Should the Tefillin Be Covered During Prayer—And What About Wearing Two Sets or a Hat Over Them?

In a previous installment, we saw that just as Halacha requires reciting Birkot Ha'Torah in the morning before verbally speaking words of Torah, one is similarly required to recite Birkot Ha'Torah in the morning before listening to words of Torah. This is based on the Halachic principle of "Shome'a Ke'oneh," which equates listening with speaking. One who listens to words of Torah is considered to be speaking those words himself, and so he must recite Birkot Ha'Torah. This conclusion gives rise to the question of whether it is permissible to teach Torah to Jews who can be presumed not to have recited Birkot Ha'Torah. Many communities run Torah learning programs for non-observant Jews, who certainly do not recite the morning blessings, such as Birkot Ha'Torah. Seemingly, by teaching them Torah, one causes them to violate the prohibition of learning before reciting Birkot Ha'Torah. How, then, is this allowed, given that one is not permitted to facilitate another Jew's violation of Halacha? The Poskim offer different reasons why this should be allowed. One theory is that the mechanism of "Shome'a Ke'oneh" works through Kavana (intent) – meaning, the speaker has in mind that his words should be considered as though they were spoken also by the listeners. When teaching Torah to a non-observant audience, one does not have this intention, since the listeners have not recited Birkot Ha'Torah, and so they are not considered as though they are speaking the words. However, as we saw in a previous installment, it is uncertain whether the process of "Shome'a Ke'oneh" indeed requires Kavana in the context of Torah study. Another possibility is that non-observant Jews have the same status as people who are incapable of reciting Birkot Ha'Torah. If one is practically unable to recite Birkot Ha'Torah – such as if he does not know Hebrew, or if he does not have Siddur and does not know the text from memory – then Halacha allows him to learn Torah without reciting the Berachot. Jews who are unfamiliar with Halacha observance may likely fall under this category, and so they are allowed to learn Torah without reciting Birkot Ha'Torah. Others suggest that it is preferable for non-observant Jews to learn Torah, despite not having recited Birkot Ha'Torah, as the exposure to Torah learning could lead them to embrace observance. It is better for them to violate this transgression, of learning before Birkot Ha'Torah, than never to be taught Torah, as they will hopefully be drawn to learn more and become observant. Rav Yitzchak Zilberstein (contemporary) cites his father-in-law, Rav Yosef Shalom Elyashiv (Jerusalem, 1910-2012), as advancing a different rationale. He noted that non-observant Jews who attend a Torah lecture have no intention to fulfill the Misva of Torah learning, but come merely for the sake of curiosity or intellectual engagement. This kind of study, Rav Elyashiv asserted, does not qualify as a fulfillment of the Misva of Torah learning, and thus does not require Birkot Ha'Torah. Others dispute this line of reasoning, claiming that this indeed fulfills the Misva despite the absence of intent for the Misva. Summary: Although one is required to recite Birkot Ha'Torah each day before learning Torah, including silently listening to a Torah class, the Poskim generally allow teaching Torah to non-observant Jews who do not recite the required daily blessings.

After waking in the morning, a person is not permitted to learn Torah before reciting Birkot Ha'Torah. As we saw in earlier installments, however, this applies only to learning verbally. Merely thinking Torah in one's mind, without speaking, is allowed before reciting Birkot Ha'Torah in the morning. (We saw, though, that reading a Torah book, even silently, might require the recitation of Birkot Ha'Torah.) Intuitively, we might assume that silently listening to a Torah lecture should be no different than silently thinking about Torah. Seemingly, then, if a person attends a Torah class in the synagogue early in the morning, he does not need to first recite Birkot Ha'Torah. However, the Halachot Ketanot (Rav Yisrael Yaakob Hagiz, 1680-1757) rules that listening to a Torah class differs from thinking about Torah in this regard. He applies to this situation the famous Halachic principle of "Shome'a Ke'oneh" – that listening to the recitation of a text is akin to reciting it oneself. Thus, for example, every Shabbat, one person recites Kiddush, and everyone else at the table fulfills his obligation by listening to the recitation. Accordingly, people who listen to a Torah class are considered to be saying the words spoken by the teacher. Hence, listening to a Torah class is akin to verbally speaking words of Torah, and requires the recitation of Birkot Ha'Torah. Hacham Ovadia Yosef brought proof to this theory from the Gemara's inference of the Birkot Ha'Torah obligation from a verse in the Book of Debarim (32:3). The Gemara in Masechet Berachot (21a) cites as the Biblical source of this requirement the verse, "Ki Shem Hashem Ekra, Habu Godel L'Elokenu" – "When I call the Name of G-d, give praise to G-d." Moshe here was announcing that when he teaches Torah, the people should recite a blessing. Thus, the very source of Birkot Ha'Torah is a situation where people