1. All blessings begin with “Blessed are You, God...1 and conclude with “Blessed are You, God...,” with the exception of the blessing after the recitation of the Shema,2 blessings that come in succession to each other,3 the blessings over fruit4 and the like,5 the blessings over the fulfillment of the mitzvot,6 and the blessings that we have mentioned which are expressions of praise and thanks.7אכָּל הַבְּרָכוֹת כֻּלָּן, פּוֹתֵחַ בָּהֶם בְּ'בָרוּךְ' וְחוֹתֵם בָּהֶם בְּ'בָרוּךְ'. חוּץ מִבְּרָכָה אַחֲרוֹנָה שֶׁל קְרִיאַת שְׁמַע; וּבְרָכָה הַסְּמוּכָה לַחֲבֶרְתָּהּ; וּבִרְכַּת הַפֵּרוֹת וְהַדּוֹמֶה לָהּ; וּבִרְכַּת עֲשִׂיַּת הַמִּצְוֹת, (וּמֵאֵלוּ) [וְאֵלוּ] הַבְּרָכוֹת שֶׁאָמַרְנוּ שֶׁהֵן דֶּרֶךְ שֶׁבַח וְהוֹדָיָה.
The latter blessings include some that begin with “Blessed are You, God... ” and do not conclude with “Blessed are You, God...8 and others that conclude with “Blessed are You, God... ” but do not begin with “Blessed are You, God....”9 There are certain exceptions 10 to these rules, 11 for example, a small number of blessings over the mitzvot, such as the blessing recited when reading from a Torah scroll12 and some of the blessings recited as an expression of praise and thanks; for example, the blessing recited when one sees Jewish graves.13יֵשׁ מֵהֶן פּוֹתֵחַ בְּ'בָרוּךְ' וְאֵינוֹ חוֹתֵם בְּ'בָרוּךְ'; וְיֵשׁ מֵהֶן שֶׁהוּא חוֹתֵם בְּ'בָרוּךְ' וְאֵינוֹ פּוֹתֵחַ בְּ'בָרוּךְ'. אֶלָּא מְעַט מִבִּרְכוֹת הַמִּצְוֹת – כְּגוֹן בִּרְכַּת סֵפֶר תּוֹרָה; וְרוֹאֶה קִבְרֵי יִשְׂרָאֵל מֵאֵלּוּ שֶׁהֵן דֶּרֶךְ שֶׁבַח וְהוֹדָיָה.
The rest of the blessings over mitzvot begin with “Blessed are You, God... ” and do not conclude with “Blessed are You, God....אֲבָל שְׁאָר בִּרְכוֹת הַמִּצְוֹת כֻּלָּן – פּוֹתֵחַ בָּהֶן בְּ'בָרוּךְ', וְאֵינוֹ חוֹתֵם.
2. There are positive commandments that a person is obligated to make an effort to pursue their fulfillment until he performs them—for example, tefillin, sukkah, lulav, and shofar.14 These are referred to as obligations, since a person is obligated to fulfill them. There are other mitzvot that are not obligations, but resemble voluntary activities—for example, the mitzvot of mezuzah and constructing a guardrail.ביֵשׁ מִצְוֹת עֲשֵׂה שֶׁאָדָם חַיָּב לְהִשְׁתַּדֵּל וְלִרְדּוֹף עַד שֶׁיַּעֲשֶׂה אוֹתָהּ; כְּגוֹן תְּפִלִּין וְסֻכָּה וְלוּלָב וְשׁוֹפָר. וְאֵלּוּ הֵן הַנִּקְרָאִין חוֹבָה, לְפִי שֶׁאָדָם חַיָּב עַל כָּל פָּנִים לַעֲשׂוֹתָן. וְיֵשׁ מִצְוָה שֶׁאֵינָהּ חוֹבָה אֶלָּא דּוֹמִין לִרְשׁוּת – כְּגוֹן מְזוּזָה וּמַעֲקֶה.
