael v’roshei chodashim (‘Who sanctifies Israel and the new moons’), it is Israel who sanctifies the new moon. The sages ask (how about) Mikadesh haShabbat v’Yisrael v’roshei chodashim (‘Who sanctifies Shabbat, Israel, and the new moon’)? Peirush: Even if one says that the holiness of Israel and the seasons or the new moon are connected, the holiness of the Sabbath and Israel are two.¹⁴³. He answers that they are really one. What is the reason? Shabbat sanctifies and establishes the holidays and the new moons. Israel is the one who sets the actual times for them. Thus, we say (God) ‘Who sanctifies the Sabbath and Israel, who then sanctifies the time for the season and the new moon. Peirush - this is what we say: who sanctifies the Sabbath and Israel, who then sanctifies the seasons and the new moons. The Sabbath is set in Heaven, and the festivals are set by a court. The reason they are both mentioned here is that the sanctity of the Sabbath is the reason for the sanctity of Israel, as is stated, “For this is a sign between Me and you throughout the ages, that you may know that I YHVH have consecrated you.” (Ex. 31:13) Therefore, (Shabbat) is mentioned here because it completes the sanctity of Israel, just as the holiness of Israel is mentioned in connection with the holidays without the Sabbath, since Israel establishes the sanctification of the holidays. Sabbath should have been mentioned in conjunction with festivals, but since it is customary to mention the Sabbath without festivals, it seems fit to mention it in the final closing statement (of the blessing). But Moshia Yisrael and Boneh Yerushalaim¹⁴⁴: however it sounds more like the 14th blessing of the Amidah, “Return in mercy to Jerusalem, Your city, and dwell therein as You have spoken; and rebuild it soon, in our days, as an everlasting structure, and may You speedily establish the throne of David therein. Blessed are You, Adonoy, Builder of Jerusalem.” Since it mentions both the rebuilding of Jerusalem and the establishment of the Davidic house, the rabbis debated whether this blessing should mention both topics in the concluding blessing are not connected to one another, for even though we need salvation in Jerusalem, we also need it outside of Jerusalem and in the diaspora; they are needed, and therefore we need to conclude blessings. And if you say the blessing ending, “Who chose the Torah, the servant Moses, the people Israel, and prophets of truth and justice,” it concludes with four phrases!¹⁴⁵. One could answer that these are all one thing; we thank God for Torah, which God gave through Moses, to chastise his people. All Israel (men) are obligated for all commandments stated in the Torah, whether they are positive or negative commandments.

footnotes: ¹³⁹ The Talmud is speaking about the third blessing of Birkat HaMazon ¹⁴⁰ See BT Berachot ¹⁴¹ The second blessing of the Birkat HaMazon ¹⁴² BT Berachot ¹⁴³ Unlike the holidays that are sanctified by the Sanhedrin that announced the date, Shabbat is not dependent on Israel since it occurs every seventh day and is not based on the establishment of the calendar ¹⁴⁴ The blessing of Birkat HaMazon ¹⁴⁵ The is one of the concluding blessings for the recitation of the Haftorah

The reason women are exempt from time-triggered positive commandments is that a woman is subjugated to her husband fo rthe fulfillment of his needs. If she were obligated to perform time-triggered commandments, it might happen that just when she is performing the commandment her husband will command her to do his bidding. If she were to fulfill the command of the Creator and ignores his [her husband's] command, woe to her from her husband! And if she were to fulfill his command and ignore that of the Creator, woe to her from her Maker! Therefore the creator exempted her from his commandments, so that she can be at peace with her husband.

