Must One Recite Birkot Ha’Torah Before Reading a Torah Text That He Does Not Understand?

Many people have the custom each morning to read "Hok Le'Yisrael" – a collection of texts that includes passages from the Tanach, Mishna, Halachic works, Zohar, and other sources. "Hok Le'Yisrael" follows a regimented schedule, with different pieces of texts being recited each day. Often, the people who read "Hok Le'Yisrael" do not understand the material they read. The question arises whether a person may read "Hok Le'Yisrael" in the morning before reciting Birkot Ha'Torah. Halacha requires reciting Birkot Ha'Torah before learning Torah for the first time in the morning, but does this apply even if one reads Torah literature without understanding the text? Does this qualify as "learning" with respect to the obligation of Birkot Ha'Torah? Rav Schneur Zalman of Liadi (first Rebbe of Lubavitch, 1745-1812), in his Shulhan Aruch Ha'Rav, distinguishes in this regard between the Tanach and other texts. When one reads verses from the Torah, Nebi'im or Ketubim, this constitutes Torah learning regardless of whether or not he understands what he reads. When it comes to all other texts, however, reading them qualifies as Torah study only if one understands the material he reads. Similarly, the Mishna Berura cites the Magen Abraham (Rav Abraham Gombiner, Poland, 1635-1683) as stating that if one reads "Ezehu Mekoman" – the chapter of Mishna which is customarily read during the "Korbanot" section each morning – without understanding the text, this is not considered Torah study. This is true also of "Rabbi Yishmael Omer," the paragraph which is customarily read in the morning, listing the thirteen methods by which the Sages extracted Halachot from the Biblical text. If a person does not understand this passage, reading it does not qualify as Torah learning. This rule has ramifications with regard to Ereb Pesach, when it is customary for firstborns to participate in a Siyum celebration in order to be absolved from the "fast of the firstborn" (Ta'anit Bechorot) on this day. Hacham Ovadia Yosef writes that a Siyum is effective in absolving the firstborns of their obligation only if the person making the Siyum truly understood all the material in the Masechet (tractate of Talmud) which he completes. Simply reading the words does not suffice. The exception to this rule is the Zohar, the reading of which qualifies as Torah learning even if one does not understand what he reads – and even if he does not read the words correctly. This is the ruling of the Hida (Rav Haim Yosef David Azulai, 1724-1806) and of Rav Haim Palachi (Turkey, 1788-1868). The words of the Zohar have such power and potency that reading them has the effect of absorbing the content into one's being even if he does not understand what he reads. It is told that the Arizal (Rav Yishak Luria, 1534-1572) once advised somebody to read five pages of Zohar each day as a Tikkun (rectification) for his soul. And many have the custom to read from the Zohar Hadash each day during the month of Elul, until Yom Kippur, because the reading itself brings great spiritual benefits, even if one does not understand the text. Therefore, one who reads Zohar in the morning must first recite Birkot Ha'Torah. This exception is unique to the Zohar. Other Kabbalistic works – such as Sha'ar Ha'kavanot and the teachings of the Rashash (Rav Shalom Sharabi, 1720-1777) – elucidate and expound upon the teachings of the Zohar, and thus simply reading them without understanding what they say does not qualify as Torah learning. Returning the case of those who read "Hok Le'Yisrael," since this reading includes passages from the Tanach, one must recite Birkot Ha'Torah before reading this text in the morning, even if he does not understand anything he reads. This applies also to somebody who wishes to read Tehillim in the morning – he must first recite Birkot Ha'Torah, even though he does not understand the verses he recites, because Tehillim is part of the Tanach. In conclusion, it should be emphasized that although reading Tanach and Zohar without understanding the text qualifies as Torah study, we should always aspire to understand to the best of our ability. The sin of "Bittul Torah" (neglecting Torah) is normally defined as wasting time which could have been used for Torah, but it includes also wasting one's capabilities which could have been used to understand Torah. G-d gave us intellectual skills, the ability to comprehend, and we must utilize these powers to understand as much Torah as we can to the greatest extent possible. Today, when virtually every Torah text is available with translations and commentaries, there is really no excuse for reading any part of Torah literature without understanding the material. Summary: If one wishes to read verses from the Torah – such as Tehillim – in the morning, he must first recite Birkot Ha'Torah, even if he will not understand the text he will be reciting. This applies also to someone who wishes to read passages from the Zohar which he does not understand. Reading any other Torah text, however, does not qualify as Torah study unless one understands what he reads, and thus one who reads in the morning other Torah texts without understanding does not need to first recite Birkot Ha'Torah.