recite a Beracha before listening to words of Torah, clearly implying that even silently listening to a Torah lecture requires the recitation of Birkot Ha'Torah. This is the ruling also of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909). Although several Poskim (including the Lebush and Hida) disagree, Halacha follows the opinion of the Halachot Ketanot. Therefore, those who attend a Torah class early in the morning must ensure to first recite Birkot Ha'Torah. Some addressed the question of how to reconcile the Halachot Ketanot's reasoning with the ruling of the Rosh (Rabbenu Asher Ben Yehiel, 1250-1327) that the person who receives an Aliya to the Torah must read along with the Ba'al Koreh (reader). Fundamentally, the obligation to read is upon the Oleh (person who was called to the Torah); the Ba'al Koreh reads the Torah on his behalf. Seemingly, the rule of "Shome'a Ke'oneh" should allow the Oleh to silently listen to the reader and thereby discharge his obligation. Indeed, the Peri Hadash (Rav Hizkiya Da Silva, 1659-1698) disputed the Rosh's ruling, and maintained that the Oleh does not need to read together with the reader. Halacha, however, follows the Rosh's ruling. If, as the Halachot Ketanot writes, listening to words of Torah is akin to reciting them, then why must the Oleh read along with the Ba'al Koreh? Several explanations were given for why the congregational Torah reading might be different, and is not subject to the rule of "Shome'a Ke'oneh." One theory is that "Shome'a Ke'oneh" applies only when there is a general obligation to recite a certain text. The congregational Torah reading is an obligation upon the congregation as a whole, and not on any particular individual, and it therefore is not included in the rule of "Shome'a Ke'oneh." Others explain that since the original format of Torah reading was that the Oleh reads the text, and the concept of a Ba'al Koreh was introduced later, the Oleh is required to read along, to preserve the initial arrangement. Yet another answer is that the rule of "Shome'a Ke'oneh" does not allow for one person to recite the Beracha over a Misva and another person to perform the Misva. On Purim, for example, the one who reads the Megilla for the congregation also recites the Beracha. Never does someone from the congregation recite the Beracha, and then the Ba'al Koreh reads the Megilla. Therefore, the Oleh cannot recite the Beracha and then fulfill his obligation by listening to the Ba'al Koreh's reading. Interestingly, Rav Shlomo Kluger (1785-1869) asserted that this Halacha regarding Birkot Ha'Torah before listening a Torah class hinges on a debate among the Rishonim regarding a different issue. It often happens that somebody is still in the middle of the Amida prayer when the Hazzan begins the repetition, and reaches Nakdishach. Common practice follows the view of Rashi, that the person in this situation should stop and listen silently to Nakdishach in order to fulfill this Misva. Rabbenu Tam (France, 1100-1171), however, disagreed with this ruling, arguing that in light of the principle of "Shome'a Ke'oneh," listening to Nakdishach in the middle of the Amida would constitute a Hefsek (forbidden interruption) in the Amida. This is no different than reciting Nakdishach in the middle of the Amida, which is of course not allowed. Seemingly, Rav Kluger writes, the ruling of the Halachot Ketanot, that listening to Torah is akin to speaking Torah, follows the view of Rabbenu Tam, that "Shome'a Ke'oneh" actually equates listening to speaking. According to Rashi, listening is not precisely the same as speaking, which is why he permits listening to Nakdishach during the Amida. By the same token, it would seem that Rashi would not require reciting Birkot Ha'Torah before listening to a Torah lecture. The question, then, becomes why we follow Rashi's opinion regarding listening to Nakdishach during the Amida, but we accept the Halachot Ketanot's ruling regarding Birkot Ha'Torah. These two rulings seem to contradict one another – as the first presumes that listening is not precisely like speaking, whereas the second presumes that listening is equivalent to speaking. Hacham Ovadia answers that when a person is reciting the Amida as the congregation reaches Nakdishach, he wants to fulfill the Misva of reciting Nakdishach, but he also does not wish to interrupt his Amida. Halacha therefore allows him to listen to Nakdishach – such that he will be credited with this Misva – without being considered in violation of disrupting the Amida. Since the person seeks to perform the Misva, an exception is made to allow him to do so. Even Rashi agrees that listening is equivalent to speaking, but in the specific instance where a person recites the Amida and hears Nakdishach, special permission is given to listen to Nakdishach. Hacham Ovadia cites in this context the Gemara's teaching (Kiddushin 39b) that a person's intention to transgress a sin is disregarded if he ends up being unable to commit the forbidden act. A person's thoughts are discounted as far as Halachic violations are concerned, and thus one cannot be considered guilty of disrupting his Amida by silently listening to Nakdishach. Another question that was asked regarding the Halachot Ketanot's ruling is whether the speaker and audience must have specific intention for "Shome'a Ke'oneh" to take effect. During