A person is not obligated to dwell in a house that requires a mezuzah15 just in order to fulfill this mitzvah. Instead, if he desires, he can dwell in a tent or a ship for his entire life. Similarly, he does not have to build a house just in order to build a guardrail.שֶׁאֵין אָדָם חַיָּב לִשְׁכֹּן בְּבַיִת הַחַיָּב מְזוּזָה כְּדֵי שֶׁיַּעֲשֶׂה מְזוּזָה, אֶלָּא אִם רָצָה לִשְׁכֹּן כָּל יָמָיו בְּאֹהֶל אוֹ בִסְפִינָה יֵשֵׁב. וְכֵן אֵינוֹ חַיָּב לִבְנוֹת בַּיִת כְּדֵי לַעֲשׂוֹת מַעֲקֶה.

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.

A blessing should be recited16 before17 fulfilling all positive commandments that are between man and God,18 whether they are mitzvot that are obligatory or are not obligatory.וְכָל מִצְוַת עֲשֵׂה שֶׁבֵּין אָדָם לַמָּקוֹם, בֵּין מִצְוָה שֶׁאֵינָהּ חוֹבָה בֵּין מִצְוָה שֶׁהִיא חוֹבָה מְבָרֵךְ עָלֶיה קֹדֶם לַעֲשִׂיָּתָהּ.
3. Similarly, with regard to all the Rabbinic mitzvot—both the mitzvot that the Rabbis established as obligations19—e.g., reading the Megillah, lighting Shabbat candles, and lighting Chanukah candles—and the mitzvot that are not obligations20—e.g., an eruv21 or washing hands22—one should recite a blessing before performing them, praising God “Who has sanctified us with His commandments and commanded us….”גוְכֵן כָּל הַמִּצְוֹת שֶׁהֵן מִדִּבְרֵי סוֹפְרִים, בֵּין מִצְוָה שֶׁהִיא חוֹבָה מִדִּבְרֵיהֶם, כְּגוֹן מִקְרָא מְגִילָה וְהַדְלָקַת נֵר בְּשַׁבָּת וְהַדְלָקַת נֵר חֲנֻכָּה; בֵּין מִצְוֹת שֶׁאֵינָן חוֹבָה כְּגוֹן עֵרוּב וּנְטִילַת יָדַיִם – מְבָרֵךְ עַל הַכֹּל קֹדֶם לַעֲשִׂיָּתָן 'אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לַעֲשׂוֹת'.
Where has He commanded us to fulfill these commandments?23 In the Torah, which states Deuteronomy 17:11: “Act according to the judgment they relate to you.”24וְהֵיכָן צִוָּנוּ? בַּתּוֹרָה שֶׁכָּתוּב בָּהּ 'אֲשֶׁר יֹאמְרוּ לְךָ תַּעֲשֶׂה' (דברים יז, יא).
Based on this Biblical verse, the blessing recited before fulfilling a Rabbinical commandment can be interpreted as follows: Who has sanctified us with His commandments and commanded us to listen to these sages who have commanded us to light Chanukah candles or read the Megillah. The same applies regarding all Rabbinic commandments.נִמְצָא עִנְיַן הַדְּבָרִים וְהַצָּעָן כָּךְ הוּא: אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו – שֶׁצִוָּה בָהֶן לִשְׁמֹעַ מֵאֵלּוּ (שצונו) [שֶׁצִווּנוּ] לְהַדְלִיק נֵר שֶׁל חֲנֻכָּה אוֹ לִקְרוֹת אֶת הַמְּגִלָּה. וְכֵן שְׁאָר כָּל הַמִּצְוֹת שֶׁמִדִּבְרֵי סוֹפְרִים.
4. Why do we not recite a blessing before washing our hands after eating? Because the Sages obligated us to do this only because of danger.25Blessings are not recited over an obligation that was instituted because of danger.26דוְלָמָּה אֵין מְבָרְכִין עַל נְטִילַת יָדַיִם בָּאַחֲרוֹנָה? מִפְּנֵי שֶׁלֹּא חִיְּבוּ בְּדָבָר זֶה אֶלָּא מִפְּנֵי הַסַּכָּנָה; וּדְבָרִים שֶׁהֵם מִשּׁוּם סַכָּנָה אֵין מְבָרְכִין עֲלֵיהֶם.
