Siman 46

It was taught in Menachot (43b) that a person is obligated to recite one hundred brachot every day. And they supported this from the verse, "And now, Israel, what [mah] does the Lord your God ask of you?", see there. And the Tur wrote in the name of the Geonim that David instituted this, for one hundred people of Israel were dying every day, and they did not know why. He arose with his holy spirit and understood, and he instituted one hundred brachot and the plague was halted. And regarding this David said: "The saying of the man who was raised on high [al]" (Samuel II 23:1), for "al" in gematria is "one hundred." And as for the fact that in every bracha there is the phrasing "Blessed are You," and the hidden "Who has sanctified us," it is because the Holy One, blessed be He, is revealed and hidden, as I wrote in siman 5, see there. (And the holiness is in concealment without physical perception, therefore we say "Who has sanctified us" in the hidden form. And the reason for the hundred brachot seems to me to be because in every ten there is holiness, and the tenth of the tenth is the holy of holies. And all the brachot are a returning light to draw down an abundance of blessing from above, as I wrote in siman 5. Therefore we draw down from the depth of the heights, from the holy of holies. Examine this and you will find it simple.)

The poskim have labored over the calculation of exactly one hundred brachot: some calculated one hundred and five brachot each day (Beit Yosef), and some calculated exactly one hundred only on a fast day (Magen Avraham, subsection 8). In my humble opinion, it appears that there are exactly one hundred each day, according to a person's necessity to eat one meal in every twenty-four hour period, for one cannot manage without it. Namely: upon rising from his bed, "al netilat yadayim," "asher yatzar," and "elohai neshamah," the bracha over the tallit katan, the fifteen birchot hashachar, the bracha of "mekadesh et shimcha barabbim," the three brachot of birchot hatorah, the bracha over the tallit gadol, and two brachot for tefillin—behold, twenty-six brachot. "Baruch she'amar," "yishtabach," "yotzer or," "ahavah rabbah," "ga'al yisrael," and the nineteen of "shemoneh esrei"—behold, twenty-four, and in total fifty. Nineteen in the "shemoneh esrei" of Mincha, and nineteen in that of Maariv, the bracha of "ma'ariv aravim," "ohev ammo yisrael," "ga'al yisrael," "hashkivenu," "yiru eineinu," and the bracha of "hamapil"—behold, forty-four. And the eating of a meal is six brachot: the four of birkat hamazon, "al netilat yadayim," and "hamotzi"—behold, fifty. Together with the previous fifty—behold, exactly one hundred according to the Ashkenazic custom. However, according to the Sephardic custom, four brachot are missing, namely: the bracha of "hanoten laya'ef koach," the bracha of "mekadesh et shimcha barabbim," "yiru eineinu," and one bracha of tefillin. And it seems to me that they hold that birchot hatorah are two brachot according to the opinion of the Tosafot and the Rosh which will be explained in siman 47, and not three brachot according to the opinion of the Rambam. Also, they do not recite a bracha over the tallit katan as they fulfill the obligation with the tallit gadol, as I wrote in siman 8, section 16; see there. If so, they are missing six brachot. They count two meals, one by day and one by night, and thus it is also exactly one hundred. However, on Shabbat and Yom Tov much is missing: for on a weekday in the three prayers there are fifty-seven brachot, and on Shabbat and Yom Tov in the four prayers there are twenty-eight brachot, and this is aside from the brachot of tefillin. It turns out that thirty are missing for the Sephardim and thirty-one for the Ashkenazim. Corresponding to this, on Shabbat three meals are added, whereas on a weekday we only counted one meal for the Ashkenazim and two for the Sephardim; thus it turns out that on Shabbat six brachot are added for the Sephardim and twelve brachot for the Ashkenazim. Furthermore, the two brachot of Kiddush at night are added, and one bracha of the Kiddush of the day—nine are added for the Sephardim and fifteen for the Ashkenazim. Thus twenty-one brachot are missing for the Sephardim, and sixteen brachot for the Ashkenazim. In Menachot there, we say that on Shabbat and Yom Tov we complete the count with fruits and spices; see there. But we have neither fruits nor spices. Some have written that they should hear the brachot from the mouths of those who ascend to the Torah and answer "amen," for the one who answers "amen" is greater than the one who recites the bracha (Beit Yosef in the name of a Gaon, see there). And some say that even if the one reciting the bracha recites it silently such that they do not hear the bracha, since he knows what he is blessing, he answers "amen" and fulfills the obligation thereby (Beit Yosef). See in siman 124.