Kiddush, the person reciting Kiddush must have in mind that his recitation will be effective in satisfying the listeners' obligation, and they must likewise intend to fulfill their obligation by hearing his recitation. Seemingly, then, if listening to a Torah class is akin to speaking words of Torah due to the principle of "Shome'a Ke'oneh," this should depend on whether or not the speaker and audience have this specific intention. However, Hacham Ovadia Yosef, in his Yabia Omer (vol. 4, addendum to #8), writes that this specific intention is not necessary, and he draws proof to the fact that Torah study marks an exception to the general rule. The Gemara in Masechet Sukka (38) infers the principle of "Shome'a Ke'oneh" from the story of King Yoshiyahu, before whom a man named Shafan read the Torah, and Yoshiyahu was considered to have read it himself. There is no mention of either Yoshiyahu or Shafan having specific intention that Yoshiyahu should be considered to have read the text – indicating that such intention is not necessary. Although in general "Shome'a Ke'oneh" requires the intention of both the speaker and listener, Torah study marks an exception, where such intention is not needed for "Shome'a Ke'oneh" to take effect. Rav Yisrael Bitan offers two possible explanations for this distinction, for why the mechanism of "Shome'a Ke'oneh" does not require Kavana (intent) in the context of Torah study, but it does in the context of all other Misvot. First, the primary method of Torah learning is through a teacher and listeners; this is the most common way that Torah is studied. Therefore, the listeners fulfill their obligation by listening without having to create a connection to the speaker through Kavana. Alternatively, one could say that in the case of Torah learning, the intent is present by default. When a Rabbi or teacher stands up before a room to teach Torah, everyone's intention is clearly to fulfill the Misva of Torah learning, and there is no need to consciously think this. The fundamental difference between these two explanations is that according to the first, Kavana is not necessary for "Shome'a Ke'oneh" to take effect when teaching Torah, whereas according to the second, Kavana is necessary, but it is presumed even without consciously having it in mind. These different perspectives will affect the fascinating question of whether a distinction exists between attending a Torah class and listening to a recording. According to the first explanation, listening to Torah is equivalent to speaking Torah even without Kavana, and this would be true even when listening to a recording of a Torah class. According to the second approach, however, Kavana is necessary for the listener to be considered to be speaking, and the speaker and listener are presumed to have this intent – and thus this would not apply in the case of a recording. When listening to a recording, there is no speaker to supply the Kavana, and thus the listener is not considered to be speaking the words. It would then follow that one would not be required to recite Birkot Ha'Torah before listening to a recorded Torah class in the morning. For example, if a person wishes to listen to a Torah class as he makes his way to the synagogue in the morning, he would not – according to this second explanation – be required to first recite Birkot Ha'Torah. In practice, however, as this matter cannot be conclusively determined one way or another, we must be stringent and recite Birkot Ha'Torah even before listening to a recorded Torah class. Therefore, one who wishes to hear a Torah class in the morning – either in person or a recording – must first recite Birkot Ha'Torah and the verses of Birkat Kohanim beforehand. Summary: One who wishes to hear a Torah class in the morning – either in person or a recording – must first recite Birkot Ha'Torah and the verses of Birkat Kohanim beforehand.

The Mishna in Pirkeh Abot (1:6) famously instructs, "Aseh Lecha Rav U'kneh Lecha Haber" – literally, "Make for yourself a Rabbi, and 'purchase' for yourself a friend." This is commonly understood to mean that that as important as it is to have a Rabbi, it is even more important to have a friend, and one should therefore go so far as to "purchase" a friend if necessary. The Hida (Rav Haim Yosef David Azulai, 1724-1806), however, added a different interpretation, explaining "U'kneh Lecha Haber" to mean that the quill – "Kaneh" – should be one's "friend." One should make sure to learn from a knowledgeable Rabbi – and he should also grow accustomed to writing the Torah he learns as much as possible. There is immense value in writing the Torah that one studies, as this helps him retain the material and also preserves it. The question arises as to whether one who wishes to write words of Torah in the morning must first recite Birkot Ha'Torah. Halacha requires reciting Birkot Ha'Torah before learning Torah in the morning, but (as we saw in a previous installment) a distinction exists between silently thinking about Torah and speaking words of Torah. Birkot Ha'Torah is required in the morning before verbally speaking words of Torah, but not – according to the consensus opinion – before silently thinking words of Torah. At first glance, we would assume that silently writing Torah material is no different from silently thinking about Torah, and thus this