Mishneh Torah (Moznaim)
Featuring a modern English translation and a commentary that presents a digest of the centuries of Torah scholarship which have been devoted to the study of the Mishneh Torah by Maimonides.
Mishneh Torah (Moznaim)
Featuring a modern English translation and a commentary that presents a digest of the centuries of Torah scholarship which have been devoted to the study of the Mishneh Torah by Maimonides.
Deuteronomy 8:10 states: “When you have eaten and are satiated, you shall bless God, your Lord....” Berachot 48b states that this command obligates us to recite the blessing thanking God for our sustenance.
The above verse continues, “for the good land which He has granted you.” Berachot (loc. cit.) interprets this as an obligation to add a special blessing thanking God for Eretz Yisrael.
Berachot (loc. cit.) interprets the modifier “good” in the above verse as a reference to Jerusalem and the Temple. This allusion implies an obligation to add a blessing thanking God for these gifts.
As the Rambam explains, this blessing was a later addition. The Rambam includes the full text for these blessings in “The Order of Prayers for the Entire Year,” which is found at the end of this text.
Berachot (loc. cit.) explains that Moses instituted this blessing when the manna descended. The manna serves as a clear sign of God’s beneficence in granting sustenance to His creations.
Berachot (loc. cit.) continues, relating that when the Jews entered Eretz Yisrael and began to benefit from its produce, Joshua instituted the second blessing of grace.
Who solidified the kingdom of Israel and conquered Jerusalem. He instituted the blessing thanking God, “for Israel, Your people, and Jerusalem, Your city” (Berachot, loc. cit.).
Who built the Temple and added to the blessing instituted by his father, acknowledgement of “the great and holy house on which Your name is called” (Berachot, loc. cit.).
Berachot (loc. cit.) relates that the Sages instituted this blessing on the day the Romans granted permission for the dead of Beitar to be buried. This city had served as the capital of Bar Kochba’s revolt against Rome and had exacted a heavy toll of legionnaires while making a valiant defense. When the city finally fell, the Romans slew hundreds of thousands mercilessly, the extent of the carnage staggering all chroniclers. As a further measure of punishment to its inhabitants, they refused to allow them to be buried. Years passed before such permission was granted. When the Romans finally granted the Sages permission to bury these people, they were amazed at the wondrous miracle their eyes beheld. The corpses had remained whole. They had neither rotted, nor been eaten by predators. In appreciation of this Divine kindness, the Sages instituted this blessing, praising God for being “good” (for preventing them from rotting) and “doing good” (for allowing the corpses to be buried).
The obligation to recite the blessing before eating is Rabbinic in origin. In certain situations, the Sages did not institute such a requirement.
Combining the second and third blessings and omitting the fourth.
Tosafot, Berachot 16a, states that although the third blessing is required by Scriptural Law, it is not recited because the Sages have the power to withhold the fulfillment of a Scriptural precept. The Kessef Mishneh offers a different rationale, explaining that the Rambam did not state that Scriptural Law requires that a specific number of blessings be recited for grace.
The Rishon LeTzion clarifies the matter further, explaining that the Rambam maintains that Scriptural Law requires us to mention three concepts in grace: appreciation for the sustenance God grants us, appreciation for Eretz Yisrael, and appreciation for Jerusalem. According to Scriptural Law, it does not matter how these three concepts are mentioned, whether in one blessing (as in al hamichyah), two blessings (as in this law), or three blessings (as is the usual case).
From this we learn two concepts:
a) that it is forbidden to work while reciting grace (Jerusalem Talmud, Berachot 2:5; Shulchan Aruch, Orach Chayim 183:12);
b) how important it is for a worker to devote himself faithfully to his work. See the conclusion of Hilchot Sechirut.
Rashi, Berachot (loc. cit.), explains that this distinction is made because the latter two blessings resemble each other, and hence can be combined with little difficulty. In contrast, the first blessing focuses on a different theme.
One should recite: “We offer thanks to You, God, our Lord, for having granted our ancestors a precious, good, and spacious land, and Jerusalem, Your city. May You rebuild it speedily in our days” (Rabbenu Manoach).
It may be presumed that one should also include the aspects of the second and third blessings that Halachot 3 and 4 consider as absolute requirements (Kin’at Eliyahu).