In all languages besides Hebrew, the letters are simply the way words are formed for the purpose of communication. They have no other function and no other significance. The Hebrew alphabet, however, is laden with great spiritual power. Our Sages teach that Hashem created the world using the letters of the Hebrew alphabet. When He proclaimed, "Yehi Or" ("There shall be light"), the letters that comprise these words brought light into existence. Likewise, the Gemara teaches that Besalel, the chief artisan who led the construction of the Mishkan, had the knowledge of how to combine different letters and form the various configurations through which the world was created. Beyond these creative powers, there are numerous layers of meanings to the Hebrew letters, their shapes, and also their numerical values (Gematria). Indeed, several Kabbalists authored works unearthing the deep secrets underlying the letters of the Hebrew alphabet. In light of this, one might wonder whether Birkot Ha'Torah must be recited before one learns the alphabet. If somebody did not receive a Jewish education as a child, and has now committed to religious observance, should he be told to recite Birkot Ha'Torah in the morning before he studies the Hebrew alphabet? Does this study qualify as the study of Torah that must be preceded by Birkot Ha'Torah? The answer is that in this case, where the person is studying only the letters themselves, what they look like and how to pronounce them, he does not need to recite Birkot Ha'Torah. Certainly, however, if one studies the depth and meaning behind the letters, then this is considered Torah learning, and he must recite Birkot Ha'Torah in the morning before such study. Must one recite Birkot Ha'Torah before studying Hebrew grammar? Rav Yaakob Emden (Germany, 1697-1776) addresses the question of whether one may study grammar in the restroom, where Torah learning is forbidden, and he writes that one should not, as studying Hebrew grammar will invariably lead him to think of verses in the Torah. It emerges from this ruling that studying grammar does not intrinsically qualify as Torah learning, and so it does not require the recitation of Birkot Ha'Torah. However, this applies only if a person studies grammar as a secular field of study. If one studies grammar specifically for the purpose of enhancing his understanding of Torah, then this qualifies as Torah learning, and requires Birkot Ha'Torah. Summary: If a person is learning the Hebrew alphabet, and he wishes to study the letters in the morning before reciting Birkot Ha'Torah, he may. However, if a person studies the depth and meaning behind the letters of the Hebrew alphabet, this qualifies as Torah study and requires the recitation of Birkot Ha'Torah. Studying Hebrew grammar as a secular field does not require the recitation of Birkot Ha'Torah, but learning Hebrew grammar for the sake of better understanding Torah qualifies as Torah learning and requires the recitation of Birkot Ha'Torah.

Before one learns Torah in the morning, he must first recite Birkot Ha'Torah. The Gemara cites different opinions as to which particular subjects within the broad corpus of Torah may not be studied before the recitation of Birkot Ha'Torah. Rav Huna maintained that only the study of Tanach requires Birkot Ha'Torah; in his view, one may study anything else before reciting Birkot Ha'Torah in the morning. Rabbi Elazar ruled that both Tanach and Midrash require Birkot Ha'Torah, because the Midrash explains the verses of the Tanach. The next opinion brought is that of Rabbi Yohanan, who held that even the study of Mishna must be preceded by Birkot Ha'Torah. However, Halacha follows the final view brought by the Gemara – that of Raba, who asserted that even Gemara requires Birkot Ha'Torah. Accordingly, the Rambam and Shulhan Aruch write that one must recite Birkot Ha'Torah before studying either Tanach or any part of Torah She'be'al Peh (the oral law). Although the Shulhan Aruch does not specify the study of Midrash, the Rama (Rav Moshe Isserles of Cracow, 1520-1572) adds that Midrash also requires the recitation of Birkot Ha'Torah. The Peri Hadash (Rav Hizkiya Da Silva, 1659-1698) writes that the Shulhan Aruch does not disagree with the Rama on this