Rambam - 1 Chapter a Day

In Chapter 1, Halachah 5, the Rambam attributed the composition of the text of all the blessings to Ezra and his court, the Anshei K’nesset Hagedolah.

The previous chapters described the birkat hanehenin, the blessings recited in acknowledgement of the benefit received from food or fragrance, based on the principle, “it is forbidden to receive benefit from this world without a blessing.” In this chapter, the Rambam mentions other blessings that are recited in connection with events, sights, or news that are out of the ordinary. By reciting a blessing over these occurrences, we focus our awareness on the Divine origin of everything that occurs in this world.

See Halachot 19-25.

The words, “Blessed are You, God, our Lord, King of the World,” which are used to begin blessings.

See Chapter 1, Halachah 4, which states that these blessings were instituted “to remember the Creator at all times and to fear Him.”

Rav Shneur Zalman of Liadi (Piskei Siddur 12:2) also mentions purchasing a new house.

The Shulchan Aruch (Orach Chayim 223:4) states that the blessing should be recited when the article is purchased and not when it is first used. One feels greater satisfaction when purchasing the article than when using it.

This also refers to articles that are new for the purchaser (e.g., a used car). The world “new” is intended to exclude articles that were sold and repurchased (Shulchan Aruch, ibid.:3).

As mentioned in Halachah 7, this blessing is associated with “all benefits that a person appreciates alone.” Similarly, it is recited in praise of God for allowing us to fulfill certain mitzvot.

According to the Rambam, this refers to articles acquired through inheritance. If one has already purchased such an article, one should not recite a blessing. The Shulchan Aruch (ibid.:3, based on the decisions of Rabbenu Yitzchak Alfasi and Rabbenu Asher), however, states that the blessing should be recited even when one had purchased such articles before.

This decision is based on the Rambam’s analysis of Berachot 59b-60a.

Tosafot, Berachot 58b, states that this refers to a friend who is dear and whose sight brings one satisfaction.

The Mishnah Berurah 225:2 mentions opinions that maintain that if one has heard news of one’s friend’s well-being or received a letter from him during this period, the blessing should not be recited. Note, however, Rav Shneur Zalman of Liadi’s Piskei Siddur 12:11, in which he negates these opinions, stating that a person feels genuine satisfaction only when he sees a friend face to face.

Thirty days is considered a significant period regarding various matters of Torah law.

Although the Panim Me’irot states that the words “our Lord, King of the universe” need not be mentioned, the consensus of halachic opinion (see Mishnah Berurah 225:3) is that they should be recited.

Berachot 58b states that just as a dead person is forgotten after a year’s time, so, too, a friend whom one has not seen for such a period is as if he has ceased to exist.

The Shulchan Aruch (O”C 225:3) states that it is customary to recite the blessing before partaking of the fruit.

Whether of trees or of the earth. For example, Eruvin 40b states the blessing should be recited over squash.

The Rama (Orach Chayim 225:6) states that the blessing should be recited even if the fruit has two seasons a year in which it grows. The intent is to exclude fruits and vegetables that grow throughout the year. Therefore, at present, when many fruits are available throughout the year, the blessing shehecheyanu should not be recited over them.

Eruvin, loc. cit., emphasizes that we are not obligated to recite this blessing (Mishnah Berurah 225:9).

The Rama (Orach Chayim 225:3) writes that a person who did not recite the blessing the first time he saw the fruit may recite the blessing when he sees it a second time. The Mishnah Berurah 225:13 supports this opinion, noting that, at present, it is customary not to recite the blessing until one partakes of the fruit. Nevertheless, should one taste the fruit without reciting the blessing, it should not be recited at a later time.

This halachah is complemented by Halachah 7, which explains that the blessing hatov v’hametiv is recited when the positive nature of the tidings affect others as well as oneself. If the favorable tidings are individual in nature, the blessing shehecheyanu should be recited. The Rambam mentions hatov v’hametiv in this halachah, because he is referring to—although not quoting exactly—the text of the Mishnah, Berachot 9:2.

As mentioned in Chapter 4, Halachah 9, this same blessing is also recited when different wine is served during a meal.

This blessing has the implication that, although one personally feels upset over the event, one realizes that since everything is controlled by God and He is “the true Judge.” Therefore: a) the occurrence, however tragic, was just, and that b) ultimately, it is intended for the good. God, Who is truly good, cannot be the source of evil.

Shehecheyanu or hatov v’hametiv.

