Chapter 3: Laws of a Bracha Levatala[1]

 

1.The prohibition of saying a Bracha Levatala:[2]

1. Saying Hashems name in vain:

Saying Hashem’s name in vain:[3] It is Biblically forbidden for one to mention God’s name[4] in vain [i.e. Lashav, or Livatala].[5] [This is derived from the verse[6] “Lo Sisa Sheim Hashem Elokecha Lashav,”[7] or the verse[8] “Liyirah Es Hashem Hanechbad Vehanora.[9]” One who does so transgresses this positive command.[10]] One must beware not to mention God’s name in vain as wherever the name of God is commonly mentioned [in vain] death or poverty is found.[11] One who says Hashem’s name in vain is liable for excommunication[12] if he did so advertently.[13]

Definition of in vain – Mentioning G-d’s name for no reason or purpose:[14] Mentioning God’s name in vain is defined as when it is mentioned within words of nonsense, for no purpose, and not in the form of a blessing.

Mentioning G-d’s name for a purpose:[15] It is permitted to mention God’s name for a purpose, even if this purpose is mundane and not related to a Mitzvah, so long as God’s name is not being mentioned within words of vanity [and is not being mentioned in the way of a blessing[16]]. Thus, one may mention God’s name when greeting an individual with Shalom.[17] Likewise, one may recite God’s name in prayers and supplications, as is customarily done on a daily basis, [so long as he does not say it in the way of a blessing of Baruch Ata Hashem[18]].[19] Nonetheless, even when permitted, is proper to avoid mentioning God’s name unnecessarily, and so is the widespread custom of God fearing Jews.[20] [Thus, many people avoid saying God’s name when they are asked as to how they are doing, and likewise avoid saying it upon reading verses of scripture unless necessary, even though it is permitted to do so. Certainly, God’s name should not be mentioned when singing a song that contains a verse, as is customarily sung by Jewish singers today.[21]]

Reading Hashem’s name in a verse in Talmud or other learning text: When reading the Talmud [or other Torah Sefer] one may read Hashem’s name in the verses that are found in the text.[22] [This applies even if the verses are not complete.[23]] Furthermore, some Poskim[24] rule one is actually obligated to recite Hashem’s name.[25] Other Poskim[26] however rule that one is to refrain from mentioning Hashem’s name and is rather to say Hashem or Elokeinu or Shakaiy and the like. One however is not to say the term, Adoshem, despite the common practice.[27] [The Rebbe’s custom was to avoid saying Hashem’s name when quoting a verse.[28]]

Saying Hashem’s name during a speech: When quoting a verse in a speech, one may recite Hashem’s name, just as is the law regarding one who is reading from a text. However, as stated above, some refrain from doing so.

How to say Hashem’s name when in reference to false gods, such as in the words “Elokim Acheirim”: From the letter of the law, it is permitted to recite the actual name “Elohim” when in reference to deities and not to Hashem, such as in the words “Elohim Acheirim.”[29] Furthermore, many are accustomed to specifically say “Elohim Acheirim” in reference to other gods, to emphasize that it is not Hashem and does not deserve the respect given towards Hashem’s name.[30] Thus we find in many publications, and printings, that although when Elokim is in reference to Hashem it is written with a Kuf, the words “Elohim Acheirim” is written with a Hei. On the other hand, the Rebbe was accustomed to reciting the words “Elokim Acheirim” with a Kuf, and explained that this is the common practice.[31] The reason for this is because if one says “Elo-him Acheirim”, it may appear to others as a belittlement of Hashem’s name.[32] Also, perhaps it is said so one not come to belittle a name that has true reference to Hashem. Practically, this matter is dependent on custom, and each community is to abide by their custom in this matter. A stated, the custom of the Rebbe, and accordingly the Chabad custom, is to say Elokim Acheirim.

In foreign language:[33] It is forbidden to mention any of G-d’s name in vain [which is defined as when it is mentioned within words of nonsense, for no purpose, as stated above] whether in Lashon Hakodesh or a foreign language. [However, it is permitted to mention God’s name in a foreign language for a purpose, even if this purpose is mundane and not related to a Mitzvah, so long as God’s name is not being mentioned within words of vanity, and is not being mentioned in the form of a blessing [as will be explained next]. Thus, it is permitted for one to say the name God while speaking words that are not of vanity.[34] Certainly it is permitted for one to bless somebody with saying “May G-d almighty bless you.”[35] However, seemingly one is not allowed to say God’s name unnecessarily for no real purpose, such as to say “Oh My God” casually after every minor occurrence, and therefore people are indeed accustomed to say “Oh my Gosh” in order not to say God’s name in vain. However, seemingly this to should be avoided as it is not respectful of God to nickname him as “Gosh.”[36] Rather, one should just not say anything by minor occurrences, and by major occurrences it is permitted for one to say “Oh My God,” as it is not in vain. To note that some are particular not to say God’s name at all in a foreign language even in a sentence, and even for a purpose, and rather spell out the letters G-O-D.[37]]

1. Saying a blessing in vain, or saying an unnecessary blessing:[38]

It is forbidden to recite a blessing in vain or to recite an unnecessary blessing. This prohibition is due to the prohibition against one mentioning God’s name in vain.[39] [This prohibition only applies if one verbalizes the blessing, and not if one says the blessing in his mind.[40]]

Biblical or Rabbinical:[41] There is no Biblical prohibition against reciting God’s name unnecessarily if it is being done for a purpose in a way of honor and respect. Accordingly, there is no Biblical prohibition to unnecessarily recite God’s name in a blessing. However, Rabbinically it is forbidden to recite a blessing in vain or to recite an unnecessary blessing. [This however only applies if the blessing is not needed at all, however, if the blessing is generally needed then it may be recited, and this is the reason for why women may recite a blessing for the commands that they are exempt from and it is not considered a blessing in vain.[42]]

The severity of saying a blessing in vain:[43] Any individual who recites an unnecessary blessing is considered to be carrying the name of God in vain and is considered as if he swore in vain [and transgresses the command of “Lo Sisa”[44] and is thereby liable for excommunication[45] if he did so advertently[46]]. [As stated above, this prohibition is Rabbinical.] Furthermore, wherever the name of God is commonly mentioned [in vain] death or poverty is found.[47]

The definition of a blessing in vain or an unnecessary blessing: In essence, there is no difference between a blessing in vain and an unnecessary blessing as every unnecessary blessing is considered to be a blessing in vain. What is this defined as an unnecessary blessing? Any blessing which one is exempt from reciting, such as if one already fulfilled his obligation of saying the blessing and nonetheless repeats it.[48] Likewise, any blessing which was not instituted by the sages to be said is considered an unnecessary blessing.[49] Likewise, causing oneself to be required to repeat a blessing is considered an unnecessary blessing.[50]

In foreign language:[51] It is forbidden to recite an unnecessary blessing whether in Lashon Hakodesh or a foreign language.[52]

Saying Thank G-d:[53] Based on the above ruling, one may not say “Brich Rachamana” in Aramaic, or “Danken Got” in Yiddish, [or “Thank God” in English, or “Gracias a Dios” in Spanish, or “Alhamd Lilah” in Arabic, “Slava Bogu” in Russian[54]], unless it is being said out to express a true joy of the heart. Thus one should warn people who are accustomed to say these terms casually even when there is no joy of the heart to not do so. [Nonetheless, many are lenient in this matter.[55] To note, that this negation is only regarding saying God’s name in a blessing, such as saying “thank God” or “blessed be God,” however, to simply say the word God in a sentence is permitted when done for a purpose, as explained in A that only blessings are prohibited from being recited unnecessarily even when done for a purpose.]

Reading Hashem’s name in a blessing in Talmud or Poskim: When reading the Talmud [or other Torah Sefer] one may not read Hashem’s name in the blessings that are found in the text.[56] [Some Poskim[57] rule that the same law applies towards a child. It is however permitted for a child to do so for education purposes, in order to properly learn the blessing.[58]]

Women saying blessing of Mitzvos from which they are exempt:[59] A woman [of Ashkenazi origin[60]] may choose to recite a blessing prior to fulfilling a Mitzvah from which she is exempt, such as Shofar, Lulav, Sukkah, Sefiras Haomer, just as a man recites prior to performing the Mitzvah.[61] [She may likewise recite the blessing of Shehechiyanu.[62]] If, however, a woman does not know how to say the blessing, a man may not say the blessing on her behalf.[63]

2. Answering Amen to a blessing in vain:[64]

It is forbidden to answer Amen to a blessing that was said in vain.

May one answer Amen to a blessing that may not be said according to one’s opinion that he follows?[65] Some Poskim rule that one is not to answer Amen after a blessing that may not be said according to ones custom due to being a Safek Bracha Levatala.[66] Rather, one is to answer Amen in his mind[67], [or say the verse of Baruch Hashem Leolam Amen Veamen making sure to conclude Amen as the person concludes his blessing[68]].

 

May one answer Amen to the blessing of Al Mitzvas Tefillin said according to Ashkenazi custom?

• May an Ashkenazi answer Amen to the blessing of Al Mitzvas Tefillin of another Ashkenazi?
• May one who does not say the blessing of Al Mitzvas Tefillin on the Shel Rosh [i.e. Sefaradi/Chassidim] answer Amen to the blessing of one who does [i.e. Ashkenazi]?

Initially, those who are accustomed to reciting the blessing of Al Mitzvas Tefillin on the Shel Rosh, are to do so quietly [even in an all Ashkenazi Minyan], in order not to enter others into a Safek Amen Levatala.[69] However, in the event that one heard the blessing, those who are of Ashkenazi descent, and themselves recite the blessing, are to answer Amen.[70] However, those of Sephardi descent, as well as those who never recite the blessing due to Safek Bracha Levatala [i.e. many Chassidim], are not to answer Amen after the blessing.[71] Rather, they are to answer Amen in their minds[72], or say the verse of Baruch Hashem Leolam Amen Veamen [making sure to conclude Amen as the person concludes his blessing[73]].

3. What blessings are valid to be recited, and can one make up a new blessing:

Blessings instituted post Talmudic era:[74] Some Poskim[75] rule that after the Talmudic period, which preceded the Geonic period by about half a century, it is not possible for blessings to be instituted and no one contains the power to do so. Hence only those blessings which were instituted prior to the end of the Talmudic[76] era are valid, and all those instituted pass this time are prohibited from being recited, and are considered a blessing in vein. According to this approach, even the blessings instituted by the Geonim are invalid. Other Poskim[77] however rule that it is possible to institute blessings even after the time to the Talmud, and that so is justifiably done in the times of the Geonim. Practically, we accept the institution of the Geonim and the widespread custom of reciting a blessing that was instituted in their time period. (However certainly any blessing which has not been instituted by the Geonim, or was even instituted by the Geonim but has not become the widespread custom to recite by the majority of the congregation, then such a blessing may not be said and one who recites it transgresses the saying of a blessing in vain. Thus one may not say blessings which are written after certain supplications and requests, being that they have been written after the Talmudic times and have never been enacted by the Geonim, and one is to protest against those who print these blessings.[78])

List of blessings instituted post Talmudic era and their status:

1. Hanosane Layaef Koach:[79] The blessing of Hanosane Layaef Koach was instituted by the Geonim as a result of the physical weakness which had descended to the world.[80] Some Poskim[81], however, question whether one may say this blessing as it was instituted after the Talmudic period. Practically, the blessing is to be recited.[82] [Even Sephardim are accustomed, based on the Mekubalim, to recite this blessing despite the fact that according to the Michaber it is not to be said.[83]]
2. Baruch Someich Noflim and Baruch Magbia Shefalim:[84] Some are accustomed to recite the blessings of Baruch Someich Noflim and Baruch Magbia Shefalim.[85] Practically, these blessings are forbidden to be recited as they were not instituted by the Sages of the Talmud and have not become accepted amongst majority of the Jewish people, and hence those who say it are making a mistake.[86]
3. Sheasani Kiritzono:[87] Some women are accustomed to recite the blessing of “Sheasani Keritzono/That He made me according to his will[88]” [in the place of the blessing of “Shelo Asani Isha,” and so is the widespread Ashkenazi custom[89]]. [Other Poskim[90] , however, rule that the blessing is not to be said being that it has no source in the Talmud and so is the widespread Chabad custom as explained next. Some Poskim[91] conclude that it is to be said without God’s name and so is the Sephardic custom. According to all it is completely forbidden for a woman to say Shelo Asani Isha.[92]]
4. Baruch Mikadesh Shemo Barabim:[93] Some are accustomed to recite the blessing of Baruch Mikadesh Shemo Barabim with Hashem’s name.[94] Practically, it is proper not to conclude with Hashem’s name in this blessing as this blessing is not recorded in our Talmud.[95] (Now, although this blessing is mentioned within some versions of the Jerusalem Talmud, nevertheless there are versions in the Jerusalem Talmud which do not mention this blessing, as well we do not find any institution of the Geonim to recite the blessing with G-d’s name, as they did with the blessing of Hanosein Layaoef Koach.[96]) Nevertheless, since it has become accustomed to say it, therefore they may continue with their custom.[97] Nonetheless, one who desires to avoid entering himself into a possible recital of blessing in vain, is doing a proper thing.[98] [Practically, the Chabad custom is not to recite it.[99]]
5. Shelo Asani Shifcha:[100] Some women have the custom to recite the blessing of Shelo Asani Shifcha in place of Shelo Asani Aved.[101] [This is not the widespread Chabad custom, however there are some that say it.[102]]
6. Shelo Asani Goyah: Some women have the custom to recite the blessing of Shelo Asani Goyah in place of Shelo Asani Goy.[103] [This is not the widespread Chabad custom.[104]]
7. Shelo Asani Biheima:[105] Some have the custom to recite the blessing of Shelo Asani Biheima. This is not the accepted custom.
8. Baruch Sheamar: The blessing of Baruch Sheamar is not mentioned in the Talmud.[106] Nevertheless, the Poskim[107] write that it was established by the Anshei Kneses Hagedola based on a letter that fell from heaven and they found this blessing written on it.

 

4. Laws of Safek Brachos Lihakel:[108]

The general rule by all Rabbinical blessings [which is the status of almost all blessings, as explained in Chapter 1 Halacha 1] is that if one is not certain that the blessing is allowed to be said [i.e. does not remember if he said it[109]], then it may not be said.[110] Hence, when in doubt do without. This concept is known as Safek Brachos Lihakel, or Safek Brachos Levatala.[111] [Nonetheless, it is proper for him to hear the blessing from someone else and fulfill his obligation through them.]

Birchas Hamitzvos:[112] The above rule applies even by Birchas Hamitzvos and hence when in doubt as to whether one fulfilled even a Biblical command, although the command is to be repeated, the blessing is not repeated. This, however, does contain some exceptions, such as one who is in doubt if he said Kerias Shema, in which case we rule that even its blessings are to be repeated.

Biblical or Rabbinical:[113] The rule of Safek Brachos Lihakel is Rabbinical, just as is the recital of an actual blessing in vain, which is only Rabbinically prohibited as explained above in Halacha 1B.

The law by Biblical blessings:[114] The general rule by all Biblically required blessings is that if one is not certain that the blessing is allowed to be said, then it must be said.[115]

The law of Safek Sfeka Lihakel: Many Poskim[116] rule that although in general we rule that whenever there is a doubt in a blessing then the blessing is not to be said, this only applies by singled out, however when the doubt is itself under doubt, then a blessing is to be said. This is known as Safek Sfeika Brachos Lihachmir. Other Poskim[117] however rule that we apply the rule of Safek Brachos Lihakel even in such a case that a doubt exists within the doubt, and hence we say Safek Sfeika Brachos Lihakel. Practically, the main ruling follows the latter opinion[118] and so rules Admur in his Siddur[119], although some rule like the former opinion and so rules Admur in his Shulchan Aruch.[120]

When there is a dispute amongst Poskim – The law when there is a consensus in most Poskim, or an established custom:[121] In general, we apply the rule of Safek Brachos Lihakel whenever there is a dispute amongst Poskim as to whether a blessing is to be recited. However, several exceptions exist towards this rule including: 1) Established custom: Whenever there is an established custom to recite a blessing, then it is to be recited even if there are many Poskim who dispute its recital. 2) Lone opinion: If the consensus amongst the vast majority of Poskim is to require the blessing, then we do not take a lone opinion into account to considered it a doubt and not allow the blessing to be said.

The law by Shehechiyanu:[122] Some Poskim[123] rule that the blessing of Shehechiyanu may be recited even in a case of doubt. Other Poskim[124], however, rule that it may not be said, and so is the main ruling.

Examples:

1. Safek if said Hamotzi:[125] One who is in doubt if he said the blessing of Hamotzi prior to eating bread, is not to repeat it, as the blessing of Hamotzi is only rabbinical.

2. Safek if recited Birchas Hamazon:[126] A man[127] who is unsure if he already recited Birchas Hamazon or not, then if he ate to the point of satiation[128] [i.e. he is full from the meal, and drank liquid during it-See Q&A], then he must repeat the entire[129] Birchas Hamazon due to the doubt.[130] [If, however, he did not eat to the point of satiation [i.e. is still hungry for more food, or is unsure[131]], then he does not repeat Birchas Hamazon.[132]

1. Safek if recited Birchas Hatorah:[133] Some Poskim[134] rule that in any case that one is in doubt as to whether he recited Birchas Hatorah, then one is to recite the blessings of Birchas Hatorah in order to escape the doubt.[135] Other Poskim[136], however, rule that in any case of doubt we follow the rule of Safak Brachos Lihakel which is applicable to all blessings, and hence Birchas Hatorah is not to be recited. Practically one is not to repeat the blessing.[137]

5. Saving a Bracha Levatala:[138]

Finished blessing – Saying Baruch Shem Kevod Malchuso Leolam Vaed: If one said a blessing in vain, then he is to recite immediately afterwards “Baruch Shem Kivod Malchuso Liolam Vaed.”

Before Elokeinu – Saying Lamdayni Chukecha:[139] If one began saying a blessing in vain and remembered after saying G-d’s name of “Ado-noy”, prior to saying the word Elokeinu in the blessing then he should say the words “Lamdayni Chukecha”, and in this way its not considered a blessing in vain.

After Elokeinu – Saying Vayomer Yisrael Avinu Meolam Vead Olam:[140] If one began saying a blessing in vain and remembered after saying the letters “Elokei” in G-d’s name of “Elokeinu”, but before concluding His name with “Nu”, then he should say “Vayomer Yisrael Avinu Meolam Vead Olam.”[141] Nevertheless, he should conclude  afterwards with the words “Baruch Shem Kevod Malchuso Liolam Vaed.”

6. Educating people to recite blessings:
7. Teaching children blessings:[142]

It is permitted to teach children the proper blessings even not during their appropriate time [i.e., not during eating and drinking].[143] [The teacher may even recite Hashem’s name in the blessing in order to educate the children.[144] However it is best, if possible, to simply hint towards Hashem’s name and have them recite it on their own.[145]]

Answering Amen: One is not to answer Amen for a blessing recited by children in such circumstances.

Reciting blessings on behalf of children:[146] One may recite any blessing, even Birchas Hanehnin, on behalf of a child in order to educate them in Mitzvos. This applies even towards children whose education is not under his responsibility, such as they are not part of his family. [Thus, if a child desires to eat something and does not know the blessing it is permitted for one to recite the blessing for him in order to educate him in Mitzvos.[147]]

Q&A May one teach the blessings to a child who has not yet reached the age of Chinuch?[148] Yes. It is permitted to teach a child the blessings even prior to him reaching the age of Chinuch.   May one educate a child to say blessings if he is not yet potty trained?[149] If the child is dirty with feces or urine, he may not say a blessing. If the child is clean then he may say a blessing while he is clean. Thus, if a parent desires to educate a child to say a blessing prior to potty training they may only do so while the child is clean.   May one educate a child to say blessings if he is potty trained but may contain fecal remnant?[150] Some Poskim[151] rule it is permitted to educate him in blessings if he has not yet reached the age in which he can be responsible to fully clean himself properly.[152] This is approximately at age six.[153] Others[154] however rule it is forbidden to do so.[155]

1. Teaching adult’s blessings:[156]

It is forbidden for adults to recite blessings outside of their appropriate time even if it is done out of learning, to teach them the blessings.[157] [Such a blessing is considered a blessing in vain and is certainly forbidden to answer Amen to such a blessing. It is however permitted to educate an adult and teach him the blessings during the time of his obligation.[158]]

Q&A May one read a blessing to an adult during the time of his obligation and have him repeat after him? Word after word: It is permitted to teach an adult a blessing during his time of obligation and have him repeat word after word, including Hashem’s name, from the person educating him.[159] Verse after verse:[160] It is forbidden for one to recite the entire blessing to the person and then have him recite the entire blessings after him, and rather it must be recited word after word. [It is however permitted to teach a child a blessing in this method.[161]] If a Siddur is available:[162] In all cases that a Siddur is available, and the person knows to read from the Siddur, one must provide him the Siddur rather than read word after word.

_________________________________________

[1] Encyclopedia Talmudit Vol. 4 Erech Bracha Sheiyno Tzericha pp. 261-266

[2] See Admur 156:2; 188:12; 215:3; Seder 13:4; Luach 12:10; Michaber 215:4; Rambam Brachos 1:15; Brachos 33a; Kitzur SHU”A 6:3-6; Encyclopedia Talmudit Vol. 4 Erech Bracha Sheiyno Tzericha pp. 261-266 and Erech Azkaros Vol. 1 p. 429; Piskeiy Teshuvos 215:18

[3] Admur 156:2; 188:12; 215:3; Michaber 156; Tur 156; Rambam Shavuos 12:11; Sefer Hamitzvos Asei 4; Temura 4a

[4] Which names: The Biblical prohibition is only transgressed if one mentions one of the seven names that may not be erased. [Shut Rav Akiva Eiger 25; Emek Sheila ibid; Encyclopedia Talmudit ibid p. 429 footnote 146] See Kitzur SHU”A 6:3

[5] Admur 215:3; 156:2; 188:12; Encyclopedia Talmudit Vol. 4 Erech Bracha Sheiyno Tzericha p. 261

[6] Shemos 20:7

[7] Sheilasos Yisro Sheilta 53

[8] Devarim 28:58

[9] Rambam Shavuos 12:11; Temura 4a; M”B 215; Kitzur SHU”A 6:3

[10] Kitzur SHU”A 6:3

[11] Admur 156:2; Nedarim 7b; See Michaber Y.D. 334: 37 and 43; Rambam Talmud Torah 6:14; Vetzaruch Iyun as to what this statement is coming to add to the Biblical prohibition already mentioned. Perhaps, this is coming to add that one should be careful not to say God’s name unnecessarily even for a purpose in which case there is no prohibition involved. Vetzaruch Iyun!

[12] Michaber Y.D. 334:37; Rambam Shavuos 12:9; Nedarim 7b; Encyclopedia Talmudit ibid p. 281 and ibid p. 429

[13] Michaber Y.D. 334:38; Tur 334; Semag Lavin 241

[14] Admur 215:3; 188:12

[15] Admur 215:3 in parentheses; 188:12; 156:2 regarding Shalom

[16] To mention Hashem’s name in a blessing is forbidden even when done for a purpose, unless it is obligated or allowed by Sages. [Admur 188:12; 215:3]

[17] Admur 156:2; Mishneh Brachos 54a

[18] Taz 131; Shelah miseches Chulin ; Chesed Lealafim 215:6; Elya Raba 1:7; Piskeiy Teshuvos 215 footnote 106

[19] Admur 188:12; Chayhe Adam 5:1; See M”A 188:11; Piskeiy Teshuvos 215 footnote 105; The Rebbe was witnessed to say “May G-d almighty bless you” to many people who passed by during dollars distributions, and in a two minute conversation with David Chase he said it to him three times.

[20] See Admur 188:12 regarding Yaleh Veyavo; Chesed Lealafim 215:9; Kaf Hachaim 215:38; Piskeiy Teshuvos 215:18 footnote 108; See previous footnotes that perhaps this is the intent of the warning in 156:2 against mentioning God’s name in vain; Practically, so was the custom of the Rebbe Rayatz even in Yiddish. [See Sefer Hasichos 5703 p. 62]

[21] Piskeiy Teshuvos 215:18 footnote 105

[22] Sheilas Yaavetz 81, brought in Shaareiy Teshuvah 215:4; Chesed Lealafim 215:7; Pela Yoeitz Shem Shamayim; P”M 215 A”A 5; Torah Leshma 496; Shoel Umeishiv Kama 3:53; Hisorerus Teshuvah 1:4; Toras Chaim Sofer 215:5; M”B 215:14; Maharil Diskin KU”A 104; See Or Letziyon 2:14-36; Yabia Omer 3:14; Yechaveh Daas 3:13; Tzitzi Eliezer 13:1; Mishneh Halachos 4:27; Piskeiy Teshuvos 215:10; See Admur 156:2; 188:12; 215:3

[23] Igros Moshe 2:56 as is implied from Sheilas Yavetz ibid; See Chayeh Adam 5:2; Piskeiy Teshuvos 215:10

[24] Sheilas Yaavetz ibid in name of Chacham Tzevi and so is his opinion and so was custom of Rabbanim that he witnessed; Daas Torah 215 in name of Zechor Leavraham in name of Shelah; Igros Moshe 2:56 regarding a whole verse that one must say Hashem’s name; See however P”M and M”B ibid who write “He is permitted to say it”, See however Igros Moshe ibid who interprets them to refer to a partial verse.