point, even though he did not specifically mention Midrash. The Aruch Ha'shulhan (Rav Yehiel Michel Epstein of Nevardok, 1829-1908) notes the possibility of restricting this requirement to areas related to Halacha. It is possible, he writes, that Birkot Ha'Torah is required only before the study of texts that form the basis of Halacha. The Sages infer Halachot from the verses, and these inferences and their applications are discussed, elucidated and debated in the Midrash, Mishna and Gemara – and it might be for this reason that these texts are specified as the material requiring Birkot Ha'Torah. If so, then one would be permitted to study non-halachic portions of the Torah – such as the stories in Midrashic texts, Aggadic portions of the Gemara, and Zohar – before reciting Birkot Ha'Torah in the morning. The Aruch Ha'shulhan remains uncertain about this matter. By contrast, the Kaf Ha'haim Sofer (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939) writes that the study of the Zohar requires Birkot Ha'Torah. He does not explain the reason for this ruling, but we may presume that he equated the study of Zohar with the study of Gemara, and, moreover, we occasionally determine practical Halacha based on teachings in the Zohar. The final Halacha is that even the study of non-halachic texts such as the Midrash and Zohar requires Birkot Ha'Torah. The study of works of Mussar also requires Birkot Ha'Torah, because these works are based upon Torah sources. Texts such as Mesilat Yesharim and Michtab Me'Eliyahu, which guide and instruct how to live a religious life, are rooted entirely in Torah, and so they certainly qualify as parts of Torah requiring the recitation of Birkot Ha'Torah. This applies to works of Hassidic teachings, as well. In principle, biographies of Sadikim, or story books that tell about the lives of great Sages, may be read before Birkot Ha'Torah, because reading these stories – despite being very valuable – does not qualify as the study of Torah. In practice, however, books about great Rabbis almost invariably contain Torah insights which they taught, and so they require Birkot Ha'Torah. One is not required to recite Birkot Ha'Torah before studying general subjects, even those subjects which have great value and are important to learn. For example, one must study math in order to properly understand certain sections of the Gemara, such as those which deal with geometry (e.g. Sukka, Erubin and Kil'ayim). There are texts which address the dimensions and layout of the Bet Ha'mikdash which similarly cannot be understood without a background in mathematics. Scientific knowledge, too, is critically important for the understanding of certain sections of the Talmud – such as the Gemara's discussion about the volume of wine which a Nazir must drink to be liable for violating his vow, which touches upon the subject of volume displacement. This issue requires an understanding of how displacement works, and how the density of wine becomes a factor. One cannot understand the portions of the Talmud that deal with the Jewish calendar without basic knowledge of astronomy. An understanding of modern technology, too, is necessary for learning how Halacha applies in our time, and indeed, Hacham Ovadia Yosef studied the mechanics of boilers in order to determine the relevant Halachot. Nevertheless, the study of these subjects does not require Birkot Ha'Torah, since they are not actual Torah, but rather background information to help in the study of Torah. The Rambam writes that subjects such as mathematics and science are the "chefs" and "maidservants" of Torah, meaning, they are necessary for the understanding of Torah, but are not part of Torah. Therefore, one is not required to recite Birkot Ha'Torah before studying general subjects. Summary: One may not learn any Torah subject before reciting Birkot Ha'Torah in the morning. This includes Tanach, Midrash, Mishna, Gemara, Halachic texts, Zohar, Mussar and Hassidut. Biographies of Sadikim, too, require Birkot Ha'Torah since they usually incorporate Torah insights by the Sages whose lives and legacy they present. Birkot Ha'Torah is not required before the study of non-Torah subjects, even those which are necessary to learn to properly understand Torah.

