Required Amount of Matzah and Wine for the Seder and Making One Hundred Brachot Daily: Difference between pages

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==The four cups of wine==
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===How much the cup needs to hold===
There is an obligation to recite 100 Berachot every day. Although one easily fulfills this on a regular weekday, it can be particularly challenging on [[Shabbat]] and especially on [[Yom Kippur]], so it's important to know the Halachot and be conscious of methods to fulfill this obligation. The purpose is to inspire a person to consider the awe of heaven many times a day. It is considered a merit to prevent a plague<ref>Tur Orach Chaim 46. See Ben Ish Chai (I Balak Introduction).</ref> and is it commensurate to the mitzvah of saying Modim properly.<ref>Or Gedalyahu Tzav citing Daat Zekenim</ref>
# The cup of wine must be filled with a Reviyat of wine and one must drink a full Reviyat or at least majority of a Reviyit. <ref> S"A 472:9. See Rav Schachter at [http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5770 OU Pre-Pesach Webcast 5770] between minutes 93 and 94 says that people have the misconception that people have to drink a sip of wine, however, one needs to have a Reviyit or at least a majority of a Reviyit. </ref>
==Origin of the Obligation==
# If the cup holds a lot of Reviyot, many people can drink from it, only as many people as there are Reviyot in the cup. <ref> The Orchot Chaim and Kolbo hold that as many people as there are Reviyot can drink from the cup and fulfill their obligation. However, Ramban holds that if the cup holds many Reviyot, one person needs to drink majority of the cup and taken split it up with others.  S"A 472:9 rules like the Orchot Chaim and Kolbo. </ref>
One is obligated to recite 100 Berachot a day.<Ref> Gemara Menachot 43b, Rambam Hilchot Tefilla 7:14, Shulchan Aruch Orach Chaim 46:3, Kitzur Shulchan Aruch 6:7, Yalkut Yosef Orach Chaim 46:3, Sh"t Betzel Hachochma 4:155, Sh"t Binyan Av 3:1, Emet Lyakov Devarim 10:12, Sh"t Ateret Paz 1:1. See Aishel Avraham Siman 46 who says that one should try to recite more than 100 berachot in fulfillment of the Pasuk in Tehillim (71:14): ואני תמיד איחל, והוספתי על כל תהלתך. </ref>  
===How much must one drink===
# Some hold that this law is a biblical obligation, while others hold it's of rabbinic origin.<ref> See Sh"t Atret Paz 1:1 at length. The Chida (Machzik Bracha 290:1) writes that going out of the way to complete a hundred [[Brachot]] daily is only a virtuous practice. <br />
# According to Sephardim, one should preferably drink an entire Reviyit which is 2.86 oz (81 grams), however, if that's difficult one may just have majority of a Reviyit which is 1.44 oz (41 grams). <ref> Chazon Ovadyah (pg 16) </ref>
However, the Petach Dvir 290:3, Sdei Chemed (Chet 34), Kitzur Shulchan Aruch 6:7, Yabia Omer 10 OC 7, and Sh"t Atret Paz 1:1 write that it’s a complete obligation. [Chazon Ovadyah ([[Shabbat]] vol 2 pg 339) writes that even the Chida may mean that it’s only virtuous to go out of the way to make the Bracha oneself but accumulating a hundred (including [[Brachot]] one listens to such as the [[Brachot]] of Torah reading) is an obligation.] Tur 46 also says this obligation is also rabbinic and the pasuk brought in menachot 43b is an asmachta. The Arizal in Shaar Ruach Hakodesh 4a says that there is a level in blessing in heaven that the only way to get to it is saying 100 [[berachot]] each day. Kitzur Shulchan Aruch 6:7 writes that a person is obligated to make a hundred [[brachot]] daily. Kitzur Shulchan Aruch of Rav Mordechai Eliyahu 6:7 concurs.<br />
# According to Ashkenazim, one should preferably have an entire Reviyit which is 3 oz (85 grams), however, if that's difficult one may just have majority of a Reviyit which is 1.51 oz (43 grams). <ref>Haggadah Kol Dodi (Rabbi Dovid Feinstein, 5730, pg 4) writes that the [[Reviyit]] for the four cups (using the method of measuring a large egg) should be 3.3oz. Halachos of [[Pesach]] (Rabbi Shimon Eider, Chapter 20, Sec D 5, pg 228-230) writes that since the four cups are Derabbanan one may have the smaller measurement which is measuring by eggs and not by thumbs and according to his calculation a Reviyit should be 3 oz and if one is unable to have a Reviyit one fulfills one's obligation with a majority of a Reviyit. The Laws of [[Pesach]] by Rabbi Blumenkrantz (5771 pg 111) writes that since the four cups are Derabbanan one may use a cup that holds 2.9 oz. See also Weekly Halacha (by Rabbi Neustadt, http://www.torah.org/advanced/weekly-halacha/5760/tazria.html) who writes that one may rely on the view of Rav Chaim Noeh who holds that 3 oz is sufficient being that the cups of wine are Derabbanan. See also  
[[Rambam]] (Sefer Hamitzvot Shoresh 1) quotes the opinion of the [[Behag]] that one of the 613 mitzvot is to make 100 berachot daily. However, see Sdei Chemed Maarechet 8: Klal 34 who discusses if indeed the [[Behag]] holds that this is a mitzva from the Torah or only Rabbinic. see also Sefer Hamanhig pg. 6 who says that it is in fact biblical but they forgot and Dovid re-instituted it later. </ref>
Rav Yisrael Belsky on [http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5771 OU Pre-Pesach Webcast 5771] between minutes 37 and 38 who says that it's acceptable to consider a Reviyit 4.3 oz and it’s preferable to consider it around 5.8. See also Halachos of [[Pesach]] (pg 229) who writes that the Kiddish cup of Rav Yisrael Salanter was 4.1 oz at it's full capacity and the cup of the Chafetz Chaim was 5 oz. </ref>
# There are several sources and reasons given for this law including:
# It is preferable to drink the majority of the cup in one drinking. <ref>Magen Avraham 472:11 writes that it's preferable to have the cup of wine in one drinking. Haggadah Kol Dodi (Rabbi Dovid Feinstein, 5730, pg 4) writes that this only applies to the majority of the cup and not the whole cup because a person can't swallow more than a KeBaytzah.</ref>
## David Hamelech made an institution to say 100 [[berachot]] a day to stop the plague that was killing a 100 people every day.<ref> Bamidbar Rabba Parasha 18, Tur Orach Chaim 46 quoting Rabbi Natronai Gaon, Daat Zekenim MeBaalei Tosfot (Devarim 10:12), Shibbolei Haleket 1 in the name of Rabbenu Shlomo, Hamanhig Tefilla p. 28 </ref>
==Someone who is diabetic==
## The Gematria of each letter of צדיק/tzaddik - 90 / צ [[amen]]'s a day, 4 / ד Kedushos a day, 10 / י [[amen]] yehiy shemei rabba's, and 100 / ק [[berachot]] a day.<ref>The [http://hebrewbooks.org/pdfpager.aspx?req=34973&st=&pgnum=357 Reishit Chachma (Shaar HaKedusha ch. 17 s.v. BePrat)] writes that the letters of Tzaddik are a hint to saying 90 amens, 4 Kedushot, 100 [[Brachot]], 10 Kadishim. Part of this hint, the Reishit Chachma derives from the Zohar (Tikkunim page 29). </ref>
# If a person is a diabetic and can’t have a lot of wine, the absolute minimum amount is 1.5 oz and a drop more and if one can’t have eat that much one doesn’t have to drink the wine. However, one should consult with one’s doctor who is Torah observant. <Ref> Rav Yisrael Belsky on [http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5771 OU Pre-Pesach Webcast 5771] between minutes 51 and 52:30 </ref>
## Corresponding to the one hundred sockets of the mishkan.<ref>The Baal HaTurim (Shemot 38:27) writes that the institution of reciting 100 [[brachot]] each day corresponds to the 100 sockets of the Mishkan.</ref>
===Within what time should one drink the wine?===
## The gemara (Menachot 43b) learns from the Pasuk (Devarim 10:12) "וְעַתָּה֙ יִשְׂרָאֵ֔ל מָ֚ה ה' אֱלֹקיךָ שֹׁאֵ֖ל מֵֽעִמָּ֑ךְ כִּ֣י אִם־לְ֠יִרְאָה" and says that we shouldn't read it as "מה" (what) but instead "me'ah" (100). <ref> Rashi Menachot 43b</ref> The exposition may be based on the fact that the verse has 100 letters<ref> Tosafot Menachot 43b "shoel" suggest that it is because the verse has 100 letters. </ref> or because Mah in gematria using At-Bash is 100.<ref>Daat Zekenim MeBaalei HaTosfot (Devarim 10:12), Baal HaTurim (Devarim 10:12). See further in the Baal HaTurim who says that it can be based on the gematria of ממך being 100 (but requires further explanation).</ref>
# Preferably, one should drink the majority of the Reviyat at one time (without any interruption). <ref> Magan Avraham 472:11, Mishna Brurah 472:34 </ref>
## Moshe received it as a Halacha LeMoshe MeSinai<ref> See Sh"t Yosef Ometz 50 in name of Sefer Charedim, Sh"t Atret Paz 1:1 quotes this and discusses whether it is on a deoraitta obligation </ref>
# After the fact, one must drink the cup within the time of a Kdei Achilat Pras (which there are opinions spanning from 2 minutes to 10 minutes) to fulfill the obligation, otherwise one must repeat drinking the wine. <Ref> Rama 472:9 in name of the Rokach quoted by the Bet Yosef writes that one shouldn't drink with a large pause. Magan Avraham 472:11 explains that the long pause is a Kdei Achilat Pras. Mishna Brurah 472:34 rules like the Magan Avraham and adds that even though the Ashkenazi practice is not to repeat to drink the third and forth cup if one forgot to lean because it may look like one is adding a cup to the established cups, even so here one should repeat because one has not fulfilled his obligation according to anyone. </ref>  
## The pasuk says "Ki Ken Yivorach Gaver" (Tehillim 128:4) and since "Ki Ken" has the gemara of 100, the pasuk can be read to say that a person blesses 100 times a day.<ref>Daat Zekenim MeBaalei HaTosfot (Devarim 10:12)</ref>
# Thus, one shouldn't take a cup that has a thin spout because one won't be able drink the whole cup at once. <ref> Rama 429:15 </ref>
## The 100 berachot protect from the 98 curses in Parashat Ki Tavo in addition to כל חולי and כל מכה. <ref> Chida in Kesher Gadol 5:32 and Machazik Beracha 46:2</ref>
===Types of wine===
# If one hates wine or if it gives him a headache (but not if it's going to make him sick in bed) he should try to have the wine to fulfill the mitzvah of the four cups of wine. <ref> S"A 472:10 says that even if one hates wine or it is harmful to his health one should push himself to have the wine to fulfill the mitzvah. Mishna Brurah 472:35 explains that one only has to have it if it gives one a headache but not if makes one sick in bed. </ref>