To what can this be compared? To someone who strains drinking water at night because of the danger of leeches. Surely, he does not recite a blessing, praising God, “Who commanded us to strain water.” The same applies in all similar situations.הָא לְמַה זֶה דּוֹמֶה? לְמִי שֶׁסִּנֵּן אֶת הַמַּיִם וְאַחַר כָּךְ שָׁתָה בַּלַּיְלָה מִפְּנֵי סַכָּנַת עֲלוּקָה, שֶׁאֵינוֹ מְבָרֵךְ 'וְצִוָּנוּ לְסַנֵּן אֶת הַמַּיִם' וְכֵן כָּל כַּיּוֹצֵא בָזֶה.
5. The following rules apply when a person performs a mitzvah, but does not recite a blessing: If the fulfillment of the mitzvah still continues, he may recite the blessing even though he already performed it.27 If the mitzvah is a deed that is completed, he should not recite a blessing.28ההָעוֹשֶׂה מִצְוָה וְלֹא בֵּרַךְ: אִם מִצְוָה שֶׁעֲדַיִן עֲשִׂיָּתָהּ קַיֶּמֶת – מְבָרֵךְ אַחַר עֲשִׂיָּה; וְאִם דָּבָר שֶׁעָבַר הוּא - אֵינוֹ מְבָרֵךְ.
What is implied? When a person wrapped himself in tzitzit, donned tefillin, or sat in a sukkah without reciting a blessing at the outset, after wrapping himself in tzitzit he should recite the blessing “...Who commanded us to wrap ourselves in tzitzit”; after donning tefillin, he should recite the blessing “...Who commanded us to put on tefillin”; after sitting in the sukkah, he should recite the blessing “...Who commanded us to sit in the sukkah.” The same applies in all similar situations.כֵּיצַד? הֲרֵי שֶׁנִּתְעַטֵף בְּצִיצִית אוֹ שֶׁלָּבַשׁ תְפִלִּין אוֹ שֶׁיָּשַׁב בַּסֻּכָּה, וְלֹא בֵרַךְ תְּחִלָּה – חוֹזֵר וּמְבָרֵךְ אַחַר שֶׁנִּתְעַטֵף 'אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהִתְעַטֵף בְּצִיצִית'; וְכֵן מְבָרֵךְ אַחַר שֶׁלָּבַשׁ 'לְהָנִיחַ תְּפִלִּין' וְאַחַר שֶׁיָּשַׁב:'לֵישֵׁב בַּסֻּכָּה'. וְכֵן כָּל כַּיּוֹצֵא בָאֵלּוּ.
6. In contrast, if a person slaughtered an animal without reciting a blessing,29 he should not recite the blessing “...Who has sanctified us with His commandments and commanded us concerning slaughter,” after the slaughter is completed. Similarly, if he covered a fowl’s blood, separated terumah or the tithes, or immersed himself without reciting a blessing beforehand, he should not recite a blessing afterwards. The same applies in all similar situations.ואֲבָל אִם שָׁחַט בְּלֹא בְרָכָה – 'אֵינוֹ חוֹזֵר אַחַר שְׁחִיטָה וּמְבָרֵךְ אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל הַשְּׁחִיטָה'. וְכֵן אִם כִּסָּה הַדָּם בְּלֹא בְרָכָה, אוֹ הִפְרִישׁ תְּרוּמָה וּמַעַשְׂרוֹת, אוֹ שֶׁטָּבַל וְלֹא בֵרַךְ – אֵינוֹ חוֹזֵר וּמְבָרֵךְ אַחַר עֲשִׂיָּה. וְכֵן כָּל כַּיּוֹצֵא בָזֶה.
7. There is no mitzvah for which the blessing should be recited after its fulfillment, with the exception of the immersion of a convert.30זאֵין לְךָ מִצְוָה שֶׁמְּבָרְכִין אַחַר עֲשִׂיָּתָהּ אֶלָּא טְבִילַת הַגֵּר בִּלְבָד.
In this instance, the exception was made because he could not say, “Who has sanctified us with His commandments and commanded us.” Until the convert immersed himself, he was neither sanctified nor commanded.שֶׁאֵינוֹ יָכוֹל לוֹמַר 'אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ' – שֶׁעֲדַיִן לֹא נִתְקַדֵּשׁ וְלֹא נִצְטַוֶּה עַד שֶׁיִּטְבּוֹל.