Halacha requires one to recite Birkot Ha'Torah each day before learning Torah. One who wishes to learn Torah upon waking in the morning may not do so until he first recites Birkot Ha'Torah. The question arises whether a person may learn Torah if he is unable to recite Birkot Ha'Torah, such as if he cannot read Hebrew, or if he does not have access to the text of the blessings, and he does not know them by heart. If an individual in this situation wishes to fulfill the precious Misva of Torah study, may he do so, or is he barred from learning as long as he cannot recite the required Berachot? Rav Haim of Volozhin (1749-1821), and the Netziv (Rav Naftali Tzvi Yehuda Berlin, 1816-1893), maintained that one is not permitted to learn Torah even in such a case, where a person has no practical ability to recite Birkot Ha'Torah. By contrast, the Be'sel Ha'hochma (Rav Betzalel Stern, 1911-1988) maintained that Halacha does not actually forbid learning Torah before reciting the Berachot. Rather, there is a Misva to recite Birkot Ha'Torah before learning. Therefore, the inability to perform the Misva of Birkot Ha'Torah does not affect the ability to learn Torah. Hence, one who is unable to recite Birkot Ha'Torah is nevertheless allowed to study Torah. Likewise, Hacham Ovadia Yosef approvingly cites the ruling of Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) as allowing a person to recite Birkot Ha'Torah in such a case. Rav Shlomo Zalman noted that there are numerous other Misvot which we introduce with a Beracha, and yet, if a person, for whatever reason, cannot recite the Beracha over a Misva, he nevertheless performs the Misva. For example, if a person forgot the text of the Beracha over Tefillin, and he does not have access to a Siddur, he puts on Tefillin without the Beracha. The Gemara states that eating or drinking without reciting a Beracha is forbidden, as it constitutes a type of "theft" – deriving benefit from the world without first acknowledging G-d – but this was never said about Misvot. Even when we are required to recite a Beracha before performing a Misva, the inability to do so does not prevent us from fulfilling the Misva. Hence, when it comes to Torah learning, too, one may fulfill the Misva of learning even if he cannot recite the Beracha. Rav Shlomo Zalman also advanced a second argument, suggesting a comparison to the situation of an Onen – somebody who, Heaven forbid, lost an immediate family member who was not yet buried. During this period between a family member's passing and burial, one does not perform any Misvot, and does not recite Berachot. Nevertheless, he is permitted to eat, without a Beracha, because circumstances prevent him from reciting a Beracha. Therefore, even if one would argue that learning Torah is forbidden before reciting Birkot Ha'Torah, this would be allowed when a person is unable to recite the blessing due to circumstances beyond his control. Hacham Ovadia accepts Rav Shlomo Zalman's reasoning, and this is, indeed, the Halacha. It must be emphasized, however, that this applies only to somebody who does not have the ability to recite Birkot Ha'Torah. If someone is able to recite Birkot Ha'Torah, then he is required to do so, even if this entails great difficulty. Thus, for example, if a person wakes up in the middle of the night and wishes to learn for a little while before going back to sleep, he must recite Birkot Ha'Torah, even though this is inconvenient. Summary: One is obligated to recite Birkot Ha'Torah before learning Torah each day, and thus, upon waking in the morning, one may not learn Torah before first reciting Birkot Ha'Torah. However, if, for whatever reason, one cannot recite Birkot Ha'Torah – such as if he does not have access to a Siddur and does not know the text of the blessings by heart – then he may learn Torah without reciting the Berachot.

In the second of the three Berachot that comprise Birkot Ha'Torah – the series of blessings we recite each morning over Torah learning – we include a prayer that we and all our descendants should be devoted students of Torah. Some Rabbis teach that one should have special intention when reciting this prayer that his children and all his offspring should grow into Torah-committed adults. This second Beracha concludes, "Baruch Ata Hashem Ha'melamed Torah Le'amo Yisrael" – "Blessed are You, O G-d, who teaches Torah to His nation, Israel." This formulation reminds us that Hashem Himself teaches us Torah. Although we are, of course, required to invest maximum effort and exertion in the pursuit of Torah knowledge and understanding, we cannot attain any knowledge or comprehension without Hashem's assistance. Whenever we attend a class, or open a book to learn, Hashem is there with us teaching us the material, and it is only because of Him that we know all that we know and understand all that we understand. I was privileged to learn with several great Rabbis who, when they encountered a difficult passage or a difficult concept, and were struggling to understand the material, they turned to Hashem and prayed for His help. They truly understood that G-d is "Ha'melamed Torah Le'amo Yisrael," that He is the one teaching us whenever we learn. This text of the Beracha should also remind us of the great stature of Torah educators. I once visited the Skverer Rebbe together with a prestigious educator in our community, and the Rebbe turned to him and asked what he did. He replied that he teaches Torah. "You are emulating your Creator," the Rebbe said. "He is a teacher – and you're following in His ways." Teaching Torah is a special privilege, and a job which should elicit our respect and esteem – if for no other reason that a Torah educator is doing precisely what Hashem does. The final blessing of Birkot Ha'Torah concludes, "Baruch Ata Hashem Noten Ha'Torah" – "Blessed are You, Hashem, who gives the Torah." Significantly, we speak of Hashem giving us the Torah in the present tense. He did not give our nation the Torah only once, at Mount Sinai. Every time we learn, He is giving it to us anew. Each and every day, and at every moment, we have the opportunity to renew our connection to Hashem by receiving the Torah from Him. We must cherish every such opportunity and seize every moment we can to strengthen our bond with our Creator by inviting Him to give us the Torah anew.

