Being a Jew #15 // Blessings II

אָמַר רַב: כׇּל בְּרָכָה שֶׁאֵין בָּהּ הַזְכָּרַת הַשֵּׁם — אֵינָהּ בְּרָכָה. וְרַבִּי יוֹחָנָן אָמַר: כׇּל בְּרָכָה שֶׁאֵין בָּהּ מַלְכוּת אֵינָהּ בְּרָכָה. אָמַר אַבָּיֵי: כְּווֹתֵיהּ דְּרַב מִסְתַּבְּרָא, דְּתַנְיָא: ״לֹא עָבַרְתִּי מִמִּצְוֹתֶיךָ וְלֹא שָׁכָחְתִּי״: לֹא עָבַרְתִּי — מִלְּבָרֶכְךָ, וְלֹא שָׁכָחְתִּי — מִלְּהַזְכִּיר שִׁמְךָ עָלָיו. וְאִילּוּ מַלְכוּת לָא קָתָנֵי. וְרַבִּי יוֹחָנָן תָּנֵי: ״וְלֹא שָׁכָחְתִּי״ — מִלְּהַזְכִּיר שִׁמְךָ וּמַלְכוּתְךָ עָלָיו.

Berakhot 40b:10-11

Rav said: Any blessing that does not contain mention of God’s name is not considered a blessing. And Rabbi Yoḥanan said: Any blessing that does not contain mention of God’s sovereignty is not considered a blessing. Abaye said: It stands to reason in accordance with the opinion of Rav, as it was taught in a Tosefta: In the confession of the tithes, one recites, “I did not transgress your mitzvot and I did not forget” (Deuteronomy 26:13). The meaning of phrase, I did not transgress, is that I did not refrain from blessing You when separating tithes; and the meaning of the phrase, and I did not forget, is that I did not forget to mention Your name in the blessing recited over it. However, this baraita did not teach that one must mention God’s sovereignty in the blessing. And Rabbi Yoḥanan would say: Amend the baraita: And I did not forget to mention Your name and Your sovereignty in the blessing recited over it; indicating that one must mention both God’s name and God’s sovereignty.

דברים כ״ו:י״ב-ט״ו

כִּ֣י תְכַלֶּ֞ה לַ֠עְשֵׂר אֶת־כָּל־מַעְשַׂ֧ר תְּבוּאָתְךָ֛ בַּשָּׁנָ֥ה הַשְּׁלִישִׁ֖ת שְׁנַ֣ת הַֽמַּעֲשֵׂ֑ר וְנָתַתָּ֣ה לַלֵּוִ֗י לַגֵּר֙ לַיָּת֣וֹם וְלָֽאַלְמָנָ֔ה וְאָכְל֥וּ בִשְׁעָרֶ֖יךָ וְשָׂבֵֽעוּ׃ וְאָמַרְתָּ֡ לִפְנֵי֩ יְהוָ֨ה אֱלֹהֶ֜יךָ בִּעַ֧רְתִּי הַקֹּ֣דֶשׁ מִן־הַבַּ֗יִת וְגַ֨ם נְתַתִּ֤יו לַלֵּוִי֙ וְלַגֵּר֙ לַיָּת֣וֹם וְלָאַלְמָנָ֔ה כְּכָל־מִצְוָתְךָ֖ אֲשֶׁ֣ר צִוִּיתָ֑נִי לֹֽא־עָבַ֥רְתִּי מִמִּצְוֺתֶ֖יךָ וְלֹ֥א שָׁכָֽחְתִּי׃ לֹא־אָכַ֨לְתִּי בְאֹנִ֜י מִמֶּ֗נּוּ וְלֹא־בִעַ֤רְתִּי מִמֶּ֙נּוּ֙ בְּטָמֵ֔א וְלֹא־נָתַ֥תִּי מִמֶּ֖נּוּ לְמֵ֑ת שָׁמַ֗עְתִּי בְּקוֹל֙ יְהוָ֣ה אֱלֹהָ֔י עָשִׂ֕יתִי כְּכֹ֖ל אֲשֶׁ֥ר צִוִּיתָֽנִי׃ הַשְׁקִיפָה֩ מִמְּע֨וֹן קָדְשְׁךָ֜ מִן־הַשָּׁמַ֗יִם וּבָרֵ֤ךְ אֶֽת־עַמְּךָ֙ אֶת־יִשְׂרָאֵ֔ל וְאֵת֙ הָאֲדָמָ֔ה אֲשֶׁ֥ר נָתַ֖תָּה לָ֑נוּ כַּאֲשֶׁ֤ר נִשְׁבַּ֙עְתָּ֙ לַאֲבֹתֵ֔ינוּ אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּדְבָֽשׁ׃

Deuteronomy 26:12-15

When you have set aside in full the tenth part of your yield—in the third year, the year of the tithe—and have given it to the Levite, the stranger, the fatherless, and the widow, that they may eat their fill in your settlements, you shall declare before the LORD your God: “I have cleared out the consecrated portion from the house; and I have given it to the Levite, the stranger, the fatherless, and the widow, just as You commanded me; I have neither transgressed nor neglected any of Your commandments: I have not eaten of it while in mourning, I have not cleared out any of it while I was unclean, and I have not deposited any of it with the dead. I have obeyed the LORD my God; I have done just as You commanded me. Look down from Your holy abode, from heaven, and bless Your people Israel and the soil You have given us, a land flowing with milk and honey, as You swore to our fathers.”

