Reciting a bracha properly
[1] (halacha 34)
A bracha as prescribed by halacha
'Shem U'Malchus'
2. So too the Chachamim said that every bracha that begins with "Baruch" must also mention sovereignty - "Melech ha'olam" in its opening, and one who said the bracha without it and did not mention sovereignty has not fulfilled his obligation of saying this bracha.
3. However, those brochos that do not begin with "Baruch" have no mention of sovereignty in their opening, such as the bracha of "Elokai Neshama," the Tefillas Haderech, and likewise a bracha that is adjacent to its fellow.
4. The exception to the rule is the first bracha of Shemoneh Esrei, since it is not an expression of thanks for a benefit or a mitzvah, but rather a request for a person's needs, sovereignty was not instituted in it; and therefore also in the bracha of "Me'ein Sheva" on Shabbos night there is no mention of sovereignty, since its opening is like the first bracha of Shemoneh Esrei.
Notes:
1 Shulchan Aruch Admur HaZaken siman 214, se'if 1. ↩
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[א] (halacha 35)
'Melech Ha'olam'
a. We learned that a bracha that does not contain a mention of kingship — one does not fulfill one's obligation with it; and even if one said "Melech" but did not say the word Ha'olam, one has not fulfilled one's obligation and must repeat the bracha!
b. (Explanation of the issue: "Melech" without "Ha'olam" has no meaning, because it is not understood over what He is king.
*It is true that one could have interpreted the word "Melech" as referring to the word that precedes it, "Elokeinu," as if we had said that our G-d is King; but this is not what the Sages instituted. The Sages' enactment was that "Melech Ha'olam" refers back to the beginning of the bracha — to "Baruch"! That is, "Baruch (Hashem) Melech Ha'olam," and consequently, when one did not say "Ha'olam," the word "Melech" remains alone and has no meaning).
c. The Mishnah Berurah wrote in the Biur Halacha, s.v. "v'afilu dileig," that if one did not say "Ha'olam" but did say HaMelech with the addition of a ה at the beginning of the word, one has indeed fulfilled one's obligation and does not repeat the bracha; for the Alter Rebbe explained that the word "HaMelech" can indeed be interpreted as a continuation of "Baruch atah" — and its meaning is "Baruch HaMelech."
Notes:
1 Shulchan Aruch of the Alter Rebbe, siman 214 se'if 2. ↩
Omitting Shem or Malchus in a Bracha
[3] (Halacha 36)
A Bracha According to Halacha
a. We learned that one who recites a bracha without mentioning in it the Name of Hashem and [His] Kingship, this is not considered a bracha and he will need to recite a bracha again.
c. However, the poskim wrote that if he omitted the Name of Havayah and mentioned only one Name, and it is one of the seven Names that may not be erased, he has fulfilled his obligation, for even one who said over bread "Brich Rachamana" has fulfilled his obligation (Mishnah Berurah siman 214 s.k. 4, Shaar HaTziyun s.k. 3).
b. The Alter Rebbe wrote (siman 185 se'if 2) that the essential words of the bracha are: Baruch, Hashem, and Kingship. According to this, in a case where he omitted the word Atah and said "Baruch Hashem Elokeinu" etc., he has likewise fulfilled his obligation (see Mishnah Berurah there, s.k. 3).
[4] (Halacha 37)
A Bracha According to Halacha
Question: Is it permitted to recite a bracha and mention the Name and Kingship in a language other than Lashon HaKodesh?
Answer: a. Our Sages established a rule that all brochos may be recited in any language, and therefore one may recite a bracha in any language and not only in Lashon HaKodesh.
b. Therefore we find that a person who, instead of reciting "Hamotzi lechem min ha'aretz," said in the Aramaic language "Brich Rachamana malka d'alma marei d'hai pita" has fulfilled his obligation, since his words contain mention of the Name and Kingship, for the word Rachamana was used to refer to the Name of Hashem in Bavel (even though in the language of the Targum it is an appellation — that Hashem is merciful).
Notes:
1 Shulchan Aruch of the Alter Rebbe siman 206 s.4. Siman 167 s.13. 187 s.4. Seder Birkas HaNehenin ch. 13 h.4. ↩
Intention During a Bracha
[5] (Halacha 38)
A Bracha Properly Recited
Question: Is it obligatory to have intention at the time of reciting a bracha? (a)
Answer: a. Ideally (lechatchilah) the one reciting the bracha must have intention at the time of the bracha, as the Alter Rebbe wrote (Seder Birkas HaNehenin ch. 9 §3): 'One must be very careful regarding the intention of the brochos, that he understand the matter of the bracha, that he is blessing Hashem and for what he is blessing, and that his heart not turn to anything else'.
b. And as the Alter Rebbe defined it in Tanya (chapter 38): 'But nevertheless they said that a tefillah or other bracha without intention is like a body without a soul'.
c. That is to say, just as created beings are composed of a physical body, and a soul - a Divine flow that flows into created beings and clothes itself in the physical body and thereby gives them life, so too the speech in the bracha corresponds to the body, and the intention corresponds to the soul, for through intention the radiance of the Supernal Will clothes itself. And when a Jew performs a mitzvah with intention, a lofty Divine light shines in it, but when he does not have intention the Divine light does not clothe itself in it, and there remains only the mere utterance of the bracha, which is likened to a dead body.