Every morning, we recite Birkot Ha'Torah – a series of blessings over Torah learning. This series consists of three different Berachot. The text of the first Beracha resembles that of other blessings recited over Misvot. We thank Hashem "Asher Kideshanu Be'misvotav Be'sivanu Al Dibre Torah" – who commanded us to study Torah. Just like we recite a Beracha over other Misvot – such as over the Misva of Sisit, the Misva of Tefillin, Netilat Yadayim, and many others – we likewise recite a Beracha over the Misva of Torah learning, which is the most important of all the Misvot that we perform. This first Beracha, then, is a standard Birkat Ha'misva – blessing recited over a Misva. In the second Beracha, we beseech Hashem to make the words of Torah "sweet" and enjoyable for us and for all Am Yisrael ("Ve'Ha'areb Na Hashem Elokenu Et Dibreh Toratecha Be'finu…"). We ask that the experience of Torah learning should be uplifting and exhilarating, and not a burdensome task that we do only because we are required to. The Rebbe of Sochatchov (Rav Avraham Borenstein, 1838-1910), in the introduction to his work Igleh Tal, laments the fact that many people mistakenly assume that enjoying Torah study undermines the sincerity of the Misva. They think if one receives enjoyment and satisfaction from the experience, then he loses the element of "Li'shmah" – learning Torah "for its sake," purely for the Misva. In their view, the highest level of Torah learning is studying without any enjoyment, without enthusiasm, learning the material solely for the sake of fulfilling the Misva. The Rebbe of Sochatchov writes that this is a grave mistake, as to the contrary, enjoyment is an integral component of the Misva of Torah learning. The Misva is not only to learn Torah – but to reach the point where learning Torah is thrilling, and a source of immense joy and satisfaction. The Rebbe of Sochatchov explains that when a person enjoys learning, then the material he learns is fully absorbed into his being, and transforms him. The Zohar teaches that when a person learns with joy and enthusiasm, this experience has the effect of empowering and emboldening his Yeser Tob (good inclination), so it can overcome his Yeser Ha'ra (evil inclination). Indeed, many stories are told of great Sages who exuded unbridled joy when learning Torah. When they arrived at a new understanding or new insight, they would erupt in song and dance to celebrate. Of course, we are required to learn even when it does not provide us with joy and satisfaction, but we must always strive to experience the joy and sweetness of Torah. Thus, in the second of the three Birkot Ha'Torah, we ask Hashem to make Torah learning enjoyable for us, so we can observe this precious Misva at the very highest level. In the third blessing of Birkot Ha'Torah, we express our gratitude to Hashem "who has chosen us from among all the nations, and has given us His Torah." Torah is the greatest of all gifts, enabling us to access the divine wisdom and connect to Hashem, and so we recite this Beracha to thank Hashem for this extraordinary gift, the privilege to study His Torah. A number of writers addressed the question of why we do not recite a Beracha after we learn Torah, just as we recite Birkat Ha'mazon or a Beracha Aharona after eating. If we recite a Beracha before we enjoy the delight of Torah learning – the way we recite a Beracha before enjoying food – then why do we not recite a Beracha afterward – the way we recite a Beracha after enjoying food? The Rashba (Rav Shlomo Ben Aderet of Barcelona, 1235-1310) answers, very simply, that the Sages did not institute the recitation of a Beracha after the performance of a Misva. They established Berachot to be recited before the observance of certain Misvot, but not afterward. There are several Misvot enacted by the Sages for which they instituted Berachot to be recited afterward – such as Megilla reading, which is followed by the Beracha of "Ha'rab Et Ribenu" – but we never find a Beracha recited after the fulfillment of a Biblical obligation. The Bet Yosef offers an additional answer, explaining that one never truly finishes learning Torah. Whenever we are not learning Torah, we are tending to our necessary affairs with the intention of returning to our Torah study as soon as possible. We don't finish learning – we only take temporary breaks and then resume our studies. Therefore, there cannot be a Beracha to be recited when one finishes learning.