==Matzah==
==Who's Obligated?==
# There’s a positive mitzvah Deoritta to eat matza on the night of the 15th of Nissan. <ref>Rambam (Sefer HaMitzot #158) writes that eating matzah nowadays is a Mitzah Deoritta. See Chatom Sofer (CM 196 Hashmatot) who points out that Matzah is the only Biblical mitzvah we have nowadays. </ref>
# Some poskim say that women aren't obligated in making a hundred [[brachot]] daily, <ref> Sh”t Teshuvot VeHanhagot 2:129, Sh”t Shevet HaKehati 3:63, Birkat Eitan (pg. 146), Vezot HaBracha (pg 185, chapter 20), Sh”t Ateret Paz 1:1, Shevet HaLevi 5:23, and Sh”t Rivevot Efraim 3:47, 5:114 write that women are exempt from making one hundred brachot each day. Halichot Bat Yisrael (14:47 p. 183) writes that women aren't obligated since they're not obligated in all the same brachot as men. His proof is that the poskim starting with the Bet Yosef 46:3 who counted the amount of brachot never counted how women would get to a hundred brachot. He cites the Shevet Halevi 5:23 who agrees. The Ateret Paz 1:1 agrees for the same reason. He also proves it from the Rambam Tefillah 7:15 who counts a hundred brachot for men and not women. Halichot Bayta 13:1 writes that some say women are exempt. In fnt. 2 he cites Rav Shlomo Zalman Auerbach that it is reasonable that originally women were never obligated since on a fast day it isn't possible for them to do it since they can't put on Tefillin or Tzitzit.</ref> while others say that they are as obligated as men. <ref> Rav Elyashiv in Yashiv Moshe (pg 19), Birkat Eitan (pg 141), [http://www.yutorah.org/lectures/lecture.cfm/703731/Rabbi_Hershel_Schachter/Women_at_Prayer Rav Hershel Schachter in a shiur on yutorah.org ("Women at Prayer" min 28)], Chacham Ovadyah in Halichot Olam (vol 1 pg 59), Halacha Brurah 46:8, and Yalkut Yosef (Otzar Dinim LeIsha 6:1 pg 75) write that women are obligated since it’s a obligation that applies the whole day and is renewed every day similar to the Shagat Aryeh regarding Zecher Yetziat Mitzrayim in Shema. Yalkut Yosef (Otzar Dinim LeIsha 6:1 pg 75) cites some who say that after the fact women can fulfill their obligation with praises of Hashem or by answering Amen to the brachot of others. See Contemporary Questions In Halacha and Hashkafa pg. 106 where he quotes opinions on both sides as well.</ref>
# There’s a mitzvah (which according to some is Deoritta) in eating more Matzah than the required amount. <Ref>Maharal in Gevurot Hashem chapter 48, Bach 472, Mikrei Kodesh siman 48, Sh”t Har Tzvi 2, and Natai Gavriel (vol 2, 90:26) hold that there’s a mitzvah of eating Matzah as much as one eats even beyond the actual requirement. See also the Emek Shelah (Yitro 53:4). Hagadat Be’er Miryam (pg 53) writes that another reason to eat more Matzah is because there’s a big confusion in the amount necessary and Matzah is a mitzvah Deoritta. Rav Mordechai Willig (Pesach To-Go, Nisan 5771, p. 60) quotes Rav Soloveitchik who derived this insight from the Rambam Chametz UMatzah 6:1.</ref>
 
