Rambam - 3 Chapters a Day

The specific laws regarding these eight categories are discussed by the Rambam in the ensuing halachot of this chapter.

And unable to carry out any or all of these prerequisites.

E.g., ill, as explained by the Rambam in Halachah 2.

I.e., one is not required to repeat the prayer or compensate for its recitation.
In the previous chapter, the Rambam listed five categories which are of absolute necessity for prayer. A person who fails to fulfill any of those requirements must repeat his prayers. These eight categories are necessary for the Amidah as an initial preference, but, do not disqualify the prayer if they were not tended to.
The Lechem Mishneh points out that even Chapter 4 refers to certain actions which were only problematic as an initial preference, for example, as burping and sneezing. Nevertheless, they are included in that chapter because, from a topical perspective, it is more appropriate to discuss them within the context of the general categories mentioned there.

See Halachah 2.

See Halachah 3.

See Halachah 4.

See Halachah 5.

See Halachah 6-8.

See Halachah 9.

See Halachot 10-12.

See Halachah 13-15.

As mentioned in Chapter 1, Halachah 1, prayer is called עבודה—service. Thus, it can be compared to the sacrifices in the Temple which are also referred to by that term. With regard to both these services, Deuteronomy 10:8 states: “...To stand before God and serve Him” (Berachot 30a, Tur, Orach Chayim 98).
Indeed, the term Amidah (lit. “standing”) is used to refer to the Shemoneh Esreh because of this requirement. (See Soferim 16:12.).

However, unlike one riding an animal, he is not obligated to sit if he is able to stand (Lechem Mishneh).

Berachot 30a relates a difference of opinion among the Sages whether it is preferable to recite one’s prayers early, before the desired time so that one can stand during Shemoneh Esreh or whether one should set out on a journey in a boat or carriage and pray at the appropriate time even though one will not be able to stand. From this discussion, we may conclude that, under these circumstances, it is acceptable for one to remain seated during the Shemoneh Esreh if doing so will contribute to one’s ability to concentrate.

And would have to strain to stand.

Note Hilchot Kri’at Shema 2:2 which relates that one may recite the Shema lying on one’s side, but not lying on one’s back.

I.e., one who is ill should pray only when he is able to concentrate. However, if he is unable to concentrate, it is better that he should not pray (Rabbenu Manoach). Hagahot Maimoniot relates that Rashi was accustomed not to pray when he was ill.

To the extent that he cannot concentrate.

And is not required to pray. The commentaries point to the statement of the Jerusalem Talmud (Berachot 5:1) that one in discomfort should not pray as the source for this halachah.

It is questionable whether this halachah is accepted at present, when, after the fact, prayer with a lesser level of concentration is accepted (Rama, Orach Chayim 101) and siddurim are commonly available.

Even if someone were holding his animal, the person would be preoccupied with worries about his animal and, therefore, would be unable to concentrate on his Amidah. See Berachot 30a which mentions opinions which require one to descend in this instance.

Berachot 30a explains that this is derived from King Solomon’s prayer at the dedication of the Temple (I Kings 8:48): “...and they will pray to You towards their land.”

As implied by I Kings 8:44: “...and they will pray to God towards the city that You have chosen” (Berachot, loc. cit.).

As implied by II Chronicles 6:24 (which gives a slightly different account of Solomon’s prayer): “...and they will pray towards this House” (loc. cit.).The Talmud (loc. cit.) also relates: “Rav Avin... said: What is implied by the verse: ‘Your neck is like the tower of David built with turrets’ (תלפיות) (Song of Songs 4:4)? A hill (תל) to which all mouths (פיות) turn.”
Thus, the Temple is called תל פיות, the hill to which all mouths turn in prayer.

As implied by I Kings 8:35: “...and they will pray towards this place.” Berachot (loc. cit.) concludes: “Thus, all of Israel direct their hearts towards one place.” (See also the commentary to Chapter 1, Halachah 3.)

Who cannot face whatever direction he desires lest he fall.

As implied by I Kings 8:44: “...and they will pray to God” (Berachot, loc. cit.).

In his commentary on the Mishnah (Berachot 4:5), the Rambam explains that one should imagine himself facing the Holy of Holies in the Temple.

Berachot 10b quotes Ezekiel 1:7 which describes the angels as standing in the following manner: “And their feet are a straight foot.” Therefore, when praying, we place our feet together in order to appear as angels—those expert in praising God.

Yevamot 105b relates:
Rav Chiya and Rabbi Shimon bar Rebbe were sitting together. One of them opened the conversation and said: One praying should set his eyes downwards, as [I Kings 9:3] states: “And My eyes and My heart were there all the days” (i.e., he should turn his eyes earthward, toward the land of Israel, because of the Shechinah that rests there, as the prooftext implies).
The other said that one’s eyes should be pointed upwards, as [Eichah 3:41] states: “Let us lift up our hearts with our hands [towards God in Heaven].”
Rabbi Yishmael, the son of Rabbi Yossi, came and asked them the subject of their discussion. They answered that they were discussing the Amidah. He [Rabbi Yishmael] said: “My father said: One praying should set his eyes downwards and his heart upwards in order to fulfill both of those verses.”

The right side always represents the motif of loving-kindness; the left side, stern justice. Therefore, we hold our hands such that the right overpowers the left: i.e., loving-kindness overpowers stern judgment. The right side is given prominence over the left in many other contexts because of this idea. (See the Shulchan Aruch, Orach Chayim 2:4.).