Virtually all the Berachot that we are required to recite were introduced by the Sages. One notable exception is Birkat Ha'mazon – the obligation to recite a series of blessings after eating bread, which is explicitly mentioned by the Torah: "You shall eat and be satiated, and you shall bless Hashem your G-d…" (Debarim 8:10). According to some Rishonim, however, there is also another exception – Birkot Ha'Torah, the special blessing recited over Torah study each day. The Gemara (Berachot 21a) infers the obligation to recite a Beracha over the Torah from the verse in Parashat Haazinu (Debarim 32:3), "Ki Shem Hashem Ekra, Habu Godel L'Elokenu" – "When I call the Name of G-d, give praise to G-d." The Torah is comprised of the Names of Hashem; they are encoded in the text of the Torah. Thus, this verse means that when we learn the Torah – "calling" the Names of G-d – we must give praise to Hashem for granting us this precious gift. Indeed, the text of the blessing over the Torah includes a prayer that we and all our descendants should be "knowers of Your Name, and people who study Torah for its sake." By studying the Torah, we become "knowers" of Hashem's Name. Based on the Gemara's comment, the Ramban (Rav Moshe Nahmanides, Spain, 1194-1270) maintained that this Beracha constitutes a Torah obligation. Others, however, disagree. They explain the verse to mean that when we hear someone recite G-d's Name in a Beracha, we must respond "Amen." According to this view, the Gemara does not actually point to this verse as the source of the obligation of Birkot Ha'Torah, but rather it finds a subtle allusion in the Biblical text to a law enacted later by the Sages. This is the opinion of the Rambam, who does not include Birkot Ha'Torah in his list of Torah commands. The Shulhan Aruch appears to follow this view, ruling that if someone is uncertain whether or not he recited a required Beracha, he does not recite it – except in the case of Birkat Ha'mazon. Since Birkat Ha'mazon is required on the level of Torah obligation, we apply the rule of "Safek De'Orayta Le'humra" – that we must act stringently in a situation of uncertainty when a Torah law is at stake. The fact that the Shulhan Aruch mentions Birkat Ha'mazon as the only exception clearly indicates that this is the only Beracha mandated by the Torah, and he regarded Birkot Ha'Torah as a Rabbinic obligation, such that we act leniently in a situation of doubt. This inference is made by the Hida (Rav Haim Yosef David Azulai, 1724-1806), who notes that others disagree, and follow the opinion that Birkot Ha'Torah is a Biblical requirement. Later scholars who embraced this position include the Peri Hadash (Rav Hizkiya Da Silva, 1659-1698), the Mor U'kesi'a (Rav Yaakov Emden, Germany, 1697-1776), the Yad Aharon (Rav Aharon Alfandari, d. 1774), the Hikreh Leb (Rav Raphael Yosef Hazan, 1741-1820), and the Sha'agat Aryeh (Rav Aryeh Leib Ginsburg, d. 1785). The Mishna Berura writes that given the large number of Aharonim (later scholars) who accept the view that Birkot Ha'Torah constitutes a Biblical obligation, it is difficult to rely on the lenient position in a case of uncertainty. As for the practical Halacha, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that although we follow the Shulhan Aruch's view, that Birkot Ha'Torah is required only by force of Rabbinic enactment, nevertheless, we must seek to satisfy the stringent view. Therefore, if one cannot remember whether or not he recited Birkot Ha'Torah, he should recite it, but instead of verbalizing the words "Hashem Elokenu Melech Ha'olam," he should instead think these words in his mind. This is the ruling accepted by the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939) and Hacham Ovadia Yosef. Summary: If a person is unsure whether or not he recited Birkot Ha'Torah, he should recite it, but instead of verbalizing the words "Hashem Elokenu Melech Ha'olam," he should instead think these words in his mind.