Therefore, he recites the blessing over the immersion only after immersing himself. This is allowed since at the outset, he was unfit and unable to recite the blessing.31לְפִיכָךְ אַחַר שֶׁיִּטְבּוֹל מְבָרֵךְ עַל הַטְּבִילָה, מִפְּנֵי שֶׁהָיָה דָּחוּי מֵעִקָרוֹ וְלֹא הָיָה רָאוּי לְבָרֵךְ.
8. Whenever the performance of a mitzvah constitutes the completion of one’s obligation, he should recite the blessing before performing it. When, however, there is another commandment that follows the performance of a particular mitzvah,32 the blessing should not be recited until the other mitzvah is performed.חכָּל מִצְוָה שֶׁעֲשִׂיָּתָהּ הִיא גְמַר חִיּוּבָה – מְבָרֵךְ בִּשְׁעַת עֲשִׂיָּה. וְכָל מִצְוָה שֶׁיֵּשׁ אַחַר עֲשִׂיָּתָהּ צִוּוּי אַחֵר, אֵינוֹ מְבָרֵךְ אֶלָּא בְּשָׁעָה שֶׁעוֹשֶׂה הַצִּוּוּי הָאַחֲרוֹן.
What is implied? When a person makes a sukkah, a lulav,33 a shofar, tzitzit, tefillin, or a mezuzah, he should not recite a blessing at the time he made them: praising God for “sanctifying us with His commandments and commanding us to make a sukkah” or “a lulav,” or “to write tefillin,” because there is another commandment that follows this action.כֵּיצַד? הָעוֹשֶׂה סֻכָּה אוֹ לוּלָב אוֹ שׁוֹפָר אוֹ צִיצִית אוֹ תְּפִלִּין אוֹ מְזוּזָה – אֵינוֹ מְבָרֵךְ בִּשְׁעַת עֲשִׂיָּה 'אֲשֶׁר קִדְּשָנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לַעֲשׂוֹת סֻכָּה' אוֹ 'לוּלָב' אוֹ 'לִכְתּוֹב תְּפִלִּין' – מִפְּנֵי שֶׁיֵּשׁ אַחַר עֲשִׂיָּתוֹ צִווּי אַחֵר.
When is the blessing recited? When one sits in the sukkah, shakes the lulav, hears the sounding of the shofar, wraps oneself in tzitzit, dons tefillin, or affixes the mezuzah.וְאֵימָתַי מְבָרֵךְ? בְּשָׁעָה שֶׁיֵּשֵׁב בַּסֻּכָּה אוֹ כְּשֶׁיְנַעֲנֵעַ הַלּוּלָב אוֹ כְשֶׁיִּשְׁמַע קוֹל הַשּׁוֹפָר אוֹ כְשֶׁיִּתְעַטֵּף בְּצִיצִית, וּבִשְׁעַת לְבִישַׁת תְּפִלִּין וּבִשְׁעַת קְבִיעַת מְזוּזָה.
In contrast, when one constructs a guardrail, before constructing it one should recite the blessing “...Who has sanctified us with His commandments and commanded us to construct a guardrail.”34 The same applies in all similar situations.אֲבָל אִם עָשָׂה מַעֲקֶה – מְבָרֵךְ בִּשְׁעַת עֲשִׂיָּה' אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לַעֲשׂוֹת מַעֲקֶה'. וְכֵן כָּל כַּיּוֹצֵא בָזֶה.
9. The blessing shehecheyanu is recited: a) before fulfilling every mitzvah that we are obligated to fulfill only at a specific time—e.g., shofar, sukkah, lulav, reading the Megillah, and lighting Chanukah candles, b) before fulfilling every mitzvah that involves the acquisition of property35—e.g., tzitzit, tefillin, and a guardrail—and c) before fulfilling every mitzvah that we are obligated to fulfill infrequently—for this resembles a mitzvah we are obligated to fulfill only at a specific time—e.g., circumcising one’s son36 and redeeming him.טכָּל מִצְוָה שֶׁהִיא מִזְּמַן לִזְמַן, כְּגוֹן שׁוֹפָר וְסֻכָּה וְלוּלָב וּמִקְרָא מְגִילָה וְנֵר חֲנֻכָּה; וְכֵן כָּל מִצְוָה וּמִצְוָה שֶׁהִיא קִנְיָן לוֹ, כְּגוֹן צִיצִית וּתְפִלִּין וּמְזוּזָה וּמַעֲקֶה; וְכֵן מִצְוָה שֶׁאֵינָהּ תְּדִירָה וְאֵינָהּ מְצוּיָה בְּכָל עֵת, שֶׁהֲרֵי הִיא דּוֹמָה לְמִצְוָה שֶׁהִיא מִזְּמַן לִזְמַן, כְּגוֹן מִילַת בְּנוֹ וּפִדְיוֹן הַבֵּן – מְבָרֵךְ עָלֶיהָ בִּשְׁעַת עֲשִׂיָּתָהּ 'שֶׁהֶחֱיָנוּ'.