Their responsibility to their employer is less, and they are required to recite all the blessings.
The fact that their employer joins them can be interpreted as license to take the leisure of reciting the full text of grace. At present, it is assumed that employers allow their workers greater leniency and, in all instances, workers are required to recite the entire grace (Shulchan Aruch, Orach Chayim 191:2).
In “The Order of Prayers for the Entire Year,” the Rambam relates that this blessing begins, “We offer thanks to You, God, our Lord...” and states, shortly before its conclusion, “For all these, God, our Lord, we give thanks to You.” An omission of the second mention of thanks, however, does not require the repetition of grace (Shulchan Aruch HaRav 187:4).
This is a single expression of thanks, acknowledging God’s gift of “a land which produces sustenance” (Berachot 49a).
This expression is a combination of the praises of Eretz Yisrael mentioned in Jeremiah 3:19 and Exodus 3:8.
Unless one mentions these qualities, one has not adequately expressed one’s appreciation for Eretz Yisrael. The omission of this phrase requires the repetition of the grace. See Halachah 12.
Rashi (Berachot 48b) explains that the mitzvah of circumcision is connected with God’s promise of Eretz Yisrael to Abraham, as Genesis 17:8-10 states: “I will give you and your descendants... the entire land of Canaan.... You shall keep My covenant.... Circumcise every male.”
Rashi (loc. cit.) notes that a similar connection applies with regard to Scriptural Law, as Deuteronomy 8:1 states: “Observe all the mitzvot which I am commanding you... so that you will... inherit the land that God promised to your ancestors.”
Which gives priority to the covenant.
Note the conclusion of Hilchot Milah, where the Rambam enumerates these thirteen expressions.
The Lechem Mishneh notes that there are several other verses that refer to a covenant with regard to Scriptural Law. These three, however, are unique in that they refer to the establishment of a covenant regarding the bond between the Jews and Scriptural Law.
Berachot 49a mentions both these possibilities. In “The Order of Prayers for the Entire Year,” the Rambam quotes the former expression.
The beginning of a blessing must share the same theme as its conclusion. Nevertheless, the rebuilding of Jerusalem shares a connection with God’s showing mercy to the people of Israel, since the rebuilding of Jerusalem is an expression of God’s mercy to the Jewish people (Berachot, loc. cit.).
Although Berachot (loc. cit.) mentions that two different concepts should not be mentioned in the conclusion of a blessing, this version of the blessing does not contradict that rule. The intent is a single request that Israel be granted the ultimate comfort, the rebuilding of Jerusalem.
Rashi, Berachot 48b, mentions another reason for the mention of the House of David. It was David who conquered Jerusalem and established the holiness of the city.
Since an integral element of our celebration of the Sabbath and festivals is eating festive meals, the sacred element of the day should be mentioned in the grace recited after partaking of those meals. Nevertheless, the uniqueness of the day does not require a blessing in its own right, nor is it made the essential element of the third blessing. Therefore, one begins and concludes that blessing in the same manner as is done during the week (Rashi, Tosafot, Berachot 48b).
The order in which these alternatives are mentioned in this halachah is the reverse of those mentioned in the previous halachah. It can be explained that in the previous halachah, the Rambam mentioned the text he considered most appropriate first. The order he mentions in this halachah, however, is closer to the expression used by our Sages in Berachot (loc. cit.), the source for this halachah.
Pesach, Shavuot, and Sukkot. With regard to Rosh HaShanah, see the notes to Halachah 13.
Shabbat 24a explains that since an additional sacrifice (korban musaf) is offered on these days, they possess an element of sanctity that is worthy of mention. As obvious from the contrast of Halachah 12 to Halachah 13, however, there is a difference between the obligation to mention these days and the obligation to mention Sabbaths and festivals.
Since Chanukah and Purim are Rabbinic holidays which are not associated with an additional sacrificial offering, they are not mentioned in the third blessing. The second blessing is more appropriate for the mention of the miracles of these holidays, since it is an expression of thanks to God (Shabbat 24a).