Shabbat 10a relates: “Ravvah threw off his cloak, clasped his hands together and prayed like a servant before his master.”
The Maharal (Netiv Ha’avodah, Chapter 6), in his commentary on Berachot 10b quoted above, explains that placing our hands and feet together is a statement of absolute dependence on God. We demonstrate that we are neither able to move to our desired place, nor to act with our hands as we wish. In this way, we show how we are totally given over to His service, as a servant who has no independent existence of his own.

Berachot 30b bases this on Psalms 2:11: “And you shall serve God in fear.”

This appears to be based on Rav Yitzchak Alfasi’s interpretation of Berachot 24b. The Hagahot Maimoniot explains that such a position conveys an attitude of irreverence. For similar reasons, it is forbidden to lean on anything during the Amidah.

Berachot 30b relates that, on the basis of this verse, Rav Yehudah would adjust his clothes before praying.

Our translation of אפונדתו is based on the Rambam’s commentary to the Mishnah, Berachot 9:5, which defines that term as the undergarment worn to collect perspiration, in order that one’s outer garments remain fresh. Others explain that it refers to a money belt.

Soferim 14:15 states that one may not utter God’s name with his head uncovered. (See also Shabbat 155b.) “One praying must stand with his feet together and cover his head as one standing before the king” (Zohar, Va’etchanan 260b).

Shabbat 10a relates: “Ravvah bar Rav Huna put on fine shoes and then prayed. He said: ‘Prepare to meet your God, Israel’ (Amos 4:12).”

However, where it is normal practice to walk barefoot, e.g., in particularly hot climates, it is permissible to pray that way (Kessef Mishneh).

This introduces a subjective element into these laws. The definition of proper clothing is dependent on local custom, i.e., how people dress when they want to make an impression on the respected people in one’s community.

I.e., the following rule in this halachah is in no way dependent on local custom, but applicable in all cases.

Lest they fall (Rashi, Berachot 23b).

Berachot (ibid.) states: “A knife, money, a plate, and a loaf of bread are like them (i.e., like the Torah scroll and tefillin).” Rashi explains that in these instances as well, one will fear that they will fall and injure him or become lost or ruined. Based on Rashi’s statements, there are authorities who rule that a person may hold an object which would not present a danger or causes worry if it falls, e.g., a notebook. Rabbenu Yonah, however, forbids the holding of any object except the lulav, which is explicitly mentioned in the Talmud. This is also the opinion of Terumat Hadeshen. (Even according to the latter view, one may hold a prayerbook.)
Shulchan Aruch HaRav (Orach Chayim 96:1) rules that one may also hold other objects (in line with Rashi’s opinion), but states that the optimum manner of performing the mitzvah is not to hold anything, so that his hands may be clasped together over his heart, as the Rambam mentions in Halachah 4.

Sukkah 41b relates that Rav Ashi would pray with his lulav in his hand.

Since it is the mitzvah of the day, it is dear to him and caring for it is not considering an encumbrance that will disturb one’s concentration (Rashi).

This halachah quotes Bava Metzia 105b. See our commentary on Chapter 4, Halachah 6, for the modern equivalent of a kav.

I.e., holding a burden of this size will not disturb one’s concentration.

Holding it during prayer will be a distraction.

Shabbat 10a relates that Rav Kahana would wrap himself in a tallit and pray. Ta’anit 20a also tells of Nakdimon ben Gurion, who when praying in the Holy Temple for rain, “wrapped himself in a tallit and stood to pray.”
In Hilchot Tzitzit 3:11, the Rambam writes: “It is a great disgrace for a Torah scholar to pray without being wrapped in his tallit.”

Berachot 10b bases this law on the premise, “There is no loftiness before God, as [Psalms 130:1] states: ‘From the depths, I call out to you, God.’”

In his responsa, the Rambam explains that the intent of this law is that one should not have anything in front of him that will disrupt his concentration on the Amidah. (See Beit Yosef, Orach Chayim 90.)

The Beit Yosef (loc. cit.) quotes the Zohar (Vol. II, p. 251a), which requires a synagogue to have 12 windows, which correspond to the 12 seraphim in the Heavenly Court. He also quotes this law in his Shulchan Aruch (Orach Chayim 90:4). Rashi (Berachot 34b) explains that windows are an aid to concentration, as one looks heavenward and is humbled. Rabbenu Yonah suggests that the light has a calming effect, allowing one to concentrate on his prayers.

In keeping with the obligation to face Jerusalem mentioned in Halachah 3.

The verse concludes: “...and he kneeled on his knees three times a day and prayed.”

Berachot 6b states: “Anyone who establishes a fixed place for his prayer will be assisted by the God of Abraham.” Abraham is mentioned because, as can be inferred from Genesis 19:27, he had a fixed place for prayer.
The Jerusalem Talmud, Berachot 4:4, states that even in a synagogue, a person should have a fixed place for prayer and should not move from place to place. The Shulchan Aruch, Orach Chayim 90:19, quotes this law. The Magen Avraham adds that within four cubits (approx. six feet) of one’s place is also considered acceptable, since it is impossible to be in exactly the same spot at all times. Therefore, a person who finds a colleague sitting in his place in the synagogue may pray within four cubits of that place. This is preferable to embarrassing the person sitting in his seat, who might very well be a visitor and not be aware of which seats are occupied by regular congregants.

This halachah is derived within the context of the following narrative (Berachot 3a):
Rabbi Yossi said: Once I was walking on the road and I entered one of the destroyed buildings of Jerusalem in order to pray. Eliyahu [the Prophet] of blessed memory came and waited for me by the entrance until I had finished praying.
After I finished my prayer, he greeted me: “Peace unto you, Rebbe.”
I replied to him: “Peace unto you, Rebbe and teacher.”
He asked me: “My son, why did you enter this destroyed building?”
I answered him: “To pray.”
He told me: “You should have prayed on the road.”
The Talmud mentions that one should never enter a destroyed building on any account. Nevertheless, since the Talmud made this statement regarding Rabbi Yossi’s prayer, the Rambam teaches this law concerning destroyed buildings here in Hilchot Tefillah (Kessef Mishneh).

Berachot 6b states: “Anyone praying behind a synagogue is called wicked,... This applies only when he faces away from the synagogue, but if he faces the synagogue there is no problem.”
Rashi (Berachot, op. cit.) states that by facing away from the synagogue when one prays, one appears to deny God who is worshiped within. Therefore, it is desirable to face the synagogue even when doing so requires one to turn away from Jerusalem. Tosafot, Eruvin 18b, explains that the passage cited refers to a person standing on the side of the door facing away from the synagogue, and thus towards the opposite direction of those worshipping inside. Therefore, he must simply turn the other way and solve the problem. Hagahot Maimoniot suggests that “behind a synagogue” may even refer to standing on the side of the synagogue and looking away. The Shulchan Aruch (Orach Chayim 90:7) mentions all these possibilities and rules that one should refrain from praying in any of these places.

Berachot 31b refers to Chanah’s prayers for a son and her subsequent remarks to Eli, the priest: “I am the woman who stood here with you” (I Samuel 1:26). This verse indicates that Eli, as well as Chanah, was standing at the time. Rabbenu Yonah also mentions that this applies only to a person sitting idly, but one studying or reciting the Shema need not worry and may continue to sit.

For walking in front of someone will disrupt that person’s concentration. Rabbenu Yonah (commenting on Berachot 27a) explains that this refers only to “in front of him,” but not to the side. The Magen Avraham (Orach Chayim 102:5) points out that the Zohar (Parshat Chayei Sarah) mentions that passing on the side is also forbidden.
The Shulchan Aruch, Orach Chayim 102:5 mentions a practical application of this halachah: If one completes his Amidah when a colleague is praying behind him, it is forbidden for him to take his three steps backwards until the person behind him finishes his Amidah. Were he to step backwards, he is like one passing before another in the midst of the Amidah. One must be especially careful in this, even if the last one began his Amidah after the first person.

Which is not likely to distract one’s colleague.

A handbreadth is the size of a fist: approximately 8 centimeters according to Shiurei Torah. Based on the principle of lavud, anything lower than three handbreadths is considered to be part of the ground itself.

Berachot 10b mentions this and the following laws within the context of the requirement to pray in a low place stated in the previous halachah.

The Prisha (Orach Chayim 90) explains, In the Temple, the sacrificial service could be performed only while one was standing directly on the ground. Therefore, our prayers must be recited in a similar manner.

This measure is also significant in regard to the laws of property and the prohibition of transferring from one domain to another on the Sabbath.

I.e., it is considered a space in its own right rather than a raised area within a larger space.

Migdal Oz points out that on the basis of this halachah, the leader of the congregation often stands on a raised platform in the synagogue in order that he be heard by all the congregants.

Though it lacks the necessary size, its walls cause it to be considered as an independent entity.

I.e., because of the walls, no one will worry about falling despite the height.

Who are hired to work for others by the hour or day, in contrast to a person working on his own time.

In his Commentary to the Mishnah, Berachot 2:4, the Rambam explains the meaning of the word נדבך as follows:
The custom of those building a wall of earth (as opposed to bricks or stones) was to set up two large boards of wood and throw the earth in between them. They would pack it tight using wooden tools until it had the shape of a wall, and then tie [the two boards together.] Afterwards, they would remove the boards from the structure they had built...בראש הנדבך means “on top of the wall at the time that they are packing (the earth) between the boards that are called נדבכים.”

The Mishnah (Berachot 16a) contrasts the Shema which these individuals may recite in their places and prayer, which requires that they descend. The difference is that, in the Shema, intense concentration is only required when reciting the first verse, while the entire Shemoneh Esreh should be recited with such intention. Hence, it is likely that in such precarious positions, the fear of falling will prevent a person from maintaining his concentration for this prolonged period. See also Hilchot Kri’at Shema, Chapter 2, Halachah 4.

I.e., though they are hired workers and thus, their time is not their own, nevertheless, they are granted the time to fulfill their fundamental religious obligations in the proper manner. However, after discharging those duties, they must return to work immediately.

Berachot 16a makes a distinction between these trees and those of other species. Rashi explains that the danger of falling from these trees is minimal because of their thick branches, and, therefore, one may stand there firmly and pray. The Rambam, based on the Jerusalem Talmud, Berachot 2:5, explains that the wide branches make the descent problematical, and, therefore, the workers may pray in the trees themselves.

I.e., all of the prayers of that day.

Berachot (loc. cit.) arrives at this differentiation based on an apparent contradiction between two beraitot, one stating that workers must recite the entire Amidah, and the other stating that the abridged version is sufficient. Those working for daily wages are in effect paid by the hour and must use their time for their employer in the fullest manner possible. In contrast, implicit in an agreement to work for meals is that a high rate of productivity is not expected from such a worker. Hence, he is granted greater leniency.

I.e., the abridged version of the Amidah, discussed in Chapter 2, Halachot 2-4.

Nor participate in communal prayer because of the additional time involved.

I.e., if the artisan is a Cohen, he should not bless the people during the repetition of the Amidah.

Berachot 31a explains that these laws are derived from the description of Chanah’s prayer (I Samuel 1:13): “Chanah spoke unto her heart, only her lips moved, but her voice was not heard.”

I.e., merely contemplating on the words of prayer in his heart. The Jerusalem Talmud, Berachot 4:1, states that the phrase, “only her lips moved,” implies that she was speaking, not only thinking to herself.