If one did not recite the blessing shehecheyanu when making a sukkah or a lulav, one should recite this blessing when fulfilling the mitzvah.37 The same applies in other similar situations.וְאִם לֹא בֵּרַךְ עַל סֻכָּה וְלוּלָב וְכַיּוֹצֵא בָהֶם 'שֶׁהֶחֱיָנוּ' בִּשְׁעַת עֲשִׂיָּה – מְבָרֵךְ עֲלֵיהֶן שֶׁהֶחֱיָנוּ בְּשָׁעָה שֶׁיָּצָא יְדֵי חוֹבָתוֹ בָּהֶן. וְכֵן כָּל כַּיּוֹצֵא בָהֶן.
10. Whether a person performs a mitzvah for himself or for a colleague,38 before performing the mitzvah, he should recite the blessing “...Who has sanctified us with His commandments and commanded us....” He should, however, recite the blessing shehecheyanu only on mitzvot that he is performing for himself.39יאֶחָד הָעוֹשֶׂה מִצְוָה לְעַצְמוֹ וְאֶחָד הָעוֹשֶׂה אוֹתָהּ לַאֲחֵרִים, מְבָרֵךְ קֹדֶם עֲשִׂיָּתָהּ 'אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לַעֲשׂוֹת'. אֲבָל אֵינוֹ מְבָרֵךְ שֶׁהֶחֱיָנוּ אֶלָּא עַל מִצְוָה שֶׁעוֹשֶׂה אוֹתָהּ לְעַצְמוֹ.
If a person is intending to fulfill several mitzvot, he should not recite the blessing “...Who has sanctified us with His commandments and commanded us to fulfill the mitzvot....” Instead, he should recite a blessing over each mitzvah individually.40הָיוּ לְפָנָיו מִצְוֹת הַרְבֵּה, אֵינוֹ מְבָרֵךְ 'אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל הַמִצְוֹת'; אֶלָּא מְבָרֵךְ עַל כָּל אַחַת וְאַחַת בִּפְנֵי עַצְמָהּ.
11. Whoever performs a mitzvah for his own sake, whether it is an obligation incumbent upon him41 or not,42 should recite a blessing, praising God “Who has sanctified us with His commandments and commanded us to perform….”יאכָּל הָעוֹשֶׂה מִצְוָה, בֵּין שֶׁהָיְתָה חוֹבָה עָלָיו בֵּין שֶׁאֵינָהּ חוֹבָה עָלָיו: אִם עָשָׂה אוֹתָהּ לְעַצְמוֹ - מְבָרֵךְ 'לַעֲשׂוֹת'.
In contrast, if he performs a mitzvah on behalf of another person, the form of the blessing is “Who has sanctified us... and commanded us concerning the performance of ….”43עָשָׂה אוֹתָהּ לַאֲחֵרִים - מְבָרֵךְ עַל הָעֲשִׂיָּה.