משנה תורה, הלכות ברכות א׳:ה׳

וְנֹסַח כָּל הַבְּרָכוֹת עֶזְרָא וּבֵית דִּינוֹ תִּקְּנוּם. וְאֵין רָאוּי לְשַׁנּוֹתָם וְלֹא לְהוֹסִיף עַל אַחַת מֵהֶם וְלֹא לִגְרֹעַ מִמֶּנָּה. וְכָל הַמְשַׁנֶּה מִמַּטְבֵּעַ שֶׁטָּבְעוּ חֲכָמִים בַּבְּרָכוֹת אֵינוֹ אֶלָּא טוֹעֶה. וְכָל בְּרָכָה שֶׁאֵין בָּהּ הַזְכָּרַת הַשֵּׁם וּמַלְכוּת אֵינָהּ בְּרָכָה אֶלָּא אִם כֵּן הָיְתָה סְמוּכָה לַחֲבֵרְתָהּ:

Mishneh Torah, Blessings 1:5

The forms of all the blessings were established by Ezra and his Court. It is not proper to vary them, or add to or take aught away from any one of them. Whoever deviates from the form which the Sages have given to the Blessings, is in error. Any blessing in which the name of God and His Sovereignty are not mentioned is not regarded as a blessing, unless it follows immediately another blessing.

ברכות מ׳ ב:ג׳

רָאָה פַּת וְאָמַר: ״כַּמָּה נָאָה פַּת זוֹ, בָּרוּךְ הַמָּקוֹם שֶׁבְּרָאָהּ״ — יָצָא. רָאָה תְּאֵנָה וְאָמַר ״כַּמָּה נָאָה תְּאֵנָה זוֹ, בָּרוּךְ הַמָּקוֹם שֶׁבְּרָאָהּ״ — יָצָא, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יוֹסֵי אוֹמֵר: כׇּל הַמְשַׁנֶּה מִמַּטְבֵּעַ שֶׁטָּבְעוּ חֲכָמִים בִּבְרָכוֹת — לֹא יָצָא יְדֵי חוֹבָתוֹ. נֵימָא רַב הוּנָא דְּאָמַר כְּרַבִּי יוֹסֵי, וְרַבִּי יוֹחָנָן דְּאָמַר כְּרַבִּי מֵאִיר?!

Berakhot 40b:3

One who saw bread and said: How pleasant is this bread, blessed is the Omnipresent Who created it, fulfilled his obligation to recite a blessing. One who saw a fig and said: How pleasant is this fig, blessed is the Omnipresent Who created it, fulfilled his obligation. This is the statement of Rabbi Meir. Rabbi Yosei says: One who deviates from the formula coined by the Sages in blessings, did not fulfill his obligation. If so, let us say that Rav Huna, who said that one who recites: By whose word all things came to be, over bread or wine, did not fulfill his obligation, holds in accordance with the opinion of Rabbi Yosei; and Rabbi Yoḥanan, who said that one who recites: By whose word all things came to be, over bread or wine fulfills his obligation, holds in accordance with the opinion of Rabbi Meir.

ברכות מ׳ ב:ו׳

בִּנְיָמִין רָעֲיָא כְּרַךְ רִיפְתָּא, וַאֲמַר: ״בְּרִיךְ מָרֵיהּ דְּהַאי פִּיתָּא״. אָמַר רַב: יָצָא. וְהָאָמַר רַב: כׇּל בְּרָכָה שֶׁאֵין בָּהּ הַזְכָּרַת הַשֵּׁם אֵינָהּ בְּרָכָה! דְּאָמַר: ״בְּרִיךְ רַחֲמָנָא מָרֵיהּ דְּהַאי פִּיתָּא״. וְהָא בָּעֵינַן שָׁלֹשׁ בְּרָכוֹת? מַאי ״יָצָא״ דְּקָאָמַר רַב — נָמֵי יָצָא יְדֵי בְּרָכָה רִאשׁוֹנָה. מַאי קָמַשְׁמַע לַן? אַף עַל גַּב דַּאֲמָרָהּ בִּלְשׁוֹן חוֹל.

Berakhot 40b:6

Regarding blessings that do not conform to the formula instituted by the Sages, the Gemara relates that Binyamin the shepherd ate bread and afterward recited in Aramaic: Blessed is the Master of this bread. Rav said, he thereby fulfilled his obligation to recite a blessing. The Gemara objects: But didn’t Rav himself say: Any blessing that does not contain mention of God’s name is not considered a blessing? The Gemara emends the formula of his blessing. He said: Blessed is the All-Merciful, Master of this bread. The Gemara asks: But don’t we require three blessings in Grace after Meals? How did he fulfill his obligation with one sentence? The Gemara explains: What is: Fulfills his obligation, that Rav also said? He fulfills the obligation of the first of the three blessings, and must recite two more to fulfill his obligation completely. The Gemara asks: What is he teaching us? The Gemara answers: Although he recited the blessing in a secular language, other than Hebrew, he fulfilled his obligation.

משנה תורה, הלכות ברכות א׳:ו׳

וְכָל הַבְּרָכוֹת כֻּלָּן נֶאֱמָרִין בְּכָל לָשׁוֹן וְהוּא שֶׁיֹּאמַר כְּעֵין שֶׁתִּקְּנוּ חֲכָמִים. וְאִם שִׁנָּה אֶת הַמַּטְבֵּעַ הוֹאִיל וְהִזְכִּיר אַזְכָּרָה וּמַלְכוּת וְעִנְיַן הַבְּרָכָה אֲפִלּוּ בִּלְשׁוֹן חֹל יָצָא:

Mishneh Torah, Blessings 1:6

All blessings may be recited in any language, provided that the form instituted by the sages is followed. And if the form has been changed, the duty of reciting the blessing is discharged, since the name of God and His sovereignty as well as the subject matter of the blessing have been mentioned, even though in a foreign tongue.