[6] (Halacha 39)
A Bracha Properly Recited
Question: What must one have in mind when mentioning Hashem's Name in a bracha?
Answer: a. When mentioning the Name Havayah we must have in mind two Names: a. the written Name - Havayah, b. the read Name - Adn-y, and each of them has a different intention.
The intention of the Name Havayah: that He was, is, and will be, [in a single moment (based on Tanya, Shaar HaYichud VeHaEmunah ch. 4)].
The intention of the Name Adn-y: from the term lordship (adnus), that He is Master of all.
b. And additionally, in the bracha we say 'Elokeinu', and besides the basic understanding that 'Elokeinu' means that He is our God, we must also have in mind the intention of the Name Elokim.
The intention of the Name Elokim: that He is mighty and powerful, who has the ability over the upper and lower realms.
[In Likkutei Torah (Shelach 40c) it is brought that the explanation of Havayah Elokeinu is: that Havayah, blessed be He, is our strength and our vitality].
[7] (Halacha 40)
A Bracha Properly Recited
Question: We learned that one must have intention in brochos; what is the law after the fact (bedieved) if he did not have intention?
Answer: We learned in the previous halacha that brochos may be said either in the Holy Tongue or in a foreign language.
There are those who say that all this is on condition that he understands what he says, and if not he has not fulfilled his obligation.
And there are those who say that in the Holy Tongue he is not required to understand what he says; however, if he recites the bracha in a foreign language he is required to understand.
But there are those who say that a person who recited a bracha and did not understand what he said, even if this was in another language that is not the Holy Tongue, has fulfilled his obligation.
In practice, ideally (lechatchilah) one must have intention, but after the fact (bedieved), since regarding a doubt about brochos we are lenient, he has fulfilled his obligation and does not repeat the bracha.
Notes:
1 Shulchan Aruch of the Alter Rebbe §62:2 and §185:2. Tanya chapter 38. ↩
Verbal Recitation and Thought
[8] (halacha 41)
A Bracha According to Halacha
Question: Must one recite the bracha aloud, or is it sufficient to think it in one's mind?
Answer: a. Ideally (lechatchilah), the one reciting the bracha should make it audible to his own ears, i.e., he should hear what he utters with his mouth. However, if he recited it quietly, in a manner that he articulated it with his lips but did not make it audible to his ears, he has fulfilled his obligation.
b. Regarding thinking it in one's mind (hirhur), the poskim are divided: Some say that even after the fact (bedi'eved) one does not fulfill his obligation through thought, [and in a case where one is unable to recite — if it is Birkas HaMazon, which is of Torah origin (mide'oraisa), the Sages instituted that he should at least think it in his mind, but for brochos of Rabbinic origin (derabbanan) they did not institute that he should think them]. And since one does not fulfill his obligation through thought, it follows that a healthy person who is unable to recite should not eat! This is not so regarding a sick person who is obligated to eat — there is value in his thinking it in his mind, for Hashem looks into the heart and will grant him reward for the thought, as it is stated, "אמרו בלבבכם" ("speak in your hearts").
But some say that after the fact (bedi'eved), even if he only thought it in his mind, he has fulfilled his obligation [even for Birkas HaMazon, which is of Torah origin, since regarding it the word 'ודברת' ("and you shall speak") is not stated as it is for Krias Shema, but rather "וברכת" ("and you shall bless")], since a bracha in the heart still carries the status of a bracha.
c. In practice: the Alter Rebbe ruled that the essential view is like the first opinion, that one does not fulfill his obligation, and a person who thought it in his mind must return and recite it aloud. However, in a pressing situation (sha'as hadechak) and great need, when dealing with brochos of Rabbinic origin (derabbanan), he may rely on the second opinion that one fulfills his obligation through thought.
Notes:
1 Shulchan Aruch of the Alter Rebbe, siman 185, se'if 4. ↩
Being Occupied During a Bracha
[9] (halacha 42)
A Bracha Recited Properly
a. When a person recites Birkas HaMazon, he is forbidden to perform any work while reciting it, since this makes it appear as though he is reciting the bracha casually and incidentally; and even a light activity that does not interfere with his concentration is forbidden.
And all the more so should one not occupy himself with matters that require attention, and even occupying oneself with a matter of mitzvah, such as the study of Torah, is forbidden, since his heart is turned away from concentration on the bracha.
b. And the Alter Rebbe wrote that one must be careful in this [in occupying oneself with a matter that requires attention] ideally in all the brochos, since according to all opinions one needs concentration ideally.
