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

ריד בְּכָל בְּרָכָה צָרִיךְ שֶׁיִּהְיֶה שֵׁם וּמַלְכוּת, וּבוֹ ב' סְעִיפִים:

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

א כָּל בְּרָכָה שֶׁאֵין בָּהּ הַזְכָּרַת הַשֵּׁם – אֵינָהּ בְּרָכָה.א,1 וְכָל בְּרָכוֹת הַפּוֹתְחוֹת בְּ"בָרוּךְ" – צָרִיךְ לוֹמַר גַּם מַלְכוּת בִּפְתִיחָתָן,ב,1 וְאִם לָאו – לֹא יָצָא. חוּץ מִבְּרָכָה רִאשׁוֹנָה שֶׁל תְּפִלַּת י"ח, שֶׁאֵינָהּ הוֹדָאָה עַל הֲנָאָה, אוֹ מִצְוָה, אֶלָּא עַל תְּבִיעַת צְרָכָיו שֶׁל אָדָם, כְּדֵי שֶׁיְּסַדֵּר שְׁבָחָיו שֶׁל מָקוֹם וְאַחַר כָּךְ יִתְפַּלֵּל,2 לְפִיכָךְ לֹא תִּקְּנוּ בָּהּ מַלְכוּת.ג,3 וְכֵן בְּבִרְכַּת מֵעֵין שֶׁבַע שֶׁבְּלֵיל שַׁבָּת,4 הוֹאִיל וּפְתִיחָתָהּ הִיא מֵעֵין בְּרָכָה רִאשׁוֹנָה שֶׁל תְּפִלַּת י"ח: ד,5

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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

ב אֲפִלּוּ אִם לֹא דִּלֵּג אֶלָּא תֵּבַת "הָעוֹלָם" לְבַד – צָרִיךְ לַחֲזֹר וּלְבָרֵךְ, שֶׁ"מֶּלֶךְ" לְבַדּוֹ אֵינוֹ חָשׁוּב מַלְכוּתה,6 (כִּי אֵין לוֹ בֵּאוּר כְּלָל7 בְּלֹא תֵּבַת "הָעוֹלָם" שֶׁהוּא סָמוּךְ אֲלֵיהֶם, שֶׁאִם תִּמְצֵי לוֹמַר שֶׁהוּא מוּסָב עַל תֵּבַת "אֱלֹהֵינוּ", כְּלוֹמַר שֶׁ"אֱלֹהֵינוּ" הוּא "מֶלֶךְ" – אֵין זוֹ כַּוָּנַת חֲכָמִים שֶׁתִּקְּנוּ מַלְכוּת בִּבְרָכוֹת, אֶלָּא שֶׁיִּהְיֶה מוּסָב עַל "בָּרוּךְ" שֶׁבִּתְחִלַּת הַבְּרָכָה, כְּלוֹמַר "בָּרוּךְ מֶלֶךְ הָעוֹלָם", שֶׁהֲרֵי מְסַיֵּם "שֶׁהַכֹּל כוּ'", אוֹ "אֲשֶׁר כוּ'", אוֹ "שֶׁעָשָׂה כוּ'", שֶׁכָּל זֶה מוּסָב עַל "בָּרוּךְ", וּכְשֶׁאֵינוֹ אוֹמֵר "הָעוֹלָם" – אֵינוֹ מוּסָב עַל "בָּרוּךְ" אֶלָּא תֵּבַת "ה' אֱלֹהֵינוּ", אֲבָל "מֶלֶךְ" נִשְׁאַר לְבַדּוֹ, אֶלָּא אִם כֵּן הָיָה אוֹמֵר "הַמֶּלֶךְ".8 וְאִם תִּמְצֵי לוֹמַר שֶׁ"מֶּלֶךְ" מוּסָב לְמַטָּה, "מֶלֶךְ שֶׁעָשָׂה כוּ'", אוֹ "מֶלֶךְ שֶׁהַכֹּל כוּ'" – גַּם זוֹ אֵינָהּ כַּוָּנַת חֲכָמִים בְּמַטְבֵּעַ הַבְּרָכוֹת, אֶלָּא שֶׁשְּׁאָר הַבְּרָכָה יְהֵא מוּסָב עַל "הַשֵּׁם" שֶׁהוּא עִקַּר הַבְּרָכָה,9 וְלֹא עַל "מֶלֶךְ" לְבַד) ו: