Shulchan Aruch: Chapter 214 - That G-d’s Name and Sovereignty Must Be Mentioned in Every Blessing

SECTION 214 That G‑d’s Name and Sovereignty Must Be Mentioned in Every Blessing. (1–2)

1 Whenever G‑d’s name and sovereignty are not mentioned in a blessing, the blessing is not valid.1 Whenever a blessing begins with the word “Blessed,” [G‑d’s] sovereignty must be mentioned in the initial portion of the blessing. If not, one does not fulfill his obligation. The only exception is the first blessing of the Shemo­neh Esreh. It is not an expression of thanks for satisfaction [one received] or for the observance of a mitzvah. [Instead, it comes in preparation for] the request of one’s needs; that one arrange the praise of the Omnipresent and [only] then pray [for his needs].2 Therefore, [our Sages] did not ordain the mention of G‑d’s sovereignty in it.3 The same also applies with regard to the one blessing that encapsulates seven that is recited during the Evening Service on Shabbos,4for its opening corresponds to the first blessing of the Shemoneh Esreh.5

2 Even if one omits only the word haolam (“the universe”), [i.e., merely stating “King” and not “King of the universe” (Melech haolam),] he must repeat the blessing, for saying Melech (“King”) alone is not considered as recognition [of G‑d’s] sovereignty.6 {For without the word haolam to which it refers, the term Melech has no significance.7

Were one to say that it [serves as the passive predicate] of the term Elokeinu (“our G‑d”), [implying that “our G‑d is King,”] this is not the intent of our Sages who ordained the mention of G‑d’s sovereignty in the blessings. Instead, Melech is [the object of] the term baruch (“blessed”), i.e., “Blessed is the King of the Universe.” This is evident from the conclusions of the blessings: shehakol… (“that everything…”), asher (“Who [sanctified]…”), sheasah (“Who made…”). All of these phrases refer back to the term baruch (“blessed”). When one does not say haolam, only the names Hashem Elokeinu (“G‑d, our L‑rd”) refer back to baruch. Melech, by contrast, remains isolated, unless one says HaMelech (“the King”).8 If one would say that Melech refers to the following phrases, e.g., Melech sheasah (“King Who made…”) or Melech shehakol (“King that everything…”), this is also not the intent of our Sages in the wording they established for the blessings. Instead, [their intent was that] the remainder of the blessing refer back to G‑d’s name, for [His name], and not His sovereignty alone, is the focus of the blessing.}9