Sotah 32b relates: “Why did they decree that the Amidah must be whispered? In order that those who have transgressed will not be embarrassed.”
Rashi explains that transgressors confess their sins before God during the Amidah, and, therefore, the Sages ruled that the entire Amidah should be recited in a hushed tone so that people would not feel embarrassed to confess.

The first clause of this halachah implies that one should not raise his voice and speak very loudly during the Amidah. This clause teaches that one should not even speak in a normal tone of voice .Both of these laws are based on Berachot 24b:
One who makes his voice audible during the Amidah is among those of little faith (i.e., he seems to indicate that it is necessary to speak loudly in order that God should hear him—Rashi).
One who raises his voice in the Amidah is among the false prophets. (Rashi explains that this is based on I Kings 18:28, which describes the actions of the false prophets of Ba’al: “And they called out loudly.”)
Lechem Yehudah notes that the mention of both these halachot is somewhat unnecessary. The prohibition of making one’s voice audible alone would appear to be sufficient. However, since that prohibition is lifted on occasion as explained below, the Rambam mentioned also the first law which is followed regardless of the circumstances involved.

I.e., if the artisan is a Cohen, he should not bless the people during the repetition of the Amidah. Instead, he should pray and then return to his work at the earliest possible moment.

The bows in the Amidah are intended to express the concept of complete abnegation of self (see Tanya, ch. 39; 42).

Berachot 34a relates that a person who bows at any other time should be taught to discontinue his practice.

I.e., during the recitation of ברוך אתה at the beginning of the blessing and the recitation of ברוך אתה at the end.

The blessing מודים, the second to last blessing of the Amidah.

I.e., at the recitation of the words מודים אנחנו לך (We are thankful to You) and the recitation of ברוך אתה at the end.

Hagahot Maimoniot points out that one should begin his three steps backwards with his left foot, in order that his right foot be the last to withdraw from before God.

Yoma 53b mentions that Rav Chiya, the son of Rav Huna, saw that Ravva and Abbaye took three steps backwards in the midst of a prolonged bow.

Yoma (ibid.) states: “A person who prays must take three steps backwards and then take his leave. Were one not to do this, it would have been better not to have prayed at all.”

See Halachah 11 for the explanation of this halachah.

Berachot 12a explains the latter law based on Psalms 146:8: “God straightens those bent over.”
The Maharal (Netiv Ha’avodah, Chapter 10) explains that this reflects how God is the source of all life and He grants man the power to act.

The commentaries question the Rambam’s statements, noting that there are two opinions concerning this law mentioned in Berachot 34a, b and neither corresponds to the Rambam’s text. See Kessef Mishneh.

Berachot (ibid.) bases this statement on I Kings 8:54: “And so it was when Solomon completed praying to God..., he rose from kneeling before the Altar of God.”
Rashi explains that the High Priest and King bow down more because a person who occupies a position of greatness must lower and subjugate himself before God. The Maharal (loc. cit.) mentions that bowing is a natural response to one’s feelings of closeness to God. Therefore, because these two men are closer to God than others, they must bow more frequently.

Yoma 53b relates:
One should take leave from the right and then from the left, as [Deuteronomy 33:2] states: “From His right [came] a fiery teaching for them,” and [Psalms 91:7] states: “A thousand fall by Your [left] side and ten thousand from Your right.”
Ravva saw that Abbaye took leave from his right side first. He said to him: “Do you think this refers to your right? It refers to your left, which is the right side of the Holy One, blessed be He.”
The Zohar (II p. 32a) makes similar statements: “Since the Holy Name is on the right and the Torah is on the right, all is dependent on the right. We learn that one must raise up the right over the left, as [Deuteronomy 33:2] states: ‘From His right [comes] a fiery teaching for them.’”

Rashi explains that during prayer, one must envision himself standing before the Divine Presence. Thus, his right side is actually opposite God’s left, so to speak.

The Sages of the Great Assembly, when laying down the rules for prayer.

Rashi (Berachot 28b) explains that one must bow until a colleague could see the פקקים (joints) in his back. Lechem Yehudah states one must bow until the vertebrae stick out.

Berachot (loc. cit.) states that one should bow until he could see a coin placed opposite his heart. The Rashba explains that this refers to a coin that would be placed on the ground opposite one’s heart. Thus, one should not bend over completely, but rather curve his back such that he can see the ground.

Berachot (loc. cit.) states:
Rabbi Chanina says: “One need not do more than nod his head.”
Ravva commented: “This is the case if it causes him strain, as long as he appears to be bowing.”

Megillah 22b relates that the custom of falling to the earth in supplication was followed in Babylonia in Talmudic times. The Tur, Orach Chayim 131, explains that the reason for prostrating oneself after Shemoneh Esreh is that by doing so, one prays in all three positions of prayer employed by Moses:
sitting (during the verses of Praise),—“...and I sat on the mountain 40 days and 40 nights” (Deuteronomy 9:9),
standing (during Shemoneh Esreh)—“And I stood on the mountain as I did originally for 40 days and 40 nights” (Deuteronomy 10:10),
prostration—“And I fell down before God, as I did originally, for 40 days and 40 nights” (Deuteronomy 9:25).
The Zohar (Parshat BaMidbar) explains that after prayer, a person should feel as if he has returned his soul to God and has no life-energy left. Thus, he falls to the ground where he receives new spiritual power.

