Tefilah and Birkat Kohanim - Chapter 7

Ezra and his court, the Anshei K’nesset HaGedolah.

See Chapter 1, Halachot 2-5.

In Hilchot Berachot 1:4, the Rambam writes:
There are three types of blessings: blessings associated with [deriving] satisfaction, blessings associated with mitzvot, and blessings of thanksgiving which are a process of praise, thanksgiving, and request so that we will continually remember the Creator and fear Him.
In Hilchot Berachot 10:1, the Rambam writes that the blessings associated with the prayer service are included in the category of blessings of thanksgiving. This position is not accepted by all authorities. For example, the Avudraham considers the blessings associated with the prayer service as a separate category of blessings.

Note the Otzar HaGeonim which requires that both this blessing and the Shema be recited in one’s bed, directly before retiring.

The Rambam begins his discussion of the blessings of prayer with one recited at night in keeping with the concept that the new day starts after sunset. (See also Hilchot Kri’at Shema 1:1 and our commentary there.).

This blessing, with certain textual differences, is found in Berachot 60b.

Our translation is based on Esther 1:6 which mentions חבלי בוץ—“bonds (or cords) of linen” (Otzar HaTefilot). The phrase may also be rendered as “the pains of sleep” based on Hoshea 13:13 חבלי יולדה—“the pains of childbirth.” Exhaustion is painful to one’s eyes and makes it difficult to keep them open.

Rav Kapach’s manuscript of the Mishneh Torah omits the latter clause. He also notes that the Yemenite siddur, which was composed in accordance with the Rambam’s opinion, follows this version. Rav Yitzchok Alfasi’s Halachot, which the Rambam often used as a source, also omits this clause.

See the Targum to Psalms 17:8. In Nusach Ashkenaz, this clause appears later in the blessing.

The version in our texts of Berachot (loc. cit.) contains additional requests:
May it be Your will, God, my Lord, to lay me down in peace and grant my portion in Your Torah. Accustom me to commandments and not to transgressions and bring me not to sin or transgression, trial, or embarrassment.
This text is found in the Siddur of Rav Amram Gaon. The Vilna Gaon, in his emendations to the Talmud, suggests that these requests were not originally included in the Talmud and were added later by Rav Amram Gaon.

The prevention of sinful thoughts and the avoidance of nocturnal emissions during sleep are two of the main reasons given for reciting the Shema before retiring.

Rashi (Berachot 60b) explains that this is a prayer for spiritually healthy children. See Sifri (Deuteronomy 31).

This is based on Psalms 13:4.

This is based on Ezekiel 43:2. Metzudat Tzion explains that the radiance of the Divine Presence is a source of light to the whole world. As we go to sleep at night in a dark world, we express our thanks for the Divine light that constantly fills the world.
The recitation of a blessing for sleep is based on our Sages’ conception of sleep as one of God’s greatest gifts because it allows man to rest and awake refreshed, able to serve his Creator with renewed energy and vigor. In Bereishit Rabbah 9:8, Rabbi Shimon ben Elazar interprets the words uttered by God at the end of the sixth day of creation, “and behold it was very good” (Genesis 1:30), as referring to the creation of sleep.

Berachot 60b states that one first recites Kri’at Shema and then, the blessing of hamapil (the blessing discussed in Halachah 1). This opinion is quoted by the Tur and the Shulchan Aruch (Orach Chayim 239:1). However, this order is only followed in Nusach Ari. Both Nusach Ashkenaz and Nusach Sephard follow the order stated by the Rambam.

The Magen Avraham (239:1) quotes the Ari, Rabbi Yitzchok Luria, as requiring the recitation of all three sections of the Shema so that the 248 words it contains will guard the 248 limbs of the body during sleep. According to the opinion of Rashi mentioned below, it is also necessary to read all three sections.

According to Rashi (Berachot 2a) and others who allow the evening service to be recited before sunset, the recitation of Shema before retiring enables us to fulfill the mitzvah of Kri’at Shema at night. According to the writings of the Ari, the reciting of the Shema before retiring is a service of spiritual preparation for the soul’s ascent from the body during sleep.

This line does not appear in either the Oxford or Yemenite manuscripts of the Mishneh Torah. See Hilchot Kri’at Shema 3:18 which permits the recitation of the Shema while touching one’s wife because one is familiar with her.

And cannot recite the entire first section, at the very least.

Which contains the essential statement of the unity of God.

Sh’vuot 16b mentions that Rabbi Yehoshua ben Levi would recite Psalm 91 as protection against unfavorable influences at night. Other verses that have a similar intent have been included by Kabbalistic authorities in the text of the Shema recited before retiring.

I.e., in the morning when he has completed his night’s sleep.
The Kessef Mishneh points out that although Berachot 60b states that one recites this blessing upon arising, the Rambam specifies that it be said only after concluding one’s sleep. This makes it clear that a person who wakes up in the middle of the night and intends to return to sleep, need not recite this blessing.

Rabbenu Yonah (in his commentary to the Halachot of Rav Yitzchok Alfasi) takes issue with this statement. He writes: This is difficult to understand. Since [upon waking] one’s hands are not clean, how is it possible that [the Rambam] says that one should recite these blessings [while still in bed]? The Talmud mentions this [practice. However, this is because the Sages] were particularly holy. They would wash their hands [at night before sleep] and would be able to maintain a state [of purity] such that they could recite the blessings in the morning in cleanliness. We, however, are unable to maintain this state of cleanliness. Therefore, it is proper that we recite them only after נטילת ידים (the washing of the hands).
This position is widely accepted and is the basis of our practice today.

In Hilchot Berachot 11:1, the Rambam writes:
All of the blessings begin with Baruch and conclude with Baruch except the final blessing of the blessings associated with the Shema, a blessing which follows directly after another blessing, and a blessing over fruit, those [blessings] which resemble it, or a blessing for mitzvot.
Given this statement, the commentaries wonder why this blessing does not begin with Baruch. Furthermore, in Hilchot Berachot 1:5, the Rambam writes that, unless a blessing follows another blessing, it must mention God’s sovereignty over the world and no such mention is made in this blessing.
The Meiri in his commentary to Berachot (loc. cit.) offers the following resolution to these difficulties: Despite the fact that the entire period of a person’s sleep divides between the recitation of hamapil and E-lohai Neshamah, the sleep is not considered as an interruption and E-lohai Neshamah is considered as following directly after hamapil. Accordingly, it is not required to begin with Baruch or mention God’s sovereignty.
Other commentaries who follow different halachic perspectives than the Rambam offer these resolutions:
1) E-lohai Neshamah is a blessing of praise and prayer and does not require an opening phrase of blessing, in the same way that the blessing recited before travelling does not (Tosafot, Pesachim 104b).
2) E-lohai Neshamah is generally recited immediately after the blessing of אשר יצר and therefore can be considered as a blessing which follows another blessing.