[25] The reason: As it is not befitting to recite Hashem’s name in it’s unnatural form. [See Taz 621:2] Alternatively, this is because it is forbidden to stop in the midst of a verse in an area that Moshe did not stop, and if one does not say Hashem’s name it is considered as if he stopped in middle of a verse. [Igros Moshe 2:56 in his reason behind the ruling of the Yaavetz]

[26] Tashbatz 419 in name of Maharam that so was his custom; Ikarei Daat 1:21 based on Maharsha Sanhedrin 114b; Zichronos Eliyahu of Rav Eliyahu Mani Mareches Mem based on Tashbatz ibid; Aruch Hashulchan 215:2 that so is custom even though there are Poskim who are lenient; See Admur 188:12 regarding Yaleh Veyavo

[27] Taz 621:2; Yosef Ometz 349; See Piskeiy Teshuvos 215 footnote 58

[28] Heard from Rabbi Groner

[29] Implication of Rebbe in Likkutei Sichos 24:453; So is ruled regarding the name Tzeva-os that since it is also used for mundane purposes, it may be said as Tzevaos. Certainly, then this would apply to the name Elokim when it is used for a deity: See Sheivet Halevy 9:217; Kinyan Torah 3:110; Mishneh Halachos 13:198; Rebbe in Mamar “Vayehi Baetzem Hayom Hazeh” printed in Hisvadyos 1983 2:850 that the custom is to say Tzeva-os. See also Halichos Shlomo 22 footnote 32; Piskeiy Teshuvos 215:12

[30] So is accustomed in many circles of Litvish and Polish Jewry, and so has been taught throughout many Chadarim throughout the world. [See Hiskashrus 785 p. 19]

[31] Likkutei Sichos 24:453

[32] The Rebbe ibid cites the Ramban on Devarim 21:22 regarding hanging a Canaanite that it should not be done being it can be viewed as a belittlement of Hashem. This implies that one should avoid saying the name Elo-him even when in reference to a deity, being that people will mistake it for a belittlement of Hashem’s name.

^[33] Seder Birchas Hanehnin 13:4; Luach 12:10; Admur 85:3; P”M 219 M”Z 3; Kitzur SHU”A 6:3; Kaf Hachaim 215:25; Encyclopedia Talmudit ibid p. 429 footnotes 161-164

See regarding that God’s name foreign languages contains holiness: Seder Birchas Hanehnin 13:4; Luach 12:10; Admur 85:3; Bach 84; Olas Tamid 85:6; Ateres Zikeinim 84:3; Shach 179:11 [Kuntrus Achron 85:1]; Bach, brought in Shach Y.D. 179:11; P”M 219 M”Z 3; Kitzur SH”A 5:10; 6:3; Chesed Lealafim 85:2; Urim Vetumim Urim 27:2; Nesivos Hamishpat Choshen Mishpat 27:2; Smeh; Aruch Hashulchan Choshen Mishpat 27:3 in name of many Gedolei Yisrael. For dissenting opinions, see: Rama 179:8; Shach Y.D. 179:11;Chavos Yair 106 regarding if written in non Ashuris letters; Shiltei Giborim Perek Kol Kisvei; Shabbos 115a; Admur 334:12; M”A 334:17; Rambam Shaar Hatziyon 334:27; See Pischeiy Teshuvah Y.D. 276:11; Sdei Chemed Kuntrus; Igros Moshe 2:55; Minchas Yitzchak 1:17 Ketzos Hashulchan 5:41; Encyclopedia Talmudit ibid p. 429 footnotes 161-164;

[34] So is clearly understood from the above ruling. This comes to negate the understanding that based on Admur in Seder 13:4 which prohibits the saying of Thank G-d when it is not done out of joy of the heart, it should always be prohibited to say God’s name unless it is being said out of joy of the heart, hence contradicting his ruling above. In truth there is no comparison as it is clear from Admur 215:3 that by a blessing we are more stringent and prohibit the recital of God’s name even in a foreign language when it is not Halachically justified even if it is not in vain, and saying thank God is considered a blessing similar to the words Baruch Hashem or Berich Rachamana, and therefore may not be said unless it is said out of true gladness of the heart. However to regularly say God’s name in a sentence, and not in the form of a blessing, was never prohibited so long as it is not being said in vain. Vetzaruch Iyun from 1) The fact the Rebbe Rayatz was particular to never say God’s name in Yiddish even in a sentence [See Sefer Hasichos 5703 p. 62], and 2) Why Thank God is considered a blessing and not a statement, as thanks is not a translation of Baruch which means “blessed be” and is rather a translation of Hodaya Lahashem.

[35] The Rebbe was witnessed to say “May G-d almighty bless you” to many people who passed by during dollars distributions, and in a two minute conversation with David Chase he said it to him three times.

[36] So rule regarding Adoshem: Taz 621:2; Yosef Ometz 349; Piskeiy Teshuvos 215 footnote 58

[37] Rebbe Rayatz in Sefer Hasichos 5703 p. 62; See previous footnotes that some understand this to be the ruling of Admur in Seder 13:4 regarding the negation of saying thank God, although as we explained there, this only negates a blessing with God’s name and not a statement with God’s name.

[38] See Admur 215:3; 188:12; Seder Birchas Hanehnin 13:4; M”A 215; Shut Tzemach Tzedek 3:2; Piskeiy Teshuvos 215: ; Chavas Daas Y.D. Kuntrus Beis Hasafek 110:20 permits saying Baruch Ata Hashem as Nedava; Ketzos Hashulchan 5:13-14; Encyclopedia Talmudit Vol. 4 Erech Bracha Sheiyno Tzericha pp. 261-266

[39] Admur Seder 13:4; Michaber 215:4; Rambam Brachos 1:15; Brachos 33a

[40] Halachos Ketanos 2:146; P”M Pesicha Hilchos Brachos 2 and A”A 185:1; Encyclopedia Talmudit ibid p. 281, unlike Perach Shushan

[41] Admur 215:3; M”A 215:6; Tosafos Rosh Hashana 33a; Rosh Kiddushin 1:49 in name of Rabbeinu Tam; Rabbeinu Yona Brachos 8; Chinuch Mitzvah 430; Ran Rosh Hashanah 4; Shita Mekubetzes Brachos 36a; Terumas Hadeshen 37 in name of Geonim; Shut Rivash 384; Elya Raba 215:5 that so applies even according to Rambam and so writes Nishmas Adam 5:1; Maaseh Rokeiach Brachos 1:15; Teshuvos Harambam 26; Temura 4a; See Shut Tzemach Tzedek 3:2

Other opinions: Some Poskim rule that saying a blessing unnecessarily is a Biblical prohibition based on the first “One shall not carry God’s name in vain.” [M”A 215:6 in name of Rambam Brachos 1:15; Shavuos 12:9 and Teshuvos Harambam 84; Birkeiy Yosef O.C. 46:6; Tosefes Yom Hakippurim Yuma 80b; Possible implication of Michaber Y.D. 334:17; Possible implication of Nedarim 7b; Rebbe Efraim in Sefer Hayashar p. 81; See Shut Tzemach Tzedek 3:2] The former opinion interprets this verse to negate only the mentioning of God’s name in vanity, which is defined as when it is mentioned within words of nonsense, for no purpose, and not in the form of a blessing, and it is only the sages who added that one also transgresses when he mentions a blessing unnecessarily. [Admur ibid; See Shut Tzemach Tzedek 3:2]

[42] Shut Tzemach Tzedek 3:2

[43] Admur 215:3; Michaber 215:4; Rambam Brachos 1:15; Brachos 33a

[44] Brachos 33a; M”B 215:17

[45] Michaber Y.D. 334:37; Rambam Shavuos 12:9; Nedarim 7b; Encyclopedia Talmudit ibid p. 281 and ibid p. 429 footnote 158 in name of Geonim and Nimukei Yosef Nedarim ibid

[46] Michaber Y.D. 334:38; Tur 334; Semag Lavin 241

[47] Admur 156:2; Nedarim 7b; See Michaber Y.D. 334: 37 and 43; Rambam Talmud Torah 6:14; Vetzaruch Iyun as to what this statement is coming to add to the Biblical prohibition already mentioned. Perhaps, this is coming to add that one should be careful not to say God’s name unnecessarily even for a purpose in which case there is no prohibition involved. Vetzaruch Iyun!

