Shulchan Aruch: Chapter 47 - Laws Relating to Blessings for Torah Study

SECTION 47 Laws Relating to the Blessings for Torah Study. (1–10)

1 One must be most vigilant with regard to the blessings1 over Torah study.2 Indeed, the Land [of Israel] was laid waste only because [the people of the time] did not recite the blessings that precede Torah [study].3 They did not hold the Torah in sufficient esteem to warrant the recitation of a blessing, and thus took its blessings lightly. Hence, even though they engaged extensively in the study of the Torah, it did not protect them.4

[The Torah], G‑d’s precious vessel in which He takes delight every day,5 should therefore be valued so highly by every individual that he recites its blessings with a joy that surpasses his joy over all the pleasures in the world.

This shows that he engages in [Torah study] for its own sake, and he will [therefore] merit a chain [of descendants as appropriate] for one who engages in [Torah study] for its own sake, as it is written,6 “[Its words] will not depart from your mouth nor from the mouth of your descendants.” [In this way, he will merit] the fulfillment of the request he makes in its blessings, “that we and our descendants... be [among those who know Your name and study Your Torah for its own sake”].7

Some people make a point of adding “and the descendants of our descendants” [to the wording of this blessing], for “whenever a man, his children, and his grandchildren are Torah scholars, the Torah will never depart from his seed forever.”8 This addition, however, is not necessary, for “our descendants” also includes grandchildren.

2 A blessing is required whether one [reads or studies] Scripture alone, Mishnah9 alone, Talmud10 alone, or Midrash11 alone. For it is all Torah and was given to Moshe at Sinai.12

When a person thinks about the words of the Torah,13 he is not required to recite a blessing.14 The same applies to delivering a halachic ruling without explaining one’s rationale, for this is also considered as mere thought. And thought is not equivalent to speech,15 as will be explained in sec. 62[:3].

3 There is an opinion that a person who writes words of Torah must recite a blessing even though he does not audibly read [what he is writing]. This would apply when a person writes texts for himself while he is studying and understands what he is writing. When, however, a scribe copies [words of Torah] and does not seek to understand [what he is writing], he is not required to recite a blessing. Similarly, when a person quotes a verse in a mundane letter as a stylistic technique, he is not required to recite a blessing, because he is not [quoting it] for purposes of study.

With regard to actual practice, one should not rely on this opinion and recite a blessing for writing alone in any context, for one is merely thinking about the words of the Torah. Instead, it is appropriate for anyone who writes words of the Torah to articulate several words, to save himself [from a question of] reciting a blessing in vain — unless he recites the verses of the Priestly Blessing or other words of Torah after the blessing, as is our custom.16

4 The blessings for Torah study comprise:17

[(a)] Asher Kidshanu BeMitzvosav VeTzivanu Al Divrei Torah (“...Who has sanctified us with His commandments and commanded us concerning the words of the Torah”); in these countries, the version is ...VeTzivanu Laasok BeDivrei Torah (“...and commanded us to occupy ourselves with the words of the Torah”);18

[(b)] VeHaarev Na (“And make the words of the Torah pleasant...”); and

[(c)] Asher Bachar Banu (“...Who chose us...).19

A convert, too, may recite the blessing Asher Bachar Banu.20

5 Some authorities maintain that one should say VeHaarev, prefixing the letter vav [which indicates a connection], for [this blessing] and [the preceding blessing] Asher Kidshanu BeMitzvosav VeTzivanu together constitute one blessing. It employs the long form21 for a blessing, beginning with “Blessed are You...” and concluding with “Blessed are You, G‑d, Who teaches....” If [the first blessing] had employed the short form and VeHaarev was an independent blessing, it would have been appropriate for it to begin “Blessed are You....” Nevertheless, though it follows in direct sequence to the first blessing,22 since that blessing employs a short form this sequence is of no consequence. For we see that the Havdalah blessing begins “Blessed are You...” even though it follows in direct sequence to the blessings over the candle and the spices, because they employ the short form.

There are, however, those who say that Haarev is an independent blessing,23 and different from the Havdalah blessing, because the Havdalah blessing does not always follow in sequence to the blessing over the candle and the spices. For if one so desires, he may recite the blessings over the candle and the spices independently, and recite Havdalah later over a cup of wine without a candle and spices.24 This is why the [following] blessing, Asher Bachar Banu, begins [afresh with the words] “Blessed are You...,” for at the congregational Torah Reading this blessing is recited independently.25 Accordingly, it has become customary to recite Haarev Na without a vav.

It is, however, preferable to recite [the blessing] with a vav, for even if it is an independent blessing and is read with a vav, this is of no consequence. If, on the other hand, [this blessing together with the preceding one constitute] one blessing and it were to be read without the [connective] vav, this would make a break in the middle of a blessing.26 [Indeed,] according to the mystical tradition, [VeHaarev] is an independent blessing and Amen should be recited between the two blessings, and nevertheless VeHaarev should be read with a vav.27

6 The blessing Ahavah Rabbah or Ahavas Olam28 includes elements that resemble the blessings of the Torah, [e.g.,] “grant our hearts [understanding...] to study and to teach....” Hence its [recitation] absolves one of the obligation to recite the blessings over Torah study if he studies immediately after reciting the Shema and Shemoneh Esreh29 without any interruption.30 If one does so, it appears that the blessing was recited for the sake of Torah study just as it was recited for the recitation of the Shema. If [one did] so, he is not required to recite the blessings [for Torah study] during that entire day, even if he made an interruption, rose [from his studies and became involved in other matters], and then returned to his studies, as will be explained with regard to the blessings over the Torah.31 If, however, one does not study directly after Shemoneh Esreh, he should recite [those] blessings over his [later] studies.