Some are exempt from all mitzvot, such as a deaf-mute (cheresh), a lunatic (shoteh), and a minor. Some are exempt for a limited time, such as a person who is sick, who is engaged in performing another mitzvah, or a blind person. A sick person who is not able to concentrate (li-kavein) is exempt from mitzvot that demand kavanah.¹⁶¹ is the word for the focused mindset recommended for prayer, i.e. of being before God and of what one is saying. While Jewish Law recognizes the legitimacy of prayer with minimal awareness, it requires knowledge of what one is saying in the first blessing of the Amidah. If one’s illness grows more serious, according to the severity of the illness, one is exempt. The Mishnah teaches, “The ill and their caretakers are exempt from the mitzvah of sukkah.¹⁶² 2:4 When one is engaged in performing a mitzvah, one is exempt from a mitzvah. It is taught in the Mishnah: “A groom is exempt from reciting Shema on the first night (of marriage).”¹⁶³ 2:5 It is taught in a braita, “Rabbi Yaakov said, ‘Concerning scribes of Torah scrolls, phylacteries, and mezuzot, the merchants who sell them, and the merchants who purchase them from the other merchants and sells them to others, and all who are engaged in the labor of Heaven, including the sellers of the sky-blue dye for ritual fringes, are exempt from reciting Shema, reciting the Amidah prayer, donning phylacteries and all mitzvot that are mentioned in the Torah”¹⁶⁴ 26a. In the Talmud the statement is attributed to Rabbi Hannanya ben Akavya Similarly, (this is the law for) one whose deceased relative is laid out unburied before him, one who watches over the deceased, and a blind person. It is also taught in Baba Kama, Ch. 8, (Perek Hachovel): “Rabbi Judah says, ‘A blind person does not receive compensation for humiliation, and, similarly, Rabbi Yehuda exempted a blind person from all mitzvot stated in the Torah... What is the reasoning of Rabbi Yehuda? The verse states: “And this is the commandment, statutes, and laws” (Deut. 6:1), to teach that anyone subject to civil laws (mishpatim) is also subject to the commandments (mitzvot) and statutes (chukim), and anyone who is not subject to civil laws, is also not subject to the commandments and statutes.’”¹⁶⁵ 87a We say in the first chapter of Kiddushin, “Rav Yosef, who was blind, said: At first I would say: If someone would tell me that the halakha is according with Rabbi Yehuda, who says: A blind person is exempt from the mitzvot, I would make a festive day for the rabbis, as I am not commanded and yet I perform the mitzvot. This means my reward is very great. Now that I have heard that which Rabbi Ḥanina says: Greater is the one who is commanded and performs it than one who is not commanded and performs it, on the contrary: If someone would tell me that the halakha is not in accordance with Rabbi Yehuda, and a blind person is obligated in mitzvot, I would make a festive day for the rabbis.”¹⁶⁶ 31a And if you were to ask, what is the explanation for this? Shouldn’t the one who is not obligated but chooses to observe mitzvot be considered greater, even though this one is not obligated, he observes mitzvot! One could answer that the one who is commanded worries constantly and tries harder to observe the commandments; the one who is not commanded does not worry, but if the opportunity comes along, he will do it, and if not, he doesn’t do it! It is taught. “According to the trouble is the reward.”¹⁶⁷ 5:23 Or else (one might say), since the one who is commanded is punished if he doesn’t observe the mitzvah, it makes sense that the one who then observes it receives an even greater reward. But the one who is not commanded, since he is not punished he also does not receive such a great reward

footnotes: ¹⁶¹ Sefaria: Kavanah ¹⁶² Mishnah Sukkah ¹⁶³ Mishnah Berachot ¹⁶⁴ BT Sukkot ¹⁶⁵ BT Baba Kamma ¹⁶⁶ BT Kiddushin ¹⁶⁷ Pirkei Avot