משנה תורה, הלכות ברכות א׳:ז׳

כָּל הַבְּרָכוֹת כֻּלָּן צָרִיךְ שֶׁיַּשְׁמִיעַ לְאָזְנוֹ מַה שֶּׁהוּא אוֹמֵר וְאִם לֹא הִשְׁמִיעַ לְאָזְנוֹ יָצָא בֵּין שֶׁהוֹצִיא בִּשְׂפָתָיו בֵּין שֶׁבֵּרֵךְ בְּלִבּוֹ:

Mishneh Torah, Blessings 1:7

All blessings should be so recited that the reciter hears what he is saying. But if he has not recited the blessings so that he can hear them, he has nevertheless fulfilled his duty, whether he uttered them with his lips or recited them mentally.

משנה תורה, הלכות ברכות א׳:ח׳

כָּל הַבְּרָכוֹת כֻּלָּן לֹא יַפְסִיק בֵּין הַבְּרָכָה וּבֵין הַדָּבָר שֶׁמְּבָרְכִין עָלָיו בִּדְבָרִים אֲחֵרִים וְאִם הִפְסִיק צָרִיךְ לַחֲזֹר וּלְבָרֵךְ שְׁנִיָּה. וְאִם הִפְסִיק בִּדְבָרִים שֶׁהֵן מֵעִנְיַן דְּבָרִים שֶׁמְּבָרְכִין עָלָיו אֵינוֹ צָרִיךְ לְבָרֵךְ שְׁנִיָּה. כֵּיצַד. כְּגוֹן שֶׁבֵּרֵךְ עַל הַפַּת וְקֹדֶם שֶׁיֹּאכַל אָמַר הָבִיאוּ מֶלַח הָבִיאוּ תַּבְשִׁיל תְּנוּ לִפְלוֹנִי לֶאֱכל תְּנוּ מַאֲכָל לַבְּהֵמָה וְכַיּוֹצֵא בָּאֵלּוּ אֵינוֹ צָרִיךְ לְבָרֵךְ שֵׁנִית. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה:

Mishneh Torah, Blessings 1:8

There must be no interruption between the recital of any blessing and that for which it is recited. If such an interruption has taken place, the blessing must be repeated. If the interruption was in connection with matters appertaining to the blessing, the blessing need not be recited a second time. For example, a person recites the blessing over bread; and, before he eats it, says "Bring salt", "bring the cooked course", "give food to So and So", "Feed the cattle", he need not recite the blessing a second time. The same is the rule in similar cases.

משנה תורה, הלכות ברכות א׳:י׳

כָּל הַבְּרָכוֹת כֻּלָּן אַף עַל פִּי שֶׁבֵּרֵךְ וְיָצָא יְדֵי חוֹבָתוֹ מֻתָּר לוֹ לְבָרֵךְ לַאֲחֵרִים שֶׁלֹּא יָצְאוּ יְדֵי חוֹבָתָן כְּדֵי לְהוֹצִיאָן. חוּץ מִבִּרְכַּת הַהֲנָיָה שֶׁאֵין בָּהּ מִצְוָה שֶׁאֵינוֹ מְבָרֵךְ לַאֲחֵרִים אֶלָּא אִם כֵּן נֶהֱנָה עִמָּהֶן. אֲבָל בִּרְכַּת הַהֲנָיָה שֶׁיֵּשׁ בָּהּ מִצְוָה כְּגוֹן אֲכִילַת מַצָּה בְּלֵילֵי הַפְּסָחִים וְקִדּוּשׁ הַיּוֹם הֲרֵי זֶה מְבָרֵךְ לַאֲחֵרִים וְאוֹכְלִין וְשׁוֹתִים אַף עַל פִּי שֶׁאֵינוֹ אוֹכֵל עִמָּהֶן:

Mishneh Torah, Blessings 1:10

Blessings, even when they have already been recited by a person in fulfillment of his obligation, may be said by him, a second time, on behalf of others who have not said them, so as to free them of their obligation. Blessings recited on partaking of refreshments, when this is not a religious duty, form an exception. A person may only recite the blessings on behalf of others, when he also partakes of the refreshment. But when the refreshment is also a religious duty, as, for instance, eating unleavened bread on the first nights of Passover, eating bread or drinking wine at the inauguration of Sabbath and Festival, a person may recite the blessings for others who eat and drink, without having to join them.

משנה תורה, הלכות ברכות א׳:י״א

כָּל הַשּׁוֹמֵעַ בְּרָכָה מִן הַבְּרָכוֹת מִתְּחִלָּתָהּ וְעַד סוֹפָהּ וְנִתְכַּוֵּן לָצֵאת בָּהּ יְדֵי חוֹבָתוֹ יָצָא וְאַף עַל פִּי שֶׁלֹּא עָנָה אָמֵן. וְכָל הָעוֹנֶה אָמֵן אַחַר הַמְבָרֵךְ הֲרֵי זֶה כִּמְבָרֵךְ וְהוּא שֶׁיִּהְיֶה הַמְבָרֵךְ חַיָּב בְּאוֹתָהּ בְּרָכָה. הָיָה הַמְבָרֵךְ חַיָּב מִדִּבְרֵי סוֹפְרִים וְהָעוֹנֶה חַיָּב מִן הַתּוֹרָה לֹא יָצַא יְדֵי חוֹבָתוֹ עַד שֶׁיַּעֲנֶה אוֹ עַד שֶׁיִּשְׁמַע מִמִּי שֶׁהוּא חַיָּב בָּהּ מִן הַתּוֹרָה כָּמוֹהוּ:

Mishneh Torah, Blessings 1:11

He who hears any blessing from beginning to end, with the intent to fulfill his obligation (to recite that blessing) has fulfilled his obligation, even if he has not responded "Amen". Whoever responds Amen after a blessing has been said is in the same category with the reciter, provided that the latter was under the obligation of saying such a blessing. If the reciter's obligation was only Rabbinical, while the respondent's was Scriptural, the latter does not fulfill his duty unless he responds Amen or listens to the recital of the blessing by one who is under a scriptural obligation.