Each morning, we renew our thanks for the soul which God has returned to us, refreshed and revitalized.

Despite his lowly physical state, man possesses an innate spirituality, a pure Godly soul, which is the source of all his positive actions and thoughts.

The three verbs used in this blessing correspond to three different descriptions of the creation of man in the Torah:
1) ויברא א-להים את האדם—“And the Lord created man” (Genesis 1:27).
2) וייצר ה’ א-להים את האדם—“And God, the Lord, formed man” (Genesis 2:7).
3) ויפח באפיו נשמת חיים—“And He blew into his nostrils the soul of life” (ibid.).
These three verbs also relate to the three components of the soul, נפש רוח ונשמה, (Maharsha, Berachot 60b).
In Kabbalah, the three verbs are understood as referring to the three worlds: עולם הבריאה—the world of creation, עולם היצירה—the world of form, and עולם העשיה—the world of physical action. The word טהרה, “pure,” refers to עולם האצילות—the world of emanation, the highest of the four worlds. Thus, this prayer traces the descent of man’s soul from God’s Throne of Glory into the physical world.

Although the natural inclination of the soul is to return to its Source, God preserves its presence within the body in order that the person may serve His Creator in this world (Midrash Tehillim 62).

At the time of death.

At the time of the resurrection of the dead.

Though the word, “lodged,” is present in the printed texts of the Mishneh Torah, it is lacking in most manuscripts. Similarly, it is not included in the text of the blessing in most siddurim.

Some siddurim add the phrase, “Lord of all souls,” at this point so that the concluding phrase of the body of the blessing will correspond to the wording of the blessing itself.

Berachot 57b compares sleep to 1/60 of death. Therefore, waking can be compared to the resurrection of the dead (Rabbi Ya’akov Emden in his commentary on the siddur).

In Halachot 4-6, the Rambam lists the seventeen blessings recited each morning, the ברכות השחר—the Morning Blessings. These blessings are mentioned in Berachot 60b, albeit in a different order than that of the Rambam. The Lechem Mishneh explains that the sequence chosen by the Rambam reflects the order in which the corresponding actions are usually performed. See the commentary to Halachot 7 and 9.

Since the crowing of the rooster generally heralds the dawn, the Sages established this blessing in response to it.
The word שכוי is translated as “rooster” based on Rosh HaShanah 26a which refers to Job 38:36: “Who has put wisdom in the inward parts and [given] understanding to the rooster (שכוי).”
Rabbenu Asher (in his halachic commentary to Berachot) interprets שכוי as “heart.” The heart is the source of understanding which allows man to distinguish between day and night.

This refers to one’s outer garment. Therefore, even a person who has slept in pajamas or in his underwear should recite this blessing (Pri Chadash, Orach Chayim 46).

Understood simply, this blessing expresses our appreciation to God for the clothes we wear. On a deeper level, it also expresses our cognizance of the sanctity of physical modesty.

Tosafot and other Ashkenazic authorities maintain that this blessing should be reciting upon putting on a hat, yarmulke, or other headcovering.

The Beit Yosef (Orach Chayim 46) associates this blessing with the prohibition of walking four cubits with one’s head uncovered (Shabbat 118b; see Hilchot De’ot 5:6). Covering our heads symbolizes Israel’s fear and awe before God’s presence. This is their glory, as Isaiah 62:3 states: “You shall be a crown of glory in the hand of God.”

Our text of Berachot (loc. cit.) states when “one opens his eyes.” Many authorities favor this version over the text quoted by the Rambam (and Rav Yitzchok Alfasi) because Shabbat 108b warns of the dire consequences of touching one’s eyes before washing one’s hands in the morning.

This blessing can be interpreted as a statement of gratitude for more than our physical eyesight. We thank God for the ability to see His greatness in creation. These are our metaphorical “eyes of reason.”

Thanking God for the ability to move our limbs after sleep.

This blessing is based on Psalms 136:6: “[Give thanks] to the One who spread the earth over the waters, for His lovingkindness is eternal.”

This blessing expresses gratitude for the uniquely human characteristic of upright posture.

In Hilchot Berachot 6:2, the Rambam specifically states that one should recite this blessing before washing one’s hands so that the blessing will precede the performance of the mitzvah (Pesachim 7a). Rabbenu Yonah states that one should not recite this blessing until after washing one’s hands because until one has washed his hands, he is not in a fit state to mention God’s name (See Mishnah Berurah 4:2). (According to others, the recitation of this blessing should be delayed until after drying one’s hands.)
The Rambam obviously does not accept this rationale since he requires many blessings to be recited before the washing of the hands as above.

Although this washing was instituted by the Rabbis, this wording is appropriate, as is explained in Hilchot Berachot (loc. cit.).

This washing is required in preparation for the recitation of the Shema and the Morning Service. Based on the Zohar (Vol. I, pp. 169b, 184b), This is done in order to remove the spirit of impurity that remains after sleep.

Note Chapter 4, Halachah 2, which states that a person must wash his face in the morning as a preparation for prayer.

There are slight, but significant, differences between the text of the blessing here and its source in Berachot (loc. cit.).

The last traces of drowsiness disappear when one washes his face (Avudraham).

This entire prayer is considered one blessing. Therefore, one should not recite “Amen” after hearing a colleague recite the opening sentence of the blessing (Shulchan Aruch, Orach Chayim 46:1). Tosafot (Berachot 46a) states that one should say “and may it be...” to emphasize that the prayer is a single blessing.

The Rambam, and similarly the Tur, use the first person singular, thus, making the prayer an individual statement. However, most siddurim use the first person plural, “us.”