Rambam OB” M writes that women, slaves, and minors are exempt from wearing fringes according to Torah law.¹⁶⁸, Tzitzit 3:9 From the words of the sages (we learn) that a minor who can wrap himself is obligated to wear tzitzit so that he will learn to follow the mitzvot. Women and slaves who want to wear fringes may do so without (reciting) a blessing; the same is true for other positive commandments from which women are exempt. They may observe them without reciting a blessing, and we do not prevent them. The Ra’avad disagrees with the Rambam, and this is what he says. Avraham (Ra’avad) says, ‘This is the law specifically in the case of fringes that do not contain ke’layim.¹⁶⁹ may contain shatnez (a mixture of wool and linen), they may not wear them since they are bound by the negative mitzvah against shatnez. Kela’yim is the prohibitions in halachah which proscribe the planting of certain mixtures of seeds, grafting, the mixing of plants in vineyards, the crossbreeding of animals, the formation of a team in which different kinds of animals work together, and shatnez, the mixing of wool with linen in garments. (Wikipedia) He also disagreed about reciting a blessing (when wearing tzitzit) since the blessing is also permission (reshut).¹⁷⁰ He brings support for this opinion from Rav Yosef who said, “At first I would say: If someone would tell me that the law is according to Rabbi Yehuda, who says: If a blind person is exempt from mitzvot, I would make a festive day for the rabbis, as I am not commanded and yet I can perform a mitzvah….”¹⁷¹ 31a This implies that even though one is exempt from mitzvot one can perform them. But if one is not obligated (to perform a mitzvah), it should be prohibited to recite a blessing! If so, then one who performs a forbidden act when saying a blessing over it.¹⁷². End quote. Rabbeinu Tam concurs - Women may recite a blessing for positive time-bound commandments even though they are exempt from them. They may do so even if it is a rabbinic commandment, as in Berachot, Ch. 3 (Mi sh’meito) concerning women being obligated to recite Kiddush by Torah law. There is no concern here regarding, “You shall not take the name of YHVH your God in vain,” (Ex. 20:7). This is not an ‘unnecessary blessing’ since the verse is merely an asmachta, (support).¹⁷³ is an allusion found in the Hebrew Bible for rabbinic prohibitions or any other Halakha. It's an exception in the talmudical hermeneutics, since it doesn't base the law on the cited verse, but uses the verse as a hint. For we learn in Berachot, Ch. 3, (Mi shemeito), if one is unsure whether or not one recited the Shema, one should go back and recite it again and we do not prohibit one from repeating it because of, “You shall not take the name of YHVH in vain,” (Ex 20:7). Since the person intends to perform the mitzvah when they recite the blessing, there is no concern of them transgressing, "Do not take God’s name in vain.” As we have said, we bring proof from the case of the blind person.