12. What is implied? Before donning tefillin,44 one recites the blessing “...to put on tefillin”;45 before wrapping oneself in tzitzit,46 one recites the blessing “...to wrap...”;47before sitting in the sukkah,48 one recites the blessing “...to sit in the sukkah.”49 Similarly, one recites the blessings50“...to kindle the Sabbath light,” and “...to complete the Hallel.”51 Similarly, if one affixes a mezuzah on one’s own house,52 one should recite the blessing “...to affix a mezuzah”; if one erects a guardrail on one’s roof, one should recite the blessing “...to erect a guardrail.”53 Should one separate terumah for oneself, one should recite the blessing “...to separate terumah.”54 Should one circumcise one’s own son, one should recite the blessing “...to circumcise one’s son.”55 Should one slaughter one’s Paschal sacrifice or festive sacrifice, one recites the blessing “...to slaughter....”56יבכֵּיצַד? לָבַשׁ תְּפִלִּין, מְבָרֵךְ 'לְהָנִיחַ תְּפִלִּין'. נִתְעַטֵּף בְּצִיצִית, מְבָרֵךְ 'לְהִתְעַטֵּף'. יָשַׁב בַּסֻּכָּה, מְבָרֵךְ 'לֵישֵׁב בַּסֻּכָּה'. וְכֵן הוּא מְבָרֵךְ 'לְהַדְלִיק נֵר שֶׁל שַׁבָּת' וְ'לִגְמוֹר אֶת הַלֵּל'. וְכֵן אִם קָבַע מְזוּזָה לְבֵיתוֹ, מְבָרֵךְ 'לִקְבּוֹעַ מְזוּזָה'. עָשָׂה מַעֲקֶה לְגַּגּוֹ, מְבָרֵךְ 'אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לַעֲשׂוֹת מַעֲקֶה'. הִפְרִישׁ תְּרוּמָה לְעַצְמוֹ, מְבָרֵךְ 'לְהַפְרִישׁ'. מָל אֶת בְּנוֹ, מְבָרֵךְ 'לָמוּל אֶת הַבֵּן'. שָׁחַט פִּסְחוֹ וַחֲגִיגָתוֹ, מְבָרֵךְ 'לִשְׁחוֹט'.
13. If, however, one affixes a mezuzah for others, one should recite the blessing “...concerning the affixing of a mezuzah.”57 Should one construct a guardrail for others, one should recite the blessing “...concerning the building of a guardrail.” Should one separate terumah for others, one should recite the blessing “...concerning the separation of terumah.” Should one circumcise a colleague’s son, one should recite the blessing “...concerning the circumcision.” The same applies in all similar situations.יגאֲבָל אִם קָבַע מְזוּזָה לַאֲחֵרִים, מְבָרֵךְ 'עַל קְבִיעַת מְזוּזָה'. עָשָׂה לָהֶם מַעֲקֶה, מְבָרֵךְ 'עַל עֲשִׂיַּת מַעֲקֶה'. הִפְרִישׁ לָהֶם תְּרוּמָה, מְבָרֵךְ 'עַל הַפְרָשַׁת תְּרוּמָה'. מָל אֶת בֶּן חֲבֵרוֹ, מְבָרֵךְ 'עַל הַמִּילָה'. וְכֵן כָּל כַּיּוֹצֵא בָאֵלּוּ.
14. The following rules apply when a person performs a mitzvah on his own behalf and on behalf of others simultaneously. If the mitzvah is not obligatory in nature, he should use the form “...concerning...” for the blessing.58 Therefore, one recites the blessing “...concerning the mitzvah of eruv.”59ידעָשָׂה הַמִּצְוָה לוֹ וְלַאֲחֵרִים כְּאֶחָד: אִם הָיְתָה מִצְוָה שֶׁאֵינָהּ חוֹבָה – מְבָרֵךְ 'עַל הָעֲשִׂיָּה'. לְפִיכָךְ הוּא מְבָרֵךְ 'עַל מִצְוַת עֵרוּב'.
If the mitzvah is obligatory and he had the intent of fulfilling his own obligation and that of the others, he should use the form “...to...” for the blessing.הָיְתָה חוֹבָה, וְנִתְכַּוֵּן לְהוֹצִיא עַצְמוֹ מִידֵי חוֹבָה וּלְהוֹצִיא אֲחֵרִים – מְבָרֵךְ 'לַעֲשׂוֹת'.
Therefore, one recites the blessing “...to hear the sound of the shofar.”60לְפִיכָךְ הוּא מְבָרֵךְ 'לִשְׁמֹעַ קוֹל שׁוֹפָר'.
15. When one takes the lulav, one should recite the blessing “...concerning the taking of the lulav.” This form is used because a person fulfills his obligation61 when he picks the lulav up.טונָטַל אֶת הַלּוּלָב, מְבָרֵךְ 'עַל נְטִילַת לוּלָב'; שֶׁכֵּיוָן שֶׁהִגְבִּיהוֹ יָצָא יְדֵי חוֹבָתוֹ.