משנה תורה, הלכות ברכות א׳:ד׳

נִמְצְאוּ כָּל הַבְּרָכוֹת כֻּלָּן שְׁלֹשָׁה מִינִים. בִּרְכוֹת הֲנָיָה. וּבִרְכוֹת מִצְוֹת. וּבִרְכוֹת הוֹדָאָה שֶׁהֵן דֶּרֶךְ שֶׁבַח וְהוֹדָיָה וּבַקָּשָׁה כְּדֵי לִזְכֹּר אֶת הַבּוֹרֵא תָּמִיד וּלְיִרְאָה מִמֶּנּוּ:

Mishneh Torah, Blessings 1:4

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.

Blessings for Enjoyment

משנה ברכות ו׳:א׳-ד׳

כֵּיצַד מְבָרְכִין עַל הַפֵּרוֹת. עַל פֵּרוֹת הָאִילָן אוֹמֵר, בּוֹרֵא פְּרִי הָעֵץ, חוּץ מִן הַיַּיִן, שֶׁעַל הַיַּיִן אוֹמֵר בּוֹרֵא פְּרִי הַגָּפֶן. וְעַל פֵּרוֹת הָאָרֶץ אוֹמֵר בּוֹרֵא פְּרִי הָאֲדָמָה, חוּץ מִן הַפַּת, שֶׁעַל הַפַּת הוּא אוֹמֵר הַמּוֹצִיא לֶחֶם מִן הָאָרֶץ. וְעַל הַיְרָקוֹת אוֹמֵר בּוֹרֵא פְּרִי הָאֲדָמָה. רַבִּי יְהוּדָה אוֹמֵר, בּוֹרֵא מִינֵי דְשָׁאִים: בֵּרַךְ עַל פֵּרוֹת הָאִילָן בּוֹרֵא פְּרִי הָאֲדָמָה, יָצָא. וְעַל פֵּרוֹת הָאָרֶץ בּוֹרֵא פְּרִי הָעֵץ, לֹא יָצָא. עַל כֻּלָּם אִם אָמַר שֶׁהַכֹּל נִהְיָה, יָצָא: עַל דָּבָר שֶׁאֵין גִּדּוּלוֹ מִן הָאָרֶץ אוֹמֵר שֶׁהַכֹּל. עַל הַחֹמֶץ וְעַל הַנּוֹבְלוֹת וְעַל הַגּוֹבַאי אוֹמֵר שֶׁהַכֹּל. עַל הֶחָלָב וְעַל הַגְּבִינָה וְעַל הַבֵּיצִים אוֹמֵר שֶׁהַכֹּל. רַבִּי יְהוּדָה אוֹמֵר, כָּל שֶׁהוּא מִין קְלָלָה אֵין מְבָרְכִין עָלָיו: הָיוּ לְפָנָיו מִינִים הַרְבֵּה, רַבִּי יְהוּדָה אוֹמֵר, אִם יֵשׁ בֵּינֵיהֶם מִמִּין שִׁבְעָה, מְבָרֵךְ עָלָיו. וַחֲכָמִים אוֹמְרִים, מְבָרֵךְ עַל אֵיזֶה מֵהֶם שֶׁיִּרְצֶה:

Mishnah Berakhot 6:1-4

How does one recite a blessing over fruits? Over different fruits that grow on a tree one recites: Who creates fruit of the tree, with the exception of wine. Although wine is produced from fruit of the tree, due to its significance, its blessing differs from other fruits of the tree. Over wine one recites: Who creates fruit of the vine. Over fruits that grow from the earth, one recites: Who creates fruit of the ground, with the exception of bread. Bread, too, is significant and its blessing differs from other fruits of the ground, as over bread one recites: Who brings forth bread from the earth. Over herbs and leafy vegetables one recites: Who creates fruit of the ground. Rabbi Yehuda says that there is room to distinguish between fruits that grow from the earth, herbs, and leafy vegetables. Although they are all fruit of the ground, since they have different qualities, the blessing on the latter is: Who creates various kinds of herbs.

One who recited: Who creates fruit of the ground, over fruit of the tree, fulfilled his obligation. One who recited: Who creates fruit of the tree, over fruits of the earth, did not fulfill his obligation. And over all food items, one who recited: By whose word all things came to be, fulfilled his obligation.

And over a food item whose growth is not from the ground, one recites: By whose word all things came to be. And over vinegar, wine that fermented and spoiled, and over novelot, dates that spoiled, and over locusts, one recites: By whose word all things came to be. Rabbi Yehuda says: Over any food item that is a type resulting from a curse, one does not recite a blessing over it at all.

If there were many types of food before him, over which food should he recite a blessing first? Rabbi Yehuda says: If there is one of the seven species for which Eretz Yisrael was praised among them, he recites the first blessing over it. And the Rabbis say: He recites a blessing over whichever of them he wants.

