The Israel Koschitzky Virtual Beit Midrash

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Yeshivat Har Etzion

PARASHAT RE'H

By Rav Yaakov Beasley

Morning Blessings – part 1.

The Talmud (Berachot 60b) states that a person should recite Birchot haShachar, morning blessings, every morning upon awakening:

“When one awakens in the morning, a person should say ‘Elokai Neshama’. Upon hearing the rooster crow, one should recite the blessing ‘haNoten laSechvi Binah’. Upon clothing oneself, one should recite the blessing ‘Malbish Arumim’. Upon placing one’s hands over his eyes, one should recite the blessing ‘Pokeiach Ivrim’, etc.

The Talmud goes through all of the blessings that we say every morning, with the exception of the three blessings that are phrased in the negative (who has not made me a non-Jew, slave, or a woman). [These blessings come from the Talmud (Menachot 43b) and we will discuss them later on]. However, there is an argument among the Rishonim when we recite these blessings.

Tosafot notes that if a person doesn’t get dressed in the morning, and remains in bed, he cannot recite the blessing Malbish Arumim (and similarly with the other actions mentioned in the Gemara). The Rosh (9:23) agrees with Tosafot on the basic principle that blessings are only said if one actually experiences that pleasure that day. However, continues the Rosh, we no longer say the blessings at that time, since we do not refrain from touching unclean areas during the nighttime. Instead, we recite the blessings at one time, after one has completed getting dressed and washing one’s hands. The Rambam disagrees, and holds that the blessings are recited at the time that he is experiencing those pleasures, and only one who does so can recite these blessings (Hilchot Tefillah 7:4-9).

The Ramban suggested a different approach, and this approach is closest to our practical behavior. The Ramban suggests that these blessings are Birchot Shevach (blessings of praise), specifically, praise for the smooth functioning world that G-d created. He contends, therefore, that not only can these blessings be said in synagogue, some time after the leasures/actions have occurred, but can even be said by someone who doesn’t hear the rooster crow or doesn’t experience a particular pleasure on that day.

The opinion of the Ramban is brought by Rav Yosef Karo in the Shulchan Aruch (Orach Chayim 46:2), along with a second justification for our present custom:

Nowadays, since our hands are unclean, and also due to the ignorance of people who are unaware of them (the morning blessings), the custom is to arrange them in the synagogue and respond Amein after them, so as to fulfill their obligation.

In the Mishneh Berurah (6:14, 59:23), the Chafetz Chayim discusses the question of whether or not someone can fulfill their obligations of birchot hashachar by listening to someone else (especially if they are capable of reciting the blessings on their own), as well as the question undecided above, whether or not a person must actually experience the actions/pleasures listed in order to be able to recite the blessings on them. These questions will form the basis of our upcoming discussions.

Morning Blessings – part 2

We are in the midst of discussing two questions regarding the laws of Birchot haShachar. The first question dealt with whether or not a person can recite them on behalf of another; and the second question dealt with what occurs when a person does not personally experience the event for which he is offering praise. The first question needs to be addressed regarding two cases: saying the morning blessings on behalf of someone who is able to recite the blessings on his own, as well as for a person who is unable to say the blessings in his own.

The Mishneh Berurah (59:4, s.k. 23) brings the opinion of the Levush, who requires that the recital of Birchot haShachar in the presence of a minyan in order to discharge another person from their obligation, whether or not the person is considered a baki (someone able to pray on their own), or an eino baki (someone who is unable to pray on their own behalf). This is also the opinion of the Shulchan Aruch haRav, as will be discussed in detail below.

Opposing this view is that of the Pri Megadim, who holds that no minyan is necessary for anyone to discharge another’s responsibility. The Pri Megadim continues that even according to the Levush, this stringency of requiring a minyan should only apply for a baki, but not for someone who is unable to pray on their own behalf.

The Mishneh Berurah concurs with the opinion of the Levush, but only regarding for someone who is a baki. The Mishneh Berurah does not require a minyan when saying the blessings on behalf of someone who is unable to say the blessings on their own.