Though we always have free will, we ask God to strengthen our potential for making the proper choice (Taz).

The kindnesses refer to the return of the soul in the morning (Tosafot, loc. cit.) and also the instilling of a spirit of purity within us (Rikanti).

This halachah is dealt with among the morning blessings, since a person generally relieves himself shortly after arising. Nevertheless, its instructions apply whenever one relieves himself. [Note, however, the opinion quoted by the Shulchan Aruch HaRav 6:1, which maintains that the blessing, אשר יצר, can be considered as one of the morning blessings and should be recited even if one does not relieve oneself.]

This statement is quoted from Berachot 60b, but there are slight variations between the way the passage appears in the Talmud, the manuscripts of the Mishneh Torah, and its published text.
In his commentary to Berachot, Rashi explains that this statement is addressed to the angels that accompany us at all times as Psalms 91:11 states: “He will command all His angels for you, to guard you in all your ways.”

I.e., continue to do that which you have been commanded even though I am about to take leave of you momentarily

For it is not fitting for the angels to enter a toilet.

This prayer should only be recited by very righteous men. The Beit Yosef rules that this prayer is not recited today.

Having relieved himself, whether he defecated or urinated (Kessef Mishneh, in contrast to an opinion quoted by the Hagahot Maimoniot which rules that the blessing which follows should be recited only after defecating).

See the Targum Yonaton to Ezekiel 28:12 which uses similar terms to praise the Divine wisdom manifest in the creation of the human body.

E. g., the mouth, nose, anus

Tosafot (Berachot, loc. cit.) quotes Bereishit Rabbah (1:3) which states that unlike a manmade container which is unable to hold liquid when pierced by even the smallest pin, the body that God created is full of holes and cavities which open and close in a manner that allows man to continue to exist.
The Midrash Tanchuma (Shemini) relates: “Fortunate are you, Israel! A mitzvah was granted correspondent to each and every one of your limbs.... The numerical value of חלולים חלולים is 248, the number of limbs in the human body and the number of positive commandments in the Torah.”

This is based on Exodus 15:26: “For I am God, your healer.”

This is based on Psalms 77:5: “You are the God Who works wonders.” The phrase מפליא לעשות is found, in a different context, in Judges 13:19.
The Darchei Moshe (Orach Chayim 6) explains that the wonders spoken of in this blessing refers to the maintenance of our spiritual souls within our physical bodies. This may explain the accepted order of the blessings in which א-להי נשמה (Halachah 3) is recited immediately after this blessing, אשר יצר.

The Rambam accepts the interpretation most commentaries have given to the words מייניה אסר in Berachot 60b, the source for this blessing. The Ra’avad interprets the Talmud as referring to putting on one’s trousers.

The Taz (Orach Chayim 46) points out that, of the morning blessings, only this and the blessing uttered after covering one’s head (עוטר ישראל בתפארה) mention Israel. The other blessings praise God for kindnesses enjoyed by all people. In contrast, these two blessings highlight actions performed by the Jewish people as an expression of modesty. The belt is intended to separate the heart from the lower half of the body (see Hilchot Kri’at Shema 2:7 and 3:17). The covering of one’s head signifies one’s awareness of the Divine Presence, as stated above (see notes to Halachah 4).

The Avodat Yitzchok explains that a belt or girdle protects a person’s body and affords him greater strength. Rav Asher of Lunil explains that this blessing refers to the spiritual strength granted to Israel through Torah study.

. Our text follows the published text of the Mishneh Torah. The same text is also quoted by Rav Yitzchok Alfasi and Rabbenu Asher.
However, our text of Berachot (loc. cit.), the source for this blessing, reads: שעשה לי כל צרכי—“Who provides me with all my needs”; referring to God in the third person rather than in the second person. This version is found in most siddurim today. It is also found in the authoritative Oxford manuscript of the Mishneh Torah and many Yemenite manuscripts.

Several different explanations are given for the association of this blessing with the putting on of one’s shoes. The Avudraham states simply that a person is unable to move about freely without shoes. Therefore, putting on shoes enables him to acquire whatever he needs.
Rav Shlomo Kluger cites our Sages’ statement, “A person should sell everything he owns and buy shoes,” as evidence that a person who has shoes to wear has acquired that which is most necessary. The Sh’loh quotes the Maharshal as explaining the source for this blessing as Psalms 8:6-9: “You have made him [man] a little lower than angels.... You have given him dominion over the works of Your hands. You have put everything under his feet, all sheep and oxen, and also the beasts of the field, the birds of the sky and the fish of the seas.”
Wearing leather shoes demonstrates the way in which the animal kingdom has been placed “under man’s feet” and makes us aware that the dominion we have been granted over all creation allows us to acquire “all our needs.”

Our text of Berachot 60b and similarly, most contemporary siddurim, place this blessing before the previous one. Nevertheless, Rav Yitzchok Alfasi and Rabbenu Asher follow the same order as the Rambam.

This blessing is based on Psalms 37:23: “The steps of man are ordered by God” and Proverbs 20:24: “The steps of man are from God,” both of which imply that in addition to giving man the ability to walk, God also guides the direction of his steps.

Based on Menachot 43b, the following three blessings are recited daily as an expression of thanks for the renewal of our being. Some authorities require a person to have seen a gentile, woman, or slave before reciting the appropriate blessing. However, the Rambam maintains that the blessing should be recited each morning unconditionally (a responsa of Rav Avraham, the Rambam’s son).

We thank God for creating us with the opportunity to relate to Him through the Torah and mitzvot which were given only to the Jews..

A woman is not obligated to fulfill all the positive mitzvot whose performance is limited to a specific time. As a result, a man has many more mitzvot to fulfill and recites this blessing thanking God for that privilege.
The Tur (Orach Chayim 46) mentions that a woman should recite a blessing thanking God “for making me according to His will.”

I.e., a Canaanite servant who is not a full member of the Jewish people (see Hilchot Issurei Bi’ah 13:11).

Only seventeen blessings are recited in the morning. The eighteenth blessing is hamapil, the blessing recited before retiring at night. Nevertheless, as explained in the commentary to Halachah 3, the Rambam views it as connected to the morning blessings.
The eighteen blessings correspond to the eighteen blessings of the Shemoneh Esreh, and also to the number of times God’s name is mentioned in Psalms 29, in the song sung by the Jewish People after the splitting of the Red Sea (Exodus 15:1-19), and in the three sections of Kri’at Shema. (See also our commentary on Chapter 1, Halachah 4.)