משנה תורה, הלכות ברכות ד׳:א׳

כָּל הַמְבָרֵךְ בִּרְכַּת הַמָּזוֹן אוֹ בְּרָכָה אַחַת מֵעֵין שָׁלֹשׁ צָרִיךְ לְבָרֵךְ אוֹתָהּ בַּמָּקוֹם שֶׁאָכַל. אָכַל כְּשֶׁהוּא מְהַלֵּךְ יוֹשֵׁב בְּמָקוֹם שֶׁפָּסַק וִיבָרֵךְ. אָכַל כְּשֶׁהוּא עוֹמֵד יוֹשֵׁב בִּמְקוֹמוֹ וִיבָרֵךְ. שָׁכַח לְבָרֵךְ בִּרְכַּת הַמָּזוֹן וְנִזְכַּר קֹדֶם שֶׁיִּתְעַכֵּל הַמָּזוֹן שֶׁבְּמֵעָיו מְבָרֵךְ בַּמָּקוֹם שֶׁנִּזְכַּר. וְאִם הָיָה מֵזִיד חוֹזֵר לִמְקוֹמוֹ וּמְבָרֵךְ. וְאִם בֵּרֵךְ בַּמָּקוֹם שֶׁנִּזְכַּר יָצָא יְדֵי חוֹבָתוֹ. וְכֵן אִם בֵּרֵךְ כְּשֶׁהוּא עוֹמֵד אוֹ כְּשֶׁהוּא מְהַלֵּךְ יָצָא יְדֵי חוֹבָתוֹ. וּלְכַתְּחִלָּה לֹא יְבָרֵךְ בִּרְכַּת הַמָּזוֹן וְלֹא בְּרָכָה שֶׁמֵּעֵין שָׁלֹשׁ אֶלָּא כְּשֶׁהוּא יוֹשֵׁב וּבַמָּקוֹם שֶׁאָכַל:

Mishneh Torah, Blessings 4:1

The Grace after meals as well as the Single Blessing epitomizing its first three Blessings must be said in the place where the meal was taken. If a person ate, while walking, he should sit down at the spot where he finished his meal and say Grace. If one ate standing, he should sit down in the same place and say Grace. If he forgot to say the Grace after meals, and becomes aware of his omission before the meal is digested, he recites the Grace at the place where he becomes aware of it. If the omission was a wilful neglect, he has to return to the place where the meal was taken and there say Grace. Nevertheless, if the Grace was said in the place where he recalled the omission, he has fulfilled his duty. So too the duty is fulfilled if the Grace is said, standing or walking. But one should not deliberately say Grace or its Epitome otherwise than sitting down and in the place where the meal was taken.

ברכות נ״ג ב:ט״ז-י״ט

תַּנְיָא, אָמְרוּ לָהֶם בֵּית הִלֵּל לְבֵית שַׁמַּאי: לְדִבְרֵיכֶם, מִי שֶׁאָכַל בְּרֹאשׁ הַבִּירָה וְשָׁכַח וְיָרַד וְלֹא בֵּרַךְ, יַחְזוֹר לְרֹאשׁ הַבִּירָה וִיבָרֵךְ?! אָמְרוּ לָהֶן בֵּית שַׁמַּאי לְבֵית הִלֵּל: לְדִבְרֵיכֶם מִי שֶׁשָּׁכַח אַרְנָקִי בְּרֹאשׁ הַבִּירָה לֹא יַעֲלֶה וְיִטְלֶנָּה? לִכְבוֹד עַצְמוֹ הוּא עוֹלֶה, לִכְבוֹד שָׁמַיִם לֹא כׇּל שֶׁכֵּן?! הָנְהוּ תְּרֵי תַּלְמִידֵי, חַד עֲבַד בְּשׁוֹגֵג כְּבֵית שַׁמַּאי וְאַשְׁכַּח אַרְנְקָא דְּדַהֲבָא, וְחַד עֲבַד בְּמֵזִיד כְּבֵית הִלֵּל וְאַכְלֵיהּ אַרְיָא. רַבָּה בַּר בַּר חָנָה הֲוָה קָאָזֵל בְּשַׁיַּירְתָּא, אֲכַל וְאִשְׁתְּלִי וְלָא בָּרֵיךְ. אֲמַר: הֵיכִי אַעֲבֵיד? אִי אָמֵינָא לְהוּ ״אִנְּשַׁאי לְבָרֵךְ״, אָמְרוּ לִי: בָּרֵיךְ, כׇּל הֵיכָא דִּמְבָרְכַתְּ — לְרַחֲמָנָא מְבָרְכַתְּ. מוּטָב דְּאָמֵינָא לְהוּ: אִנְּשַׁאי יוֹנָה דְּדַהֲבָא. אֲמַר לְהוּ: אִנְטַרוּ לִי, דְּאִנְּשַׁאי יוֹנָה דְּדַהֲבָא. אָזֵיל וּבָרֵיךְ וְאַשְׁכַּח יוֹנָה דְּדַהֲבָא. וּמַאי שְׁנָא יוֹנָה? דִּמְתִילִי כְּנֶסֶת יִשְׂרָאֵל לְיוֹנָה. דִּכְתִיב: ״כַּנְפֵי יוֹנָה נֶחְפָּה בַכֶּסֶף וְאֶבְרוֹתֶיהָ בִּירַקְרַק חָרוּץ״ — מָה יוֹנָה אֵינָהּ נִיצּוֹלֶת אֶלָּא בִּכְנָפֶיהָ, אַף יִשְׂרָאֵל אֵינָן נִיצּוֹלִין אֶלָּא בְּמִצְוֹת.

