In their essay in Hebrew "The Section "Malkeinu Elokeinu" at the End of the Prayer of Shemoneh Esreh and Birkat Hamazon: Its Origin, Form and Status", Uri Ehrlich and Avi Schmidman trace the verse "עשה למען שמך וכו'" to a section that used to be said at the end of prayer called "Malkeinu Elokeinu":
מלכינו אלהינו יחד ...
Halachipedia has a good rundown and explains as follows:
When to make the Bracha
According to some it is preferable to say Shehecheyanu before the Bracha on the fruit, however, the minhag is to make the Bracha on the food and then the Shehecheyanu.1
One only makes a bracha on the first time one eats the fruit (that year).2
If one forgot to make the Bracha ...
The answer to this question is that Shir Hamaalot/Al Naharot Bavel are not "prefacing passages" to Birkat Hamazon, but are actually supposed to be recited during the meal itself, prior to beginning Birkat Hamazon.
As noted by the Shelah (Sha'ar Ha'otiyot, Kedushat Ha'achilah 170; some cite it as page 82b, such as here), the root of this practice is ...
This is indeed the correct practice. Whenever one person is saying the blessing for everyone present at a more formal meal, and is providing each of them with a piece from his loaf, they should not eat before he does.
(Note that according to some opinions there is no problem if he passes them their pieces before he eats, but they should not start eating ...
I will present a brief survey of opinions here; much (digital) ink has been spilled on this topic so I can't claim this answer to be fully comprehensive, but it should provide an outline as well as resources for further study.
In this article (Hebrew) Rav Yosef Tzvi Rimon suggests a number of options:
Ha-Tov Veha-Meitiv - thanking G-d for the vaccine's ...
The OP's first question was:
When one makes a bracha on food, does he make the bracha on a specific
piece of food that he needs to eat from?
See here for a relevant discussion. It is clear from there that the bracha goes on the specific food I am planning on eating. There is a machlokes regarding the rest of the food, as mentioned there.
We also see from Y....
This is actually discussed by the rishonim.
The Itur writes that the correct text is חופה בקידושין, just due to the rules of Hebrew grammar the ב is weak (i.e. a 'vet') and sounds like a vav.
The Rosh writes that we stress the Chupa in order to clarify that the wife is only permitted to the husband after Chupa.
The Mordechai and Taz write that the language ...
One I answer I saw here is:
In the berachah we are referring to the marriage that took place between Hashem (Chatan) and the Jewish people (Kallah) at Sinai. Hashem uprooted the mountain and with the suspended mountain above them He gave them the Luchot — Tablets — with which Eirusin — betrothal — was consummated (see Midrash Rabbah, Shemot ...
See Shulchan Aruch Orach Chaim 225:3. One makes shehecheyanu upon seeing a new fruit (although customarily this blessing is deferred until eating of the fruit).
Thus, on the second night of Rosh HaShanah, Shulchan Aruch Orach Chaim 600:2 recommends having a new fruit in front of you while reciting kiddush. Thus, as far as I understand, the shehecheyanu of ...
What you are quoting is not really the original text of the blessing.
In [our editions of] the Bavli (Berakhot 37a) the text is presented as just בורא נפשות רבות וחסרונן על כל מה שברא which is a typical short-form blessing structure. Spanish Rishonim generally speaking had sundry variations on that in their prayer books.
In [our editions of] the Yerushalmi (...
Rabbi Yechiel Michel Tucazinsky (יחיאל מיכל טוקצינסקי) in גשר החיים part II, 27:6 (באמירת אתה גבור אחר ברכת ראיית קברים) says:
מה ששמע שיש מנהג לומר באתה גבור אחר הברכה שבבית הקברות "מוריד הטל" גם בחורף — הנה גם אני שמעתי שיש נוהגים כך, ולא שיש מנהג כזה אלא שיש מהדרין בכך כדי להזכיר הטל של תחי' (בשגם כשאומרים מוריד הטל אף בחורף בדיעבד יצא). אולם ...
It is interesting that you mention Shema as a defense for danger ,but from the gemara in Sanhedrin 94a we see that it is an antidote for fear as well.
Text and translation from Seferia:
אמר רבינא ש"מ האי מאן דמבעית אף על גב דאיהו לא חזי מזליה חזי
Ravina said: Conclude from it that in the case of this person who becomes frightened with no apparent cause, ...
As an update about this question:
Recently Rav Dov Lior published a shiur (available here: https://www.youtube.com/watch?v=veFtVA9dnh4) in which he says that fruits/vegetables which producers produce with intent of the production going at least partially for the making of juices (אדעתא דהכי), juice made from them, if there is no other things mixed on it, ...