===How much Matzah should one eat at the Seder?===
==Practically How to Get to 100==
# There's three times one should eat Matzah during the seder: [[Motzei Matzah]], [[Korech]], and [[Tzafun]] ([[Afikomen]]). To fulfill all of one’s obligations, one should eat 2 kezaytim for Motzi-Matza, 1 [[Kezayit]] for Korech, and 2 more kezaytim for Afikomen. All agree that having 2 kezaytim for Afikomen is merely preferable; one fulfills his obligation with 1 kezayit. <ref>
Here's a basic breakdown of how you might say 100 [[berachot]] in a day:
* It is clear from the Gemara (Brachot 37b, Pesachim 108a and 119b) that one fulfills his obligation of eating matza with one kezayit. Rambam Chametz UMatzah 6:1 and Ritva Pesachim 35a write this explicitly. Nonetheless, the Rosh Pesachim 10:30 writes that one should eat a [[Kezayit]] of the whole matza and a [[Kezayit]] of the broken one. This Rosh is codified by the Tur and S”A 475:1.  
*Hamapil (1)
* Many achronim wonder where the Rosh found a source for requiring two kezaytim. Bach 475:3 suggests that the Rosh was strict for the opinion that one needs to eat a [[Kezayit]] each time one makes HaMotzi (a minority opinion rejected in S”A 210:1). The Prisha 475:1 explains that the Rosh meant since there is a dispute in the Rishonim whether the Al Achilat Matza should be made on the broken one (Rashi Pesachim 116a) or the whole matza (Hahagot Maimon (Seder #7)), one should have a [[Kezayit]] from both. This sentiment is echoed by the Taz 475:2 and Mishna Brurah 475:9.
*[[Shacharit]] (48)
* Despite the questions of the achronim, the Rosh’s view is accepted by most acharonim, including Magen Avraham 475:4, S”A HaRav (Piskei HaSeder), Kitzur S”A 199:5, Aruch HaShulchan 475:5, and Chazon Ovadyah (p. 65). See, however, Orchot Rabbenu (vol 2, p. 70) who writes that Chazon Ish personally ate only one [[Kezayit]] because he held the halacha doesn’t follow the Rosh.
**Birchat Hashachar (15)
* For Korech, Mishna Brurah 475:16 writes that a [[Kezayit]] of matza is needed. Kitzur S”A 199:7, Nitai Gavriel 59:1, and Chazon Ovadyah (p. 100) agree.
**[[Tefillin]] (2)
* Regarding Afikomen, S”A 477:1 rules that one should eat one [[Kezayit]] of matza. Darkei Moshe 477:2 quotes the Maharil that it is preferable to have 2 kezaytim. Magen Avraham 477:1 explains that one is in commemoration of the Korban [[Pesach]] and one for the matza eaten with it. Many achronim quote the Maharil including the Taz 477:1, Kitzur S”A 119:8, Mishna Brurah 477:1, Kaf HaChaim 477:1, and Chazon Ovadyah (p. 106).</ref>
**[[Tzitzit]] (1)
# For Motzi-Matza, many authorities write that if the matzot of the head of the house don’t suffice for 2 kezaytim for each person, one fulfills his mitzvah by eating a bit from the whole matza and 1 other [[Kezayit]] (and not 2).<ref> Rav Shlomo Zalman in Halichot Shlomo 9:40 rules that if the head of the house’s three matzot do not suffice for the [[Kezayit]] for each person, each person should just have a piece from the whole matza and eat a single [[Kezayit]] of matza from other shemura matza. He explains that according to the Prisha, if one isn’t eating from the head of house’s matzot, there’s no safek upon which matza one makes Al Achilat Matza, so there is no need to eat an extra kezayit. Chazon Ovadyah (p. 65), Haggadah Moadim UZmanim (p. 97), and Seder HaAruch (p 455) quoting Rav Elyashiv agree. See also Haggadah Kol Dodi 14:3 and Sh"t Igrot Moshe 5:16.</ref>
**[[Asher Yatzar]] (1)
# Practically, how large in a [[Kezayit]] in terms of the amount of Matzah one should eat?
**Al Netilat Yadim (1)
## According to Ashkenazim, for Motzei Matzah, some say that one should eat 4/5 of a machine matzah, some say 2/3 of a matzah, and others say 1 matzah. For Korech, some say that one should eat 2/5 of a matzah, some say less than 1/2 of a matzah, and others say 2/3 of a matzah. For Afikomen, some say that one should eat 4/5, some say more than 1/2, and others 1 matzah.<ref>
**Elokay Neshama (1)
* Mishna Brurah 486:1 writes that Tosfot holds a [[Kezayit]] is half of a KeBeitzah with the shell and the Rambam holds it is a third of a KeBeitzah (see Tosfot (Yoma 80b D”H Agav), Rambam (Eiruvin 1:9)). Rav Avraham Chaim Noeh (Shiurei Torah 3:12) argues that Tosfot holds half a KeBeitzah without the shell. Mishna Brurah 486:1 rules that for Deoritta Mitzvot and Bracha Achrona, one should eat the size of half a KeBeitzah, but for Derabbanan Mitzvot, one third suffices. He adds that since one has to make a Bracha on maror, one should eat half a KeBeitzah.
**[[Birchot HaTorah]] (3)
* The Tzlach (Pesachim 116) holds that the modern day eggs are half the size of those in the days of Chazal. However, Rav Noeh (Shiurei Torah Shaar 3) argues that the modern day eggs have not changed from the days of Chazal. Mishna Brurah 486:1 writes that for the mitzvah deoraitta of matza, one should follow the stringent view of the Tzlach. Even though Vezot HaBracha (pg 6, Birur 1, pg 221) quotes Rav Elyashiv and Rav Shlomo Zalman saying that for Bracha Achrona the widely accepted measurement of the Kezayit is according to Rav Chaim Noeh, in regards to the mitzvah of eating matza, Rav Shlomo Zalman writes in Halichot Shlomo 9:13 that one should be strict for the size of the Kezayit of the Chazon Ish which are based on the opinion of the Tzalach.  
**Baruch She'amar (1)
* Practically, how much matza is that? The following measurements are in regards to a piece of the average machine matza.  
**Yishtabach (1)
** (1) Halachos of [[Pesach]] (p. 242) quotes Haggadat Kol Dodi (Rav Dovid Feinstein) that for Motzi-Matza, one should eat 6.25”x7” (about one matzah), for Korech 4”x7” (about 2/3 of a matza) and for Afikomen 6.25”x7” (about one matza).  
**Birchot Shema (3)
** (2) Rabbi Bodner in Halachos of K’zayis (p. 93) quotes Rav Moshe Feinstein saying that 43.5cc (about 2/3 of a matza) is sufficient for both kezaytim of Motzi-Matza. Rav Yisrael Belsky on [http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5771 OU Pre-Pesach Webcast 5771] between minutes 30:30 and 37 endorsed this opinion. He added that if one is able, it's preferable to have the larger amount similar to the Chazon Ish's [[Kezayit]]. [Rabbi Bonder (pg 92-95) explains that if one is using hand made matzah it depends on how thick the matzah if which can be determined by seeing how many matzah are in a pound. If there's 9 to a pound, it's thin, 7.5 to a pound medium, and 6 to a pound thick. For Motzei Matzah, if it's thin, use slightly more than half, if it's medium, use slightly more than two fifths, if it's thick, a little more than a third. For Korech, if it's thin, use less than a third, if it's medium use a quarter, and if it's thick use a fifth. For Afikomen, if it's thin, use two fifths, if it's medium use less than a third, if it's thick use slightly more than a quarter.]
**Shemona Esrei (19)
** (3) Rav Mordechai Willig (Pesach To-Go, Nisan 5771, p. 60) rules that a [[Kezayit]] is 22.5cc (less than 2/5 of a Matza). See also Am Mordechai Moadim (p. 152).
*[[Mincha]] (19)
** (4) Rav Chaim Kanievsky in Shiurin Shel Torah (p. 66, 5750) writes that for the first [[Kezayit]] one should have 2/3 of a matza. (This is a retraction from what he wrote in Shiurin Shel Torah (p. 87, 5716) that a half of a matza is a kezayit).</ref>
**[[Shmoneh Esrei]] (19)
## According to Sephardim, some say that the [[Kezayit]] should be measured by the weight of 27 grams, and some say that it is measured by the volume and in weight the [[Kezayit]] comes out to be 20 grams. (The typical machine matzah is 30-32 grams. In general, the [[Kezayit]] can be calculated according to the weight printed on the box.)<ref>
*[[Mariv]] (24)
* Kaf HaChaim 168:46 quotes a number of Sephardi Achronim, including the Chida, who say that the minhag of Sephardim is to measure the [[Kezayit]] by weight. He writes that this is the common minhag even for measuring a [[Kezayit]] of matza. Rav Ovadyah in Yechaveh Daat 1:16, Rav Mordechai Eliyahu (Maamar Mordechai 11:96), and Rav Chaim Dovid HaLevi (Aseh Lecha Rav 6:45) agree. Yalkut Yosef 475:4, therefore, rules that a [[Kezayit]] of matza is 27 grams. [In general, one machine matza is between 30 and 32 grams and so a [[Kezayit]] is .85-.9 of a matza.]
**[[Berachot]] before Shema (2)
* However, Rav Ben Tzion Abba Shaul (Or Letzion vol 3, p 30) argues that the minhag only developed when matza had a similar density to water, but because our matza is thin and dry, there is no need to be stringent to calculate based on weight. Accordingly, he calculated a [[Kezayit]] to be 29cc, which he says is less than 20 grams in weight.</ref>
**[[Berachot]] after Shema (3)
===Someone who is sick===
**Shemona Esrei (19)
# Someone who is sick and can’t eat so much Matzah can use the Kezayit evaluated according to a third of a [[KeBaytzah]] which according to Rav Chaim Noeh is 17.3 cc. <Ref>Mishna Brurah 486:1, Halichot Shlomo (pg 214 note 55) </ref> However, for a personal situation it would be advisable to consult one's Orthodox rabbi to determine the correct amount for one's individual situation.<ref>This is simply good advice so that the Rabbi is able to consider the situation and apply the appropriate leniencies one's individual situation. </ref>
*Hamotzi meal (6)
===Crumbs which were caught between one's teeth===
**Al netilat yadayim (1)
# What stays between one’s teeth isn’t counted towards the [[Kezayit]], however, that which is in one’s gums is counted towards the Kezayit. <Ref>Piskei Teshuvot 486:1, Natai Gavriel (vol 2, 91:7) </ref>
**Hamotzi (1)
**[[Birkat hamazon]] (4)
*4 of your choice
**[[Shehakol]]
**[[Mezonot]]
**Ha'eytz
**Ha'adama
**Borei nefashot
**Al hamichya
**Asher yatzar
**Oseh ma'aseh bereyshit
<ref> Magen Avraham 46:8, Mishna Brurah 46:14 </ref>
 