Berakhot 53b:16-19

It was taught in a baraita that Beit Hillel said to Beit Shammai: According to your statement, one who ate atop the Temple Mount, God’s chosen place of residence, and forgot and descended without reciting a blessing, must he return to the top of the Temple Mount, God’s chosen place of residence, to recite a blessing? Beit Shammai said to Beit Hillel: Why not? And according to your statement, one who forgot his purse atop the Temple Mount, God’s chosen place of residence, would he not ascend to retrieve it? If one ascends in deference to his own needs, all the more so he should ascend in deference to Heaven. The Gemara relates: There were these two students who ate and did not recite a blessing. One of them did so unwittingly, and, in accordance with the opinion of Beit Shammai, returned to where he ate, and found a purse of gold. One of them did so intentionally, and, in accordance with the opinion of Beit Hillel, albeit in circumstances where they agree with Beit Shammai, did not return and a lion ate him. The Gemara further relates: Rabba bar bar Ḥana was once traveling with a caravan. He ate and forgot and did not recite a blessing. He said to himself: What shall I do? If I say to them: I forgot to recite a blessing, they will say to me to recite a blessing here, as wherever you recite a blessing, you recite a blessing to God. It is better that I say to them: I forgot a golden dove. Then they will wait for me while I retrieve it. He said to them: Wait for me, as I forgot a golden dove. He went and recited a blessing and found a golden dove. The Gemara asks: What is different about a dove, that he specifically said that that was the object that he forgot? The Gemara answers: Because the community of Israel is likened to a dove, as it is written: “The wings of a dove, covered in silver, and its pinions with the shimmer of gold” (Psalms 68:14). The Gemara explains the parable: Just as a dove is saved from its enemies only by its wings, so too, Israel is saved only by the merit of the mitzvot.

משנה תורה, הלכות ברכות ט׳:א׳

כְּשֵׁם שֶׁאָסוּר לָאָדָם לֵהָנוֹת בְּמַאֲכָל אוֹ בְּמַשְׁקֶה קֹדֶם בְּרָכָה. כָּךְ אָסוּר לוֹ לֵהָנוֹת בְּרֵיחַ טוֹב קֹדֶם בְּרָכָה. וְכֵיצַד מְבָרֵךְ עַל רֵיחַ טוֹב. אִם הָיָה זֶה שֶׁיֵּשׁ לְהָרִיחַ עֵץ אוֹ מִן הָעֵץ מְבָרֵךְ בּוֹרֵא עֲצֵי בְּשָׂמִים. וְאִם הָיָה עֵשֶׂב אוֹ מִן הָעֵשֶׂב מְבָרֵךְ בּוֹרֵא עִשְׂבֵי בְּשָׂמִים. וְאִם לֹא הָיָה מִן הָעֵץ וְלֹא מִן הָאֲדָמָה כְּגוֹן הַמּוֹר שֶׁהוּא מִן הַחַיָּה מְבָרֵךְ בּוֹרֵא מִינֵי בְּשָׂמִים. וְאִם הָיָה פְּרִי הָרָאוּי לַאֲכִילָה כְּגוֹן אֶתְרוֹג אוֹ תַּפּוּחַ מְבָרֵךְ שֶׁנָּתַן רֵיחַ טוֹב בַּפֵּרוֹת. וְעַל הַכּל אִם אָמַר בּוֹרֵא מִינֵי בְּשָׂמִים יָצָא:

Mishneh Torah, Blessings 9:1

Just as a person is forbidden to partake of food or drink without first saying a blessing, so it is forbidden to enjoy a fragrant odor without a previous blessing. What blessing is said for a fragrant odor? If the odoriferous substance was wood or something that comes from wood,^*e.g. bark of a tree. the blessing is "Who createst fragrant trees." If it was a herb, or something that comes from a herb, the blessing is "Who createst fragrant herbs". If it was neither wood nor a herb, as for instance musk which comes from a wild beast, the blessing is "Who createst diverse kinds of spices." If it was an edible fruit, such as a citron or an apple, the blessing is "Who givest a goodly scent to fruits." If for any of these things, one said "Who createst diverse kinds of spices," he has fulfilled his duty.

Blessings for Mitzvot

דרך ה', חלק רביעי, בברכות ג׳

ענין ברכות המצוות: ואולם גם במעשה המצות תיקנו לנו חכמים ברכות אלה לחיבובה של המצוה להודות לו ית׳‎ שרצה בנו ונתן לנו תיקונים גדולים כאלה ונמצא עי״ז מתעלה המעשה יותר ונעזר בו האדם ממנו ית׳‎ כי כן היא המידה כפי ההתעוררות שמתעוררים בני האדם אליו ית׳‎ כן יהיה שיעור העזר שיעזרו ממנו אם מעט ואם הרבה בכל פועל שיהיה כפי מה שהוא ובוטח בה׳‎ אשריו:

Derekh Hashem, Part Four, On Blessings 3

Rabbi Moshe Chaim Luzzatto (Italy/Israel 1707-1746)

Regarding blessings over the commandments: The Sages also ordained these blessings for us upon performance of the commandments (mitzvot) to endear the mitzvah and thank God for wanting us and granting us such great remedies. Through them the act becomes elevated and man is helped by God more and more. For the more humans arise toward Him, so too are they helped by Him.

שפת אמת, דברים, כי תבוא כ״ט:ג׳

בפסוק ולא שכחתי פרש"י ולא שכחתי מלברכך על הפרשת מעשרות. מה שתולה הברכה בזה. כי עיקר קיום המצות לעשותו בשמחה ואהבה. וכפי מה שמשתוקק האדם כל היום לקיים המצות כך יכול לעשותם באמת. לכן מקדימין ברכה אל המצוה להראות החביבות וזה הכנה אל המצוה. ובזה יש ברכה בהמצוה ונשאר הארת המצוה באדם כל היום. וכמ"ש חז"ל המצות שקיבלו עליהם בשמחה עדיין עושין בשמחה. כן הוא בכל פרט כשעושין המצוה בשמחה נשאר כח המצוה באדם לעולם. וזה לא שכחתי שאין לאדם לשכוח לעולם חביבות המצוה. לא שכחתי קודם מעשה המצוה ולא נשכח ממני אחר עשיות המצוה וזה ענין ברכת המצות:

Sefat Emet, Deuteronomy, Ki Tavo 29:3

Rabbi Yehuda Leib Alter (Poland, 1847-1905)

[...] The main point of performing mitzvot is doing so with happiness and love. The more a person yearns all day to preform the mitzvot, the more he can preform them in earnest. That is why we precede the mitzvah with a blessing, to show our fondness and that serves as preparation for the mitzvah. That gives a blessing to the mitzvah and its light remains in man all day long [...]