¹⁷⁴ 21a Further, a proof is brought from Ch. 10 of Eiruvin, “Michal, daughter of Kushi, (King Saul) would don phylacteries, and the Sages did not protest against her behavior, similar to the opinion of Rabbi Yosi who said that women may place their hands on the head of an offering (before it was offered) even though it is reshut. But Rabbi Yehudah disagreed and said the (sages) should protest…”¹⁷⁵ 33a It is taught in a baraita: “Speak to the children of Israel…and he shall place his hands upon the head of the burnt-offering” (Lev. 1:2–4). The phrase “children of Israel” literally means sons of Israel, and this teaches that the sons of Israel place their hands upon offerings, but the daughters of Israel do not place their hands upon offerings; this is the statement of Rabbi Yehuda. Rabbi Yosei and Rabbi Shimon say: It is optional for women to place their hands on the head of an offering before it is slaughtered… It makes sense to say that they protested because she recited a blessing (and not because they performed the act). From this, we may conclude that according to Rabbi Yossi, one may recite a blessing. Further, they brought a proof in Pesachim Ch. 10 (Arvei Pesachim). “Rabbi Acha said, ‘A blind person is exempted from reciting the Haggadah…. Is that so? Didn’t Ravina ask the sages in the house of Rav Sheshet¹⁷⁶. (who was blind): ‘Who recited the Haggadah in the house of Rav Sheshet?’ They answered him: In the house of Rav Sheshet, Rav Sheshet recited it and the house of Rav Yosef, Rav Yosef recited it…”¹⁷⁷ 116b Either Abudraham’s text was different from ours or there is an error here since he attributes this statement to Merimar instead of Ravina They only proved there regarding whether one could fulfill the obligations of others. But when reciting a blessing for oneself, there was no question, even if the blessing is, “Who redeemed us.”¹⁷⁸. The Rosh writes, “This is not a very good proof….for who is asking? Also, the expression Asher Ga’alanu (‘Who redeemed us’) is not referring to a mitzvah blessing since this berachah doesn’t say ‘who commanded us’ and there is no Torah or rabbinic obligation. Also, it seems that there is no proof here because although a blind person is exempt from the Torah, they are obligated by the sages, as is proven in Pesachim Ch. 10 (Arvei Pesachim), where we learn that according to Rav Sheshet and Rav Yosef, matzah at this time is considered a rabbinic obligation. Therefore, they were able to recite the blessing and say, ‘Who commanded us,’ just as we say in the case of the Chanukah lights and other rabbinic mitzvot.” The reason we obligate the blind man rabbinically, while women are exempt, is that men fall into the category of those who are normally obligated. Also, a man should not appear like a non-Jew who does not observe the Torah, while women are obligated to perform all the non-time-bound mitzvot as well as negative commandments. This ends the Rosh’s comments. Rabbi Yitzchak ben Giat brings a proof that women may recite a blessing for time-bound commandments. How do we know this? Everyone is counted in the seven who are called to the Torah, even women and minors, even though women are not commanded to engage in Torah study, as we have written above. Rabbeinu Tam writes that this is not a proof because the blessings which come before and after the reading of Torah are not designated for Torah Study. Even if one has recited V’haarev na (‘God, make your words of Torah pleasant’) or one has exempted oneself by reciting Ahavah Rabbah¹⁷⁹ must still recite the blessing for the reading of Torah. Also, we know that if there is no Levi, a Kohen may repeat the blessing, even though he just said it. Also when a woman or a child is called to the Torah among the seven aliyot, they are called during the middle readings and not the first or last readings. For in Megillah, Chap. 3 (HaKorei), the first one opens with a blessing and the last one closes with a blessing (and no blessings were said in between.¹⁸⁰ 23a and 21a

