הלכה על ברכות 1:1

In sum, according to the enactment of the Sages, one must recite the first paragraph of Shema and Ha-mapil before going to sleep, but the remaining psalms are not required. Nevertheless, many follow the custom of R. Yehoshua b. Levi and recite these psalms to ward off harmful entities (see MA 239:2).³Berakhot 5a states: “R. Naḥman says: A Torah scholar recite Shema on his bed (for his learning protects him). Abaye says: Even a Torah scholar must recite one verse invoking God’s mercy, such as, ‘Into Your hand I entrust my spirit. You redeem me, Lord, God of truth’ (Tehilim 31:6).” Rif and Rosh mention that a Torah scholar is not obligated to repeat Shema, but Rambam and SA do not mention this, implying that according to them, a Torah scholar must also repeat it. Perhaps the source for their opinion is y. Berakhot 1:1, which discusses Torah scholars who recited Shema several times in order to fall asleep while saying Shema. Nevertheless, regarding the other verses, the recitation of which is not obligatory, it seems that a Torah scholar may opt to fall asleep while learning from a book or while deep in thought. However, Kaf Ha-ḥayim 239:1 states that by reciting Arizal’s formula for the bedtime Shema, one effects a tikun, and therefore even a Torah scholar must recite it.

Right after washing the hands comes the blessing, in other words, whoever has washed their hands for mayim ahronim ought to say birkat ha-mazon immediately.¹⁷⁶B. Berakhot 42a. And so you will also find in the Jerusalem Talmud: “Rabbi Zeira said in the name of Rabbi Abba, ‘There are three pairs of things that need to be done in immediate succession: the 18 Benedictions prayer has to follow the blessing for redemption without a break, kosher slaughter has to follow the laying on of hands without a break, and the blessing has to follow hand-washing without a break. The 18 Benedictions prayer has to follow the blessing for redemption without a break, as it is said, “The Lord is my Rock and my Redeemer,’ to which immediately is connected, ‘May the Lord answer you in time of trouble.’¹⁷⁷Ps 19:15 (last verse) and Ps 20:2 (first verse after the ascription). Kosher slaughter has to follow the laying on of hands without a break, as it is said, ‘He shall lay his hand…He shall slaughter.’¹⁷⁸Lev 1:4, 5. The blessing has to follow netilat yada’im without a break, as it is said, ‘Lift your hands toward the sanctuary and bless the Lord.’¹⁷⁹Ps 134:2. Rabbi Yosi the son of Rabbi Abin said, ‘Everyone who connects ge’ulah to tefilah without a break, Satan cannot accuse for the whole day; and everyone who connects the blessing to netilat yada’im without a break, Satan cannot accuse him during that meal. And likewise, everyone who lays his hand and slaughters without a break, there will be nothing invalid about that sacrifice.” So says the Jerusalem Talmud.¹⁸⁰Y. Berakhot 1:1.

One must put her legs together so that they look like one leg. The reason for this is that the separation of one’s legs exposes one’s material side and represents the pursuit of worldly matters. Thus, we keep our feet together in prayer just like the kohanim who, in their ascent of the altar, would walk heel-to-toe to avoid spreading their legs. Furthermore, putting one’s legs together symbolizes the annulling of the powers in one’s legs, demonstrating that we have but one desire, to stand before Him in prayer. The Sages learn this from the angels, of whom it is said: “Their legs are a straight leg” (Yeḥezekel 1:7), meaning that their legs were placed so close together that they appeared as one leg (Berakhot 10b; y. Berakhot 1:1; see Maharal, Netiv Ha-avoda §6).

The mention of Israel’s redemption from Egypt is like the knock on the king’s door, because the redemption demonstrates the great love God has for Israel. The Exodus is considered God’s betrothal of Israel, as it were. It therefore forbidden to waste the opportunity. At this moment of closeness, we must achieve devotion through prayer and ask that God bless and redeem us like He redeemed us from Egypt (see y. Berakhot 1:1).