The Hebrew word translated as “your might,” מאודך, is related to the word, מאוד, meaning “very.” This implies that this is a dimension of love above the ordinary.

Loving God is one of the 613 mitzvot of the Torah. (See Hilchot Yesodei HaTorah 2:1-2.) The verse cited above is the proof-text for that commandment. Thus, the mitzvah to love God includes this “extra dimension of love.”

This halachah is based on Berachot 9:5. Because of the deep message communicated by that mishnah, it is worthy to quote it and the Rambam’s commentary upon it: We are obligated to bless [God] for undesirable occurrences in the same manner as we bless [Him] for desirable occurrences. [This is implied by Deuteronomy 6:5]: “And you shall love God, your Lord with all your heart, with all your soul, and with all your might”—“With all your heart”: with both your inclinations; the good inclination and the evil inclination; “With all your soul”: even if it takes your soul; “With all your might”: with all your money. Alternatively, the expression בכל מאדך [can be associated with the words בכל מדה and interpreted to mean] for every measure that He deals you be very, very thankful to Him.
On this mishnah, the Rambam comments: [The mishnah] states: In the same manner as one blesses Him for good... [i.e.,] one should accept them with happiness, overcome one’s feelings, and compose one’s mind when reciting the blessing Dayan ha’emet to the extent that one should appear in the same state as when reciting the blessing hatov v’hametiv. Our Sages declared... “Everything Heaven does is for good.”... Although many matters may originally look unfavorable, ultimately they will bring great good. Conversely, there are many things which, at the outset, appear good, and ultimately are very bad. Therefore, an understanding person should not become aggrieved when beset with difficulties... because he does not know the ultimate outcome. A person should concentrate his thoughts [on the following objective] and ask God [for it to be realized]: That everything that happens to him in this world, both positive and unfavorable occurrences, should be with the intent of bringing him the ultimate happiness, [a portion in the world to come].

In his Commentary to the Mishnah (Berachot 9:3, based on Berachot 60a), the Rambam gives an example of such a situation: A person who found a lost object in Eretz Yisrael in Talmudic times. The Romans would punish anyone who did not deliver a lost object he discovered to the government authorities. Thus, one could ultimately be reported for having found a lost object and be forced to pay an exorbitant fine for it. Nevertheless, at the time the object is found, it is an obvious good.

The Rambam (ibid.) exemplifies this situation as follows: A person’s fields were flooded, damaging his crops. Although the fact that his fields were watered will ultimately prove advantageous, he should recite Dayan ha’emet, since, immediately, he suffered a loss.

The Rishon LeTzion relates that the Rambam’s choice of phraseology implies that even when one is certain that the opposite quality will ultimately become manifest, one should recite the blessing appropriate for the situation at present.

Rabbenu Asher maintains that even if one owns a field individually, if there are other Jews in the area who will benefit from the rain, one should recite hatov v’hametiv.

Significantly, this blessing does not begin: “Blessed are You, God....”

One continues, reciting the text of the Nishmat prayer recited on Sabbath mornings.

The Bayit Chadash and the Rama (Orach Chayim 221:1) state that it is not customary to recite this blessing in European countries. Since rain is plentiful there, people do not appreciate it as much. Nevertheless, should there be a drought in these countries, this blessing should be recited (Mishnah Berurah 221:2).

Ta’anit 6b, the source for this halachah, describes this situation metaphorically, “when the groom goes out to greet the bride.” (See also Berachot 59b.)

The same holds true for other circumstances that are, simultaneously, of both a positive and undesirable nature. For example, Rama (Orach Chayim 223:1) mentions the recitation of the two blessings (shehecheyanu and Dayan ha’emet) when a man’s wife dies after giving birth to a son.