In the Gemara, all the morning blessings were arranged each in its place. How so? When he awakes from his sleep to rise from his bed, he says, "My God, the soul... until Who restores souls...". When he hears the sound of the rooster, he blesses "Who gives the rooster understanding," for "sekhvi" is "heart" in the Holy Tongue, and in the Arabic tongue it is a rooster. And understanding is in the heart, and through this, one distinguishes between day and night. And because the rooster also perceives this, they therefore instituted this blessing at the time of the rooster's crowing. The matter of this blessing is because it is forbidden to derive benefit from this world without a blessing, and all the morning blessings are a benefit to man, and the primary benefit to man is in the day when there is light and he performs all his desires. Therefore, one must bless for this. And in the Gemara (Berakhot 60b) the version is: "Who gave the rooster understanding," see there. But in the Rambam, the Tur, and the Shulchan Aruch, the version is: "Who gives the rooster understanding." And so it appears primary, for the wording of all the blessings is in the present tense and not in the past tense, such as: "Who forms the lights," "Who gives the Torah," "Who creates the fruit of the ground," and so all of them. And the reason is because the Holy One, Blessed be He, acts at every time and every moment, unlike a flesh and blood craftsman who only performs the work, and afterward it stands on its own and his supervision departs from it. But the Holy One, Blessed be He, does not remove His actions and His supervision at every time and every moment, as it is written: "To Him Who makes great lights." (And that which "Who formed" begins in the past tense is because he blesses over a past action. Therefore, in its conclusion, he says: "Who heals all flesh" in the present tense. Examine and you will find it easy.)

In the Gemara there, after the blessing of "Who gives the rooster understanding," it is stated: When he opens his eyes, let him say "Who opens the eyes of the blind." When he straightens up and sits, let him say "Who releases the bound." When he dresses, let him say "Who clothes the naked." When he stands upright, let him say "Blessed is He Who straightens the bowed." When he descends to the ground, let him say "Who spreads the earth upon the waters." That is to say: that according to nature, the earth should have sunk into the water like any heavy object that sinks into water, so that man would have a place to stand and walk. Therefore, we bless the Holy One, blessed be He, for this. When he walks, let him say "Blessed is He Who prepares the steps of man." For man is tall in stature compared to animals, as they walk on four and man walks on his legs alone, and looks upward and gives praise and thanks to the Holy One, blessed be He, for this. When he puts on his shoes, let him say "Blessed is He Who has provided me with all my needs." And the "kaf" is with a chirik and not with a kamatz, for it does not refer to all the needs of man but rather to the shoes alone. And the reason: for there is nothing more disgraceful than one who walks naked and barefoot. Therefore, he first blessed "Who clothes the naked," and now he blesses "Who has provided me with all my needs," meaning: that with the shoes, He completed for me all the needs of clothing. When he girds his belt, let him say "Blessed is He Who girds Israel with strength," for the belt strengthens the person. When he spreads a scarf over his head, let him say "Blessed is He Who crowns Israel with glory," for this is glory when the head is covered. And he mentioned "Israel" in these two blessings because the intention of the Jewish man in them is for the sake of holiness: the belt so that his heart does not see the nakedness, and the scarf so that he does not walk with an uncovered head (Bach). When he washes his face, let him say "Blessed is He Who removes sleep from my eyes..."

In the Rambam, the seventh chapter of the Laws of Prayer, there is a different order for these blessings, which is: "Who gives the rooster understanding," "Who clothes the naked," "Who crowns Israel with splendor," "Who opens the eyes of the blind," "Who releases the bound," "Who spreads the earth over the waters," "Who straightens the bowed," "Who removes the bonds of sleep…," "Who girds Israel with strength," "Who has provided me with all my needs," "Who prepares the steps of man," see there, and his version is like the version of the Rif. However, in the Rif, the blessing "Who crowns Israel with splendor" is not found at all, and in its place he wrote: when he covers himself with a sheet, he says "to wrap oneself in tzitzit," see there. And it appears to me that they do not disagree, and the matter is as follows: that if he wraps himself in a sudar over his body and over his head together—he blesses "to wrap oneself in tzitzit" and does not bless "Who crowns…," for we do not find two blessings over one thing, and it is with this that the Rif deals. But in the Gemara and the Rambam, the intention is that the sudar is only over his head alone.