==How is a Day Counted?==
# There is a dispute whether we count a day for the purposes of this halacha starting from the night or starting from the day. The majority of poskim hold that the count of a hundred [[Brachot]] starts at night.<ref>Sh"t Atret Paz 1:1 writes that it seems from most rishonim that we count from the day to the night. However, he writes that it seems from Bet Yosef (46 s.v. “Ditanya”) and Mishna Brurah 46:14 that we count from the night to the day based on the fact that they begin their count of the [[brachot]] from HaMapil. Additionally, Sh"t Betzel Chachmah 4:155 proved from the poskim's counting of the [[brachot]] on [[Shabbat]] that we count from the nighttime. This is also the opinion of Yalkut Yosef 46:3.
* Sefer Ha'itim 195 says that the count starts from the morning and finishes the next morning. But he then quotes some who say it is from night to night and he likes that opinion. Torat Chaim Sofer 46:10 writes that if he weren't afraid of the earlier poskim who said it is calculated from night to night he would have thought that the hundred brachot are counted from day to day just like Tefillot are organized starting with Shacharit by day. This view is roundly rejected in Yabia Omer 8 OC 23:24.
* Rav Mordechai Eliyahu (quoted in Mikraei Kodesh Hilchot Yom Kippur 12:5:note 58) holds that one only has the hours of daylight to reach 100 brachot, from the simple meaning of the word “yom.”</ref> If one brought [[shabbat]] in early, prays Arvit early, or prays Mincha after Shekia, there is a discussion among the poskim for which day the berachot count.<ref>Rabbi Shimon Sofer in Hitorerut Teshuva 3:502 says that the [[berachot]] count for the count of [[shabbat]], while Sh"t Bitzel Hachochma 4:155 says they count for the previous day. According to Rav Stern in Bitzel Hachochma, one would need to make up all [[berachot]] recited before [[shabbat]] started, including the 7 of the shemoneh esrei and 4 of kriat shema, and if he starts the meal then those [[berachot]] as well. This is also the view of Rav Shlomo Zalman Auerbach (Minchat Shlomo 2:4:27), who writes that <br />
Chacham Ovadia Yosef (Yabia Omer 10 OC 7, Chazon Ovadia Shabbat vol. 2 pg. 337 and Halichot Olam 1:pg. 59) argues with this whole approach and says that it all depends on each individual's starting and ending the day. Therefore, the birkat hamazon of seudat shlishit counts for Shabbat even if one recites it after Shabbat is over. Shevet Halevi 5:23 and Yalkut Yosef 46:3:4 agree.</ref>
 