If one recites the blessing before taking the lulav, one should recite the blessing “...to take the lulav,”62 as one recites the blessing “...to sit in the sukkah.”אֲבָל אִם בֵּרַךְ קֹדֶם שֶׁיִּטּוֹל – מְבָרֵךְ 'לִטּוֹל לוּלָב' כְּמוֹ 'לֵישֵׁב בַּסֻּכָּה'.
From this, one derives the principle that a person who recites a blessing after performing a mitzvah blesses “...concerning...” the mitzvah’s performance.63מִכָּאן אַתָּה לָמֵד, שֶׁהַמְבָרֵךְ אַחַר שֶׁעָשָׂה מְבָרֵךְ 'עַל הָעֲשִׂיָּה'.
With regard to the washing of hands and ritual slaughter, since they are of a voluntary nature,64 even if a person slaughters on his own behalf, he should recite the blessings “...concerning slaughter,” “...concerning the covering of the blood,” and “...concerning the washing of hands.”65אֲבָל נְטִילַת יָדַיִם וּשְׁחִיטָה, הוֹאִיל וּבְדִבְרֵי הָרְשׁוּת הֵן, אֲפִלּוּ שָׁחַט לְעַצְמוֹ, מְבָרֵךְ 'עַל הַשְּׁחִיטָה' וְ'עַל כִּסּוּי הַדָּם' וְ'עַל נְטִילַת יָדָיִם'.
Similarly, one recites the blessing “...concerning the destruction of chametz,” whether one searches for leaven on one’s own behalf or on behalf of others. This form is used because once a person resolves in his heart to nullify his ownership over chametz, the mitzvah of destroying it is fulfilled66 even before one searches,67 as will be explained in its place.וְכָךְ הוּא מְבָרֵךְ 'עַל בִּעוּר חָמֵץ', בֵּין שֶׁבָּדַק לְעַצְמוֹ בֵּין שֶׁבָּדַק לַאֲחֵרִים; שֶׁמִּשָּׁעָה שֶׁגָּמַר בְּלִבּוֹ לְבַטֵּל – נַעֲשֵׂית מִצְוַת הַבִּעוּר קֹדֶם שֶיִּבְדּוֹק, כְּמוֹ שֶׁיִּתְבָּאֵר בִּמְקוֹמוֹ.
16. A blessing is not recited over all practices that are customs. This applies even to a custom established by the prophets—for example, taking the willow branches on the seventh day of Sukkot.68 Needless to say, a blessing is not recited over customs established by the Sages—e.g., reading Hallel on Rosh Chodesh69 and on the intermediate days of Pesach.70טזכָּל דָּבָר שֶׁהוּא מִנְהָג, אַף עַל פִּי שֶׁמִנְהָג נְבִיאִים הוּא, כְּגוֹן: נְטִילַת עֲרָבָה בַּשְּׁבִיעִי שֶׁל חָג; וְאֵין צָרִיךְ לוֹמַר: מִנְהָג חֲכָמִים, כְּגוֹן קְרִיאַת הַלֵּל בְּרָאשֵׁי חֳדָשִׁים וּבְחֻלּוֹ שֶׁל מוֹעֵד שֶׁל פֶּסַח – אֵין מְבָרְכִין עָלָיו.
Similarly whenever there is a question whether a practice requires a blessing or not,71 it should be performed without reciting a blessing.72וְכֵן כָּל דָּבָר שֶׁיִּסְתַּפֵּק לְךָ אִם טָעוּן בְּרָכָה אִם לָאו – עוֹשִׂין אוֹתוֹ בְּלֹא בְרָכָה.
A person should always take care not to recite blessings that are not necessary, and should recite many blessings that are required. Thus, David declared Psalms 145:2: “I will bless You each day.”73וּלְעוֹלָם יִזָּהֵר אָדָם בִּבְרָכָה שֶׁאֵינָהּ צְרִיכָה וְיִרְבֶּה בִּבְרָכוֹת הַצְּרִיכוֹת. וְכֵן דָּוִד אָמַר: בְּכָל יוֹם אֲבָרְכֶךָּ (תהלים קמה, ב).