The Shulchan Aruch haRav elaborates on behalf of the opinion of the Levush. Regarding Shemoneh Esreh, a Shaliach Tzibbur (representative of the community) can only discharge the responsibility of someone who is eino baki. Since prayer (Shemoneh Esreh) is meant to be supplication, and a person is personally required to ask for compassion on his own behalf (in addition to for others), anyone who is capable and proficient in prayer cannot fulfill their responsibility through the medium of another (the Shaliach Tzibbur). On the other hand, by Birchot haShachar, a baki has two options – either to say them on his own, or through the vehicle of the Shaliach Tzibbur. Since these are Birchot Shevach, blessings of praise, the blessing attains more meaning through its public recital. The eino baki can also only fulfill his obligation in the presence of a minyan. Only in the other two categories of blessings, birchot mitzvot (blessings before the performance of the commandments) and birchot hanehenin (blessings recited before partaking of pleasure), can one person discharge the obligation of another individual.

Morning Blessings – part 3.

We are going to be discussing the second of our two questions regarding of Birchot haShachar: what occurs when a person does not personally experience the event for which he is offering praise?

As mentioned in part 1, the opinion of the Tosafot and the Rambam was that unless a person benefited or experienced that pleasure or experience personally, they should not say that corresponding blessing. Opposed to them were the Ran and Ramban, who felt that these blessings are still said even if someone does not experience those pleasures, since these blessings are primarily thanking Hashem for granting these pleasure to mankind in general. The Rosh distinguishes between those blessings that are said over ‘general’ benefits (i.e. – hanoten lasechvi binah, roka haaretz al hamayim), which may be said even if one did not personally benefit from these benefits; and those blessings that said over personal benefits (i.e. – malbeesh arumim, hamechin mitzadei gaver) which cannot be said.

The Rambam writes (Hilchot Tefillah 7:8) that if someone fell asleep in his clothing, the blessing of ‘malbeesh arumim’ is not said. His opinion is brought as halacha by the Mechaber. The Mishneh Berurah (46:5) suggests that in the case of someone who fell asleep while wearing underwear or nightwear, the blessing can be recited upon wearing the outer garments.

The question is raised regarding women reciting the two blessings ‘Ozer Yisrael be’Gevurah’ (recited when wearing a belt), and ‘Oteir Yisrael be’Tifarah’ (recited when wearing a hat). The commentators explain that these two blessings are recited for two actions that are performed by Jews for halachic reasons (see the Beit Yosef 46 s.v. ve’Chee; Taz 46:2). Since women do not have the requirement to separate between the heart and the ervah, and only married women have a requirement to cover their hair, why do women recite these two blessings?

Rav Shimshon Rafael Hirsch suggests that these two blessings are bound to larger precepts of modesty and humility in dress, behavior, and thought. He explains that our body consists of two distinct parts, and are represented physically by our upper body and lower body. The upper portion corresponds symbolically to our moral and spiritual tendencies, while the lower portion of the body represents our sensual, physical nature. Therefore, our sages mandated that “she-lo yireh libo roeh at ha’ervah”, that our nakedness not be exposed to our heart. The physical, sensual side of us must be kept subordinate to our moral and spiritual. The supremacy of the upper over the lower is represented by the blessing of Ozer Yisrael be’Gevurah’, girding Israel with might. Even our moral and spiritual side, however cautionsRav Hirsch, must remain subordinate to Hashem above our heads. This is symbolically represented by the hear covering, the cause of the blessing ‘Oteir Yisrael be’Tifarah’.

Morning Blessings – part 4.

We have been discussing the second of our questions regarding of Birchot haShachar: what occurs when a person does not personally experience the event for which he is offering praise? Having dealt with some individual cases, we are going to analyze the ruling in this section of the Shulchan Aruch and the Rema. In Orach Chayim 46:8, Rav Yosef Karo writes:

All these blessings, if one did not become obligated to say them (for example, if he didn’t hear the rooster crow, or he didn’t walk, or he didn’t get dressed, or he didn’t put on a belt) he should say that blessing mentioning Hashem’s name.

The Rema adds:

And some say that even if one didn’t become obligated in saying them, he recites those blessings, since the blessing is not about himself only, but is a blessings of raise to the Holy One, Blessed be He for creating those necessary things for this world. And so is the custom, and it should not be changed.

From the ruling of the Mechaber, we see that he understands the blessings as reflecting the personal experience of the person praying, so that on any given day, some blessings may not be recited. Conceivably, as mentioned in the last section, women might not be obligated at all in some of these blessings [‘Ozer Yisrael be’Gevurah’ (recited when wearing a belt), and ‘Oteir Yisrael be’Tifarah’ (recited when wearing a hat)], since they do not have an obligation to perform these actions. The reason for the strict ruling of the Shulchan Aruch is found in the Beit Yosef. As is his opinion, whenever there is a doubt about whether or not to recite a blessing, the Mechaber is concerned about unneccesailry reciting the name of Hashem in vain, so he rules to recite without mentioning Hashem’s name. For his part, the Rema writes in the Darchei Moshe that one must not deviate from the custom of reciting the blessings as praise to Hashem for these in general (even if the person has not experienced those benefits personally).