footnotes: ¹⁶⁸ Rambam, Mishneh Torah ¹⁶⁹ While tzitzit ¹⁷⁰ Since the blessing is not an obligatory act they may recite it. ¹⁷¹ BT Kiddushin ¹⁷² This implies that since it is not forbidden for a woman to perform the mitzvah, it is also not forbidden for her to recite the blessing over it. One is only forbidden to recite the blessing over an act that is forbidden - and in this case a woman may chose to wear a tallit ¹⁷³ And not an actual prohibition. In Talmudical hermeneutics, asmachta ¹⁷⁴ BT Berachot ¹⁷⁵ BT BT Rosh Hashanah ¹⁷⁶ Rav Sheshet and Rav Yosef were both blind ¹⁷⁷ BT Pesachim ¹⁷⁸ Since this blessing is for the group one might have thought that the blind person could not recite it for others ¹⁷⁹ Both of these passages are for the study of Torah in the morning service. ¹⁸⁰ BT See Megillah

When reciting a blessing, whether it is a mitzvah blessing or a blessing of enjoyment¹⁸¹ or Birkot Hanaah (“Blessings of Enjoyment”) are blessings of gratitude recited over things given to us by the world, from which we derive pleasure. one should not create an interruption between the blessing and the thing on which one is blessing is said. If one causes an interruption, one must repeat the blessing. However, if one interrupts with words that have to do with the subject of the blessing one need not go back and repeat the blessing as we say regarding the blessing over bread, “One who broke bread, and before eating it, offered a piece to another, and said: “Take it and recite a blessing, take it and recite a blessing, need not recite the blessing again,”¹⁸² 40a and in similar cases. The Rosh writes that if one slaughters livestock or fowl and afterward says, “Bring others to slaughter,” or if they mention any other matter related to the ritual slaughter, it is not considered an interruption.¹⁸³ Further, the Rosh writes, some say that one who searches for chametz should not speak until completing the search. Some add, if one converses in matters that are not related to the search, one must go back and repeat the blessing. This does not seem right to me. Rather, one should be careful not to speak between the blessing and the search, but once one begins the search, speaking is not considered an interruption. It is just like sitting in a sukkah or conversing during a meal; they are not an interruption, making one go back and recite the blessing for the sukkah, or reciting the blessing over the bread. We only consider conversation an interruption between (arm) tefillin and (head) tefillin, since the first blessing counts for the head tefillin, so that if one talks (after the first blessing), then one has to recite the blessing lihaniach tefillin, “for the placing of tefillin,” again, according to Rabbeinu Tam. According to Rashi, however, they are considered two mitzvot; they do not prevent one another. Even if one does not converse, one still recites the blessing, Al Mitzvat tefillin, “Concerning the mitzvah of tefillin (when putting on head tefillin). Therefore, there can be an interruption (between the two tefillins). Still, in the first place, it is better to be careful not to engage in needless conversation until one completes the search in order to concentrate during the entire search for chametz and search properly in all the rooms and attics, and any place where chametz may be found.

footnotes: ¹⁸¹ Birchot Hanehenin ¹⁸² BT Berachot ¹⁸³ Rosh 6:22

Rabbi Yaakov ben HaRosh writes: A person must be intentional about the meaning of the words in the blessings one recites. When one mentions God’s name,¹⁸⁴, the tetragrammaton. While it is pronounced Adonai, it is written Yud Hay Vav Hay. one simultaneously focuses on the pronounced word, Adonai, spelled aleph dalet vav nun yud, which is the language of sovereignty. But one should also focus on the written name of God, whose pronunciation is unknown, spelled Yud Hay Vav Hay. According to tradition, this name was only pronounced by the high priest once a year in the Holy of Holies. This is the language of existence, since God “was, is, and will be.” When one says elohim, one should focus on God’s power and might; that God is all powerful among those above and below. El is the language of strength and power as in, “God carried away the nobles of the land.” (Ez. 17:13)

footnotes: ¹⁸⁴ Abudraham is referring to YHVH

We read in Menachot, Ch. 4 (Perek HaTechlet): “It is taught in a Braita. Rabbi Meir said, ‘A person is obligated to recite 100 blessings every day, as is written, “And now, Israel, what [ma] does the Lord your God require of you” (Deut 10:12). Do not read it as Ma (what) but Meah (100).¹⁸⁵ 43b You will find that if you switch the letters according to At Bash¹⁸⁶ cipher is a particular type of monoalphabetic cipher formed by taking the alphabet and mapping it to its reverse, so that the first letter becomes the last letter, the second letter becomes the next to last letter, and so on. Atbash - Wikipedia equals 100; י"ם ה"ץ Mem switches with a yud (10) and hay switches with a tzadi (90). There is also a hint from the prophets, as is written, “What does the Lord require of you (mimcha) ” (Micah 6:8). The numerical value of mimcha, “from you,” is 100. There is also an allusion to this in the Writings (Ketuvim), as is stated, “So shall (ki khayn) the person who fears YHVH be blessed.” (Ps. 128:4) The numerical value of Ki khayn, “So shall” shall a person bless is 100. These are the 100 blessings that are recited either during the day or night:

1. Al nitilat yadaim - washing the hands
2. Asher yatzar - upon exiting the privy
3. Elohai neshama - for returning our soul
4. Hanoten lisechvi - gave the rooster understanding
5. Pokeah ivrim - gave sight to the blind
6. Matir asurim - who frees the bound
7. Malbish Arumim - who dresses the naked
8. Zokef kefufim - strengthens the bowed down
9. Magbiah Shefalim - raises the lowly
10. Roka ha’aretz - spreads the earth above the waters
11. Sha’asa li tzorchi - provides our needs
12. Ozer Yisrael Begevurah - Girds Israel with might
13. Hameichin mitzadei - who prepares a person’s steps
14. Shlo asani goy - did not make me a gentile
15. Shlo asani aved - who did not make me a slave
16. Shlo asani esha - did not make me a woman
17. Hamavir sheina - removes sleep from my eyes
18. Al divrei torah - blessings for torah study
19. Ha’arev na - blessings for torah study
20. Asher Bachar Banu - blessing for torah study
21. Tzitzit - wearing a tallit or fringes
22. Tefillin - wearing phylacteries
23. Baruch Sh’amar - opening blessing for zemirot. This adds up to twenty-three blessings
24. 8 blessings morning and evening before and after the Shema - 3 in the morning and 4 at night, plus yeru einenu - recited by some in evening service
25. 19 blessings, including the blessing against sectarians - it is recited three times a day. These are three recitations of the Amida, which add up to 57 blessings. Together with the previous blessing, this adds up to eighty-eight blessings
26. 12 blessing at meals - six at each meal: one for washing. One for motzi. Four blessings in Grace after meals. This adds up to 100 blessings, not including the blessing for wine, fruit… On Sabbath and holy days, one lacks 38 blessings since the Tefillah prayer of Sabbath and holidays only has seven blessings in each of its recitations. There are 19 blessings in the weekday Amidah; one is lacking 12 blessings in each Amidah prayer, which adds up to 36 blessings (that are lacking). In addition the blessing for tefillin and the blessing yiru eineinu¹⁸⁷ in evening service in the Ashkenazic tradition in the diaspora. It generally does not appear in the Sephardic or Edot HaMizrach version of the evening prayers and generally is not recited in the land of Israel. adding up to 38 blessings. How does one make up for these blessings on the Sabbath and holidays? One recites one blessing that includes all 7 (in the evening service) and Kiddush at home. There are 7 blessings in the Musaf Amidah. Together, this adds up to 9 blessings. At the third meal on the Sabbath, there are 6 blessings (washing, motzi, and Birkat Hamazon of which there are 4 blessings. Together they add up to 15 blessings. We are still lacking 23 blessings. One would add blessings for wine and water, and read in Menachot, Ch. 4 (Perek HaTechelet) Rav Ḥiyya, son of Rav Avya, said, “ On Shabbat and Festivals, when there were not enough blessings, they made an effort to fill this quota of blessings with blessings be’isparmakei and migdamei.”¹⁸⁸ 43b Peirush: be’isparmakei were spices, and migdamei were sweet fruits. How did they do so? They would make spice, and on one of them, they would say a particular blessing, and on another, for spice, they would say a blessing that was fitting for each one. One would then eat a small amount of greens, and one would recite a blessing before and after it, and then one would eat some fruit and recite the blessing before and after it, counting all the blessings until they added up to 100 blessings. One would also have the intention on the Sabbath and holidays to listen to the blessings for the Torah and Haftorah and answer Amen after them, for the sage said that the one who answers Amen is greater than the one who recites the blessing.¹⁸⁹ 53b (In this way) The blessings add up to 1oo, and if one can add even more blessings, it is praiseworthy, as David said, “As for me, I will hope always, and add to the many praises of You.” (Ps. 71:14) And he also said, “My mouth counts Your blessings, of Your deliverance all day long, though I know not how to count them.” (Ps. 71:15)¹⁹⁰ can mean to tell or to count.

footnotes: ¹⁸⁵ BT Menachot ¹⁸⁶ The Atbash ¹⁸⁷ Appears before the Amidah ¹⁸⁸ BT Menachot ¹⁸⁹ BT Berachot ¹⁹⁰ I have translated this verse in the way that I believe Abudraham is reading it, based on the homoletical reading of the verse and not on the literal meaning of the verse. The Hebrew verb יספר SFR