As might be inferred from the previous halachot. (The practice of reciting the blessings in a set order is discussed in Halachah 9.)

The Rambam’s statements in this and the following two halachot are all based on the idea that these blessings are ברכות הודאה—“blessings of thanks.” Therefore, a person who does not receive the benefit associated with a particular blessing does not recite the blessing thanking God for that particular condition.
Rav Natrunai Gaon and Rav Amram Gaon differ with the Rambam. They consider these blessings to be ברכות שבח—“blessings of praise” for the goodness which God has granted the world as a whole and not thanks for benefit which one has derived as an individual. This opinion is accepted by the Rama (Orach Chayim 46) and other Ashkenazic halachic authorities. The Shulchan Aruch and the Sephardic authorities accept the Rambam’s view with certain reservations.

As the Rambam explained, each blessing is recited in response to a particular action generally carried out each morning. Therefore, should these actions be performed in a different order, the sequence of the blessings is changed correspondingly.

Although in Halachah 6, the Rambam stated that this blessing should be recited after one has gotten off his bed, if one fastens his belt while still in bed, he recites the appropriate blessing at that time.

This halachah is restated here as a prelude to the law that follows, i.e., that one not obligated in a blessing should not recite it. According to the Rambam, one who did not hear a rooster in the morning does not recite the blessing of הנותן לשכוי בינה.

Because one has not personally derived the benefit associated with the mitzvah.

As mentioned above, this is one of the differences between the Rambam’s conception of the morning blessings and that of the other Geonim, who maintain that the blessings should be recited regardless. In consideration of the Rambam’s position, the Shulchan Aruch (Orach Chayim 46:8) suggests reciting the blessings without mentioning God’s name. The Rama maintains that one should follow the other opinion.
Even among those who accept the Rambam’s conception of these blessings, some authorities would disagree regarding this particular blessing. With this blessing, we are not thanking God for hearing the rooster’s crow itself, but for the benefit which we receive from the daylight which the rooster discerns. (See Tosafot and Rabbenu Asher, Berachot 60b.)

This halachah exemplifies the final principle mentioned in the previous halachah, that a person should not recite a blessing if he does not derive the benefit associated with it.

In contrast to pajamas or underwear.

Since, though he is clothed, he performed the activity associated with the blessing on the previous day.

The blessing associated with wearing shoes.
On Yom Kippur and the ninth of Av, when one does not wash,—Washing is one of the five afflictions forbidden on these two days. See Hilchot Sh’vitat Asor 1:5 and 3:1-6 and Hilchot Ta’aniot 5:10.

In Hilchot Sh’vitat Asor 3:2, the Rambam qualifies the prohibition against washing by stating: “One [who is] soiled from excrement or dirt may wash the dirty area in the normal fashion without worry.” He also allows a woman to wash her hands in order to feed her child.
The source for the Rambam’s statements, Yoma 77b, explains that the reason for this leniency is the presence of shivta on her hands. Rashi interprets this as רוח רעה, the spirit of impurity which rests on our hands before the morning washing.
Tosafot (Yoma, ibid.) rules that one does wash his hands upon rising in the morning on Yom Kippur since רוח רעה is considered like any filth and may be removed in its normal fashion. As apparent from the previous halachot, the Rambam does not consider רוח רעה as a significant factor and forbids such washing. (See Lechem Mishneh, Hilchot Sh’vitat Asor.)
The Shulchan Aruch (Orach Chayim 613:2) accepts Tosafot’s opinion and states: “One washes his hands in the morning [on Yom Kippur] and recites על נטילת ידים. One should be careful to wash only the ends of the joints of his fingers.” The Rama adds: “And he should not intend to enjoy the washing, and do so [only] to remove the רוח רעה from his hands.”

Which is associated with washing one’s face. Since washing in this manner is prohibited on these days, one does not recite this blessing.
This ruling is also questioned by other halachic authorities. The Ra’avad states that since it is permissible to clean one’s face if it is dirty, one may clean the dirt that collects in one’s eyes overnight and recite the blessing associated with this washing.
The Shulchan Aruch, Orach Chayim 613:4 rules that one who is particularly fastidious may wash his face with water on the morning of Yom Kippur. The Rama adds that the custom is to be very strict in this regard and not even to wash the eyes. The Mishnah Berurah (basing himself on the Bayit Chadash) permits one to moisten his fingertips and clean the dirt from his eyes. All of these laws regarding Yom Kippur also apply to the ninth of Av.

As part of the morning blessings.

Though Ashkenazic authorities do not accept the Rambam’s ruling as explained above, we do find a law which parallels the Rambam’s stance here. Even according to the Ashkenazic authorities, one should not recite the blessing “who has provided me with all my needs” on Yom Kippur or Tish’ah B’Av, since it is forbidden for everyone to wear shoes on these days.

This practice has its source in the opinions of the other Geonim mentioned above. The Tur (Orach Chayim 46) explains the custom:
Since one’s hand are not clean [upon rising], the [rabbis] instituted the practice of reciting the [blessings] in order in the synagogue. [Another reason for the institution of this practice is that] many of the common people do not know how to recite the [blessings] and when they are recited in the synagogue, they can answer “Amen” afterwards, and thus, fulfill their obligation.

The Kessef Mishneh explains that the Rambam sees two difficulties in this practice:
a) The blessings are not recited at their proper time, i.e., immediately after the action to which they are a response;
b) In the synagogue, all the blessings are recited and it is improper to recite a blessing that one is not obligated to recite.
In answer to the first objection, Rabbenu Asher and Rabbenu Yonah explain that there is no problem with reciting these blessings after the actions to which they relate have been completed. The only blessings that must be recited in direct conjunction with the deed with which they are associated are those recited before fulfilling commandments. However, blessings of thanks or praise may be uttered later. This opinion is accepted by all Ashkenazic authorities.
Today, many people recite these blessings at home after washing and dressing. In certain communities, they are recited communally in the synagogue. In all cases, however, each individual who is able to read the blessings from a siddur or knows them by heart should recite the blessings himself every morning.

