1. Before one utters a benediction, he must be sure he selected the proper one, for when he utters G‑d’s name, he should consider for what he is thanking G‑d.

2. He should do nothing else at the time, but concentrate on the significance of the words, and utter them slowly and meaningfully.

3. It is proper to recite the benedictions out loud, because this aids the concentration of the mind.

4. When one utters a benediction or is about to mention G‑d’s name, his mouth should be free of saliva or other foreign matter.

5. It is forbidden to mention the name of G‑d in vain, and this includes all names attributed to Him, and in all languages.

6. It is especially forbidden to curse someone, or even to imply a curse, with the mention of G‑d’s name or His attributes. For example, one must not say, “G‑d shall punish him.”

7. In a letter, one should not write G‑d’s name. However, it is permissible, and most proper, to write the abbreviation ב"ה (which stands for Boruch Hashem, meaning “Blessed be G‑d”) at the top of all letters, cards, notes, announcements, and so on.

8. One must be careful not to utter any benediction unnecessarily. If one errs and mentions G‑d’s name in vain, he should then say:

ברוך שם כבוד מלכותו לעולם ועד

“Blessed be the name of the glory of His Kingdom for ever."

9. If he pronounced only the words: ברוך אתה ה' but did not complete the blessing, when he reminded himself of his error, he should complete it with the words: למדני חוקך (which mean “Teach me Thy statutes”), which together makes a verse of Psalms (119: 12).

10. If one is in doubt whether or not he said a benediction, excepting Grace after meals, he is not bound to repeat it.

11. One should say at least one hundred benedictions daily. By means of these benedictions, he will come to remember G‑d constantly, to love Him and to fear Him.

12. On Sabbaths and festivals, when the number of benedictions is diminished (the Amidah has 7 benedictions instead of 19), one should pay special attention to the Reader (cantor), when he repeats the Amidah, and also to the benedictions pronounced at the reading of the Torah and the Prophets. By saying Amen at the end of each blessing, one adds to his total of benedictions.

13. If one hears someone making a benediction, he should say ברוך הוא וברוך שמו (Blessed be He and blessed is His Name) at the utterance of G‑d’s name, and Amen at the conclusion of the benediction.

14. Amen means “it is true” and, therefore, when contents of the benediction are true, and that he firmly believes in it.

15. In addition, if the benediction includes a prayer, such as many blessings in the Shmone Esrei one should have in mind also the wish that the prayer be answered soon. The same is true in responding Amen to the Kaddish (mourner’s prayer).

16. If the listener is in the midst of a certain portion. of a prayer which he is forbidden to interrupt, he does not say ברוך הוא וברוך שמו in response to else’s benediction.

17. The same applies if the benediction is one in which he participates by listening. For example, the benedictions relative to the blowing of the Shofar* (ram’s horn) or to the Megiilah or to the Megillah (Book of Esther).

18. One must be careful to say the word Amen correctly and neither to snatch the (א) of the אמן, nor to swallow the (נ).

19. Also, one must be careful to respond immediately at the conclusion of the benediction; never to respond ahead of the end, nor to delay the response after the end.

20. Answering Amen should not be louder than the benediction.

21. One does not respond Amen to his own benediction except after the third benediction of Grace, nor to one he concluded together with the chazan, except if his benediction and the chazan’s were different ones.