מנחות מ״ב א:י״ג

רב נחמן אשכחיה לרב אדא בר אהבה רמי חוטי וקא מברך לעשות ציצית א"ל מאי ציצי שמענא הכי אמר רב ציצית אין צריכה ברכה

Menachot 42a:13

Rav Naḥman found Rav Adda bar Ahava affixing strings to a garment and reciting the blessing that concludes: To prepare ritual fringes [tzitzit]. Rav Naḥman said to Rav Adda bar Ahava: What is this tzitzi sound that I hear? This is what Rav says: Ritual fringes do not require a blessing when one attaches them to the garment.

סוכה מ״ו א:ט׳

ומאי מברך? ברוך אשר קדשנו במצותיו וצונו להדליק נר (של) חנוכה והיכן צונו מלא תסור ורב נחמן בר יצחק אמר (דברים לב, ז) שאל אביך ויגדך.

Sukkah 46a:9

The Gemara asks: And what is the first blessing that one recites? He recites: Blessed…Who has made us holy through His mitzvot and has commanded us to light the Hanukkah light. The Gemara asks: And where did He command us? The mitzva of Hanukkah is not mentioned in the Torah, so how can one say that it was commanded to us by God? The Gemara answers: The obligation to recite this blessing is derived from the verse: “You shall not turn aside from the sentence which they shall declare unto you, to the right, nor to the left” (Deuteronomy 17:11). From this verse, the mitzva incumbent upon all Jews to heed the statements and decrees of the Sages is derived. Therefore, one who fulfills their directives fulfills a mitzva by Torah law. Rav Naḥman bar Yitzḥak said that the mitzva to heed the voice of the Elders is derived from the verse: “Ask your father, and he will declare unto you, your Elders, and they will tell you” (Deuteronomy 32:7).

סוכה מ״ו א:י״ב

ת"ר היו לפניו מצות הרבה אומר ברוך אשר קדשנו במצותיו וצונו על המצות רבי יהודה אומר מברך על כל אחת ואחת בפני עצמה א"ר זירא ואיתימא רבי חנינא בר פפא הלכתא כרבי יהודה ואמר רבי זירא ואיתימא רבי חנינא בר פפא מ"ט דרבי יהודה דכתיב (תהלים סח, כ) ברוך ה' יום יום וכי ביום מברכין אותו ובלילה אין מברכין אותו אלא בא לומר לך בכל יום ויום תן לו מעין ברכותיו הכא נמי בכל דבר ודבר תן לו מעין ברכותיו

Sukkah 46a:12

The Sages taught: If one had several mitzvot before him to fulfill, he recites: Blessed…Who has sanctified us with His mitzvot, and commanded us concerning the mitzvot. Rabbi Yehuda says: He recites a blessing over each and every one in and of itself. Rabbi Zeira said, and some say that it was Rabbi Ḥanina bar Pappa who said: The halakha is in accordance with the opinion of Rabbi Yehuda. And Rabbi Zeira said, and some say that it was Rabbi Ḥanina bar Pappa who said: What is the rationale for the opinion of Rabbi Yehuda? It is as it is written: “Blessed is the Lord, day by day” (Psalms 68:20). The question arises: Is it so that one blesses Him by day and does not bless Him at night? Rather, the verse comes to tell you: Each and every day, give the Lord the blessings appropriate for that day. Here too, with regard to each and every matter, give Him blessings appropriate to that matter, and do not group the blessings together.

Blessings for Thanks and Praise

משנה תורה, הלכות ברכות י׳:א׳

בְרָכוֹת אֲחֵרוֹת וּדְבָרים אֲחֵרִים הַרְבֵּה שֶׁאֵין בָּהֶן פְּתִיחָה וְלֹא חֲתִימָה תִּקְּנוּ חֲכָמִים דֶּרֶךְ שֶׁבַח וְהוֹדָיָה לְהַקָּדוֹשׁ בָּרוּךְ הוּא. כְּמוֹ בִּרְכוֹת הַתְּפִלָּה שֶׁכְּבָר כְּתַבְנוּם. וְאֵלּוּ הֵן. הַבּוֹנֶה בַּיִת חָדָשׁ וְהַקּוֹנֶה כֵּלִים חֳדָשִׁים בֵּין יֵשׁ לוֹ כַּיּוֹצֵא בָּהֶן בֵּין אֵין לוֹ מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם שֶׁהֶחֱיָנוּ וְקִיְּמָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶּה: וְכֵן הָרוֹאֶה אֶת חֲבֵרוֹ לְאַחַר שְׁלֹשִׁים יוֹם מְבָרֵךְ שֶׁהֶחֱיָנוּ. וְאִם רָאָהוּ לְאַחַר שְׁנֵים עָשָׂר חֹדֶשׁ מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ מְחַיֵּה הַמֵּתִים. הָרוֹאֶה פְּרִי הַמִּתְחַדֵּשׁ מִשָּׁנָה לְשָׁנָה בִּתְחִלַּת רְאִיָּתוֹ מְבָרֵךְ שֶׁהֶחֱיָנוּ:

Mishneh Torah, Blessings 10:1

Other blessings and many other utterances without [the formal] introduction or conclusion have been ordained by the sages by way of praise and thanks, offered to the Holy God, blessed be He, in the same way as they ordained the blessings in the liturgy previously set forth. These are as follows: When a person has erected a new house or bought new things, whether he already possesses similar things or not, he says "Blessed art thou, O Lord our God, King of the Universe, who hast kept us in life and hast preserved us and enabled us to reach this season."