I.e., there is no fixed text of prayers recited at this time. In his Seder Tefilot Kol HaShanah, the Rambam writes: “It is our custom to make supplication while prostrated with these statements and verses; sometimes, mentioning them all and sometimes, mentioning only some of them.”
Thus, though there was a basic text for these prayers (which is, to a large extent, included in the extended Tachanun recited on Mondays and Thursdays), what a person actually said was still left to his own creative impulse. There are two different versions of תחנון today. The תחנון of Nusach Ha’ari is based on Psalm 25, whereas that of Nusach Ashkenaz is based on Psalm 6.

Megillah 22b derives this law from I Kings 8:54: “And so it was when Solomon completed his Prayer to God... That he rose from kneeling on his knees.”

This is derived from I Kings 1:31: “And Bat Sheva bowed with her face to the earth” (Megllah, loc. cit.).

This is derived from Genesis 37:10: “Will it come to pass that I and your mother and brothers will prostrate ourselves to you on the ground?” (Megllah, loc. cit.). The definition of these three terms is important within the context of the following halachah.

I.e., the prayer recited after Shemoneh Esreh. In Hebrew, the Rambam uses the term נפילת אפים, which means literally “falling on the face.” However, this translation is employed since the intent of “falling on one’s face” is to recite these supplications.

Megillah 22b indicates that this variance in custom existed even in Talmudic times. It is interesting that in Halachah 13, the Rambam mentioned only hishtachavayah, prostrating oneself, as the proper method for נפילת אפים. Perhaps, he considered it the most preferable position.

Chapter 6, Halachot 6 and 7. There, the Rambam explains that it was a normal practice of idolaters to place stones down in order to prostrate themselves upon them.

A person of stature would be subjected to ridicule if his prayer were not answered as Joshua’s was (Rashi).

Megillah (loc. cit.) derives this law from the actions of Ravvah and Abbaye, who followed this practice instead of falling to the ground in accordance with the above rule. The Shulchan Aruch (Orach Chayim 131:8) rules in accordance with the Rambam. The Rama adds that no one should prostrate himself on the floor even if it is not stone. Therefore, the custom today is that everyone rests their heads on their arms while reciting Tachanun.

The Lechem Mishneh maintains that this can be derived from the following narrative in Megillah (loc. cit.): “Rav came to a synagogue in Babylonia, but did not fall to the ground after the Shemoneh Esreh as they did.” One of the explanations offered by the Talmud for his behavior is that there was a stone floor in front of Rav, but not in front of the other congregants. The Talmud then asks: “Why didn’t Rav move to their place?” Obviously, the implication is that one may offer this supplication in a place other than one’s place of prayer.

This custom is also mentioned in the Siddur of Rav Saadia Gaon. The days mentioned are all joyous occasions. At such times, we do not beseech God with extra supplication. Rather, we concentrate on the goodness that we have already received from Him. Similarly, we refrain from נפילת אפים at other occasions of joy; for example, a bride and groom on the day of their wedding and the week following it, and the participants in a ברית מילה (circumcision) are exempt from נפילת אפים. (See Shulchan Aruch, Orach Chayim 131:4.)

When the festive nature of these days can already be felt.

The Beit Yosef (Orach Chayim 131) explains that we refrain from reciting Tachanun at night for mystic reasons. Tachanun relates to the aspect of stern judgment which is also identified with the night. It is not proper to combine both aspects of judgment together.

Otzar Geonim on Megillah 23b discusses the various customs regarding the utterance of נפילת אפים. Rav Sar Shalom mentions that, although it is not his custom, there are some people who do נפילת אפים after the Evening Service.

Though we recite confessional prayers in each service of Yom Kippur, the only times we fall to the ground in supplication is during the Avodah of the Musaf prayers (Ma’aseh Rokeach).

This refers to the side of the synagogue on which there is an entrance. However, a person walking on the other side of the synagogue does not appear to dismiss the idea of prayer, since he has not willfully abstained from entering the place of worship (Beit Yosef, Orach Chayim 90).

Rashi, Berachot 61a, explains that a person passing by appears to be fleeing from the synagogue and the obligations observed therein.

Since he is carrying a bundle, it is clearly understood why he is not entering the synagogue. Berachot 8b quotes the above prohibition in the name of Rabbi Yehoshua ben Levi. It then quotes Abbaye who mentions the various qualifications related by the Rambam.

Berachot 8b mentions the idea of two entrances to the synagogue. However, the specification that the entrances be on different sides is the Rambam’s addition. Only in such a case could one seeing the person imagine that he is entering the synagogue by its other entrance. If the entrances are on the same side, the observer need simply wait to see if he also passes by the second entrance.

And is not shirking his responsibility to pray.

See Hilchot Tefillin 4:25 which mentions the obligation to wear tefillin throughout the entire day. At present, as explained in the Tur and the Shulchan Aruch (Orach Chayim 39), it is customary to wear tefillin only during prayer.

From the passage from Berachot quoted below, it would appear that the prohibition was instituted to prevent the discomfort that would be caused were the congregation to be forced to wait for one individual to finish his prayers.

Berachot 31a states:
This was the custom of Rabbi Akiva; when praying in a congregation he would shorten his prayer in order not to bother those present, but when he prayed alone, one would leave him while he was in one corner of the room and [return and] find him in the other corner because of his bowings and prostrations.

I.e., after he has completed Shemoneh Esreh.

The Talmud (Avodah Zarah 8a) states that even though generally one should limit his requests during the recitation of Shemoneh Esrei to the blessing of שומע תפלה (“The One Who Hears Prayer”), this restriction does not apply after one concludes praying.

The Talmud (ibid.) (and, similarly, the authoritative Oxford manuscript of the Mishneh Torah) states that after prayer, one may add “the order of the day of Yom Kippur” and does not mention וידוי (confession).One might conclude that this indicates that one may add as much as he likes. The prayers of Yom Kippur are mentioned since they serve as the paradigm of long prayer.