==What Counts as a Bracha?==
# Some say that answering [[Zimmun]] is considered one of a person’s hundred [[Brachot]] every day. <Ref> Sefer Keysad Mezamnin 1:22 </ref>
# Although some argue that the paragraph of אין כאלוקינו counts as 12 berachot <ref> Shibbolei Haleket Siman 230. Manhig Tefilah p. 31 writes that in France the minhag was to recite Ein Kelokenu on Shabbat in order to get 12 more brachot and he dismisses it since they aren't real brachot with Shem Umalchut. Taz 642:3 says that this is the reason we recite that paragraph on Shabbat, so that we can get extra berachot </ref>, that אמת ויציב... should count as 36 <ref> Yafeh Lalev OC 2:290 </ref>, that the 15 Shir Hamaalot in Tehillim count as 15,<ref> Divrei Menachem Siman 46</ref>, and that Modim should count as 100 since the gematria is 100 <ref>Kaf Hachaim Palachi 15:37 </ref> this should not be relied upon ideally <ref> Yalkut Yosef 46:3:6 </ref>
 
==Getting to a Hundred on [[Shabbat]] and [[Yom Tov]]==
# Because we don't say a [[Shmoneh Esrei]] of 19 [[brachot]] but rather of 7, one should try to accumulate a hundred through having snacks.<ref>Shulchan Aruch Orach Chaim 290:1.</ref>
# According to the Mishna Brurah one is only lacking 13 [[Brachot]] on [[Shabbat]]. <ref> Mishna Brurah 46:14 </ref> The following is the Mishna Brurah's count of 87 [[Brachot]]:
* HaMapil (1)
* Asher yatzer (1)
* [[Netilat yadayim]] (1)
* [[Brachot]] Hashachar (15)
* Elokai Nishama (1)
* [[Brachot]] Hatorah (3)
* Baruch SheAmer (1)
* Yishtabach (1)
* [[Tzitzit]] or [[Tallit]] (1)
* [[Brachot]] [[Kriyat Shema]] of [[Shacharit]] (3)
** 2 before Shema
** 1 after Shema
* [[Brachot]] [[Kriyat Shema]] of [[Maariv]] (4)  
** 2 before Shema
** 2 after Shema
* [[Shmoneh Esrei]] (28)  
** [[Maariv]] (7)
** [[Shacharit]] (7)
** [[Mussaf]](7)
** [[Mincha]] (7)
* 3 Meals with [[Benching]] on wine (24) each one including
** [[Netilat Yadayim]] (1)
** [[Hamotzei]] (1)
** [[Benching]] (4)
** Hagafen and Al Hagefen (2)
* [[Kiddish]] (3)
** at night, HaMekadesh HaShabbat and HaGafen (2)
** during the day, HaGafen (1)
# If one is unable to accumulate a hundred [[brachot]] on [[Shabbat]] or [[Yom Tov]] one can listen to the [[brachot]] of Torah reading with intent to accumulate a hundred [[brachot]].<ref>Tur, Shulchan Aruch Orach Chaim 284:3 say one can do this, but the Magen Avraham 46:8 writes that one should only rely on accumulating a hundred [[Brachot]] using [[Brachot]] that one heard from the [[Brachot]] on Torah reading if one is unable to make the [[Brachot]] oneself by eating snacks. This is also the opinion of the Shulchan Aruch HaRav Orach Chaim 46, and Mishna Brurah 46:14. Pri Megadim (Mishbetzot Zahav 124:4 says that in this situation answering Amen would be required to fulfill one's obligation. See Sh"t Yabia Omer 8:23:24. </ref>
# For the laws of making one hundred [[Brachot]] on [[Yom Kippur]] see the [[Yom Kippur#Making one hundred Brachot|Yom Kippur]] page.
 