The Rosh and the Tur, their version is like the version of the Gemara. However, in one matter there is a difference, for in the Gemara the blessing of "Who clothes the naked" is after "Who opens the eyes of the blind" and "Who releases the bound." And they have the version of "Who clothes the naked" earlier, see there. Furthermore, in the Rosh there is a change, for he precedes "Who has provided me with all my needs" before "Who prepares the steps of man," see there. Our teacher, the Beit Yosef, in section 1 wrote according to the version of the Rosh. And in our prayer books the version is: "Who opens the eyes of the blind," "Who clothes the naked," "Who releases the bound," "Who straightens the bowed," "Who spreads...", "Who has provided me with all my needs," "Who prepares the steps of man," and some have the version "Who has prepared," "Who girds...", "Who crowns...". And in the Sephardic version: "Who opens the eyes of the blind," "Who releases the bound," "Who straightens the bowed," "Who clothes the naked," "Who spreads...", "Who prepares...", "Who has provided me with all my needs," "Who girds," "Who crowns." And it is impossible to give correct reasons for the differing versions. (See Magen Avraham, subsection 2, who wrote that everything is according to the time and the place. That is to say: that these precede the matter upon which they bless first, and those delay it. Examine it and you will find it simple.)

Another blessing is found among us, and it is "Who gives strength to the weary." It is not in the Gemara, and our teacher, the Beit Yosef, in section 6 complained about this. However, among us it is common in all countries to say it, and so wrote our teacher, the Rema. The Ashkenazim say it last, before "Who removes sleep from my eyes." In the Sephardic liturgy, it is after "Who clothes the naked." Perhaps this blessing was in their version of the Gemara (Bach). The Tur wrote that this blessing is based on the Midrash, "They are new every morning; great is Your faithfulness": A human being deposits a deposit with his fellow—he returns it to him worn and damaged. But a person deposits his soul every evening into the hand of the Holy One, Blessed be He, while it is weary, and He returns it to him new and rested. Thus far his words. Furthermore: that we are weary of the times, and were it not for individual providence, we would not be able to endure even a single day. For this, we bless that the Holy One, Blessed be He, gives us strength, and the prophet said this verse regarding this matter.

And know that the blessing of "Who removes sleep" is one blessing until "Who bestows good kindnesses to His people Israel." And there are those who say the entire "May it be Your will" in the singular: "that You accustom me to Your Torah, and attach me to Your mitzvot, and do not bring me…". And there is one who says that it is better to say it in the plural: "that You accustom us […], and attach us […], and do not bring us," as in the traveler's prayer in siman 110 (Magen Avraham, subsection 4, in the name of Orchot Chaim). However, in the Tur the version is in the singular and such is the primary view, for behold it is a blessing of an individual, and the beginning of the blessing is in the singular: "Who removes sleep from my eyes." And so it is with all the morning blessings, such as "Who has provided me all my needs." And it is not similar to the traveler's prayer which was established in the plural (the Ha-Gaon Rabbi Yaakov Emden). And in the prayer books it is printed in the plural, and such is the habit in the mouths of the world. And in truth, we are unable to ascertain the reason for the matter that there are blessings in the singular such as "Who has provided me all my needs," "Who removes sleep from my eyes," and there are those in the plural such as "Who opens the eyes of the blind," "Who clothes the naked," "Who girds Israel," which are said regarding the collective and not regarding oneself in particularity. However, in any event, in the Gemara and the Rambam and the Tur this entire blessing is in the singular, and it requires further study why it was printed in the prayer books in the plural. And know that one must say "And may it be Your will" with the conjunctive vav, as it refers back to the preceding.

And behold, in the time of the Shas, they would say all of the birkhot hashachar each in its proper place, because they were holy and were careful that even in their sleep their hands would not touch covered places. But now it is impossible to bless each one in its place, for our hands are not clean. And even though it is possible to clean them on a wall or with something else immediately upon rising, nevertheless, because there are many among the common people who do not know this, and do not know these blessings at all, therefore it is customary to arrange them in the beit knesset and they answer "Amen" after them, and they fulfill their obligation. And we, each one blesses these blessings in his home after netilat yadayim, and also after cleansing when it is necessary for that. And it is impossible for us to bless each one in its place due to several reasons.