As explained in the following halachah.

By the last clause of the previous halachah.

Avodah Zarah 8a notes: Even though [the Sages] taught that a person should make his special requests in [the blessing of] שומע תפילה, one may add something relevant to that particular blessing at the end of each blessing. The Talmud quotes a second teaching which specifically mentions the two examples given by the Rambam.

Note Chapter 1, Halachah 4, which explains that the reason the Sages established a standard text of prayer was to prevent people from praying in a non-eloquent manner. Though a person is allowed to make whatever additions to prayer he desires, he should try to use the most elegant means of expression as possible.

The sixth of the intermediate blessings.

For example, Rashi (Avodah Zarah, ibid.) explains that one desiring not to forget that which he has learned should make such a request in חונן הדעת [the first of the intermediate blessings].

Without qualms. There is no requirement to make one’s requests in the other blessings as mentioned above.

See Berachot 34a and also Chapter 1, Halachah 9, and commentary.

Berachot 10b relates:
What does [Leviticus 19:26]: “You should not eat with blood” mean? You should not eat before you have prayed al dimchem [lit. “for your blood”]...
Anyone who eats and drinks and [only] afterwards prays—about him [I Kings 14:9[ states: “... And you have cast Me behind your body.” Do not read גויך (your body), but rather גאיך (your pride). The Holy One, blessed be He, says: “After you have acted proudly and haughtily [by eating], will you accept upon yourself the sovereignty of Heaven?”
Thus, it is clear that one must deal with his spiritual obligations before fulfilling his physical needs. Note Chapter 5, Halachah 2, where the Rambam states that one who is hungry or thirsty is considered sick and must eat or drink before prayer in order to pray with proper intention. For this reason, medicines also present no problem and may be taken before Shacharit (Shulchan Aruch, Orach Chayim 89:3). The Mishnah Berurah (89:22) grants permission to drink tea or coffee before prayer, if this will help one’s concentration during prayer. However, he suggests not putting sugar into the drink. The Aruch Hashulchan (Orach Chayim 89:23) allows one to add sugar to tea and even suggests that adding milk is permissible. Even according to the lenient opinions, one should, nevertheless, recite the Morning Blessings and the Shema before eating or drinking.

Berachot 14a relates: “A person is forbidden to deal with his personal matters before he prays, as [Psalms 85:14] states: ‘[He will place] righteousness before him and he will place his feet in the path.’”
Rashi explains that first one must pay heed to the righteousness of the Creator, and only then walk in the way—i.e., do work that is necessary for his own personal needs.

Dawn is the earliest possible time for the Morning Prayer. (See Chapter 3, Halachah 7.) Therefore, as soon as the obligation of prayer exists, one is forbidden to eat or drink.

The Talmud (Berachot 14a) explains that this prohibition only applies to going to a friend’s house to greet him. Greeting him in the street is permitted.

Berachot, loc. cit., derives this law based on the same verse used as the source for the prohibition of working before praying.

Berachot 28b quotes two opinions, one of Rav Huna forbidding eating before Musaf, and one of Rabbi Yehoshua ben Levi forbidding eating before Minchah, but does not accept either of them as binding.

Though the Talmud rejects the opinion of Rabbi Yehoshua ben Levi regarding טעימה (tasting). However, there are restrictions in regard to eating a meal as explained in the following halachah (Kessef Mishneh).

I.e., six and a half hours (seasonal hours) of the day, as explained in Chapter 3, Halachah 2.

This and the following laws are based on the Mishnah (Shabbat 9b): “One should not sit in a barber’s chair close to Minchah until he has prayed...” The Talmud explains that this refers to Minchah Gedolah.

I.e., the person is not interested in bathing in a hot or cold bath or washing himself well, which are time-consuming activities.

In the previous halachah, the Rambam rules that one may taste food before Minchah, but forbids eating a meal. Here, he states that even a snack is forbidden. The Kessef Mishneh explains that eating a כביצה (the equivalent of an egg, 57 or 100 cubic centimeters, according to Shiurei Torah and the Chazon Ish, respectively) of fruit, or a כזית (an olive size, approximately 28 or 50 cubic centimeters, according to the references cited) of bread constitutes achilat ar’ai which we have translated as a snack.

The mishnah quoted above states simply that one must not sit in judgment close to Minchah. In his Commentary to the Mishnah, the Rambam states:
Even if the case is finished and the judges have heard the claims of the adversaries in the case, and have deliberated [and reached a verdict], and need only announce their final decision, the judge should not sit to render this decision close to the time of Minchah, lest he see the case in a different light and be required to start again, or the adversaries restate their claims and the matters drag on until the time [for Minchah] passes.

As opposed to the especially intricate haircut given the High Priest, called the haircut of “ben Elasa” (Shabbat 9b). (See also Hilchot Klei HaMikdash 5:6.)

And the time for prayer pass before the barber can secure another scissors.

The Rambam explains, in his Commentary to the Mishnah, that if one sees a deficiency in the hide, he will attempt to stop further damage, and his involvement in this work could last until after the end of the time for Minchah.
The Rambam’s interpretation of the mishnah is not accepted by other authorities. Tosafot (Shabbat, loc. cit.) rules that only complicated activities are forbidden and simple acts, e.g., a snack or a normal haircut are permitted. This disagreement finds expression in the rulings of the later authorities. The Shulchan Aruch (Orach Chayim 232:2) quotes the Rambam’s view. The Rama brings a third opinion (of the Ba’al a) which rules that even a large meal is permissible before Minchah Gedolah, and that a snack is permissible even before Minchah K’tanah. He adds that perhaps the reason for this leniency is that since it was customary to call people to synagogue, it is unlikely that they would forget to go. It is, however, advisable to follow the more stringent view when praying alone (Mishnah Berurah 232:25).