==Making an Unnecessary Beracha==
# Some say that one cannot recite a Beracha She'einah Tzerichah to reach the 100 brachot,<ref> Magen Avraham 46:8 based on gemara in Yoma 70a which prohibits the recitation of unnecessary [[brachot]]. </ref> while others argue that it is permissible. <ref>Yabia Omer (vol. 8 OC 23), Yechaveh Daat 6:26, Chazon Ovadia (Berachot page 8), Yalkut Yosef (Pesukei DeZimrah  p. 53) says that if fruits were brought to the table before Birkat Hamazon one is allowed to push off making the bracha until after Birkat Hamazon to reach 100 brachot. Sh”t Mishneh Halachot 15:60 also rules that this is not considered bracha sheayna tzricha since you are creating the obligation to recite it in order to fulfill the mitzva of reciting 100 berachot. Magen Avraham 215:6 holds that you can only wait to eat the fruit for dessert if they have not been brought to the table yet. See Yabia Omer 9 OC 27:2 and Chazon Ovadia (Shabbat vol. 2 page 226)</ref>
 
==Is Intent (Kavanah) required?==
# Some hold that no specific intent is required when saying [[brachot]] in order to fulfill the mitzvah of making a hundred [[brachot]]. However, one must make sure to make the bracha with the proper Kavana of the words or at least intent that one is speaking before Hashem in order that one fulfill the mitzvah of a hundred [[brachot]]. <ref> Rabbi Dovid Aharon Brizman (Av Bet Din Philadelphia) in Vol. 59 No. 1 Tishrei 5766 pg 4-5 writes that since the entire mitzvah of making a hundred [[brachot]] is meant to inspire Yirat Hashem one doesn't need specific intent to fulfill the mitzvah and making the [[brachot]] with Kavanah is sufficient. However, he does quote the Yaavetz and [[Seder]] HaYom who hold that a bracha without intent doesn't count for this mitzvah. Nonetheless, he suggests that perhaps intent that one is speaking before Hashem suffices (like the Grach in Hilchot [[Tefillah]]). </ref>
 
==Links==
* Article on [http://www.yutorah.org/lectures/lecture.cfm/718751/Rabbi_Josh_Flug/The_Obligation_to_Recite_One_Hundred_Berachot_Each_Day The Obligation to Recite One Hundred Berachot Each Day] by Rabbi Josh Flug
* [http://www.yutorah.org/lectures/lecture.cfm/741508/Rabbi_Aryeh_Lebowitz/Saying_100_Berachos_Every_Day Saying 100 Berachos Every Day] by Rabbi Aryeh Lebowitz


==Sources==
==Sources==
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<references/>
[[Category:Brachot]]
[[Category:Prayer]]

Revision as of 03:09, 4 December 2020

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There is an obligation to recite 100 Berachot every day. Although one easily fulfills this on a regular weekday, it can be particularly challenging on Shabbat and especially on Yom Kippur, so it's important to know the Halachot and be conscious of methods to fulfill this obligation. The purpose is to inspire a person to consider the awe of heaven many times a day. It is considered a merit to prevent a plague[1] and is it commensurate to the mitzvah of saying Modim properly.[2]

Origin of the Obligation

One is obligated to recite 100 Berachot a day.[3]

  1. Some hold that this law is a biblical obligation, while others hold it's of rabbinic origin.[4]
  2. There are several sources and reasons given for this law including:
    1. David Hamelech made an institution to say 100 berachot a day to stop the plague that was killing a 100 people every day.[5]
    2. The Gematria of each letter of צדיק/tzaddik - 90 / צ amen's a day, 4 / ד Kedushos a day, 10 / י amen yehiy shemei rabba's, and 100 / ק berachot a day.[6]
    3. Corresponding to the one hundred sockets of the mishkan.[7]
    4. The gemara (Menachot 43b) learns from the Pasuk (Devarim 10:12) "וְעַתָּה֙ יִשְׂרָאֵ֔ל מָ֚ה ה' אֱלֹקיךָ שֹׁאֵ֖ל מֵֽעִמָּ֑ךְ כִּ֣י אִם־לְ֠יִרְאָה" and says that we shouldn't read it as "מה" (what) but instead "me'ah" (100). [8] The exposition may be based on the fact that the verse has 100 letters[9] or because Mah in gematria using At-Bash is 100.[10]
    5. Moshe received it as a Halacha LeMoshe MeSinai[11]
    6. The pasuk says "Ki Ken Yivorach Gaver" (Tehillim 128:4) and since "Ki Ken" has the gemara of 100, the pasuk can be read to say that a person blesses 100 times a day.[12]
    7. The 100 berachot protect from the 98 curses in Parashat Ki Tavo in addition to כל חולי and כל מכה. [13]

Who's Obligated?

  1. Some poskim say that women aren't obligated in making a hundred brachot daily, [14] while others say that they are as obligated as men. [15]

Practically How to Get to 100

Here's a basic breakdown of how you might say 100 berachot in a day:

[16]

How is a Day Counted?

  1. There is a dispute whether we count a day for the purposes of this halacha starting from the night or starting from the day. The majority of poskim hold that the count of a hundred Brachot starts at night.[17] If one brought shabbat in early, prays Arvit early, or prays Mincha after Shekia, there is a discussion among the poskim for which day the berachot count.[18]

What Counts as a Bracha?