The Rambam’s statements in this and the previous two halachot are all based on the idea that these blessings are ברכות הודאה—“blessings of thanks.” Therefore, a person who does not receive the benefit associated with a particular blessing does not recite the blessing thanking God for that particular condition. Rav Natrunai Gaon and Rav Amram Gaon differ with the Rambam. They consider these blessings to be ברכות שבח—“blessings of praise” for the goodness which God has granted the world as a whole and not thanks for benefit which one has derived as an individual. This opinion is accepted by the Rama (Orach Chayim 46) and other Ashkenazic halachic authorities. The Shulchan Aruch and the Sephardic authorities accept the Rambam’s view with certain reservations.

There is debate in the Talmud about this matter. Some Sages did not require the recitation of a blessing for the study of certain portions of the Oral Law (see Berachot 11b). Nevertheless, the decision quoted by the Rambam is accepted by all halachic authorities. The Shulchan Aruch HaRav 47:2 explains the reason for this decision, “They [all portions of the Oral Law] are all Torah and were given to Moses at Mount Sinai.”

Berachot 11b states: “Once one has recited the Shema, he need not recite a blessing [for Torah study] since he has fulfilled his obligation with Ahavah Rabbah (the second blessing before the Shema).”
This blessing praises God for teaching our ancestors “the laws that bring eternal life” and includes our prayers that He “grant our hearts understanding... to learn and to teach... all the teachings of Your Torah.” Therefore, Ahavah Rabbah is considered as comparable to the blessings recited before Torah study (Rashi, Berachot, ibid.).
Rabbenu Asher quotes an opinion in the Jerusalem Talmud (Berachot 5:1) which states that the blessing of Ahavah Rabbah can replace the blessings before the study of the Torah only when one studies immediately after reciting the Shema and Shemoneh Esreh. The Ra’avad and the Rashba, however, maintain that the recitation of the Shema is also considered as Torah study. Therefore, if one recites the Shema after Ahavah Rabbah, one is considered to have fulfilled his obligation.
The Rambam appears to follow the latter opinion, however, the Shulchan Aruch (Orach Chayim 47:8) accepts Rabbenu Asher’s view.

To fulfill the obligation of נטילת ידים upon rising in the morning.

Both here and in Halachah 11, the Rambam states that one must study immediately after reciting these blessings. The Beit Yosef (Orach Chayim 47) explains the motivating principle: All blessings recited before the performance of a commandment must be followed immediately by the fulfillment of the commandment.
This position is, however, not universally accepted. Tosafot (Berachot 11b), Rabbenu Yonah, and the Mordechai disagree and do not require the repetition of the blessings even if an interruption was made between their recitation and Torah study. The Shulchan Aruch (loc. cit.:9) warns against making such an interruption.
[The comparison of the blessings before Torah study to the blessings of the mitzvot is not universally accepted. In addition to the opinion of the Ramban mentioned in the following halachah, the Levush (Orach Chayim 47) compares the blessings before Torah study to the blessings recited before partaking of food. Just as one thanks God for the satisfaction granted from food and other physical things, one blesses Him for the satisfaction derived from Torah study. See also Shulchan Aruch HaRav 47:1, Likkutei Sichot Vol. 14.]

There are two different versions of this blessing:
a) one which has its source in the published text of the Talmud, Berachot 11b, and concludes: לעסוק בדברי תורה—“to occupy [ourselves] in the words of Torah.”
b) the version quoted by the Rambam: על דברי תורה—“concerning the words of Torah.” This version is also found in the siddur of Rav Amram Gaon and the Halachot of Rav Yitzchok Alfasi.
The siddurim of the Sephardim, Yemenites and Nusach Ari follow the Rambam’s text, whereas Nusach Ashkenaz reads לעסוק בדברי תורה.
[In both versions, this blessing contains thirteen words corresponding to the thirteen principles of Biblical exegesis that apply to the Torah (Shulchan Tahor).

The presence here of the Hebrew letter vav (ו) which is generally translated as “and” is the subject of much discussion among the Rabbis.
Tosafot (Berachot 46a) explains that, according to Rabbenu Tam, any blessing that follows another blessing of only a single line must itself begin “Blessed are You...” and cannot be included in the phrase “Blessed are You...” in the first blessing. Therefore, since this paragraph does not begin “Blessed are You...,” it appears to be a continuation of the first blessing and not a blessing of its own. The vav—“and”—indicates the connection between the two paragraphs.
The Rambam, however, clearly states that the second paragraph is considered as a blessing in its own right and not a continuation of the first blessing. The vav would, therefore, appear to be superfluous. Though most printed texts of the Mishneh Torah include a vav, the authoritative Oxford manuscript of the Mishneh Torah, the Yemenite manuscripts, and the Rama’s text of the Mishneh Torah all lack a vav. (Note Shulchan Aruch HaRav 47:5, which explains that even according to the opinion that the second paragraph is a separate blessing, adding the vav is in place.)
The Shulchan Aruch, Orach Chayim 47:6 rules that the vav should be recited. The Rama adds that although the custom is not to say it, it should be said. Most siddurim of Nusach Ashkenaz and Sefard include the vav.

We ask God to let us appreciate the sweetness of His Torah so that we will study it with love (Rashi, Berachot 11b).

The Bayit Chadash adds “and our offsprings’ offspring” as a reference to the statement (Bava Metzia 85a) that the Torah will never depart from a family which has three generations of Torah scholars. However, this version is not included in many siddurim.

This version is found in the published texts of the Mishneh Torah and the published texts of Berachot 11b, the source for this blessing. However, in his responsa, the Rambam suggests a different conclusion for this blessing: “Blessed are You, God, the Giver of the Torah.” He explains the reasons why he favors the latter version:
This [wording] alludes to our recognition that God gave us the Torah so that we will learn to do everything it states. [The blessing is a request] that He open our hearts to the study of Torah, for this was the reason it was given to us as a heritage.
However, to conclude [the blessing with] “Who teaches Torah...” is incorrect, for God... does not teach us the Torah. Though in His love for us, He separated us from the gentiles and gave us the Torah of truth, the actual performance of the mitzvah is left to us and doing His will is in our hands.

The designation of Israel as God’s chosen people is associated with His giving them the Torah on Mount Sinai (Tur, Orach Chayim 47).