Although we must continually give thanks to God, an individual who undergoes any of the four experiences mentioned below must render a special measure of thanks for prevailing, despite the obvious danger he confronted.
Berachot 54b derives the obligation to give thanks in the four situations mentioned from Psalm 107.
Verses 17 to 21 state:
Foolish transgressors are afflicted because of their sinful ways... they reached the gates of death. They cried
out to God in their difficulty. He saved them from their distress. He sent forth His word and healed them.... Let
them give thanks to God for His kindness [I.e., a sick person who recovers].
Verses 10 to 16 state:
Those who sit in darkness and the shadow of death, bound in misery and chains of iron.... They cried out to
God in their difficulty. He saved them from their distress. He... broke their bonds asunder. Let them give
thanks to God for His kindness [i.e., a person who is released from prison].
Verses 23 to 31 state:
Those who go down to the sea in ships.... They saw the works of God and His wonders in the deep.... They cried
out to God in their difficulty. He saved them from their distress. He transformed the storm into stillness, and
the waves were calmed.... Let them give thanks to God for His kindness [i.e., a person who completes an ocean
journey].
Verses 4 to 9 state:
They lost their way in the wilderness, in a desert; they found no city in which to dwell.... They cried out to God
in their difficulty. He saved them from their distress. He guided them in a correct path.... Let them give thanks
to God for His kindness [i.e., a person who completes a desert journey].
The Shulchan Aruch (Orach Chayim 219:1) offers an acronym for these four situations: חיים, as reflected in the phrase from the Shemoneh Esreh prayer וכל החיים יודוך סלה, “All the living shall give thanks to You forever.” The chet stands for choleh—“a sick person”; the first yud for yissurim—“hardship,” i.e., a person who was imprisoned; the second yud for yam—“sea,” one who completed an ocean journey; and the mem for midbar, “desert,” travelers through unsettled territory.
The blessing should be recited as close to the passing of the danger as possible. Significantly, the Shulchan Aruch (Orach Chayim 219:6) requires that, if possible, the blessing should be recited within three days.

The Shulchan Aruch (ibid.:8) maintains that this applies to all sicknesses. In contrast, the Rama differs and states that this applies only to illnesses of a serious nature, one’s that would require the violation of the Sabbath laws to save the person’s life. In his Piskei Siddur 13:6, Rav Shneur Zalman of Liadi suggests following an intermediate opinion, and rules that a person should recite the blessing if he has been confined to his bed for three days.

In his Piskei Siddur 13:5, Rav Shneur Zalman of Liadi explains that this refers to a complete recovery, when he is no longer in danger.

Rav Yosef Migash (who was the Rambam’s teacher) explains that this blessing was required because, while imprisoned, a person does not have control over his behavior. The Magen Avraham 219:1 states that this applies only when one is imprisoned on a capital charge. Other authorities differ, and state that even when one is imprisoned on a monetary claim, if there is a possibility of danger arising, the blessing should be recited. (See Be’ur Halachah 219.)

At present, questions are raised in this regard concerning an airplane journey which crosses a major sea or ocean. Although there is a certain amount of danger, one is not totally at the mercy of the ocean. The prevailing view among most contemporary authorities, however, is to recite the blessing.

This statement clarifies the Rambam’s opinion on this blessing. As mentioned above, there is a difference of opinion among the Rabbis if the danger one confronts must be one that threatens one’s life, or whether even a slightly dangerous circumstance requires such a blessing.
Berachot (loc. cit.) uses the expression, “those who travel in the desert” for this clause, implying that the blessing is required only after a journey like one through a desert when one’s life is actually threatened. In contrast, the expression “travelers who reach a settlement” does not connote such severe danger. (See Shulchan Aruch, loc. cit.:7.)

The Shulchan Aruch (loc. cit.:3) mentions an opinion that maintains that if the blessing is recited in the presence of fewer than ten people, the person is considered to have fulfilled his obligation. Although other opinions differ, according to the former view, if one knows that it will be impossible to collect ten Jews, one should recite the blessing without a minyan (Mishnah Berurah 219:8).

Accordingly, this blessing is customarily recited at a communal Torah reading. Ten people are required for such a reading, and it is likely that at least two sages will be present. There is, however, no obligation to associate the blessing with the reading of the Torah.

A “congregation” implies a minimum of ten people.

“Elders” refer to sages. The use of the term in the plural implies that at least two sages should be present. If a person cannot find sages to join in the company, he should not omit the recitation of this blessing (Shulchan Aruch).

After the fact, a person is considered to have fulfilled his obligation if he recited the blessing while sitting (Mishnah Berurah 219:4).

I.e., the person acknowledges that he is not worthy of God’s kindness and expresses his thanks for God’s generosity and beneficence.

After the fact, even if they do not respond, the person reciting the blessed is considered to have fulfilled his obligation (Mishnah Berurah 219:5).

The Shulchan Aruch (loc. cit.:9) mentions an opinion that states that this blessing should also be recited by any person who successfully confronts a dangerous situation
e.g., an attack by a wild animal or an armed robbery. Since this opinion is not accepted unanimously, the Shulchan Aruch suggests reciting the blessing without mentioning God’s name in these instances. Nevertheless, Rav Shneur Zalman of Liadi (Piskei Siddur 13:7) and the Mishnah Berurah (219:32) state that it is customary to mention God’s name in these—and similar—instances as well.