Even if he began after the time of Minchah Gedolah and, therefore, his beginning was a transgression (Hagahot Maimoniot).

The Kessef Mishneh explains that this leniency is granted only if he will be able to recite Minchah before the conclusion of the appropriate time. To emphasize this point, the Rambam mentions explicitly: “and then recite Minchah”—i.e., after he finishes doing whatever it is that he has started doing. However, if there will not be time to pray afterwards, he must stop and pray. Only then may he resume his activity.

In Halachah 5, the Rambam taught us that if one had already begun his involvement in any of these activities, he need not stop in order to recite Minchah. Therefore, it is necessary to understand what constitutes involvement in these activities.

The מעפורת is an apron used to collect the hairs falling from one’s head during a haircut, so that they do not fall onto his clothes (Shabbat 9b).

I.e., when is he considered to be bathing, so that he need not stop to pray?

Literally, “the garments next to his skin.” This is based on the Rambam’s interpretation of Shabbat 9b: “When he removes his מעפרתו from himself.” Rashi, in his commentary on that passage, offers a different interpretation—one’s outermost garment, i.e., the first garment removed. The Shulchan Aruch (Orach Chayim 232:2) rules in line with Rashi’s position.

Shabbat 9b states simply: “When he ties between his shoulders.” In his Commentary to the Mishnah, the Rambam explains that it is when he ties his belt in order to work with the skins. Evidently this means the belt around his apron. There is a version of the Rambam’s Commentary to the Mishnah which mentions also that the person must begin working with the skins. This is, however, hard to understand in light of his ruling here in the Mishneh Torah.

Shabbat 9b records a disagreement between Rav and Rabbi Chanina. Rav states that washing one’s hands constitutes the beginning of eating, whereas Rabbi Chanina is of the opinion that loosening one’s belt before eating is the beginning of the meal. The Talmud concludes that there is no real argument. Rav described the halachah for inhabitants of Eretz Yisrael, and Rabbi Chanina, for those of Babylonia.

Rashi explains that the custom in Babylonia was to wear their belts particularly tight, necessitating that they be loosened prior to eating. This was not the case in Eretz Yisrael.

Rashi explains that the judges wore their talleisim in court in order to focus their attention on the serious nature of the matter at hand. Shabbat 10a states: “Any judge who adjudicates a judgment of absolute truth..., is considered by the Torah to be a partner with God in the creation of the world.”

Shabbat 10a makes this point of clarification.

See Chapter 1, Halachah 6 and the notes there.

Berachot 4b discusses the decree of the Sages requiring the recitation of the Shema before midnight even though its actual time lasts until dawn (see Hilchot Kri’at Shema 1:9). That passage states:
The Sages produced a support for their words in order that a person not come in from the field in the evening and say: “I shall go home, eat a little, sleep a little and then recite the Shema and pray,” lest he be overcome by sleep and sleep all night.
Rather, he should come from the field in the evening and enter the synagogue. If he is accustomed to studying the Written Law, he should. If he is accustomed to studying the Oral Law first, he should study, recite the Shema, pray and then eat his bread and recite grace.

In contrast to the restrictions mentioned in the previous halachah in regard to the afternoon prayers.

Since the Mishnah cited above mentions only “close to Minchah,” the Rambam assumes that the halachot apply only to מנחה and not to שחרית for the reason he explains. The Rambam does not mention going to the tanning house or eating in this halachah, because they are included in Halachah 4 regarding working or eating before the Morning Prayer, both of which are prohibited.

The Mishnah (Shabbat 9b) states that one must stop for Kri’at Shema, but not for prayer. The Talmud (11a) explains that this refers to one involved in the study of Torah.

Shabbat (ibid.) continues: “This applies only to Rabbi Shimon bar Yochai and his colleagues, whose full time occupation was the study of Torah, but we stop studying to recite the Shema and to pray.” Rashi explains that anyone who interrupts his studies in order to work, must also interrupt his studies in order to pray.

In Hilchot Talmud Torah 3:3, the Rambam states: “There is no commandment among all the commandments that is equal to the study of Torah. Rather, the study of Torah is equal to all the other commandments, since study brings one to action. Therefore, study comes before action at all times.”
A person involved in Torah study achieves a level of unity with God that is unparalleled by any other activity. One’s intellect and God’s wisdom become inextricably linked, until they are indistinguishable during the moments of one’s actual involvement in study. On this basis, we can understand the description of Torah with the metaphor of bread (Proverbs 9:5, Hilchot Yesodei HaTorah 4:13). After bread is consumed by a person, it becomes assimilated into his blood and becomes part of the person himself. Similarly, when Torah is studied, it becomes absorbed into the person’s character and becomes an integral part of his being (Tanya, Chapter 5).
As explained in the introduction to this text, prayer focuses on our attempt to relate to the Godliness that permeates our worldly existence. Though this is an extremely significant service, the connection established through Torah study is more complete. Thus, Shabbat 10a records how Ravvah rebuked Rav Hamnuna for neglecting his Torah studies to prolong his prayers. By doing so he was “abandoning eternal life for transient life.” Therefore, Rabbi Shimon bar Yochai and his colleagues whose commitment to Torah was all encompassing were not required to interrupt their studies for prayer.