In Menachot (43b) it was taught: A person is obligated to recite three blessings every day: "who did not make me a star-worshiper," "who did not make me a slave," and "who did not make me a woman." Because a woman is exempt from Talmud Torah and from positive mitzvot that are time-bound. And even a convert in ancient times was able to recite these two blessings: "who did not make me a slave" and "who did not make me a woman." But the first one he cannot recite, for he was indeed so. And some disagree regarding the two blessings as well (Bach), for he was not made an Israelite from his creation, but rather through his choice he did so. And some settle this (Taz, subsection 5, and Magen Avraham, subsection 10, see there). And these blessings were established in the language of negation to indicate that all of them are necessary for the world, but that his portion is better (Taz, subsection 4). For if he were to recite "who made me an Israelite," it would imply that the making of the others is not a making at all. Furthermore, since it is more comfortable for a person not to have been created than to have been created, it is impossible to bless over the creation, but only in the negative (ibid.).

And know that in the Ashkenaz prayer books, these three blessings were printed at the beginning of the blessings after the blessing of "Who gives the rooster understanding." And in the Sephard prayer books, they were printed at the end of the blessings. And it seems to me that certainly according to the primary law of the Gemara, that we recite each blessing at the time of its occurrence, automatically these blessings remained for last, because no action occurs upon them. But nowadays, when we arrange them all together, it is certainly proper to prioritize these three which concern the essence of creation. And behold, our teacher in section 4 wrote that women recite the blessing "Who made me according to His will," and so it is printed in some prayer books. And it is like a justification of the Divine decree that she was created thus. However, in the Gemara this blessing was not mentioned, and it seems to me that they have not practiced reciting it nowadays. And there are those who practice reciting additional blessings beyond these, such as "Blessed is He Who raises the lowly" and "Who supports the fallen," and it is an error in their hands and we protest against them; and therefore one should rebuke those who print at the end of a supplication "Blessed are You, Hashem" (the Ha-Gra"z).

Regarding all these blessings, if one preceded the second to the first—he blesses the first afterward. And some say that regarding two blessings it is not so: for if he preceded "who has not made me a woman" before "who has not made me a slave"—he shall not bless "who has not made me a slave" afterward. And the reason is that a woman is of higher status, and since he recited this blessing—how can he bless that which is inferior to it (Magen Avraham end of subsection 9). And so too if he preceded and blessed "who straightens the bowed" before he blessed "who releases the bound"—he shall not bless it afterward. And the reason is that "who releases the bound" is when he sits on his bed and stretches his limbs which were all night as if bound, and "who straightens the bowed" is when he stands on his feet completely, and since he blessed for his entire standing—how can he bless that which is inferior to it? And some say that one need not be concerned for all this, for since the rabbis instituted them—he should bless them even afterward (Rashal and Bach). And nevertheless, a doubt regarding blessings is ruled leniently (Magen Avraham subsection 11). And know that even a blind person is obligated to bless these blessings, and so too a mamzer, a tumtum, and an androgynos. And only they shall not bless "who has not made me a woman," as is understood. And some say that a blind person shall not bless "who opens the eyes of the blind" (Magen Avraham subsection 14). And it seems that the custom is not so, for they bless for the way of the world, and as will be explained before us according to the opinion of our teacher, the Rema.

Our teacher, the Beit Yosef, wrote in section 8: Regarding all these blessings, if one did not become obligated in one of them, such as if he did not hear the sound of a rooster, or did not walk, or did not dress, or did not gird himself—he says that blessing without mentioning the Name. Thus far his words. Our teacher, the Rema, wrote: And there are those who say that even if he did not become obligated in them—he recites them. For the blessing is not specifically for himself, but rather we bless that the Holy One, Blessed be He, created the needs of the world. And such is the custom and one should not change it. Thus far his words. And this is not similar to why we do not bless on Tisha B'Av and Yom Kippur "Who has provided me with all my needs," because all of Israel are then forbidden in shoes. Therefore, it seems clear to me that according to the opinion of our teacher, the Rema, even if one did not sleep the entire night, he should say the blessing of "Elohai Neshamah" and the blessing of "Who removes sleep from my eyes." And I saw one who wrote that if one is awake the entire night he should not say these two blessings (Eliyah Rabbah, subsection 12). And it does not seem so to me, for certainly according to the opinion of our teacher, the Beit Yosef, they should not be said. But for our teacher, the Rema, that we bless for the custom of the world, if so, here too it is so. And therefore the poskim did not speak of this. And when should he bless "Who gives the rooster understanding," whether specifically when the day brightens or even before the light of day—it will be explained at the end of siman 47, see there. And all the morning blessings he can bless simply even before the light of day. (And I saw in Sha'arei Teshuvah, subsection 12, that also the opinion of the Ari, of blessed memory, is to bless them even when awake the entire night. And so too the mourner can bless "Who has provided me with all my needs" because he blesses for the custom of the world.)