There, the sea split for the Jews during the exodus from Egypt. (See Exodus, Chapter 14.)
Significantly, it is in connection with the splitting of the Red Sea that our Sages (Berachot 54a) derive an allusion to the obligation to recite a blessing in connection with a miracle. When Moses related the miracles of the Exodus to Jethro, his father-in-law, Jethro exclaimed (Exodus 18:10), “Blessed be God Who saved you.”

There, the Jordan split to allow the Jews to cross on dry land. (See Joshua 3:17.)

The Shulchan Aruch (Orach Chayim 218:9) questions whether it is necessary to recite this blessing only when a miracle beyond the natural order takes place, or whether it should be recited even when one is saved from a dangerous situation through means that appear natural.

The limitation of the blessing to one’s grandchildren is based on the Jerusalem Talmud, Berachot 9:1. The Shulchan Aruch (loc. cit.:4) uses the expression “all his descendants” when quoting this law, implying that even further generations are required to recite the blessing.
From the Jerusalem Talmud (loc. cit.), it is apparent that one should also recite a blessing when one sees the place where a miracle occurred to one’s teacher. This law is quoted in the Shulchan Aruch (loc. cit.:6).

Although the miracle involved only a single individual, since God’s name was sanctified through it, every Jew should recite this blessing. The story of Daniel’s salvation is related in Daniel, Chapter 6.

See Daniel, Chapter 3.

This blessing praises God for His patience in allowing the worship of false gods to continue, despite the fact that it is against His will. The Rama (Orach Chayim 224:1) states that, at present, it is not customary to recite this blessing, since houses of worship for false gods are prevalent wherever we live.

The Magen Avraham 224:8 interprets this to mean beautiful, stately mansions. The Beit Yosef (O”C 224) questions whether this blessing should be recited outside Eretz Yisrael, or in the present era. Rabbenu Yitzchak Alfasi maintains that this blessing should be recited only when seeing synagogues. This is the accepted practice.

Rav David Avudraham explains that in the time of exile, the Jews are compared to a widow, for our marriage relationship with God is not openly revealed.

As mentioned in Halachah 3, this blessing is recited when hearing unpleasant tidings.

The Rambam’s use of the plural is precise. This blessing is not recited when one sees a single grave.

Our translation is based on the Rambam’s definition of the world to come in Hilchot Teshuvah, Chapter 8. Others interpret this phrase as a reference to the resurrection.

The Shulchan Aruch (Orach Chayim 224:5) does not mention the need for the people to be in Eretz Yisrael. The commentaries have questioned why the Rambam makes this requirement. The Kessef Mishnah explains that the Rambam’s source is Berachot 58a, which states: “One who sees an ochlosiah should recite the blessing....” The word ochlosiah does not merely connote a multitude of people. It also has the implication that the group shares a bond of unity. Berachot (loc. cit.) states, “There is no concept of an ochlosiah in Babylon,” implying that this level of unity is possible only in Eretz Yisrael.

Berachot interprets this to mean, “Who knows the secrets of these people’s hearts.” Although each of these 600,000 people has a different perspective, God understands them all and brings them all together.

Based on the Shulchan Aruch (loc. cit.:7), we can infer that this applies to a gentile scholar, but not to a churchman.

The Shulchan Aruch (loc. cit.:6) uses the word chalak (endowed), rather than natan (gave). Chalak is related to the word chelek, meaning “part.” Its use points to the connection Torah scholars share with God (see Deuteronomy 32:9).

Berachot (loc. cit.) states that one should endeavor to see gentile kings, so that—by comparison—he will appreciate the virtues of Jewish kings.

Also included in this category are a dwarf, a giant, or anyone with a gross physical deformity.

For this affliction came as a process of Divine judgment. The Ra’avad states that one should recite this blessing only when seeing a person with this condition arouses feelings of sadness. In contrast, should one see a gentile with this affliction, the recitation of a blessing is not in place. This opinion is quoted by the later authorities.

There is a question whether this blessing should be recited over gentiles or not. The Shulchan Aruch (Orach Chayim 225:10) does not, however, make such a restriction. The Jerusalem Talmud (Berachot 9:1) relates that after seeing a beautiful gentile woman, Rabban Gamliel recited a blessing, praising God for creating her. (See also Hilchot Avodat Kochavim 10:4 and commentaries.)
The later authorities mention many restrictions concerning the recitation of this blessing, their intent being that one should recite this blessing only when seeing the most beautiful specimen of a particular species that one has ever seen. Since this is difficult to determine, some authorities suggest refraining from reciting the blessing entirely. See the Mishnah Berurah 225:32.