Notes:
1 Shulchan Aruch of the Alter Rebbe siman 183 se'if 14. 185 end of se'if 2. Tehillah LeDovid siman 191. ↩
Holding the Item One Makes a Bracha On
[1] (halacha 43)
The Bracha Properly Performed
Question: Does one need to hold the item over which one is making a bracha, and does it matter in which hand?
Answer: a. Lechatchilah, anything over which one makes a bracha in order to eat it, smell it, or perform a mitzvah with it should be taken in one's hand while making the bracha, since one must make the bracha immediately prior to the enjoyment or the fulfillment of the mitzvah, and therefore when the item is ready in one's hand, that is the time to make the bracha.
b. And one should hold it in the right hand in honor of the bracha, since the right hand is the more esteemed hand. A left-handed person (lefty) holds it in his left hand (because for him it is the more esteemed hand).
c. In a case where a person cannot hold it in his right hand, he should at least hold it in his left hand, and this will at least be effective for the first reason, that the item will be ready in his hand for the bracha.
Notes:
1 Shulchan Aruch Admur HaZaken siman 167 se'if 6, 7. 183 se'if 7. Seder Birchos HaNehenin ch. 9 se'if 4. ↩
[2] (halacha 44)
The Bracha Properly Performed
Question: Is it possible to hold it by means of a utensil or a knife?
Answer: a. There is no need to hold it specifically in the hand itself; rather, even if the item is placed in a utensil and he holds the utensil in his right hand, that is sufficient.
b. Nevertheless (according to Kabbalah) it is good to be careful not to take it by means of a knife - that is, that one should not hold the fruit by sticking a knife into the fruit and grasping the knife at the time of the bracha, since grasping the knife in the right hand creates two opposites in one matter: the right hand dispenses "outcomes of life," while the knife is the power of Esav, which shortens life.
c. [Some say (Kaf HaChaim) that one must be careful also of a spoon and fork, which are made of iron, but from the wording of Admur HaZaken it appears that the entire stringency applies only to a knife].
Notes:
1 Shulchan Aruch Admur HaZaken siman 206 se'if 8. Seder Birchos HaNehenin ch. 9 se'if 4. ↩
Made a Bracha Without Holding the Item
[3] (halacha 45)
A Bracha Done Properly
Question: A person who recited a bracha but did not hold the item in his hand at the time of the bracha — has he fulfilled his obligation?
Answer: a. In a case where he did not hold it but the item was before him at the time of the bracha, he has fulfilled his obligation.
b. However, if it was not before him at the time of the bracha, he has not fulfilled his obligation.
c. And even if at the time of the bracha he had it in mind, he has not fulfilled his obligation and must recite the bracha again.
[d. It is true that in siman 271 in the Kuntres Acharon, se'if katan 8, the Alter Rebbe wrote that in a case where he had it in mind he has fulfilled his obligation, but in the Siddur — Seder Birkas HaNehenin, which is the final conclusion, he ruled that he has not fulfilled his obligation].
Notes:
1 Shulchan Aruch of the Alter Rebbe siman 206 se'if 9. Seder Birkas HaNehenin ch. 9 halacha 4. ↩
The Bracha of She'asah Li Kol Tzorki on Tisha B'Av
[A] (Halacha 46)
The Bracha as Halacha Prescribes
The bracha of "She'asah Li Kol Tzorki" on Tisha B'Av.
Question: Does one recite the bracha of "She'asah Li Kol Tzorki" on Tisha B'Av?
Answer: Our Sages instituted (Brochos 60b) that each day, when a person puts on his shoes, he should recite the bracha of "She'asah Li Kol Tzorki." The poskim discussed whether (on Yom Kippur and) on Tisha B'Av, when we are forbidden to wear shoes, one recites the bracha of "She'asah Li Kol Tzorki," which was instituted upon the wearing of shoes.
There are poskim who ruled to recite the bracha of "She'asah Li Kol Tzorki" even on Tisha B'Av (Mishnah Berurah siman 554 s"k 31).
And there are poskim who ruled not to recite it on the day of Tisha B'Av itself, and this is also correct according to Kabbalah (Sha'ar HaKavanos, the topic of Birchos HaShachar; Kaf HaChaim siman 46 os 17).
However, some had the minhag to recite it at the conclusion of the fast when they put on their shoes (Ma'aseh Rav os 9).
But in practice, the minhag of Chabad (Sefer HaMinhagim p. 47), based on the ruling of the Rebbe the Tzemach Tzedek in the name of the Alter Rebbe (and so too wrote the Ben Ish Chai in Shu"t Rav Pe'alim vol. 2, siman 8), is not to recite at all "She'asah Li Kol Tzorki" even at the conclusion of the fast, until the next morning.