The Kessef Mishneh and the Lechem Mishneh note that from Shabbat (loc. cit.), it would appear that while permission is granted to mention Chanukah and Purim in the second blessing, it is not an obligation to do so. In contrast, the Rambam requires that they be mentioned. They explain that since the Sages of the Talmud were wont to mention these holidays in grace, and the Jerusalem Talmud (Berachot 7:6) considers their mention a binding obligation, the Rambam established their mention as a requirement. See also Halachah 13 and commentary.
Precedence is given to the Sabbath because it occurs more frequently than the festivals and is on a higher spiritual level (Kessef Mishneh).
The reason for this stress on God’s sovereignty in this blessing is that the blessing recited previously mentions the sovereignty of the House of David, and the Sages wanted to emphasize how all earthly kings are subordinate to a higher authority (Berachot 49a).
The blessing mentioned is quoted from Berachot 46a. That source also contains additions to the blessing that Rabbi Yehudah HaNasi would recite.
Berachot (loc. cit.) relates several additions Mar Zutra made on the above occasion.
In “The Order of Prayers for the Entire Year,” the Rambam includes several requests beginning with the word Harachaman (May the Merciful One...) in his text of grace. These requests were additions to the grace made by the Geonim, who lived in the era subsequent to the Talmud.
This refers to the final blessing quoted in Halachah 11.
Nisu’in (marriage) is marked by the entry of a bride and groom into a private chamber together. This ceremony is referred to as chuppah and is accompanied by a celebration. See Hilchot Ishut, Chapter 10, and commentaries.
As mentioned at the conclusion of the following halachah, according to the Rambam this blessing is recited only when ten adult males are present. The Shulchan Aruch (Even HaEzer 62:4) differs and maintains that it should be recited even when fewer than ten people are present. Note the Rama (Even HaEzer 62:7) who states that today this blessing is never recited alone. If “new faces”—people who had not attended the wedding celebrations previously—are present, all seven blessings are recited. If no “new faces” are present (although ten males are), the meal is considered like a meal eaten by the bridegroom alone, and the blessing is not recited.
The same laws applying to a widow or widower apply to a person who has been divorced. Significantly, in Hilchot Ishut 10:12, the Rambam states that even if a woman has been married before, her husband should celebrate with her for three days.
Surely, this also applies when neither the bride nor groom have been married before. Hilchot Ishut (loc. cit.) states: “The Sages ordained that everyone who marries a maiden should celebrate with her for seven days.”
The differences between the time limits mentioned in this halachah and those mentioned in Chapter 5, Halachah 5, are worthy of comparison. See the notes to that halachah.
Ketubot 8a states that after the first day of the wedding celebrations, Rav Ashi would recite the wedding blessings only when “new faces” were present. In his responsa, the Rambam’s son states that his father required only two “new faces.” Note the Beit Shmuel 64:7 who requires only one “new face.” The Hagahot Maimoniot write that on the Sabbath the presence of new guests is not necessary, since the Sabbath itself is considered as “guests.”
Ketubot 7b derives this rule from the account of the wedding between Ruth and Boaz. Ruth 4:2 relates that Boaz invited ten men to witness the marriage.
Only six blessings are mentioned below; the seventh blessing is the blessing over the wine. (See Hilchot Ishut 10:4.)
Rashi (Ketubot 7b) explains that this blessing is in praise of the creation of Adam, the first man.
In Hilchot Ishut, where the text of the wedding blessings is repeated, this blessing follows the blessing “Who has created all things for His glory.” This order is the sequence in which these blessings are recited today. It appears more appropriate, particularly according to Rashi’s commentary (loc. cit.), which explains that the blessing “Who has created all things...” is not directly connected to the wedding itself, but rather is recited in appreciation of the guests who have come to celebrate together with the new couple.
[The repetition of the text of the blessings in two separate halachot, something very out of character for the Rambam in the Mishneh Torah, has aroused the attention of the commentaries. Some have gone so far as to suggest that the text of the blessings here was added by the printers, and not by the Rambam himself.]
Despite the fact that this blessing follows two (or three) blessings which begin with “Blessed...,” it also begins with “Blessed....” Among the explanations offered is that the first blessings are short, and if the line “Blessed...” were not mentioned, they would appear as a single blessing (Tosafot, Ketubot, loc. cit.).