[48] Brachos 33a

[49] Teshuvas Rav Haiy Gaon in Shaareiy Teshuvah 115; Iggur Hilchos Tzitzis

[50] Encyclopedia Talmudit ibid p. 282 footnotes 24-27

^[51]  Seder Birchas Hanehnin 13:4; Luach 12:10; P”M 219 M”Z 3; Shut Rav Akiva Eiger 25; Haemek Sheila Yisro Sheilasa 53:2; Kaf Hachaim 215:25; Encyclopedia Talmudit ibid p. 282 footnote 22; Piskeiy Teshuvos 215:12 and 18

Other opinions: Some Poskim rule that the prohibition against saying a blessing in vain only applies when it is said in Hebrew and not when it is recited in foreign language. [Pnei Yehoshua Brachos 12a; See Pischeiy Teshuvah Y.D. 328:1; Encyclopedia Talmudit ibid p. 282 footnote 23]

See regarding that God’s name foreign languages contains holiness: Seder Birchas Hanehnin 13:4; Luach 12:10; Admur 85:3; Bach 84; Olas Tamid 85:6; Ateres Zikeinim 84:3; Shach 179:11 [Kuntrus Achron 85:1]; Bach, brought in Shach Y.D. 179:11; P”M 219 M”Z 3; Kitzur SH”A 5:10; 6:3; Chesed Lealafim 85:2; Urim Vetumim Urim 27:2; Nesivos Hamishpat Choshen Mishpat 27:2; Smeh; Aruch Hashulchan Choshen Mishpat 27:3 in name of many Gedolei Yisrael; Ketzos Hashulchan 5:41; Encyclopedia Talmudit ibid p. 429 footnotes 161-164; For dissenting opinions, see: Rama 179:8; Shach Y.D. 179:11;Chavos Yair 106 regarding if written in non Ashuris letters; Shiltei Giborim Perek Kol Kisvei; Shabbos 115a; Admur 334:12; M”A 334:17; Rambam Shaar Hatziyon 334:27; See Pischeiy Teshuvah Y.D. 276:11; Sdei Chemed Kuntrus; Igros Moshe 2:55; Minchas Yitzchak 1:17

[52] Seder Birchas Hanehnin 13:4; Luach 12:10; Admur 85:3; P”M 219 M”Z 3

[53] Seder Birchas Hanehnin 13:4; Luach 12:10; See Piskeiy Teshuvos 215:18 footnote 105 who on the one hand writes that one may say thank God in response to how he is doing being that he is saying God’s name in a way of praise however he then writes that it may not be said out of habit

[54] See Admur 85:3

[55] See Halichos Shlomo 22:9; Piskeiy Teshuvos 215:18 footnote 107

[56] M”A 215:5; Birkeiy Yosef 215 that so is custom of elderly Rabbis; Machazik Bracha in name of Tashbatz Katan 419 in name of Maharam, brought in Shaareiy Teshuvah 215:4; P”M 215 A”A 5; M”B 215:14; Igros Moshe 2:56

Other opinions: Some Poskim rule it is permitted and an obligation to recite Hashem’s name even in the blessings that are found in the text and that one is specifically to do so in order so he learn the correct dialect [Sheilas Yaavetz 81] See also regarding Kiddush Levana that the following Poskim rule one may read the blessing in the Talmud:Tur with Hashem’s name even past the time: Divrei Torah 4:107; Darkei Chaim Veshalom 495; See also Avnei Nezer 383; Taamei Haminhagim p. 199 brings from Derech Pekudecha in name of the Chozeh Melublin that after the time has passed one may nevertheless read the blessing from the Gemara. Alef Lamagen 581:22 concludes from Derech Pekudecha that so is the custom of the world to say it from a Gemara with a blessing after the correct time; Mentioned in words of Rebbe Rashab in Shemuos Vesipurim p. 184

[57] Igros Moshe 2:56

[58] Admur 215:2

[59] Admur 589:2; 17:3; Rama 589:6; Taz 658:9; M”A 658:11; M”B 655:1; Rabbeinu Tam R”H 33a; Ran; Rosh in name of Mahritz Geios; Tur 589; Ritva Sukkah 2; Rashba 123; Maggid Mishneh Shofar 2 in name of Rashba; Shut Min Hashamayim 1; Birkeiy Yosef 654:2; Yosef Ometz 82; See Kaf Hachaim 17:4; 589:23

Other Opinions-Sefaradim: Some Poskim rule that women may never recite a blessing over any Mitzvah that they are not obligated in. [Michaber 589:6; Beis Yosef 589; Rambam Hilchos Tzitzis; Igur in name of Reb Yeshaya; Rashi, brought in Hagahos on Rambam; Chacham Tzevi] The Michaber ibid rules that they cannot say a blessing as Safek Brachos Lihakel. [Beis Yosef 589] The Birkeiy Yosef ibid states that after seeing the answer from heaven in Shut Min Hashamayim he retracted from ruling like the Michaber and would tell women to recite a blessing. He concludes that if the Michaber would have seen the Shut Min Hashamayim certainly he too would have retracted his ruling.

May a woman who is a Nidda recite blessings? See Darkei Teshuvah Y.D. 195:58; Shulchan Melachim Nida 4; Yalkut Hagershoni 658:5; Nitei Gavriel 41:3

[60] See previous footnote

[61] The reason it is allowed for women to say a blessing despite them not being obligated in the command: Women may say a blessing of “Asher Kidishana … Vitzivanu..” on commands that they are exempt from fulfilling, being that the men are commanded in this Mitzvah. Furthermore, although they do not receive as much reward as a man who is commanded in the Mitzvah, they do receive some reward and thus they too may say a blessing just like a man. [Admur 17:3] This does not transgress the prohibition against saying a blessing in vain, or an unnecessary blessing, as this concept only applies by a blessing that is completely unnecessary, however, blessings on Mitzvos that one is exempt from is not completely unnecessary. [Ran, brought in Tzemach Tzedek O.C. 3:2]

[62] Rabbeinu Manoach Lulav 4:19; See Yabia Omer 4:50; Piskeiy Teshuvos 655:3

[63] Admur 589:2; 640:2; Rama 589:6; Darkei Moshe 589:2

The reason why a man may not say the blessing for women: Women are not obligated in the command of Lulav and hence are not commanded to say the blessing. Thus, a man has no obligation to recite the blessing for them to fulfill this optional Mitzvah. In such a case, if a man says the blessing for women it is considered a needless blessing and is hence defined as a blessing in vain. However, women themselves can choose to say the blessing for reasons explained in previous footnotes. [ibid] Vetzaruch Iyun as to how to understand this reason. Why can’t men say this optional blessing for women just like women can say it for themselves? In other words, if we permit an optional blessing for women why can’t we also permit it for men to say for the sake of women. Perhaps the reason is because since the blessing is optional and the man gains nothing for saying it [no even an exemption from Areivus], it is therefore considered an unnecessary blessing for him to say. However, women may say it being that she gains the fulfillment of the Mitzvah and hence it is not unnecessary. 

^[64]  Admur 215:3; Michaber 215:4; Rambam Brachos 1:15; Encyclopedia Talmudit ibid p. 281; See regarding blessings of children which are said for purposes of education: Admur 215:2; Michaber 215:2-3; Brachos 53b; M”A 215:8; Elya Raba 215:4; See Kaf Hachaim 25:40

[65] See Piskeiy Teshuvos 25:11

[66] Kaf Hachaim 25:40; Yabia Omer 1:29; Yechaveh Daas 4:31; Teshuvas Harambam in Peir Hador 105 that Safek Amen Lihakel

[67] Kaf Hachaim ibid

[68] Heard from Harav Yaakov Yosef z”l

[69] Derech Chaim; Kitzur SHU”A 10:4; Likkutei Maharich in name of Ramatz 13; Divrei Yatziv 1:83; Aveni Zikaron p. 269 that so was custom of the Chozeh Milublin; Piskeiy Teshuvos 25:11 and footnote 90 that so is custom of world

The reason: As there is a question as to whether one may answer Amen after hearing the blessing, as the sayer recites Barcuh Shem to remove himself from the doubt. [See P”M 25 A”A 10; Teshuvas Harambam in Peir Hador 105 ]

Other opinions: Some Poskim rule the blessing may even initially be recited aloud, as we hold that there is no Bracha Levatala involved at all. [Peri Kodesh Hillulim  and Zohar Chaiy Vayigash, brought in Piskeiy Teshuvos 25 footnote 90; Darkei Chaim Veshalom 47 that so was custom of Munkatcher to say it aloud]

[70] Misgeres Hashulchan 10:8; Halef Lecha Shlomo 57; Piskeiy Teshuvos ibid

The reason: As they themselves hold that the blessing may be recited, and the Baruch Shem is only recited as an extra insurance. Likewise, an Amen Levatala is less severe than a Bracha Levatala. [Misgeres Hashulchan ibid based on P”M 215]

Other opinions: The P”M 25 A”A 10 leaves this matter in question.