Our teacher, the Beit Yosef, wrote in section 9: One should not recite verses before the blessing over the Torah, even though he says them by way of supplications. And some say there is no concern, since he only says them by way of supplications. And it is proper to be concerned for the first opinion. Thus far his words. And it is clear from his words that his opinion is to be lenient, for the prohibition is only to study before the blessing over the Torah, and not prayers and supplications. Therefore, even regarding the verses, the intention is only for supplications. And therefore our teacher, the Rema, wrote that the custom is like the latter opinion, for during the days of Selichot we pray the Selichot and afterwards recite the blessing over the Torah with the order of the rest of the blessings. And so too every day when entering the beit knesset we say several verses and supplications, and afterwards recite the blessing over the Torah. And they were accustomed to arrange the blessing over the Torah immediately after the blessing of "Asher Yatzar," and one should not change this. Thus far his words. But we are accustomed to say "Elohai Neshamah" after "Asher Yatzar," and afterwards the blessing over the Torah. And if the body is completely clean, we say all the morning blessings until "Gomel Chasadim..." and afterwards the blessing over the Torah, as I wrote in siman 6, section 10, see there. Although it is not printed so in the prayer books, and the masses say it as it is printed, nevertheless the primary ruling is as I wrote.

He further wrote that it is good to say in the morning after "Shema Yisrael" – "Baruch shem kevod malkhuto le'olam va'ed." For sometimes they delay with the recitation of Shema to recite it not at its proper time, and one fulfills the obligation with this. Thus far his words. And he should intend with a condition: if the congregation passes the time of the recitation of Shema – he fulfills the obligation with this. And if not – he does not fulfill the obligation with this, for behold, he must recite it with its blessings. And after "Baruch shem kevod malkhuto le'olam va'ed" he should recite the first parasha (Magen Avraham, subsection 16). And on a weekday this is not effective without tefillin (Dagul Mervavah). However, there are those who are not comfortable with this, for how can we rely ab initio to recite it without blessings, and also without the juxtaposition of redemption to prayer (the Gra, subsection 19)? And so too, behold several of the poskim hold that one must specifically recite the three parashiot. But the truth is that this is good in an instance if the congregation passes the time of the recitation of Shema, and there are people who ab initio rely on this every day, to don tefillin and recite the recitation of Shema, all three parashiot, and afterwards they pray after the time of the recitation of Shema. And this matter is certainly not correct, to nullify the enactment of the sages, for behold the sages enacted for us the order of the blessings and the recitation of Shema and the prayer, and how can we say to do this after the time of the recitation of Shema permanently? And our teachers, when they permitted this, they only permitted it in an instance, and not permanently.

The liturgy of the prayer prior to "Baruch She'amar" is printed in the prayer books: when one enters the beit knesset he should say "Mah Tovu ohalecha Yaakov...", "Adon Olam", "Yigdal". The Kabbalists are not comfortable with the song "Yigdal", and the reason we explained in siman 1, section 13, see there. Afterward, all the birkhot hashachar and birkhot hatorah. Afterward, the passage of the Akedah and "Ribbono Shel Olam [...] just as our father Avraham suppressed...". "A person should always be God-fearing in private and in public" (so one must say) "and admit to the truth... therefore... we are fortunate... You are He before the world was created." And he should not say "before You created the world" (Magen Avraham, end of subsection 16). And he concludes "Blessed are You, Hashem, Who sanctifies His name in public." Some say: "Who sanctifies Your name in public." In the Nusach Sefard it is without the Name, for this blessing is not in the Gemara but is found in Tanna Debei Eliyahu. Some have written that it is found in the Yerushalmi, but I do not know its location. Afterward they say: "You are He, Hashem our God...", the passage of the Kiyor and the Terumat Hadeshen, and the passage of the Tamid and the Ketoret, and "Eizehu Mekoman", and "Mizmor Shir Chanukat". In siman 51 the difference between Nusach Ashkenaz and Sefard will be explained.