Rashi (loc. cit.) interprets this as a reference to the creation of woman, who was created from man (“his own self”), and gives him the potential for reproduction (“a structure that will last for all time”).
“The barren one” refers to Jerusalem. Psalms 137:6 states: “Let my tongue cleave to my palate if I do not place Jerusalem above my highest joy.” Thus, at the height of the wedding celebration, we recall the holy city and pray that it be rebuilt.
This is a prayer that the bride and groom enjoy the happiness experienced by Adam and Eve before the first sin.
Several manuscripts and early printings of the Mishneh Torah mention a different conclusion for this blessing, “Blessed are You, God, Who brings joy to His people, Israel, and rebuilds Jerusalem.” (In this context, note the gloss of the Lechem Mishneh.)
The blessing joins our wishes for the happiness of the particular couple with our hope for the Messianic redemption and the rebuilding of Jerusalem. The ultimate marriage relationship is the bond between God and the Jewish people, which will be realized in the Messianic age. Thus, the two themes, marriage and redemption, share an intrinsic link.
Rashi, Ketubot 8a, explains the difference between the last two blessings. The fifth of the blessings concludes with a request that the bride and groom enjoy a lifetime of happiness and success together. The sixth and final blessing concludes with a request that they find happiness in each other, that their wedding joy be extended throughout their lives. Alternatively, the final blessing is a blessing for the Jewish people as a whole who find fulfillment in married life.
Having mentioned the additions to grace connected with special occasions, the Rambam returns to the subject of grace on Sabbath and festivals.
More precisely, mentions God’s name in the conclusion of the third blessing. If he remembers his omission before he mentions God’s name, he should add the special passage, and then repeat Uvneh Yerushalayim. Once he mentions God’s name, however, he should complete the blessing, “boneh Yerushalayim. Amen,” and then add the blessing mentioned below.
See Halachah 5.
Shulchan Aruch HaRav 188:9 interprets this to mean: before he mentions even a single word of the blessing. The Mishnah Berurah 188:23, however, differs and maintains that even after mentioning God’s name, one may still continue, “Who has granted rest....”
Significantly, throughout this halachah, the Rambam does not differentiate between the first two meals of the Sabbaths and festivals and any subsequent ones. As will be explained, the Shulchan Aruch (Orach Chayim 188:8) does make such a distinction with regard to the repetition of grace. Nevertheless, if a person remembers his omission in time to add the special blessing, even the Shulchan Aruch (loc. cit.:7) requires it to be recited after any and all meals on Sabbaths and festivals.
Our text follows the position of the Lechem Mishneh, who emphasizes that this blessing contains God’s name and the phrase “King of the universe,” as do other blessings. This view is not shared by the Rishon LeTzion and several other commentaries, who point to the fact that neither Berachot 49a nor the Rambam explicitly mentions God’s sovereignty. Nevertheless, the Shulchan Aruch (loc. cit.:6) shares the Lechem Mishneh’s position.
The Sabbath was sanctified by God on the seventh day of creation.
The sanctification of the festivals is dependent on the Jews, who fix the monthly calendar. (See Beitzah 17a.)
Without any further changes.
See note 57.
Based on Berachot 49b, the Shulchan Aruch (loc. cit.:8) mentions a difference between the first two meals on the Sabbath and festivals and any subsequent ones. We are obligated to eat only two meals that require grace on these holy days. One may fulfill his obligation for the third meal with other foods, without eating bread on the Sabbath, whereas on festivals one is not obligated to eat a third meal at all.
Accordingly, although there is a dimension of holiness connected with all the Sabbath and festival meals, the need to mention this dimension in grace is considered significant enough to require repetition of all the blessings only when an omission is made in the first two meals of the day.
It must be noted that neither the Rambam nor Berachot (loc. cit.) make such a differentiation explicitly. This has led the Rishon LeTzion and others to postulate that the Rambam maintains that an omission of the Sabbath or festivals in grace is sufficient to require repetition of the blessings in any meal eaten on these holy days.
If three people ate together and made the same omission, however, they do not repeat the zimmun (Shulchan Aruch, loc. cit.:9).