[71] Kaf Hachaim 25:40; Yabia Omer 1:29; Yechaveh Daas 4:31; Teshuvas Harambam in Peir Hador 105 that Safek Amen Lihakel

[72] Kaf Hachaim ibid

[73] Heard from Harav Yaakov Yosef z”l

^[74] Admur 46:6

[75] 2^nd opinion in Admur 46:6 and Stam opinion in Admur 46:10 in  parentheses; Michaber 46:6; Beis Yosef 127; Rashal 64; Iggur 87; Rosh Bechoros 8:8; Levush 46:7 in Hagah; Seder Hayom Kavanos Birchas Hashachar; Taz 46:9 regarding Mikadeish Shemo Barabim

[76] Some write that this applies only to those blessings instituted and written in the Babylonian Talmud, while those written only in the Jerusalem Talmud may not be recited. [Bach 46 regarding Mikadesih Shemo Berabim and Beis Yosef 127 regarding Modim Derabanon, brought in Taz 46:9; See also Admur 46:10 “as it is not mentioned in our Talmud”

[77] 1^st opinion in Admur 46:6; Rama 46:6; Tur 46 in name of Siddurei Ashkenaz; Semag Asei 27; Peri Eitz Chaim Shaar Habrachos 7; Shaar Hakavanos Inyan Birchas Hashachar; Taz 46:7 and 9 regarding Hanosein Layaeif Koach; Ashel Avraham of Butchach on Taz 46:9 regarding Mikadeish Shemo Barabim that there is no need for a blessing to be mentioned in the Talmud to be able to recite it, and on the contrary, the Talmud itself states [Brachos 40b] that one may enact new blessings

[78] Admur 46:6 in parentheses and Admur 46:10 in parentheses; Shelah Miseches Chulin Emek Habracha Birchas Hashachar;

[79] See Admur 46:6

^[80] 1st opinion in Admur 46:6; Rama 46:6; Tur 46 in name of Siddurei Ashkenaz; Semag Asei 27; Peri Eitz Chaim Shaar Habrachos 7; Shaar Hakavanos Inyan Birchas Hashachar; Taz 46:7 and 9 regarding Hanosein Layaeif Koach; Ashel Avraham of Butchach on Taz 46:9 regarding Mikadeish Shemo Barabim that there is no need for a blessing to be mentioned in the Talmud to be able to recite it, and on the contrary, the Talmud itself states [Brachos 40b] that one may enact new blessings

[81] 2^nd opinion in Admur 46:6; Michaber 46:6; Beis Yosef 127; Rashal 64; Iggur 87; Rosh Bechoros 8:8; Levush 46:7 in Hagah; Seder Hayom Kavanos Birchas Hashachar; Taz 46:9 regarding Mikadeish Shemo Barabim

[82] Admur 46:6; Taz 46:7 and 9

[83] Birkeiy Yosef 46:11; Sdei Chemed Mareches Brachos 2; Piskeiy Teshuvos 46 footnote 138

[84] Admur 46:6

[85] Ittur Hilchos Tzitzis 3:2; Bahag end of Brachos; Teshuvos Hageonim Hachadashos 30; Shibulei Haleket 4; Beis Yosef 46; Levush 46:7 in gloss; Taz 46:7; Elya Raba 46:11 in name of Bahag that one is to say the blessing of Magbia Shefalim each day; Shulchan Hatahor 46:7; See Mishmees Shalom 8:4

[86] Admur 46:6; Michaber 46:7; Iggur Hilchos Brachos 87; Ittur Hilchos Tzitzis 3:2; Taz 46:7

[87] Admur 46:4; Michaber 46:4; Levush 46:5; Tur 46; Abudarham Seder Shacharis Shel Chol; Taz 46:4; P”M 46 M”Z 4

[88] The reason: This blessing comes to justify the judgment of G-d upon herself which inherited her with a negative aspect. [Admur ibid; This means to say that despite the negative fact that He did not obligate them to fulfill all of His commands nevertheless they bless Him and thank Him for His judgment.]

[89] Likkutei Maharich [although arites to say Baruch Sheim afterwards]; Halichos Bas Yisrael 2:5

[90] Peri Chadash 46:4; Mateh Yehuda 46:10; Shalmei Tzibur p. 54; Makor Chaim [Chavos Yair] 46:4; Radbaz in Metzudos David Mitzvah 74

[91] Chida in Kesher Gudal 5:23; Siddur Beis Oveid 13; Siddur Yaavetz; Ben Ish Chaiy Vayeishev 10; Od Yosef Chaiy Vayeishev 9; Aruch Hashulchan 46:11; Kaf Hachaim 46:41; Yechaveh Daas 4:4; Chazon Ovadia 1:38; Halacha Berurah [Yosef] 46:10 footnote 38

[92] Pashut; Koveitz Zalman Shimon p. 28; Maaneh of Rebbe “it is obvious that women cannot say the blessing of Shelo Asani Isha”

[93] Admur 46:10 in parentheses; See Piskeiy Teshuvos 46:18

[94] Custom brought in Admur 46:10 in parentheses; Taz 46:9; Tur 46; Tana Divei Eliyahu Raba 21; Tosafus Brachos 46a; Pesachim 104b; Seder Rav Amram Gaon 7; Semag Asei 27; Rokeiach 302; Implication of Teshuvas Rashal 64; Implication of Beis Yosef 46, brought in Taz ibid; Gr”a; Ashel Avraham of Butchach on Taz 46:9 that the Minhag is valid; Siddur Tzelusa Diavraham; Rav SZ”A, brought in Halichos Shlomo 6 footnote 20; Minhag of Rav Nethonson; Minhag of Chazon Ish; See Piskeiy Teshuvos 46:18 footnote 191

[95] Admur ibid; Siddur Admur; Taz 46:9; Bach 46; Seder Hayom Kavanos Kerias Shema; Nussach of Rambam Seder Hatefila; Nussach of Siddur Arizal, Siddur Admur; Derech Pikudecha Mitzvah 30; Shulchan Hatahor 48:10 in name of Arizal and Besht who did not say Hashem’s name in the blessing; Minhagei Chasam Sofer; See Mishmeres Shalom 13:3; Ashel Avraham of Butchach 46;

[96] See Tur 46; Ravayah Brachos 146; Yalkut Shimoni Vaeschanon Remez 837 in name of Yerushalmi Perek Haroeh; Rambam Seder Hatefila

[97] Admur ibid; Taz ibid

[98] Admur ibid; Siddur Admur; See M”A 46:8

[99] Siddur Admur

[100] The Rebbe was addressed the question of whether women are to recite this blessing and replied that it is dependent on the custom of the community. [Likkutei Sichos 24 p. 410]

[101] Chida in Kesher Gudal 5:22 in name of Achronim; Ashel Avraham Butchach writes that he has not seen in any Sefer that women should say the blessing of Shelo Asani Shifcha instead of Aved. The Yaavetz in his Siddur writes women are to say this blessing without Hashem’s name.

[102] See Koveitz Zalman Shimon p. 28 that mentions this custom [although not amongst Chabad women].

[103] Chida in Kesher Gudal 5:22 in name of Achronim; The Yaavetz in his Siddur writes women are to say this blessing without Hashem’s name.

[104] See Koveitz Zalman Shimon p. 28 that mentions this custom [although not amongst Chabad women].

