ברכת התורה

(9) There are those who say that if one interrupted between the Blessing of the Torah and one's study, it [i.e. the blessing] does not amount to anything, and the correct thing is not to interrupt between them, and so they have practiced to say the section of the Priestly Blessing adjoined to the blessing of the Torah.

(11) It is a duty to recite these three blessings daily and then read a small portion of the words of the Torah. The people have the custom to read the Priestly Benediction.^*Numbers 6:24-26. In some places the section referring to the Daily Sacrifices^*Numbers 28:1-8. is read. In others again, both these sections are read. Chapters or paragraphs from the Mishna or the Boraitha are also read.

(7) The blessing of Ahavat Olam exempts [one from] the Blessing of the Torah. If one learned immediately [afterwards] without an interruption.

(8) And there is reason to doubt whether one fulfills [one's obligation] by reading the recitation of the Sh'ma adjoined to it [i.e. Ahavat Olam] immediately without an interruption, and therefore there is reason to be diligent to bless the Blessing of the Torah prior to Ahavat Olam.

(1) Immediately after washing hands in order than he shouldn't walk four cubits without tzitzit.

(2) that is to say, the wrapping and the blessing should be while standing. The wrapping, as it is written "to you," we learn from here a gezirah shava from Omer as it is also written "to you" and in the case of Omer it's written: "from when you put the sickle to the standing grain" and we expound from "standing." And the blessing, because all blessing on mitzvot should be done standing. This is only l'chatchila (preferably), after the fact [if it was not done standing] he has fulfilled his obligation according to all. Most of the Archronim agreed that preferably he should make the blessing before the wrapping, at the time that he's holding it in his hand and intends on wrapping it, that this is "just as he's about to do it." He shouldn't make the bracha while this talis is still folded.

(3) Even though we make the blessing "to wrap," covering the body alone is wrapping, and this is essentially the act of wrapping. For traveller who put on the talis when it's folded and drape it around their necks on their shoulders, they do not fulfill their obligation to wear tzitzis this way. In the regard all agree this is not wrapping.

(4) This covering humbles the heart of man and brings one to fear of heaven. See the Taz, who opines that it's proper to not remove one's kippah from one's head during prayer, even thought one's head is also covered with the tallis. The Bach writes that one must have one's tallis on one's head from the beginning until the end. At the least, one should stand wrapped at least the time that it takes to walk four cubits. It's written in the Kavanos of the Arizal: One should cover the Tefillin Shel Rosh with one's Tallis. See the end of Siman 27, that it should not be completely covered.

(11) A routine sleep during the day in one's bed: it is an interruption. And there are those who say it is not an interruption, and so they have practiced.

(10) If one was interrupted from studying and gets involved with one's activities, since it was in one's head to return and study, this is not an interruption. And this is the law for sleep or the bathhouse or the outhouse, that it is not an interruption.

(4) All blessings accordingly fall into three kinds; blessings recited when partaking of material enjoyments, blessings recited when fulfilling religious duties, and blessings of thanksgiving, which have the character of praise, thanksgiving and supplication, and the purpose of which is that we should always have the Creator in mind and revere Him.

(4) One who considers words of Torah does not need to bless. (Gloss: and this is the law of one who can rule on the law without giving a reason for one's words [Ran: Chapter 1 of Shabbat and Chapter "All images" - he wrote that it is like considering])

(9) One does not recite [biblical] verses prior to the blessing of the Torah, even though one is saying it in the way of supplications. And there are those who say that there is no concern since one is not saying them other than in the way of supplications. And it is correct to be concerned according to the former opinion. (Gloss: but the practice is according to the latter opinion in that behold on the days of s'lichot [penitential liturgical poems], we pray the s'lichot, and afterwards we bless regarding the Torah along with the order of the rest of the blessings. And so every day when we enter the synagogue, we say a few verses and supplications, and afterwards bless regarding the Torah. And we practice to order the blessing of the Torah immediately after the blessing of "who formed", and we do not change it. (and so is taught in Tosafot and Mordechai, first chapter of Berachot) . And it is good to say in Shacharit after "Hear O Israel, etc." "Blessed be the glorious name of His kingdom forever and ever" for sometimes we delay with the Recitation of the Sh'ma to recite it when it is not its [proper] time, and one fulfills [one's obligation] with this [i.e. an early morning recitation] (Tur))

(14) Women bless the Blessing of the Torah

(4) Yose ben Yoezer (a man) of Zeredah and Yose ben Yohanan [a man] of Jerusalem received [the oral tradition] from them [i.e. Shimon the Righteous and Antigonus]. Yose ben Yoezer used to say: let thy house be a house of meeting for the Sages and sit in the very dust of their feet, and drink in their words with thirst.