The Gemara in Masechet Nedarim (81a) famously attributes the destruction of the first Bet Ha'mikdash to the people's failure to recite Birkot Ha'Torah – the daily blessings over the Misva of Torah study. The prophet Yirmiyahu (9:11) rhetorically asks, "Al Ma Abeda Ha'aretz" – "On account of what was the land destroyed?" – and then relays to us Hashem's answer: "Al Ozbam Et Torati" – "on account of their abandoning My Torah." The Gemara clarifies that in truth, the people during the time of the first Bet Ha'mikdash learned Torah, but they were deemed guilty of "abandoning" the Torah in that they neglected to recite the required Berachot over Torah study. Later commentators advanced different approaches to explain why the failure to recite Birkot Ha'Torah was considered such a grievous infraction. One interpretation is that the Jews of the First Commonwealth viewed Torah study as nothing more than a practical necessity, a means of knowing what to do. They mistakenly thought that the only reason to learn Torah is to obtain the information needed for proper observance of the Misvot. But in truth, this is only one aspect of Torah learning. Certainly, we must learn practical Halacha so we can observe the Torah correctly – but the Misva of Torah study extends far beyond that. As we say each evening in the Arbit prayer, "Ki Hem Hayenu Ve'orech Yamenu" – "For they are our lives, and the length of our days." Torah is a vitally important component of religious life, the way we connect to Hashem and immerse ourselves in Kedusha. We learn Torah not just for the functional purpose of knowing how to perform the Misvot, but also as an integral part of our pursuit of spirituality and holiness, and our effort to build a close relationship with our Creator. During the time of the first Bet Ha'mikdash, the people did not recite Birkot Ha'Torah because Berachot are recited only over the fulfillment of a Misva, and not over the performance of a "Hechsher Misva" – the preparatory stage of a Misva. For example, we recite a Beracha on Sukkot when eat in the Sukka, which fulfills the Misva, but not when we build the Sukka, which we do only to facilitate the Misva. Similarly, a Sofer does not recite a Beracha when he prepares a pair of Tefillin; a Beracha is recited only when one actually fulfills the Misva by putting the Tefillin on. Hence, the people in the First Commonwealth, who mistakenly saw Torah study as just a means of facilitating Misva observance, did not see any reason to recite a Beracha over Torah study. But in truth, Torah study is itself a Misva – and an exceptionally important Misva – which warrants a Beracha, just like other Misvot. Rabbenu Yona (Spain, d. 1264) explained that the people of that time did not sufficiently value Torah learning. They learned Torah, but they failed to appreciate the singular importance of this great Misva, which, as the famous first Mishna in Pe'a teaches, is equivalent to all other Misvot combined ("Ve'talmud Torah Ke'negged Kulam"). The Gaon of Vilna (Rabbi Eliyahu of Vilna, 1720-1797) taught that each word of Torah that we learn is equivalent to the other 612 Misvot combined. The Jews during the period of the first Mikdash did not recognize the great value of this Misva – and they were thus considered to have neglected the Beracha, and for this they were punished.

The series of Berachot which we are required to recite each morning include Birkot Ha'Torah – three blessings over the privilege of studying Torah. The unique importance of these Berachot is expressed by the Gemara in Masechet Nedarim (81). The Gemara observes that some Torah scholars have children who do not become Torah scholars, and it attributes this phenomenon to the fact that these scholars do not recite Birkot Ha'Torah. It seems that in their eagerness to begin learning, they proceed directly to their studies without first reciting the Beracha over the Misva of Torah study. This neglect of Birkot Ha'Torah has an impact upon their children, causing them not to pursue Torah scholarship. Rav Yishak Abuhab (Spain, 14 th century) writes that the Gemara here refers to scholars who learned Torah as an intellectual exercise, for the mental satisfaction that Torah study brings, rather than for the purpose of fulfilling a Misva and connecting with Hashem. They therefore did not recite Birkot Ha'Torah, just as we do not recite Berachot over the study of other disciplines – because for them, Torah learning was just another field of study. This directly affected their children. In any event, it is clear from the Gemara's comment that one of the ways parents can help ensure that their children follow the path of Torah is by properly fulfilling the obligation of Birkot Ha'Torah. Many concerned parents approach me to receive advice, to ask what they can do so that their children will grow to become Torah-committed Jewish adults. One strategy is to recite Birkot Ha'Torah each morning with Kavana (concentration). Indeed, these Berachot include the prayer that our descendants should all study Torah ("Ve'niheyeh Anahnu Ve'se'esaenu Ve'se'esa'eh Se'esa'enu…"). By reciting this prayer with proper Kavana, we can help ensure that our children commit themselves to Torah. In our generation, especially, our children and grandchildren need all the help, encouragement and prayers they can get to remain committed to Torah learning, and so it behooves us all to do our part, which includes properly reciting Birkot Ha'Torah each morning. The Ateret Zekenim teaches that besides during Birkot Ha'Torah, there are also other places in the morning prayer service where one should pray with special intention that his offspring follow the path of Torah. One is the Beracha of "Ahabat Olam" recited before Shema, where we ask Hashem for the wisdom to properly learn and observe the Torah ("Ve'ten Be'libenu Bina Le'habin U'l'haskil…"). While one recites this prayer, he should have in mind his wish that his children and all his descendants become Torah scholars. And in the "U'ba Le'sion" prayer, we cite the verse in which G-d promises that the words of Torah "shall not leave your mouth, the mouth of your offspring, or the mouth of your offspring's offspring, from now and for all eternity" ("Lo Yamushu Mi'picha U'mi'pi Zar'acha…" – Yeshayahu 59:21). Here, too, one should pray that all his descendants will be devoted students of Torah. Toward the end of "U'ba Le'sion," we ask that Hashem "open our hearts" to learn Torah and to live with love and fear of Him – and one should concentrate at this point on his desire that his children grow to become Sadikim. Rav Yehezkel Landau of Prague (1713-1793) writes that in addition, reciting Birkot Ha'Torah properly, with Kavana, helps us remember the material we learn. Many students of Torah struggle to retain the information, and one way we can help remember what we learn is by paying closer attention to Birkot Ha'Torah each morning and reciting it with feeling and concentration.