I.e., he can be compared to one whose full time occupation is the study of Torah. Therefore, he is exempt from the Amidah at that time. This comparison of communal work to the study of Torah is found in the Jerusalem Talmud, Berachot 5:1. However, there it is taught in the context of praying in the midst of words of Torah. (See Chapter 4, Halachah 18.) Communal work is also considered like Torah study, so that one may pray after carrying out such work and it is considered as if he prayed in the midst of words of Torah.
The Kessef Mishneh explains that the Rambam derives this law from the continuation of the Talmudic passage (Shabbat 11a) cited above. The Talmud states that one involved in the decision of whether or not to proclaim a leap year (עיבור שנה) need not stop to pray, even though Torah study is not his full-time occupation. The Kessef Mishneh posits that the Rambam views involvement in עיבור שנה as community work. On this basis, he concludes that one need not stop in order to pray if he is involved in such activities.

In Hilchot Kri’at Shema 2:15-17, we discussed the various situations in which one is allowed to interrupt his recitation of the Shema. Here, the Rambam teaches that the laws regarding the Amidah are much stricter. Only a threat to one’s very life is considered sufficient cause to interrupt the Amidah.

The Mishnah (Berachot 29b) states: “Even if the king greets him, he may not answer.” The Talmud explains that this applies only to a Jewish king, but not to a foreign king. A Jewish king is expected to appreciate the seriousness of prayer and realize that a person’s unwillingness to interrupt his prayers is not intended as an insult to the king’s authority, but rather, submission to an even greater authority.
It is interesting to note that this halachah is taught in the Mishnah within the context of halachot stressing the serious nature of the Amidah and the high level of concentration necessary. Just as we learned that the level of intention necessary for the Amidah is greater than that necessary for Kri’at Shema (see Chapter 5, Halachah 8 and the commentary there), so too, the halachot regarding interruptions are stricter, as mentioned.

As a rebel against the king. Berachot 32b-33a relates the following story which shows that the Sages did not always avail themselves of the leniency granted:
A righteous man was once praying on the road. A minister approached him and greeted him. However, he did not respond.
[The minister] waited until he had finished praying and said to him: “Empty one! Is it not written in your Torah: ‘Take heed and watch yourself carefully’ (Deuteronomy 4:9), and ‘Guard yourselves very carefully’ (Deuteronomy 4:15).
“When I greeted you, why didn’t you answer? If I had cut off your head with my sword, who would have sought vengeance for your life?”
He said to him: “Let me appease you with words. If you were standing in front of an earthly king and your friend came and greeted you would you answer him?”
[The minister] said: “No.”
“And if you did answer him what would they do to you?”
He replied: “They would cut off my head!”
He said: “And is it not reasonable that if you [would not interrupt] while standing in front of an earthly king who is here today and in the grave tomorrow, so too, I, standing in front of the King of Kings, the Holy One blessed be He, who is eternally present, all the more so [should I not interrupt in order to return greetings]?”
The minister was appeased immediately, and the righteous person returned home in peace.”

Rabbenu Yonah explains that this means simply to recite the beginning and end of each blessing. The Kessef Mishneh also agrees with this explanation. In Chapter 2, Halachot 2-3, the Rambam mentions the text for a shortened prayer. However, there is not necessarily a contradiction between this opinion and that law.

Berachot 32b offers these two alternatives. Rabbenu Yonah maintains that if possible, one should move slightly in order to avoid confronting the king or tyrant, and thus avoid the need to talk.

The Mishnah (Berachot 29b) states: “...and even if there is a snake curled around his ankle, he should not interrupt [his Amidah].” The Talmud (33a) mentions that a snake does not cause an interruption, but a scorpion does. Rashi explains that though snakes are not likely to bite, scorpions are likely to sting. Thus, the passage raises questions on the Rambam’s decision, for he does not distinguish between snakes and scorpions.
The Rambam’s statements appear to be based on the Jerusalem Talmud, Berachot 5:1, which states that one ignores a snake only if it is simply curling around his leg. However, were the snake to approach him in a menacing fashion, appearing likely to bite, he may flee from the snake. It is important to note that there is no actual need to interrupt his Amidah in the case of the dangerous creatures. He need simply leave that spot, find a safe place and continue praying.
Hagahot Maimoniot points out that in all the cases mentioned, even if he did actually speak in the middle of Shemoneh Esreh, he need only start again at the beginning of the blessing in which he stopped. If, however, he interrupted himself during the first or last three blessings, he should return to the beginning of the beginning of the first of the three blessings. The laws mentioned in this halachah are discussed in the Shulchan Aruch, Orach Chayim 104.

According to the Rambam, however, it would appear that they are obligated only to recite a short prayer once a day. This halachah is discussed in Chapter 1, Halachah 2.

The laws regarding those exempt from Kri’at Shema are contained in Hilchot Kri’at Shema 4:3-6. The exemption of these people from the Amidah is stated explicitly in the Mishnah (Berachot 17b).

This is also based on the Mishnah (Berachot 17b) which teaches that though there are differences between the obligations people have regarding the recitation of the Shema (See Hilchot Kri’at Shema 4:4), “both are exempt from the Amidah.”
Rashi and Tosafot explain that the distinction between Kri’at Shema and the Amidah is based on the fact that the recital of the Shema is a Scriptural obligation. Some commentaries explain that this explanation would even be acceptable according to the Rambam. Though he holds that the Amidah is also a Scriptural obligation (see Chapter 1, Halachah 1), it is only necessary to pray once daily in order to fulfill one’s Scriptural obligation. Therefore, one may be more lenient in granting an exemption from the Amidah, since the Scriptural obligation may have already been fulfilled or may be fulfilled by another Amidah later in the day. However, the Rambam, himself, offers a different explanation in his Commentary to the Mishnah. There, he states that since one is troubled (לבו טרוד) by the burial, he is exempt from the Amidah. This seems to be a function of the greater need for intention in the Amidah rather than its non-Scriptural status.

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).