Halachapedia has a nice write up on this:
The Maharam Rutenberg (Teshuva 70) writes that Al Hanisim is a prayer of thanks and is therefore inserted in the appropriate Berachot in Shemoneh Esrei and Birkat Hamazon. Al Hamichya does not have such a component and thus there is no mention. The Levush OC 208:12 says the same thing without mentioning the Maharam.
See this discussion regarding the blessing made on the mahn while in the desert.
Despite a discussion regarding the ending of the bracha, it seems clear from the sources cited that they started the bracha with the standard six words.
So a) and b) date back to the midbar.
The dinim of washing hands and asher yotzar are in Shulchan Oruch Orach Chayyim Simon 4 and the dinim of Birkas HaTorah are in Simon 47. So it seems clear that they are two separate topics.
On the point about even if a person had no need of the toilet, he would still need to say “al netilas yodoyim” and “asher yotzar”; Simon 4 says:
ירחץ ידיו ויברך על נטילת ...
Should one say a bracha upon seeing a person with albinism?
I believe that the underlying question is:
How are we to do we define the term לבקן/לווקן/לוקן and do albinos fall within its scope?
The KSA that you quote is citing the SA (OH 225:8):
הרואה כושי וגיחור דהיינו שהוא אדום הרבה והלווקן דהיינו שהוא לבן
הרבה והקפח דהיינו שבטנו גדול ומתוך עוביו נראית ...
From Star K website;
If a person ate grapes and, instead of reciting “ al ha’eitz” throughout the bracha said “ al hagefen”, he is yotzeh.3 [If he ate grapes and drank wine, but recited only “ al hagefen” without specific intent for the grapes that he ate, he must recite a separate brocha acharona for the grapes.4
(ii) If a person drank ...
It is not permissible to learn or even think Torah before washing one's hands. However, if one is going to miss the chance to make a bracha or answer amen one should just rub his hands against someone to clean them and say the bracha or answer amen. If one slept in ...
I'll post a few, copied straight from the Bar Ilan Responsa Project. (There are many, many more, and even those who don't write their entire text sometimes write the ending.)
ספר הלכות גדולות סימן א - הלכות ברכות פרק שישי
על המחיה ועל הכלכלה ועל ארץ חמדה טובה ורחבה שרצית והנחלת את אבותינו לאכול מפריה ולשבוע מטובה ולהודות לך עליה רחם על עמך ועל עירך ועל ...
The beracha is not me'akev the mitzavah. In fact, when there's a doubt about when you're required to do a mitzvah d'oraita the halacha is to do the mitzvah, but not make the beracha. (Because if you aren't required to do the mitzvah, making the beracha is a beracha levatellah, which is itself an issur d'oraita.)
Sefirat HaOmer is a great example. There's a ...
This is actually a machlokes between the rishonim.
The Bavli doesn't mention any chasima but the Yerushalmi does. The Tur in O"C רז brings his father's , the Rosh, minhag which was to end with a chasima ("Baruach Ata Hashem"). The Bais Yosef (O"C 207:5) brings the Teshuvas Harashba who never heard of such a minhag and as such holds that ...
I was only able to find a solutions to some issues you raised.
Answer based on the סידור רבינו הזקן עם ציונים והערות (picture below) and מאמר נוסח התפלה סי' יג:
Why do we say א-ל חי (nusach 3 and 5)?
See Shaeri Orah from רבינו יוסף גיקיטיליא who writes (printed in מאמר נוסח התפלה):
וכל הרוצה לבקש חיים טובים יתכוין למדת א"ל ח"י: Whoever wants to ...
Rav Chaim Kanievsky shlita recently celebrated his 93 birthday K"H. He reportedly told people not to wish him a happy birthday becuase " Pharaoh is the only one in Tanach who celebrated a birthday"
I also heard this in person from Rav Neventzal shlita.
There is halakhic justification for the custom of vocalizing a stress-less feri as a more grammatically correct way of saying the blessing. In his responsa Or Letzion, (vol. 2, chapter 46, halakha 34), the Sephardic rabbi, Ben Tzion Abba Shaul (1924-1998), wrote:
יותר מדוקדק לומר בורא פרי הגפן וכן בורא פרי העץ ובורא פרי האדמה
כשהאות פ' של המילה פרי רפויה
The phrasing of the bracha leaves it a bit tricky. It's non-linear.
You prohibited betrothed women from anyone.
But allowed fully-married women to their husbands. When we say fully-married, we mean hey had chupah [unlike "betrothed"] -- of course they also had kidushin previously.
But the stress here is the nisuin effects the permissibility, and ...