The series of Berachot which we are required to recite each morning include Birkot Ha'Torah – three blessings over the privilege of studying Torah. The unique importance of these Berachot is expressed by the Gemara in Masechet Nedarim (81). The Gemara observes that some Torah scholars have children who do not become Torah scholars, and it attributes this phenomenon to the fact that these scholars do not recite Birkot Ha'Torah. It seems that in their eagerness to begin learning, they proceed directly to their studies without first reciting the Beracha over the Misva of Torah study. This neglect of Birkot Ha'Torah has an impact upon their children, causing them not to pursue Torah scholarship. Rav Yishak Abuhab (Spain, 14 th century) writes that the Gemara here refers to scholars who learned Torah as an intellectual exercise, for the mental satisfaction that Torah study brings, rather than for the purpose of fulfilling a Misva and connecting with Hashem. They therefore did not recite Birkot Ha'Torah, just as we do not recite Berachot over the study of other disciplines – because for them, Torah learning was just another field of study. This directly affected their children. In any event, it is clear from the Gemara's comment that one of the ways parents can help ensure that their children follow the path of Torah is by properly fulfilling the obligation of Birkot Ha'Torah. Many concerned parents approach me to receive advice, to ask what they can do so that their children will grow to become Torah-committed Jewish adults. One strategy is to recite Birkot Ha'Torah each morning with Kavana (concentration). Indeed, these Berachot include the prayer that our descendants should all study Torah ("Ve'niheyeh Anahnu Ve'se'esaenu Ve'se'esa'eh Se'esa'enu…"). By reciting this prayer with proper Kavana, we can help ensure that our children commit themselves to Torah. In our generation, especially, our children and grandchildren need all the help, encouragement and prayers they can get to remain committed to Torah learning, and so it behooves us all to do our part, which includes properly reciting Birkot Ha'Torah each morning. The Ateret Zekenim teaches that besides during Birkot Ha'Torah, there are also other places in the morning prayer service where one should pray with special intention that his offspring follow the path of Torah. One is the Beracha of "Ahabat Olam" recited before Shema, where we ask Hashem for the wisdom to properly learn and observe the Torah ("Ve'ten Be'libenu Bina Le'habin U'l'haskil…"). While one recites this prayer, he should have in mind his wish that his children and all his descendants become Torah scholars. And in the "U'ba Le'sion" prayer, we cite the verse in which G-d promises that the words of Torah "shall not leave your mouth, the mouth of your offspring, or the mouth of your offspring's offspring, from now and for all eternity" ("Lo Yamushu Mi'picha U'mi'pi Zar'acha…" – Yeshayahu 59:21). Here, too, one should pray that all his descendants will be devoted students of Torah. Toward the end of "U'ba Le'sion," we ask that Hashem "open our hearts" to learn Torah and to live with love and fear of Him – and one should concentrate at this point on his desire that his children grow to become Sadikim. Rav Yehezkel Landau of Prague (1713-1793) writes that in addition, reciting Birkot Ha'Torah properly, with Kavana, helps us remember the material we learn. Many students of Torah struggle to retain the information, and one way we can help remember what we learn is by paying closer attention to Birkot Ha'Torah each morning and reciting it with feeling and concentration.