The Shulchan Aruch haRav (O.C. 46:11) notes that although the custom of Ashkenazim is to follow the ruling of the Rema, if possible, a person should try to experience the benefit or pleasure before reciting the blessing. According to the Vilna Gaon, however, there is no need to cause oneself to benefit or derive pleasure in order to recite the blessing. Since the Rema wrote that this is “the custom of Israel”, and we know that the “custom of Israel has the status of Torah law”, the very fact that we are obligated is reason enough in order to recite these blessings.

To emphasize this point, it is worthwhile to examine an interesting question of the Emek B’racha. If we are so particular about blessings, so as not to utter Hashem’s name in vain, why are our prayers so replete with Hashem’s name, in additional prayers, extra “ye’hee ratzon”s, etc. He cites the Talmud in Sukkah (38b-39a) that states that a place that has a custom to say a blessing for Hallel should say it, and that a place that does not have that custom should not say it. Similarly, the Talmud in Megillah (21a-21b) notes that some places had the custom of saying a blessing after the reading of Megillat Esther, and some didn’t. How does having the custom matter? Based on these sources, it is understood that any officially established recitation introduced by a congregation is not only acceptable, but once it is introduced formally, everyone has an obligation to follow it. He continues that we can distinguish between the addition of a blessing that is strictly a blessing and a blessing that is fundamentally a song of praise to Hashem. If something is solely a straight blessing, then unless the congregation has an established custom to recite them, than that blessing can’t be said. Places without a custom to recite those blessings cannot do so.

By Rav Yaakov Beasley

Morning Blessings – part 1.

The Talmud (Berachot 60b) states that a person should recite Birchot haShachar, morning blessings, every morning upon awakening:

The opinion of the Ramban is brought by Rav Yosef Karo in the Shulchan Aruch (Orach Chayim 46:2), along with a second justification for our present custom:

By Rav Yaakov Beasley

Morning Blessings – part 2

By Rav Yaakov Beasley

Morning Blessings – part 3.

We are going to be discussing the second of our two questions regarding of Birchot haShachar: what occurs when a person does not personally experience the event for which he is offering praise?

By Rav Yaakov Beasley

Morning Blessings – part 4.

The Rema adds:

By Rav Yaakov Beasley

Morning Blessings – part 5.

We have been discussing the recital of the Birchot haShachar. One of the issues that arose was the nature of the blessings – are they a reaction to benefit gained personally (the opinion of the Rambam, Tosafot, and the Mechaber), or general blessings of praise for Hashem’s arrangement and management of the world (the Ran, Rosh, and the Rema). Yesterday, we dealt with the power of custom to obligate a person to say blessings, even if he/she has not benefited from them personally. The Vilna Gaon noted, in opposition to the viewpoint of the Shulchan Aruch haRav, that a person does not have to actively try to experience the benefits mentioned in the Birchot haShachar before reciting them; the power of custom is enough.

With that background, we can understand the controversy regarding the recitation of the blessing “ha-Noten laYaeif Koach”- who gives strength to the weary. The Shulchan Aruch writes (Orach Chayim 46:6):

Some have the custom of reciting the blessing “ha-Noten laYaeif Koach”, but their opinion does not appeal to me.

The Rema adds simply that the custom among Ashkenazim is to recite it.

The blessing is not among the Birchot haShachar listed in the Gemara in Berachot. It is based on Yeshayahu’s message of consolation to the Jewish people that Hashem “gives strength to the weary, and to those whom are powerless, He gives tremendous strength” (Yeshayahu 40:29). The Tur explains the blessing as praising Hashem for returning our souls in an invigorated state, after the weary travails and toils of the previous day. The Aruch haShulchan (and R. Shwab, see his book On Prayer p. 37, 38) explain this blessing in a meta-historical, spiritual sense. Even if we are worn down due to our lengthy exile, we thank Hashem for giving us strength to continue to perform his commandments and study his Torah, and we express our trust that Hashem will redeem us and return us to Israel.

The practical difference between the two opinions is more than semantics. What would the law be if a person didn’t sleep the previous night? According to the Tur’s explanation, than he shouldn’t recite the blessings, while while to the Aruch haShulchan and R.Schwab, he should recite the blessing regardless. Of course, it can be argued that since this blessing has become customary among Ashkenazic Jewry, it should be recited regardless (see the previous section for a more thorough treatment of this issue).