[105] The mother of the Terumas Hadeshen was accustomed to say “Shelo Asani Biheima”. [Koveitz Zalman Shimon p. 28]

[106] See Admur 51:3

[107] Admur 51:2; Tur 51; Menoras Hamaor in name of Sefer Heichalos; Rokeiach 320; Tashbeitz 218; Tolas Yakov in name of Or Zarua; Bach 53; Taz 51:1; Levush 51

[108] See Admur 46:10; 167:12 [regarding Hamotzi]; 168:12; 188:10-11 and 15; 213:4; 297:9; 487:3; 489:12 [regarding Sefira] 582:2; Seder Birchas Hanehnin 5:3; Tanya Igeres Hakodesh 11; Michaber 167:9; 209:3; Tur 29; Bach 29; Rambam Brachos 4:2; 8:12; Tzemach Tzedek O.C. 3; M”B 215:20; Encyclopedia Talmudit Erech Brachos Vol. 4 p. 303; Piskeiy Teshuvos 209:6

[109] However, see Tzemach Tzedek O.C. 1:3-7 that according to peri Chadash whenever the Safek is more tilted towards that he did not say the blessing then it may be said, and one may rely on this regarding the blessings of Shemoneh Esrei

[110] The reason: As the general rule by rabbinical commands is Safek Derabanun Lekula, and hence blessings which are rabbinical would not be required to be repeated in a case of doubt. Furthermore, one is not even allowed to be stringent upon himself and say the blessing anyways, as blessings may only be recited when mandated by the sages, and hence if he were to say the blessing it would be a questionable blessing in vain. [Admur 167:12] In other words, since the sages did not require the blessing to be said in a case of doubt, it is therefore considered an unmandated blessing which is a blessing in vain. [See Teshuvos Harmabam 26, brought in Kesef Mishneh Mila 3:6 and Tzemach Tzedek ibid] This explains why it is forbidden to say a questionable blessing even though the prohibition of a blessing in vain is itself rabbinical, and hence in a case of doubt should be permitted to be said due to the same rule of Safek Derabanon Lekula. Rather one must say that it is a completely unmandated blessing when being said in the case of doubt. Vetzaruch Iyun from the wording of Admur above who says that it would be a questionable blessing in vain. Alternatively, in truth it is merely a Safek Bracha Levatala as writes Admur, as the sages generally give a person the right to be stringent by a Safek Derabanan, however, since the prohibition of a blessing in vain is so severe and is based on a Biblical prohibition, therefore we do not allow it to be said in a case of doubt despite the general rule of Safek Derabanon Lekula. [Shaar Hatziyon 215:21; Emek Sheila 6 on Sheilasos Yisrp Sheilta 53; See Encyclopedia Talmudit ibid footnote 152]

[111] See Admur 167:12; Michaber 167:9; 209:3; Rambam Brachos 4:2; 8:12

[112] See Admur 67:1; 184:2; Tzemach Tzedek O.C. 3:5; Encyclopedia Talmudit Erech Brachos Vol. 4 p. 304-306

[113] See Encyclopedia Talmudit Erech Brachos Vol. 4 p. 303; M”B 215:20 Shaar Hatziyon 215:21

[114] Admur 184:2; Michaber 184:4; 209:3; Brachos 21a; Yerushalmi Brachos 1:1; Rambam Brachos 2:14; Beis Yosef 184 in name of Rosh Brachos 3:15; Sheilasos of Rav Achaiy 53; M”A 184:8; Peri Chadash 47:1; Shaagas Aryeh 25 brought in Shaareiy Teshuvah 47:1; Derech Chaim 4:6; Ketzos Hashulchan 44:2; See Kaf Hachaim 184:15-27; Piskeiy Teshuvos 184:4-6; Encyclopedia Talmudit Erech Brachos Vol. 4 p. 304

[115] The reason: As the general rule by Biblical commands is Safek Deoraiysa Lechumra, and hence blessings which are Biblical would be required to be repeated in a case of doubt. [Admur 167:12]

[116] Admur 489:24-25; Terumos Hadeshen 37; Levush O.C. 17:2; Lechem Mishneh Brachos 4:6; Most Poskim as recorded in Kaf Hachaim 17:7 and 489:80

[117] Lechem Chamudos Tzitzis 1; Peri Chadash 489:7 [See Peri Chadash 489:7-8 who is stringent regarding the case of one who counted by day, although is lenient in the case of Sfek Sfeka if one counted by night. It seems clear that the Peri Chadash accepts Safek Sfeika Brachos Lihakeil at least in this case, while in other cases he holds Lehachmir. Vetzaruch Iyun on his opinion.]; Chayeh Adam 5:6 Nishmas Adam ibid; Mateh Efraim 619:7; Kitzur SHU”A 131:17; P”M Yoreh Deah 18 M”Z 16 AND Pesicha Koleles of Brachos ; Birkeiy Yosef 7:3; M”B 215:20; See Kaf Hachaim 17:7; Sdei Chemed Asifas Dinim Brachos 1:10; And so is the final ruling of Admur in His Siddur as brought in Ketzos Hashulchan 7 footnote 3; Piskeiy Hassidur 42; Toras Menachem 5719 pages 230-233

[118] Sdei Chemed ibid; M”B ibid; Encyclopedia Talmudit ibid; Piskeiy Teshuvos ibid

[119] Admur in Siddur regarding that the blessing over Tzitzis may not be recited during Bein Hashmashos, as rules Ketzos Hashulchan 7 footnote 3; Piskeiy Hassidur 42; Toras Menachem 5719 pages 230-233

[120] Admur 489:24-25

[121] See Admur 435 Kuntrus Achron 1; 168:12; Amudei Eish Kunrus Habrachos 2; Kaf Hachaim 18:7; 202:12; 209:75; 215:33; Piskeiy Teshuvos ibid; Encyclopedia Talmudit ibid footnote 184

[122] See Encyclopedia Talmudit Erech Brachos Vol. 4 p. 304; Piskeiy Teshuvos 225:1

[123] Bach O.C. 29; Eiruvin 40b; Brachos 60a; Tur 432; Elya Raba 22:1; Tzelach Brachos 7a, 60a; Tzemach Tzedek Piskei Dinim 2 Likkutim; Chasam Sofer O.C. 55; Rivash 505; Radbaz 1:399

[124] Beis Yosef 225 and 432 in name of Iggur; Peri Chadash Y.D. 28:5; Beir Heiytiv Y.D. 28:2; P”M O.C. 225 A”A 9-10; Y.D. 28 S.D. 5; Shut Tuv Taam Vadas Telisai 98; Maharam Shick Y.D. 374; Daas Torah 225; Shevet Halevi 4:25; Sdei Chedem Asifas Dinim Mareches Brachos 1:5

[125] Admur 167:12; Michaber 167:9; 209:3; Rambam Brachos 4:2; 8:12

[126] Admur 184:2; Michaber 184:4; Beis Yosef 184 in name of Rosh Brachos 3:15; Sheilasos of Rav Achaiy 53; M”A 184:8; Ketzos Hashulchan 44:2; See Kaf Hachaim 184:15-27; Piskeiy Teshuvos 184:4-6

[127] See Q&A!

[128] Admur ibid; M”A ibid

[129] Including the Rabbinical blessing of Hatov Vihameitiv. [Admur ibid; Maharash Chiyon; Mahariy Halevi 44; Kneses Hagedola, brought in Beir Heiytiv 184:7; Aruch Hashulchan 184:5; M”B 184; See Chochmas Shlomo 184:7; See Kaf Hachaim 184:15]

Other opinions-Sephardi custom: Some Poskim rule he is not to recite the foruth blessing of Hatov Vihameitiv. [See Beir Heiytiv 184:7 that from the Michaber ibid it is implied that one does not repeat Hatov Vihameitiv; Chesed Lealafim 184:2; Ben Ish Chaiy Chukas 1:9; Torah Lesham 65; Kaf Hachaim ibid; Or Letziyon 2:13]

[130] The reason: If he was satiated from the meal then the obligation to recite Birchas Hamazon is Biblical [Admur ibid; Seder 2:1; M”A 184:8; 11; Brachos 20b; Tosafus Brachos 49b; Rosh Brachos 7:24], and hence in a case of doubt we apply the rule of Deoraisa Lechumra. [Admur ibid]

[131] See Q&A!

[132] Admur ibid; M”A ibid; Beir Heiytiv 184:7; Omitted from Michaber and Poskim ibid; See M”B 184:15; Piskeiy Teshuvos 184:5

The reason: If he was not full from the meal then the obligation to recite Birchas Hamazon is merely Rabbinical, and hence in a case of doubt we apply the rule of Safek Brachos Lihakel.