  1. Some say that answering Zimmun is considered one of a person’s hundred Brachot every day. [19]
  2. Although some argue that the paragraph of אין כאלוקינו counts as 12 berachot [20], that אמת ויציב... should count as 36 [21], that the 15 Shir Hamaalot in Tehillim count as 15,[22], and that Modim should count as 100 since the gematria is 100 [23] this should not be relied upon ideally [24]

Getting to a Hundred on Shabbat and Yom Tov

  1. Because we don't say a Shmoneh Esrei of 19 brachot but rather of 7, one should try to accumulate a hundred through having snacks.[25]
  2. According to the Mishna Brurah one is only lacking 13 Brachot on Shabbat. [26] The following is the Mishna Brurah's count of 87 Brachot:
  1. If one is unable to accumulate a hundred brachot on Shabbat or Yom Tov one can listen to the brachot of Torah reading with intent to accumulate a hundred brachot.[27]
  2. For the laws of making one hundred Brachot on Yom Kippur see the Yom Kippur page.

Making an Unnecessary Beracha

  1. Some say that one cannot recite a Beracha She'einah Tzerichah to reach the 100 brachot,[28] while others argue that it is permissible. [29]

Is Intent (Kavanah) required?

  1. Some hold that no specific intent is required when saying brachot in order to fulfill the mitzvah of making a hundred brachot. However, one must make sure to make the bracha with the proper Kavana of the words or at least intent that one is speaking before Hashem in order that one fulfill the mitzvah of a hundred brachot. [30]

Links

Sources

  1. ↑ Tur Orach Chaim 46. See Ben Ish Chai (I Balak Introduction).
  2. ↑ Or Gedalyahu Tzav citing Daat Zekenim
  3. ↑ Gemara Menachot 43b, Rambam Hilchot Tefilla 7:14, Shulchan Aruch Orach Chaim 46:3, Kitzur Shulchan Aruch 6:7, Yalkut Yosef Orach Chaim 46:3, Sh"t Betzel Hachochma 4:155, Sh"t Binyan Av 3:1, Emet Lyakov Devarim 10:12, Sh"t Ateret Paz 1:1. See Aishel Avraham Siman 46 who says that one should try to recite more than 100 berachot in fulfillment of the Pasuk in Tehillim (71:14): ואני תמיד איחל, והוספתי על כל תהלתך.
  4. ↑ See Sh"t Atret Paz 1:1 at length. The Chida (Machzik Bracha 290:1) writes that going out of the way to complete a hundred Brachot daily is only a virtuous practice.
    However, the Petach Dvir 290:3, Sdei Chemed (Chet 34), Kitzur Shulchan Aruch 6:7, Yabia Omer 10 OC 7, and Sh"t Atret Paz 1:1 write that it’s a complete obligation. [Chazon Ovadyah (Shabbat vol 2 pg 339) writes that even the Chida may mean that it’s only virtuous to go out of the way to make the Bracha oneself but accumulating a hundred (including Brachot one listens to such as the Brachot of Torah reading) is an obligation.] Tur 46 also says this obligation is also rabbinic and the pasuk brought in menachot 43b is an asmachta. The Arizal in Shaar Ruach Hakodesh 4a says that there is a level in blessing in heaven that the only way to get to it is saying 100 berachot each day. Kitzur Shulchan Aruch 6:7 writes that a person is obligated to make a hundred brachot daily. Kitzur Shulchan Aruch of Rav Mordechai Eliyahu 6:7 concurs.
    Rambam (Sefer Hamitzvot Shoresh 1) quotes the opinion of the Behag that one of the 613 mitzvot is to make 100 berachot daily. However, see Sdei Chemed Maarechet 8: Klal 34 who discusses if indeed the Behag holds that this is a mitzva from the Torah or only Rabbinic. see also Sefer Hamanhig pg. 6 who says that it is in fact biblical but they forgot and Dovid re-instituted it later.
  5. ↑ Bamidbar Rabba Parasha 18, Tur Orach Chaim 46 quoting Rabbi Natronai Gaon, Daat Zekenim MeBaalei Tosfot (Devarim 10:12), Shibbolei Haleket 1 in the name of Rabbenu Shlomo, Hamanhig Tefilla p. 28
  6. ↑ The Reishit Chachma (Shaar HaKedusha ch. 17 s.v. BePrat) writes that the letters of Tzaddik are a hint to saying 90 amens, 4 Kedushot, 100 Brachot, 10 Kadishim. Part of this hint, the Reishit Chachma derives from the Zohar (Tikkunim page 29).
  7. ↑ The Baal HaTurim (Shemot 38:27) writes that the institution of reciting 100 brachot each day corresponds to the 100 sockets of the Mishkan.
  8. ↑ Rashi Menachot 43b
  9. ↑ Tosafot Menachot 43b "shoel" suggest that it is because the verse has 100 letters.
  10. ↑ Daat Zekenim MeBaalei HaTosfot (Devarim 10:12), Baal HaTurim (Devarim 10:12). See further in the Baal HaTurim who says that it can be based on the gematria of ממך being 100 (but requires further explanation).
  11. ↑ See Sh"t Yosef Ometz 50 in name of Sefer Charedim, Sh"t Atret Paz 1:1 quotes this and discusses whether it is on a deoraitta obligation
  12. ↑ Daat Zekenim MeBaalei HaTosfot (Devarim 10:12)
  13. ↑ Chida in Kesher Gadol 5:32 and Machazik Beracha 46:2
  14. ↑ Sh”t Teshuvot VeHanhagot 2:129, Sh”t Shevet HaKehati 3:63, Birkat Eitan (pg. 146), Vezot HaBracha (pg 185, chapter 20), Sh”t Ateret Paz 1:1, Shevet HaLevi 5:23, and Sh”t Rivevot Efraim 3:47, 5:114 write that women are exempt from making one hundred brachot each day. Halichot Bat Yisrael (14:47 p. 183) writes that women aren't obligated since they're not obligated in all the same brachot as men. His proof is that the poskim starting with the Bet Yosef 46:3 who counted the amount of brachot never counted how women would get to a hundred brachot. He cites the Shevet Halevi 5:23 who agrees. The Ateret Paz 1:1 agrees for the same reason. He also proves it from the Rambam Tefillah 7:15 who counts a hundred brachot for men and not women. Halichot Bayta 13:1 writes that some say women are exempt. In fnt. 2 he cites Rav Shlomo Zalman Auerbach that it is reasonable that originally women were never obligated since on a fast day it isn't possible for them to do it since they can't put on Tefillin or Tzitzit.
  15. ↑ Rav Elyashiv in Yashiv Moshe (pg 19), Birkat Eitan (pg 141), Rav Hershel Schachter in a shiur on yutorah.org ("Women at Prayer" min 28), Chacham Ovadyah in Halichot Olam (vol 1 pg 59), Halacha Brurah 46:8, and Yalkut Yosef (Otzar Dinim LeIsha 6:1 pg 75) write that women are obligated since it’s a obligation that applies the whole day and is renewed every day similar to the Shagat Aryeh regarding Zecher Yetziat Mitzrayim in Shema. Yalkut Yosef (Otzar Dinim LeIsha 6:1 pg 75) cites some who say that after the fact women can fulfill their obligation with praises of Hashem or by answering Amen to the brachot of others. See Contemporary Questions In Halacha and Hashkafa pg. 106 where he quotes opinions on both sides as well.
  16. ↑ Magen Avraham 46:8, Mishna Brurah 46:14
  17. ↑ Sh"t Atret Paz 1:1 writes that it seems from most rishonim that we count from the day to the night. However, he writes that it seems from Bet Yosef (46 s.v. “Ditanya”) and Mishna Brurah 46:14 that we count from the night to the day based on the fact that they begin their count of the brachot from HaMapil. Additionally, Sh"t Betzel Chachmah 4:155 proved from the poskim's counting of the brachot on Shabbat that we count from the nighttime. This is also the opinion of Yalkut Yosef 46:3.
    • Sefer Ha'itim 195 says that the count starts from the morning and finishes the next morning. But he then quotes some who say it is from night to night and he likes that opinion. Torat Chaim Sofer 46:10 writes that if he weren't afraid of the earlier poskim who said it is calculated from night to night he would have thought that the hundred brachot are counted from day to day just like Tefillot are organized starting with Shacharit by day. This view is roundly rejected in Yabia Omer 8 OC 23:24.
    • Rav Mordechai Eliyahu (quoted in Mikraei Kodesh Hilchot Yom Kippur 12:5:note 58) holds that one only has the hours of daylight to reach 100 brachot, from the simple meaning of the word “yom.”
  18. ↑ Rabbi Shimon Sofer in Hitorerut Teshuva 3:502 says that the berachot count for the count of shabbat, while Sh"t Bitzel Hachochma 4:155 says they count for the previous day. According to Rav Stern in Bitzel Hachochma, one would need to make up all berachot recited before shabbat started, including the 7 of the shemoneh esrei and 4 of kriat shema, and if he starts the meal then those berachot as well. This is also the view of Rav Shlomo Zalman Auerbach (Minchat Shlomo 2:4:27), who writes that
    Chacham Ovadia Yosef (Yabia Omer 10 OC 7, Chazon Ovadia Shabbat vol. 2 pg. 337 and Halichot Olam 1:pg. 59) argues with this whole approach and says that it all depends on each individual's starting and ending the day. Therefore, the birkat hamazon of seudat shlishit counts for Shabbat even if one recites it after Shabbat is over. Shevet Halevi 5:23 and Yalkut Yosef 46:3:4 agree.
  19. ↑ Sefer Keysad Mezamnin 1:22
  20. ↑ Shibbolei Haleket Siman 230. Manhig Tefilah p. 31 writes that in France the minhag was to recite Ein Kelokenu on Shabbat in order to get 12 more brachot and he dismisses it since they aren't real brachot with Shem Umalchut. Taz 642:3 says that this is the reason we recite that paragraph on Shabbat, so that we can get extra berachot
  21. ↑ Yafeh Lalev OC 2:290
  22. ↑ Divrei Menachem Siman 46
  23. ↑ Kaf Hachaim Palachi 15:37
  24. ↑ Yalkut Yosef 46:3:6
  25. ↑ Shulchan Aruch Orach Chaim 290:1.
  26. ↑ Mishna Brurah 46:14
  27. ↑ Tur, Shulchan Aruch Orach Chaim 284:3 say one can do this, but the Magen Avraham 46:8 writes that one should only rely on accumulating a hundred Brachot using Brachot that one heard from the Brachot on Torah reading if one is unable to make the Brachot oneself by eating snacks. This is also the opinion of the Shulchan Aruch HaRav Orach Chaim 46, and Mishna Brurah 46:14. Pri Megadim (Mishbetzot Zahav 124:4 says that in this situation answering Amen would be required to fulfill one's obligation. See Sh"t Yabia Omer 8:23:24.
  28. ↑ Magen Avraham 46:8 based on gemara in Yoma 70a which prohibits the recitation of unnecessary brachot.
  29. ↑ Yabia Omer (vol. 8 OC 23), Yechaveh Daat 6:26, Chazon Ovadia (Berachot page 8), Yalkut Yosef (Pesukei DeZimrah p. 53) says that if fruits were brought to the table before Birkat Hamazon one is allowed to push off making the bracha until after Birkat Hamazon to reach 100 brachot. Sh”t Mishneh Halachot 15:60 also rules that this is not considered bracha sheayna tzricha since you are creating the obligation to recite it in order to fulfill the mitzva of reciting 100 berachot. Magen Avraham 215:6 holds that you can only wait to eat the fruit for dessert if they have not been brought to the table yet. See Yabia Omer 9 OC 27:2 and Chazon Ovadia (Shabbat vol. 2 page 226)
  30. ↑ Rabbi Dovid Aharon Brizman (Av Bet Din Philadelphia) in Vol. 59 No. 1 Tishrei 5766 pg 4-5 writes that since the entire mitzvah of making a hundred brachot is meant to inspire Yirat Hashem one doesn't need specific intent to fulfill the mitzvah and making the brachot with Kavanah is sufficient. However, he does quote the Yaavetz and Seder HaYom who hold that a bracha without intent doesn't count for this mitzvah. Nonetheless, he suggests that perhaps intent that one is speaking before Hashem suffices (like the Grach in Hilchot Tefillah).
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