ברכות נ״ח ב:ו׳-ז׳

אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: הָרוֹאֶה אֶת חֲבֵירוֹ לְאַחַר שְׁלֹשִׁים יוֹם, אוֹמֵר: ״בָּרוּךְ … שֶׁהֶחֱיָינוּ וְקִיְּימָנוּ וְהִגִּיעָנוּ לַזְּמַן הַזֶּה״. לְאַחַר שְׁנֵים עָשָׂר חֹדֶשׁ, אוֹמֵר: ״בָּרוּךְ … מְחַיֵּה הַמֵּתִים״. אָמַר רַב: אֵין הַמֵּת מִשְׁתַּכֵּחַ מִן הַלֵּב אֶלָּא לְאַחַר שְׁנֵים עָשָׂר חֹדֶשׁ. שֶׁנֶּאֱמַר: ״נִשְׁכַּחְתִּי כְּמֵת מִלֵּב הָיִיתִי כִּכְלִי אוֹבֵד״. רַב פָּפָּא וְרַב הוּנָא בְּרֵיהּ דְּרַב יְהוֹשֻׁעַ הֲווֹ קָאָזְלִי בְּאוֹרְחָא. פְּגַעוּ בֵּיהּ בְּרַב חֲנִינָא בְּרֵיהּ דְּרַב אִיקָא. אֲמַרוּ לֵיהּ: בַּהֲדֵי דַּחֲזֵינָךָ בָּרֵיכִינַן עֲלָךְ תַּרְתֵּי: ״בָּרוּךְ … אֲשֶׁר חָלַק מֵחׇכְמָתוֹ לִירֵאָיו״ וְ״שֶׁהֶחֱיִינוּ״. אֲמַר לְהוּ: אֲנָא נָמֵי, כֵּיוָן דַּחֲזִתִינְכוּ חַשֵּׁבְתִּינְכוּ עִלָּוַאי כְּשִׁיתִּין רִבְּווֹן בֵּית יִשְׂרָאֵל, וּבָרֵיכְנָא עֲלַיְיכוּ תְּלָתָא: הָנָךְ תַּרְתֵּי, וּ״בָרוּךְ … חֲכַם הָרָזִים״. אֲמַרוּ לֵיהּ: חֲכִימַתְּ כּוּלֵּי הַאי! יָהֲבִי בֵּיהּ עֵינַיְיהוּ, וּשְׁכֵיב.

Berakhot 58b:6-7

Rabbi Yehoshua ben Levi said: One who sees his friend after thirty days have passed since last seeing him recites: Blessed…Who has given us life, sustained us and brought us to this time. One who sees his friend after twelve months recites: Blessed…Who revives the dead. As Rav said: A dead person is only forgotten from the heart after twelve months have elapsed, as it is stated: “I am forgotten as a dead man out of mind; I am like a lost vessel” (Psalms 31:13), and with regard to the laws of lost objects, it is human nature to despair of recovering a lost object after twelve months (see Bava Metzia 28a). The Gemara relates: Rav Pappa and Rav Huna, son of Rav Yehoshua, were once walking along the road when they met Rav Ḥanina the son of Rav Ika. They said to him: When we saw you we recited two blessings over meeting you: Blessed…Who has shared of His wisdom to those who revere Him, and: Who has given us life…as they had not seen him in over a month. He said to them: I too, once I saw you, considered you in my eyes as equivalent to six hundred thousand of the house of Israel, and I recited three blessings over you. I recited those two that you recited, as well as: Blessed…Who knows all secrets, which is the blessing recited upon seeing six hundred thousand Israelites. They said to him: Are you all that clever? They fixed their gaze upon him and he died.

משנה תורה, הלכות ברכות י׳:ג׳

שָׁמַע שְׁמוּעָה טוֹבָה מְבָרֵךְ בָּרוּךְ אַתָּה יְיָ׳‎ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם הַטּוֹב וְהַמֵּטִיב. שָׁמַע שְׁמוּעָה רָעָה מְבָרֵךְ בָּרוּךְ דַּיַּן הָאֱמֶת. וְחַיָּב אָדָם לְבָרֵךְ עַל הָרָעָה בְּטוּב נֶפֶשׁ כְּדֶרֶךְ שֶׁמְּבָרֵךְ עַל הַטּוֹבָה בְּשִׂמְחָה שֶׁנֶּאֱמַר (דברים ו ה) ״וְאָהַבְתָּ אֵת יְיָ׳‎ אֱלֹהֶיךָ״ וְגוֹ׳‎ (דברים ו ה) ״וּבְכָל מְאֹדֶךָ״. וּבִכְלַל אַהֲבָה הַיְתֵרָה שֶׁנִּצְטַוֵּינוּ בָּהּ שֶׁאֲפִלּוּ בְּעֵת שֶׁיָּצֵר לוֹ יוֹדֶה וִישַׁבֵּחַ בְּשִׂמְחָה:

Mishneh Torah, Blessings 10:3

On hearing good news, one says, "Blessed art thou, O Lord our God, King of the Universe, Who art good, and doest good." On hearing evil tidings, one says, "Blessed be the true judge." A person has to bless God with good will, for ill fortune, just as he has to bless Him with joy for good fortune, as it is said "And thou shalt love the Lord thy God with all thine heart, with all thy soul and with all thy might." (Deuteronomy 6:5). In the abounding love of God enjoined upon us, it is implied that even in distress, one should thank and praise Him with joy.