Other opinions: Some Poskim rule that if one ate a mere Kezayis of bread and drank after being thirsty then he is Biblically obligated to recite Birchas Hamazon even if he is not satiated from the meal. [Opinion in Admur 197:7; opinion in Rama 197:4; Opinion in Darkei Moshe 197:6; Opinion brought in Beis Yosef 197; Bach 197 [rules like Yireim]; Peri Chadash [rules like Yireim]; Yireim 253; Kol Bo 25; Mordechai Brachos 177; Shivlei Haleket 154; This opinion understands the opinion of Rebbe Meir in Brachos 49b to be Biblical; Rebbe Meir in Brachos ibid, as also explained in Tosafos Brachos ibid; Evident from Admur 197:7 towards end and M”A 197:12 and M”B 197:28 that according to this opinion one who drank but did not eat to satisfaction should do the Zimun over one who is satisfied but did not drink; See Machatzis Hashekel 184:11] Other Poskim rule that one who ate a Kebitza of bread is Biblically obligated to recite Birchas Hamazon even if he is not satiated. [Levush 184; Sefer Hachinuch Parshas Eikeiv, and Rabbeinu Yerucham and Rabbeinu Yonah, brought in Elya Raba 184:9; See M”A 184:11 in name of Olas Tamid and Levush; See Kaf Hachaim 184:22 in length] According to this approach, one would be obligated to repeat Birchas Hamazon if they ate a Kezayis/Kebeitza of bread and are unsure if they already recited Birchas Hamazon. [See Kaf Hachaim ibid]

[133] See Beir Heiytiv 47:1; Shaareiy Teshuvah 47:1; Kaf Hachaim 47:2; M”B 47:1; This question is dependent on whether one views Birchas Hatorah as Biblical or Rabbinical.

[134] Peri Chadash 47:1; Shaagas Aryeh 25 brought in Shaareiy Teshuvah 47:1; Derech Chaim 4:6

Which blessing is one to repeat? One is to repeat only the blessing of “Asher Bachar Banu”. [Shaagas Aryeh ibid; Derech Chaim ibid; M”B ibid] However the Peri Chadash ibid rules one is to say all three blessings, just as we rule regarding one who is in doubt if he recited Shema and Birchas Shema, that he is to repeat all the blessings, even the Rabbinical blessings.

[135] The reason: As according to these opinions Birchas Hatorah is Biblical and hence is repeated in a case of doubt, as rules Michaber in 209:3 regarding Birchas Hamazon.

[136] Mateh Yehuda 1; Machazik Bracha 47:1-2 brought in Shaareiy Teshuvah 47:1; Kesher Gudal 5:25; Beis Oveid 22; Nesiv Hachaim 4:6; Ksav Sofer 20; Shulchan Hatahor 47:3; Tehila Ledavid 47:1; Birchas Habayis 34:15; Kisei Eliyahu 47:1; Yifei Laleiv 47:1

Ruling of Michaber: In 209:3 the Michaber rules that if one is in doubt if he recited one of the blessings, then he may not recite that blessing with exception to Birchas Hamazon being that it is a Biblical command. This implies that Birchas Hatorah is Rabbinical and is not to be said in a case of doubt. [Kaf Hachaim 47:2]

Ruling of Admur: See Admur 47:6 who rules in the case of dispute of whether one may say Birchas Hatorah if he already Davened, that one may not repeat the blessing. However see 47:7 that if one did not sleep at night he is to say the blessing even though there is doubt. See Likkutei Sichos 14 p. 148 footnote 9 that possibly according to Admur it is a Biblical obligation.

[137] M”B ibid; Kaf Hachaim ibid; Piskeiy Teshuvos 47:2

[138] Seder Birchas Hanehnin 9:9; Luach Birchas Hanehnin 6:10; Admur 206:13; 25:23; Michaber 206:6; Rambam Shavuos 12:11; Yerushalmi Brachos 6:1; Ketzos Hashulchan 5:13; See Piskeiy Teshuvos 206:24-25

[139] Admur 206:13; Michaber ibid; Rosh Brachos 6:20; Rabbeinu Yona Brachos 39a

[140] Tzelach Brachos 39b; Kitzur SHU”A 6:4; Kaf Hachaim 206:44; Ketzos Hashulchan 5:13

[141] Divrei Hayamim 1:29

[142] Admur 215:2; Michaber 215:2-3; Brachos 53b

[143] Admur ibid; Michaber 215:3; Rambam Brachos 1:15; Brachos ibid

[144] The reason: As it is done in a form of learning and the teacher hence fulfills the Biblical command of Veshinantom Levanecha [Igros Kodesh 3:138]

[145] Ashel Avraham Butchach 167:19; Kaf Hachaim 167:129

[146] Admur 167:23; Michaber 167:19; Rosh Hashanah 29a

[147] M”B 167:93

[148] P”M 657 M”Z 1

[149] Kitzur SHU”A in Lechem Hapanim 165:1; See Misgeres Hashulchan on Lechemn Hapanim ibid that he too agrees in such a case that the child may not be educated to say blessings; See Divrei Chaim 2:9; Piskeiy Teshuvos  215:8

[150] Kitzur SHU”A in Lechem Hapanim 165:1; See Misgeres Hashulchan on Lechemn Hapanim ibid that he too agrees in such a case that the child may not be educated to say blessings; See Divrei Chaim 2:9; Piskeiy Teshuvos  215:8

[151] Divrei Chaim 2:9; Misgeres Hashulchan on Lechem Hapanim in Kitzur SHU”A 165:1; Piskeiy Teshuvos 215 footnote 49

[152] The reason: As if the child is not old enough to be educated to clean himself then he is exempt from this aspect of Chinuch. Also the father is exempt from cleaning him to such a point that no fecal remnant remains by his opening, as the child is not old enough to do so himself. Thus, it ends up that although the child is obligated in being educated for blessings he is exempt from this level of cleanliness. [Misgeres Hashulchan ibid in lengthy explanation and defense of ruling of Divrei Chaim ibid]

[153] Misgeres Hashulchan ibid

[154] Kitzur SHU”A ibid in Lechem Hapanim

[155] The reason: As it is forbidden for an adult to say a blessing while he has. []

[156] Admur ibid based on M”A 215:5; Elya Raba 215:4; See Igros Kodesh 3:138

Other opinions: Some Poskim rule that adults may practice the correct Nussach of the blessings if they are not aware of how to recite them. [Igros Moshe 2:56 in accordance to how he learns the M”A ibid; Piskeiy Teshuvos 215:9]

[157] The reason: Although the blessings recited by the children for the purposes of learning are blessings in vain, nevertheless the Sages permitted it to be done. However by an adult, it is forbidden for him to say blessings outside of their appropriate time even if he is doing so for the sake of learning. [Admur ibid] The reason for this is because children are always exempt form blessings until they become Bar Mitzvah, and there is hence no real time in which they are obligated to say it. Therefore the Sages allowed the children to be educated in all cases. However an adult is obligated to say a blessing upon eating:drinking and hence the Sages required the adults to be educated during the times of their obligation abd during times that they are exempt. [Igros Kodesh ibid]

[158] Igros Kodesh ibid

[159] See Admur 484:4 regarding running a Seder for the ignoramuses “If they do not know to say Birchas Hamazon, he is to read it with them word after word and it is not considered a blessing in vain being that they are answering after him word after word and is similar to one who is reading to a child and is teaching him Birchas Hamazon after he eats.” [Admur ibid; Michaber 484:1; Tur in name of Rosh; Maharitz Geios 2:105; Mishneh Sukkah 38 as explained in Biur Hagr”a ibid; Taz 484:3; P”M 484 M”Z 3] This does not contradict the ruling in 215:2 that one may only educate a Katan in blessings and not a Gadol, being that there it refers to “not during the time of their obligation” while here it refers to the time of their obligation. So is also implied from Rebbe in Igros Kodesh ibid who writes “since one can educate the Gadol during the time of his obligation therefore one may not do so at times that he is exempt.” However perhaps one can differentiate and say that from 484:4 we learn that only in a case that one has no ability to be Yotzei the person by telling him the blessing [i.e. Birchas Hanehnin] is it permitted to have him repeat word after word, although in a case that he can be Motzi him [i.e. Birchas Hamiztvos] then he may not repeat word after word, and must rather be Yoztei him. So is also implied from Admur 484:3 from the fact that he says that the person leading the Seder is to recite the blessing of Matzah and Maror on their behalf and does not mention repeating word after word, and only in 44:4 regarding Birchas Hanehnin does he mention it. Nonetheless, it is implied from the Rebbe ibid that it is permitted to teach him the blessings even by Birchas Hanehnin. See Hearos Ubiurim Tzemach Tzedek 3:

[160] P”M 484 M”Z 3; See also Shaar Hatziyon 484:7 in explanation of Michaber 167:19, however it is possible to explain in the Michaber that the person is not repeating the blessing after the person saying it but rather listening and being Yotzei

[161] As explained above in 215:2 that children may be taught even outside of their proper time

[162] See Hearos Ubiurim ibid in name of Rav SZ”A

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