Berachot (loc. cit.) refers to this as “the most exalted of these blessings” because it contains thanks to God and praise of Israel and the Torah (Rashi).
Rabbenu Yonah points out that although this blessing follows directly after another blessing, it departs from the normal pattern of such blessings and begins “Blessed are You....” He explains that this is because this blessing is also often recited in isolation, before the reading of the Torah in the synagogue.
The recitation of the blessings of the Torah is very important. Bava Metzia 85a states that Eretz Yisrael was destroyed because the Jews forsook the Torah. Our Sages clarified that statement, explaining that it means that the people would study Torah without reciting the blessings before it. A person who studies Torah without reciting the blessings fails to realize its holiness and sanctity, therefore, it is considered as if he “forsook the Torah.’’

The nature of this obligation is debated among the commentaries. The Beit Yosef (Orach Chayim 47) and others understand the Rambam as considering these blessings similar to any other blessing recited before the performance of a mitzvah and hence, of Rabbinic origin.
Nevertheless, Berachot 21a and Yoma 37a state that the obligation to recite a blessing on Torah study stems from the Torah itself. In keeping with this view, the Ramban (Hosafot to Sefer HaMitzvot, positive commandment 15) reckons the recitation of the blessings of the Torah as a separate mitzvah.

Perhaps with the words “every day,” the Rambam is implying that these blessings should be recited even if one does not sleep at night. See Magen Avraham 47:11.
The blessings are recited only once a day. In contrast to the blessings recited over other mitzvot, even if one interrupts his study and occupies himself with other matters, one need not recite a second blessing. The Shulchan Aruch HaRav 4:7 gives two reasons for this difference:
a) The blessings before the Torah resemble the other morning blessings. A person enjoys the benefits associated with the morning blessings intermittently throughout the day, yet he only recites the blessings once in the morning. Similarly, though one may study at several different occasions in a single day, the blessings are recited only once daily.
b) The obligation to study Torah is incumbent upon one throughout the entire day and, at all times, one’s attention should be on one’s studies.
. If these blessings are comparable to other blessings recited before the performance of mitzvot, the mitzvah (studying Torah) must also be fulfilled immediately after the recitation of the blessing (Kessef Mishneh).

The Priestly Blessing is found in Numbers 6:22-27. Tosafot (Berachot 11b) also mentions the custom of reciting the Priestly Blessing each morning and Rav Amram Gaon includes the Priestly Blessing in his siddur.
The Avudraham mentions that the recitation of these verses arouses Divine blessing for the Jewish people. The Even Yarchi notes that the verses of the Priestly Blessing contain 60 letters, corresponding to the 60 tractates in the Talmud.

These verses describe the morning sacrifice offered daily in the Holy Temple. The Machzor Vitri (an early siddur of French origin) does not include the Priestly Blessing and mentions these verses instead.

In the Order of the Prayers for the Entire Year found at the conclusion of Sefer Ahavah, the Rambam includes both these passages, with the verses describing the sacrifices preceding the Priestly Blessings.
The Tur and the Shulchan Aruch (Orach Chayim 47:9) both understand the Priestly Blessing to be a fulfillment of the requirement to study Torah after the blessings. The verses of the Daily Sacrifice are recited later, with the intention that our recitation of these verses will compensate for our inability to actually offer these sacrifices (Ta’anit 27b, Orach Chayim 48).

So that we will have studied passages from the written law, the Mishnah, and the Talmud and thus, emphasize how our obligation to study Torah applies to all three. Note Kiddushin 30a and Hilchot Talmud Torah 1:11, which advises one to divide his Torah study, a third in the Written Law, a third in Mishnah and a third in Talmud.
In his Order of Prayers, the Rambam lists the following passages from the Oral Law after the Priestly Blessings:
These are the precepts for which no fixed limit is prescribed: Pe’ah (the corners of the field left unharvested for the needy, Leviticus 23:22), Bikkurim (the first fruits, Exodus 23:19), HaRei’on (the pilgrimage offerings, Deuteronomy 16:16-17), acts of kindness and the study of Torah [a mishnah, Pe’ah 1:1].
These are the precepts, the fruits of which a person enjoys in this world, while the principle remains [for him] in the world to come: Honoring one’s mother and father, acts of kindness, concentration during prayer, visiting the sick, waking early to go to the study hall, hospitality to guests, bringing peace between man and his fellow man, and the study of Torah, which is equivalent to them all [a beraita, Shabbat 127a].
Rav Zeira says: “Jewish women imposed a stringent practice upon themselves. Even if they saw a drop of [vaginal] blood the size of a mustard seed, they would count seven clean days after it” [an example of Torah law, Berachot 31a, Nidah 66a, and Megillah 28b].
It was taught in the School of Elijah: Whoever studies Torah law every day is assured of life in the world to come [as implied by Chabakuk 3:6]: “Halichot (the paths of) the world are his.” Do not read halichot, but halachot (Torah laws) [Megillah 28b].
Rabbi Eliezer said in the name of Rabbi Chanina: Torah scholars increase peace in the world as [implied by Isaiah 54:13]: “And all your children will be students of God and great will be the peace of your children” [Berachot 64a].

Rav Kapach notes that at the beginning of this chapter, the Rambam attributes the order of the prayers to the Anshei K’nesset HaGedolah. Therefore, we can assume that they also instituted the practice of reciting verses of praise before the blessings of the Shema. (Note the statement of Rabbi Simlai, Berachot 32a, which suggests praising God before reciting the Shemoneh Esreh.) Though from the passage from Shabbat quoted below one might infer that the recitation of these verses was instituted later, perhaps this refers to the designation of the specific verses to be recited, while the practice of reciting verses itself had already existed.

Berachot 4b states that anyone who recites Psalms 145 three times each day is guaranteed a place in the World to Come.

Shabbat 118b relates:
Rabbi Yossi said: “May my portion be with those who complete [the recitation of] Hallel every day.”
That cannot be. Behold, the master taught that one who recites Hallel every day is considered as a blasphemer and abuser.
In regard to what did [Rabbi Yossi] make his statement? In regard to פסוקי דזמרא—the verses of song.
The Rambam understands פסוקי דזמרא as referring to the last six chapters of Psalms (Kessef Mishneh). This definition is also accepted by Rav Yitzchok Alfasi and Rabbenu Asher.