The intention is the first budding of the trees. Generally, this takes place in the month of Nisan. If, however, the trees bud earlier or later, the blessing should be recited at that time.

Some authorities require this blessing to be recited only over flowering fruit trees.

At present, when one sees lightning and hears thunder, it is customary to recite both blessings. (See Mishnah Berurah 227:5.)

Rabbenu Asher explains that this same principle applies to all the other blessings on unusual sights mentioned in this chapter, with the exception of those mentioned in the previous halachah. This principle is accepted as halachah.

Although the term Yam HaGadol is often used in Talmudic and Rabbinic literature to refer to the Mediterranean Sea, in this instance it is universally accepted that the intent is the ocean.

The covenant made with Noah not to destroy the world with a flood again (Genesis 9:9-17).

Rabbenu Yitzchak Alfasi’s text of this blessing reads, “the Doer of truth,” thus referring to God. This is the text followed in most communities today.

This phrase is borrowed from Isaiah 46:3.

The moon is a symbol of the Jewish people, and its renewal serves as a promise and a representation of their ultimate renewal in the Messianic age.

It is also customary to recite various Psalms and prayers together with this blessing.

The shining of the moon after its light was hidden alludes to the revelation of the Divine Presence, which is presently hidden from us (Rabbenu Yonah).

The Rambam’s wording implies that it is preferable to bless the moon on the first night. According to Kabbalah, the blessing should not be recited until seven nights have passed (Beit Yosef, Orach Chayim 426).

According to the published text of Soferim 20:1, this blessing should be recited on Saturday night, while everyone is dressed in their Sabbath clothing. If it is possible, this custom should be followed.

The sun’s revolution in its orbit causes it to change positions in the sky, and twenty-eight years are necessary for it to return to the same place in the sky on a particular date. Thus, according to the opinion that the world was created in Nisan (see Hilchot Kiddush HaChodesh 10:3 and commentaries), every 28 years, on the first Wednesday after the spring equinox (the anniversary of the sun’s creation), the sun returns to its original position at the time of creation. When we witness this, it is appropriate to praise God for “performing the work of creation.”

The lamb.

At present, it is not customary to recite the blessing on such occasions (Mishnah Berurah 229:9).

I.e., Mercury, Venus, Mars, Jupiter, and Saturn. (See Hilchot Yesodei HaTorah 3:1, 6-7.)

The second half of this verse, “He establishes the border of the widow,” serves as the basis for the blessing recited upon seeing Jewish homes (Halachah 10).

The Mishnah Berurah 230:5 states that it is not customary to make either of these statements at present. In Talmudic times, the construction of the bathhouses presented a real danger of fire. At present, however, that danger has been drastically reduced.

Since a blessing should include mention of God’s sovereignty over the world, it can be assumed that such a phrase should be included in this blessing as well. Nevertheless, the text of this blessing in the siddur of Rav Sa’adiah Gaon reads, “Blessed are You, God, Healer of the sick.” (See the Mishnah Berurah 230:7.)

God’s name and His sovereignty should not be mentioned (Mishnah Berurah 230:4).

Berachot 9:3 states that a person who hears an outcry and exclaims “May it not have come from my house” is considered to have recited a vain prayer. Since the event has already taken place, there is no purpose in such a prayer. (See also Halachah 26.)

Note the Rambam’s Commentary to the Mishnah (Berachot 4:2), where he emphasizes the obligatory nature of this prayer and the prayer mentioned in the following halachah.

The Beit Yosef (Orach Chayim 110) emphasizes that taking pleasure in someone else’s shame detracts from one’s merit. Therefore, one should pray that one not be the cause of other people committing such an error, nor commit such an error oneself.

Rashi, Berachot 54a, explains that the watchmen and border guards at the gateways to large cities often caused difficulty to travelers. Hence, the need for these prayers and expressions of thanks.

This is the Rambam’s text of tefillat haderech (the traveler’s prayer). The Tur and Shulchan Aruch (Orach Chayim 110:4) rule that one should conclude this prayer with the blessing, “Blessed are You, God, Who hears prayer.” This is the common practice today.

This halachah concludes the theme mentioned at the beginning of this chapter, that these blessings and statements were instituted “as an expression of praise and an acknowledgement of the Holy One, blessed be He,” “to remember the Creator at all times and to fear Him,” as stated in Chapter 1, Halachah 4.