The Ra’avad challenges the Rambam’s decision, calling attention to a law quoted by the Rambam in Hilchot Tefillah 10:10. When a person omits Ya’aleh v’yavo in the Shemoneh Esreh, he is required to repeat the entire Shemoneh Esreh. Nevertheless, if he is accustomed to recite prayers of supplication after Shemoneh Esreh before withdrawing from his place of prayer, and remembers while in the midst of those supplications, he is not required to repeat Shemoneh Esreh. All that is necessary is to return to the blessing R’tzey.
Similarly, the Ra’avad argues, the blessing Hatov v’hametiv resembles the supplicatory prayers recited after Shemoneh Esreh. Accordingly, one should return to the third blessing of grace and not recite the other two.
This opinion, although respected for its sound reasoning, is not accepted by most authorities. The Shulchan Aruch (loc. cit.:6) and others quote the Rambam’s view.
As required in Halachah 5.
The blessing does not include a chatimah. Many blessings begin: “Blessed are You, God, King of the universe...,” and conclude, “Blessed are You, God....” The latter concluding phrase is referred to as a chatimah. (See Hilchot Kri’at Shema 1:7.)
Berachot 49a mentions that the Sages were unsure of whether this blessing should include a chatimah or not. Therefore, to avoid the possibility of mentioning God’s name in vain, the chatimah is omitted.
The fourth blessing.
Berachot 49b explains that although in prayer (see Hilchot Tefillah 10:10), the omission of Ya’aleh v’yavo warrants a repetition of the Shemoneh Esreh, on Rosh Chodesh its omission does not warrant a repetition of grace. The difference between the two is that prayer is an obligation, while eating a meal of bread is not. Since there is no obligation to recite grace on Rosh Chodesh, failing to mention it in grace is not sufficient cause to warrant its repetition.
Since we are not obligated to eat a meal of bread on these days.
Within this context, it is worthy to mention the laws regarding the recitation of Ya’aleh v’yavo on Rosh HaShanah. Neither the Rambam nor the Talmudic sources which deal with this subject (Berachot 49a-b and Shabbat 24a) mention adding Ya’aleh v’yavo to grace on Rosh HaShanah. Nevertheless, the Magen Avraham (188:7) takes it for granted that such an addition should be made.
Furthermore, if one becomes conscious of the omission of that addition before beginning the fourth blessing, one should add a special blessing to mention Rosh HaShanah. If, however, one has already begun the fourth blessing, one should continue grace without mentioning Rosh HaShanah, since there is no obligation to eat festive meals on that day. On the contrary, fasting is allowed.
Al hanisim, as mentioned in Halachah 6.
The Jerusalem Talmud (Berachot 7:6) requires grace to be repeated for such an omission. Nevertheless, since there is no indication in the Babylonian Talmud of such an obligation (indeed, Shabbat 24a does not require even the recitation of Al hanisim), the Rambam does not accept that ruling.
It has, however, become customary to add Al hanisim among the paragraphs beginning Harachaman at the conclusion of grace if one forgets to recite it in its proper place (Rama, Orach Chayim 187:4).
In his Commentary to the Mishnah (Berachot 8:7), the Rambam defines the latter term as “as long as he does not feel hungry after that meal.”
We have translated this word literally, although according to the Rambam (see Chapter 4, Halachah 1), if a person forgot to recite grace and then proceeded to a different place, he is not obligated to return and recite grace in the place in which he ate. The Shulchan Aruch (Orach Chayim 184:1) differs and maintains that even a person who inadvertently left his place of eating without reciting grace is obligated to return to that place to recite grace.
And instead is considered to have nullified the fulfillment of a Scriptural commandment. Were he to recite grace after his food has become digested, his blessings would be considered as having been recited in vain.
As will be explained, this law applies only to grace and not to other blessings.
The rationale for this law can be explained as follows: One of the principles of Jewish law is that whenever there is a question regarding a Scriptural obligation, one must follow the more stringent perspective. In contrast, whenever there is a question regarding a Rabbinic obligation, one may follow the more lenient view.
Since the recitation of grace is required by Scriptural Law, when a person is in doubt whether or not he fulfilled his obligation, he must recite grace (Jerusalem Talmud, Berachot 1:1).
Once his food is digested, he may not recite grace, as explained above.