Interestingly, Rav Ovadiya Yosef rules that Sefardim should recite this blessing, like the custom of the Rema (see Yabia Omer vol.2, O.C. 25:12, 13). He notes that this blessing is found in the writings of many Rishonim, including the Sefer Mitzvot Gedolot, the MachzorVitri, the Avudraham, and the Tur. There is good reason to believe that this was their version of the Talmud in Berachot. [Note – both the Bach and the Magen Avraham 46:13 suggest that this blessing, in addition to another blessing “Magbiha Shefalim” (who lifts the lonely) was found in several versions of the Talmud]. Therefore, especially since some state that the Mechaber began to recite this blessing later on in life, it is advisable to follow the custom to recite this blessing.

By Rav Yaakov Beasley

Morning Blessings – part 6.

In dealing with the question of whether or not a person must personally experience the benefits of the Birchot haShachar (morning blessings) in order to say them, we have encountered two fundamental approaches among the commentators. One school of thought, led by the Rambam, Tosafot, and the Mechaber, suggest that these blessings are akin to Birchot haNehenin – blessings recited over receiving benefits or pleasures in this world, and therefore a person is only obligated when or if he will derive the personal benefit associated with each. The second school of thought, led by the Ramban, the Ran and the Rema, view the morning blessings as analogous to Birchot haShevach, blessings of general praise, which are to be recited by everyone irrespective of whether or not a person will derive that benefit or pleasure personally. The Vilna Gaon added that the very fact that these blessings are recited by the Jewish people created a custom strong enough to obligate their recital. In our final segment on the issues surrounding the morning blessings, we will deal with the question of whether or not a person’s disabilities may disqualify him or her from being able to recite these blessings.

Even according to the view that these blessings serve as general praise for the manner in which Hashem arranged the world, some still argue that the person making the blessing should still, in theory, be capable of experiencing the pleasure mentioned. The Magen Avraham rules (46:14):

A blind person should not recite ‘Pokeiach Ivrim’ (who opens the eyes of the blind), yet a deaf person should recite ‘haNoten laSechvi Binah’ (who gives discernment to the rooster).

This ruling led to a heated debate among the commentators. The Shulchan Aruch haRav explains that while the blessing regarding eyesight, ‘Pokeiach Ivrim’, makes direct reference to the ability to see and therefore should not be recited by a blind person, the blessing ‘haNoten laSechvi Binah’ does not directly mention the faculty of hearing. Since a deaf man does derive benefit from the fact that there is light in the world, even though he doesn’t hear the rooster crow, he can recite it.

Both the Levushei Serad and Rabbi Akiva Eiger state that the ruling is reversed in their version of the Magen Avraham. A blind person does benefit from the fact that other people are able to see, and is allowed to rectie the blessing “Yotzer haMeorot” – Who created the luminous lights – in the blessings before Kriyat Shema (see O.C. 69). However, the Levushei Serad suggests that a deaf person doesn’t directly benefit from the rooster’s crow or from others who hear it.

Other poskim rule differently. The Chayei Adam, quoted by the Mishneh Berurah, rules that since a deaf person can appreciate the difference between night and day [note – there is a fundamental disagreement among the commentators as to the meaning of the word ‘sechvi’ – rooster or heart], a deaf person should recite the blessing after dawn. The Mishneh Berurah (46:25) rules leniently in both cases andsays that both blessings can be recited.

Finally, what blessing should be said by a convert? The Rema writes that a convert can bless in this manner, but should not say ‘she-lo asani goy’ (46:4). In his Darchei Moshe, the Rema suggests that a convert may recite the blessing ‘she-asani ger’- He has made me a convert. However, the Be’er Heitev quotes the Mateh Yosef that a convert can still recite ‘she-lo asani goy’, since we understand that Hashem did not intend for him to remain a non-Jew.

Morning Blessings – part 5.

Some have the custom of reciting the blessing “ha-Noten laYaeif Koach”, but their opinion does not appeal to me.

The Rema adds simply that the custom among Ashkenazim is to recite it.

Morning Blessings – part 6.

A blind person should not recite ‘Pokeiach Ivrim’ (who opens the eyes of the blind), yet a deaf person should recite ‘haNoten laSechvi Binah’ (who gives discernment to the rooster).

By Rav Yaakov Beasley