There are others who maintain that one is not required to recite the blessings [for his later Torah study] unless he did not recite the Shema immediately after the blessing Ahavah Rabbah or Ahavas Olam. If, however, he recited [the Shema] immediately afterwards, that is sufficient,32 and [his recitation of Ahavah Rabbah or Ahavas Olam] covers his study for the entire day, just as will be explained with regard to the blessings over Torah study [in subsection 7].

Both these views should be respected: one should make a point of reciting the blessings over Torah study before the prayer service rather than relying on the blessing Ahavah Rabbah or Ahavas Olam if he will not study directly after Shemoneh Esreh as mandated by the first opinion. Also, [if one omitted the blessings over Torah study in the morning, having recited Ahavas Olam followed by the Shema], he should not recite the blessings for Torah study on the subjects he studies afterwards, as mandated by the second opinion.

7 There are authorities who maintain that there is no need to study immediately after reciting the blessings over Torah study. Instead, even if one made an interruption between the blessing and his studies, the same laws apply as if he made an interruption in the midst of his studies, as will be explained. [These blessings] do not resemble the blessings over the mitzvos or the blessings recited upon receiving a pleasurable benefit. [In those instances,] if one makes an interruption between the blessing and the beginning of the act over which the blessing was recited, one must repeat the blessing. [The rationale there is that] one has license to postpone that activity until later if he so desires.33 Accordingly, when he makes an interruption between the blessing and the activity, it appears that the blessing is not linked to that activity.

Torah study, [it is argued,] is different. Since one is obligated to be occupied with it at all times, making an interruption between the blessing and the study is of no consequence for he is obligated to study at the time he made the interruption.

Some authorities hold otherwise. It is proper to take their words into account and be careful not to make any interruption at all, as is the practice with regard to the other mitzvos. Thus it has become customary to recite the Priestly Blessing directly after the blessings over Torah study. Since [this passage] is being recited as study (and not as a remembrance of the Priestly Blessing) it may be recited even before the morning dawns, even though the Priestly Blessing is not conferred at night.

According to all opinions, [different laws apply] if one began studying after reciting the blessings over Torah study, then stopped studying and became involved in his own matters and later returned to his studies. He is not required to recite a blessing again, if he is a person who is accustomed to studying the Torah continuously. For even when he leaves [his studies] to become involved in earning his livelihood, he hurries as fast as he can to accomplish what he must so that he can return to his studies. Hence this activity is not considered an interruption with regard to the blessing, for at the time he is involved [in earning his livelihood], his mind is on his studies.

Similarly, going to the bathhouse or the lavatory is not considered an interruption, for even there he does not divert his attention from studying afterwards.34 Likewise, if one lies down to sleep but cannot sleep, this is not considered an interruption, for while he is still awake, his mind is on his studies. So, too, if he takes a brief nap, laying his head on his arms, this is not considered an interruption.

If, however, one sleeps on his bed for a substantial time,35 this is considered an interruption.36 Similarly, when a person whose practice is not to study at all times recites the blessing, studies his fixed measure, and departs for his own concerns, diverting his attention from studying any more that day, then changes his mind and decides to study again, he must recite a blessing again.

Some authorities maintain that the blessings for Torah study resemble the Morning Blessings; i.e., it was ordained that they be recited only once a day. Accordingly, even if one slept on his bed for a substantial time or departed for his own concerns and diverted his attention, he is not required to recite a blessing again. This has become the accepted custom.

When one studies at night, all authorities agree that as long as he does not sleep, he is not required to recite the blessings again, for [in this context] the night follows [on from the preceding] day. When one sleeps for a substantial time and rises before dawn,37 all authorities agree that one is required to recite [these] blessings. For even according to the latter opinion which likens them to the Morning Blessings, the time for [the recitation of] the Morning Blessings also [begins] before daylight, as soon as one wakens.38

If one remains awake throughout the entire night, according to the first opinion there is no need39 for him to recite the blessings [over Torah study] at daybreak as long as he has not diverted his attention from his studies. According to the latter opinion one is required to recite [these] blessings at daybreak, like the other Morning Blessings which are customarily recited even though their respective obligations have not been incurred.40 A person who desires to be free of doubt should listen to another person reciting the blessings over Torah study, if possible, and intend to fulfill his obligation in this manner. If that is not possible, he should recite the blessings himself.41

8 A person who rises before daybreak to study should [first] recite the blessings over Torah study. He need not recite them again in the synagogue, even if he is the sheliach tzibbur and leading the congregational prayers, as stated in sec. 46[:8] and sec. 6[:4].

9 If one rises before daybreak, he may recite the entire order of blessings with the exception of the blessing HaNosein LaSechvi Binah.42 As to the passage regarding the daily burnt-offering, see sec. 1,43 [which states that] one should wait until daybreak to recite it. If one heard a rooster crow, he may recite the blessing HaNosein LaSechvi Binah from immediately after midnight.

One should preferably wash his hands before reciting the blessings over study. If water is not available, he may recite the blessings and study without washing his hands, though he must at least clean [them] with a stone, dust, or a beam, as stated in sec. 4.44

10 Women should recite the blessings before Torah study, for they are obligated to study [the laws governing] the [positive] mitzvos which relate to them45 so that they will know how to observe them, and [they need to know] how to avoid violating all of the prohibitive commandments, which devolve upon them as upon men.46 They are also obligated to pray as men are, as will be explained in sec. 106[:2]. (Moreover, the blessings over Torah study are recited before the passage describing the daily burnt-offering and their obligation is equal to that of men with regard to the recitation of that passage,47 for the prayers were ordained in place of the daily burnt-offerings.)48