In his Order of Prayers for the Entire Year, the Rambam mentions a series of verses from Psalms and from I Chronicles 29:10-14 which are recited before and after these six Psalms. See Soferim 17:11. These verses are customarily recited today in both Ashkenazic and Sephardic communities.

Tradition states that the Anshei K’nesset HaGedolah received this blessing and the blessing,Yishtabach, from Heaven. Therefore, our custom is to recite these blessings standing (Or Zerua).
The Pri Chadash takes issue with this view and maintains that these blessings were instituted by the Geonim after the conclusion of the Talmud. Though the Or Zerua’s opinion is based only on “tradition,” the fact that the Jerusalem Talmud refers to these blessings, as mentioned below, indicates that they were recited during the Talmudic era.

The Hagahot Maimoniot explain that the blessings, Baruch She’amar and Yishtabach are considered a single unit. Therefore, Yishtabach is considered a blessing which follows directly after another blessing—despite the verses recited between the two blessings. Accordingly, it does not begin “Blessed are You, God....”
Though the verses of פסוקי דזמרא are not considered an interruption between the blessings, idle conversation certainly would be. Thus, the Jerusalem Talmud rules that anyone who talks between Baruch She’amar and Yishtabach has transgressed and is not fit to be part of the Jewish army (which must be composed only of righteous men).

See Hilchot Kri’at Shema 1:5-8.

The Zohar (II:54b) states that anyone who recites this song at present will merit to recite it in the Messianic age.
See also the Tosefta, Berachot (2:1) and the Shulchan Aruch HaRav 66:4 which emphasize (albeit in a different context) that the obligation to recall the exodus from Egypt each day should also include the recollection of the miracle of the splitting of the sea.

In his siddur, Rav Sa’adia Gaon writes that “though this is a fine custom, it is not obligatory or necessary.”

It is improper to make an interruption between Yishtabach and the blessings of the Shema. (See Shulchan Aruch, Orach Chayim 54:3) However, verses of praise and prayer are not considered an interruption. Note the custom of reciting Shir hama’alot at this point in prayer during the Ten Days of Repentance.
Today, we recite the Song of the Sea before Yishtabach. Sefer HaBatim suggests that this is because it is also praise of God and thus, is appropriate within the context of פסוקי דזמרא.

Ha’azinu is also a song of general relevance. The Maggid of Meseritch advised reciting it daily as a means of evoking Divine blessing.
Among Sephardic Jews, there is a custom to recite Ha’azinu in place of the Song of the Sea on the Tish’ah b’Av because of the verses of reproof contained in it (Ma’aseh Rokeach).

Menachot 43b relates:
Rabbi Meir used to say: “One is obligated to recite 100 blessings every day as [implied by Deuteronomy 10:12]: ‘And now Israel, what is it that God, your Lord, asks of you.’”
Rashi explains that the word, מה—“what” can be read as מאה—“100”, allowing for the interpretation, “And now Israel, 100 [blessings] is what God, your Lord, asks of you.”
The Tur (Orach Chayim 46) quotes Rav Natrunai Gaon who attributes the institution of this custom to King David.

I.e., the eighteen blessings discussed in Halachot 1-9, the three blessings recited before studying Torah (see Halachot 10, 11) and the two blessings associated with פסוקי דזמרא (see Halachah 12).

Two blessings before the Shema and one blessing afterwards in the morning; two blessings before the Shema and two afterwards in the evening. (See Hilchot Kri’at Shema 1:5.)

See Hilchot Tzitzit 3:8.

Note Hilchot Tefilin 4:5, where the Rambam states that only one blessing should be recited when putting on tefillin. Other authorities require two blessings to be recited: one, on the Tefilah placed on the arm, and another, on the Tefilah placed on the head. See also the Shulchan Aruch, Orach Chayim 25:9 and the Rama’s notes there.

The Rambam mentions the addition of the nineteenth blessing in the Shemoneh Esreh in the next halachah. Here he is discussing the 100 blessings in their original historical context.

I.e., the 23 of the morning blessings, the 7 associated with the Shema, 1 on tefillin, 1 on tzitzit, and 54 (18x3) from the three Shemoneh Esreh prayers.

In his Commentary on the Mishnah, Pe’ah 8:7, the Rambam explains that two meals, one during the day and one at night, is the normal fare for a person each day.

See Hilchot Berachot 6:2.

HaMotzi. See Hilchot Berachot 3:2.

These are the three blessings which constitute the Torah’s requirement for the grace after meals:
1) ברכת הזן,
2) ברכת הארץ, and
3) בונה ירושלים
See Hilchot Berachot 2:1. The Rambam mentions the fourth blessing included in the grace in the next halachah.

See Hilchot Berachot 7:14-15 which mentions the custom of reciting the grace after meals over a cup of wine. Before drinking from that wine, one recites the blessing: borey pri hagefen.

I.e., מעין שלש—the blessing which is reciting after drinking wine. See Hilchot Berachot 8:15.

See Chapter 2:1.

This refers to the fourth blessing of the grace after meals. As explained in Hilchot Berachot 2:1, this blessing was instituted later than the first three blessings, its recitation having been ordained by the Sages of the Mishnah.

Recited every day.

Yom Kippur presents a particular problem for although there are five prayer services, one is not permitted to eat and cannot recite blessings over food.

See Chapter 2, Halachah 5.

This follows the Rambam’s view (see Halachot 7-9) that a person should not recite the morning blessings unless he performs the actions with which they are associated.

If a person does not sleep at night, he misses at least two blessings: hamapil (Halachah 1) and E-lohai neshamah (Halachah 3). According to some opinions, he also should not recite hama’avir sheinah (Halachah 4).

In which case, he would not be obligated to recite the blessing, ozer Yisrael b’gevurah—“who girds Israel with strength”—upon fastening it the following morning.

In which case, he is exempt from the blessing of asher yatzar discussed in Halachah 5.

I.e., any one of the morning blessings, with the exception of shelo asani goy, shelo asani aved, shelo asani isha.

