I am currently working on a project devising a list of all Brachot ever made in the history of yiddishkeit. So far I have 198, based on prevalent practice today as well as various poskim and, gemara, tosefta etc.

I have hit a brick wall with Brachot over mitzvot - it is difficult to find sources which discuss what Brachot were made during zman bait sheni (after the takana of Brachot by the anshei knesset hagedolah) that are no longer talui bazman hazeh.

Namely, does anybody know of Brachot that were made on various temple services, from menorah to korbanot to parah aduma etc?

Anybody who knows of sources and/nuschayot please let me know.

P.S - my last question was blocked for not being specific enough, so have now specified it. Thank you!


1 Answer 1



The Tosefta (Berachos 5:22) codifies a blessing for the sacrificing and eating of Korbanos.

היה מקריב זבחים בירושלים אומר ברוך שהגיענו לזמן הזה כשהוא מקריבם אומר בא"י אקב"ו להקריב זבחים כשהוא אוכלם אומר בא"י אקב"ו לאכול זבחים.

Whether the Tosefta is discussing the Kohen or the owner is a debate amongst the Rishonim in Menachos 75b (see Rashi, Rashi ksav had, Tosfos).

It is also unclear which specific act of sacrificing is being referred to over here.

R' Yosef ibn Palat (quoted in Responsa Rashba V1 #18, and Avudraham Sha'ar 3) discusses some specific avoidas:

וכן על הקרבת הקרבנות ועל סמיכה וזריקה והקטר אימורין ושאר מעשיהן והוא הדין ליציקת שמן על תנוך אזן מצורע ועל בהן ידו ומאי דדאמי להו וכל מעשה מנחות דהוו מברכין עליהו.

He specifies sacrificing (unclear what this refers to speficially), semicha, zerikah, haktaras emurim, yetzikas shemen on earlobe and thumb of metzorah, all sacrificial acts of menachos, and others.

This is echoed by Ramban in his hasagos to Sefer Hamitzvos (Shoresh 12), where he posits that every part of the avodah required a blessing, including בלילות יציקות וכו׳.

The Lev Sameach (commentary on Rambam Sefer Hamitzvos) assumes that the Rambam disagrees and only requires a blessing for 'עבודה גדולה'. This opinion is quoted by Mishneh Lemelech (מעשה הקרבנות א:א) who points out that עבודה גדולה is difficult to define, and concludes that the Rambam agrees with the Ramban.

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