As explained in Halachah 16.
Menachot 43b, the source for the requirement to recite 100 blessings, also recognized the difficulties inherent in fulfilling that requirement on the Sabbaths and holidays, and advises completing the sum of 100 blessings by reciting blessings before smelling spices or before eating sweets.
The Hagahot Maimoniot quotes an opinion that allows the blessings recited on the reading of the Torah and haftorah to be included in the calculation of the 100 blessings. This yields another 27 blessings. For this reason, Hagahot Maimoniot suggests that the blessings on the Torah should be recited loudly so that those present are able to answer “Amen.” The Magen Avraham (46:8) suggests that one should rely on this opinion only when he cannot recite sufficient blessings on fruits.

I.e., how does one supplement the number of blessings recited on the Sabbath and festivals.

borey pri ha’adamah (Hilchot Berachot 8:1).

borey nefashot (ibid.).

borey pri ha’etz (ibid.)

borey nefashot or al hapeirot (ibid.).

The Rambam’s choice of words implies that each day, a person should carefully keep track of the number of blessings he recites until he fulfills the requirement.
Note the comments of the Lechem Mishneh who explains that although one should try to recite 100 blessings each day, one should be careful not to recite unnecessary blessings.

In this and the following halachah, the Rambam summarizes the order of an individual’s daily prayers from rising in the morning until the Evening Service. In the following two chapters, the Rambam deals with the subject of communal prayer.

So that he will be able to complete the recitation of the Shema and the blessing which follows it before sunrise, Hilchot Kri’at Shema 1:11).

I.e., the morning blessings mentioned in Halachot 3-6, 10-11.

As explained in Halachah 12.

In fulfillment of his obligation to recite the Shema each day (Hilchot Kri’at Shema 1:1).

The two blessings before the Shema and the one blessing afterwards (See Hilchot Kri’at Shema 1:5).

The passage which quotes the praises of the angels who recite “Holy, Holy, Holy is the God of Hosts, the whole world is full of His glory” (Isaiah 6:3) and “Blessed is the honor of God from His place” (Ezekiel 3:12). This passage is recited three times during the morning service, once in the first blessing before Kri’at Shema, once in the repetition of the Shemoneh Esreh, and once at the conclusion of the service. (See Chapter 9, Halachot 4-5.)

Precisely which portion of the blessing to omit is a matter of debate among the Rabbis. See Beit Yosef, Orach Chayim 59.

Praying without a quorum (minyan)…

As stated in Chapter 8, Halachot 4-6, any “holy matter” should not be recited in the absence of a minyan of ten people. The Shulchan Aruch (Orach Chayim 59:3) quotes the Rambam’s position. The Rama concludes that even an individual should recite the blessing without deleting the Kedushah.

The blessing beginning Emet v’yatziv, which follows the recitation of the Shema.

Berachot 42a relates: “prayer should follow immediately after [the blessing of] redemption.”
Berachot 9b states:
One who connects [the blessing of] redemption to prayer will not be harmed the whole day...[Rav Bruna] was a great man who experienced intense joy in his [performance of] mitzvot. One day, he connected [the blessing of] redemption to prayer and the smile did not leave his face all day.
The Jerusalem Talmud (Berachot 1:1) equates one who does not fulfill this practice to a loved one who knocks on the door of the king and then departs. When the king answers the door and sees no one there, he also turns away.

See Chapter 5, Halachah 2.

See Chapter 5, Halachah 13.

In his Order of Prayers for the Entire Year, the Rambam lists these verses beginning with—“And we do not know what to do for our eyes are directed towards You” (II Chronicles 20:12).

Berachot 4b states: “Anyone who recites Tehillah l’David three times daily is guaranteed a place in the World to Come.” Since this Psalm is not included in the evening service, it is recited twice in the morning service.

In Chapter 9:5, the Rambam rules that one should recite the passage, U’va l’Tzion go’el. However, that passage includes the Kedushah and hence, according to the opinion mentioned above, should only be recited in communal prayer. Therefore, an individual recites only the supplications found at the end of that prayer.
In his Order of Prayers, the Rambam also mentions the custom of reciting the “song of the day” and of eyn k’e-loheinu.

The Tur and Shulchan Aruch (Orach Chayim 155:1) quote Berachot 64a which states that after prayer, one should proceed to Torah study. It is unclear why the Rambam does not mention this point.

This is the third time this psalm is recited in the daily prayers in keeping with the directive of Berachot 4b mentioned in the previous halachah.
Reciting Tehillah l’David here also fulfills the obligation (Berachot 31a, Chapter 4, Halachah 18) to pray “amid words of Torah.” See also Chapter 9, Halachah 8.

The siddur of Rav Sa’adia Gaon states that תהילה לדוד should be recited sitting until one is calm and properly prepared to pray. Only then should one stand and recite Shemoneh Esreh. See Chapter 4, Halachah 16.

See Chapter 5, Halachah 2.

See Chapter 5, Halachah 13.

As explained in the previous halachah.

See Hilchot Kri’at Shema 1:5-6.

See the previous halachah. Note also the concluding statement of this halachah.

See Chapter 5, Halachah 2.

See Chapter 4, Halachah 16.

Here, the Rambam does not add “to his own matters” as in regard to the morning and afternoon service. Before the evening service, a person should have concluded his work and business affairs.

In Chapter 5, Halachah 15, the Rambam writes that the common custom is not to fall on one’s face and recite supplications in the evening service. The Beit Yosef (Orach Chayim 131) explains that both falling on one’s face and night are associated with God’s attribute of judgement and it would be inappropriate to combine the two.
It is unclear whether the Rambam is here referring to the practice of falling on one’s face (nefilat apayim) or merely the recitation of supplicatory prayers (tachanun). Rav Amram Gaon records that in Babylonia, it was the custom to recite such prayers every night except Friday.

The second blessing recited after the Shema at night.

Berachot 4b relates: Since the Sages established the blessing hashkiveinu...

Hashkiveinu is considered as a continuation of the theme of redemption (Tosafot, Berachot 4b) because it contains the request for God to save us from many different types of difficulties just as He redeemed us from Egypt (Maharit Algazi). The connection is further emphasized by the fact that in the exodus from Egypt, God protected the Jews on a night where permission was granted for the forces of destruction to act. Similarly, in hashkiveinu, we ask Him to protect us from “all evil matters and fears of night” (Birkai Yosef).