may be done before reciting Birkot Ha'Torah in the morning. Interestingly, however, the Shulhan Aruch distinguishes between thinking about Torah in one's mind and writing Torah. When it comes to thinking about Torah, the Shulhan Aruch follows the view of the Agur (Rav Yaakob Landau, 1410-1493) that silent Torah thoughts do not require Birkot Ha'Torah. However, the Shulhan Aruch rules that writing Torah indeed requires the recitation of the Birkot Ha'Torah. This is based on the position of the Abudarham (Rav David Abudarham, Spain, 14 th century) which Rav Yosef Karo – author of the Shulhan Aruch – brings in his Bet Yosef. Importantly, however, Rav Yosef Karo wrote a collection of notes to the Bet Yosef called Bedek Ha'bayit, in which he corrects or amends certain passages in the Bet Yosef. And in the Bedek Ha'bayit, commenting on his citation of the Abudarham's ruling concerning one who writes Torah, Rav Yosef Karo remarks: "See the words of the Agur" – a clear reference to the aforementioned ruling of the Agur that Birkot Ha'Torah is not required before thinking about Torah. It thus appears that the Bet Yosef retracted his opinion, and concluded that one does not, in fact, need to recite Birkot Ha'Torah before writing Torah. The question then becomes, what was Rav Yosef Karo's final ruling? In the Bet Yosef, he seems to have concluded that writing Torah does not require Birkot Ha'Torah, but in the Shulhan Aruch, he wrote that it does. The Poskim dispute the question of whether the Rav Yosef Karo wrote the Shulhan Aruch before or after he wrote his emendations to the Bet Yosef. Therefore, it is unclear which ruling reflects his final position – his ruling in Bedek Ha'bayit, or his ruling in the Shulhan Aruch. If we follow the Shulhan Aruch's ruling, which distinguishes between thinking about Torah and writing Torah, what's the rationale behind this distinction? Why would thinking about Torah not require Birkot Ha'Torah, but writing Torah would? Later commentators offered several explanations. One approach is that the obligation of Torah study is inherently linked to the obligation to teach Torah. Therefore, Birkot Ha'Torah – the blessing over the Misva to learn Torah – is recited only upon a kind of learning which could also facilitate the teaching of Torah. As Torah can be taught through speech and through the written word, these two forms of Torah learning require Birkot Ha'Torah, whereas silently thinking about Torah, which of course is not a way in which Torah can be disseminated, does not. Others explain that one must learn Torah with the goal of remembering the material. Therefore, the Beracha is recited only when one speaks or writes Torah, as one is more likely to remember material which he verbalizes or writes than material which he simply thinks in his mind. The Lebush (Rav Mordechai Yoffe, 1530-1612) answers, very simply, that writing, as opposed to thinking, is an action, and a Beracha is recited only before a Misva act. Finally, the Hayeh Adam (Rav Abraham Danzig, Vilna, 1748-1820) explains that people often tend to say the words as they write, and therefore Halacha requires reciting Birkot Ha'Torah before writing, given the likelihood that he will end up speaking words of Torah. As for the final Halacha, the Mishna Berura cites several Poskim who rule that due to the uncertainty surrounding this question, one who wishes to write Torah must first recite Birkot Ha'Torah and then recite verses from the Torah before proceeding to write. This is the ruling of Hacham Ovadia Yosef, as well. Verbally reading verses before writing satisfies all opinions and thus avoids this Halachic uncertainty. (Rabbi Yisrael Bitan notes that in one work, Hacham Ovadia is cited as ruling that a person in this situation must recite Birkot Ha'Torah and should then "preferably" recite verses before writing – indicating that this is a preference, but not a requirement. However, Rabbi Bitan shows that this is an inaccurate representation of Hacham Ovadia's position, as in truth he maintained that one must first verbally read verses in order to satisfy all opinions.) This Halacha applies also to a Sofer who wishes to do some work – writing a Sefer Torah, Tefillin or Mezuza – in the morning. Some Poskim maintained that since a Sofer merely copies the Torah text, and is not actually learning Torah, Birkot Ha'Torah is not required before such work. However, due to the different opinions that exist, a Sofer should ensure to recite Birkot Ha'Torah and then verbally read verses before writing. This applies also to somebody who is typing Torah material from a handwritten text, without any intention to learn as he types. Although one could argue that this does not qualify as Torah learning, nevertheless, given the uncertainty, the typist should first recite Birkot Ha'Torah, verbally read some verses, and then proceed to the typing. Summary: One who wishes to write Torah insights, commentaries, etc. in the morning should first recite Birkot Ha'Torah and then verbally read some Torah text before writing, in order to satisfy all opinions. This applies also to a Sofer – he should recite Birkot Ha'Torah and then verbally read some verses before writing in the morning.

Halacha requires reciting Birkot Ha'Torah in the morning before one learns Torah. Does this apply only if one wants to learn Torah verbally, or even if one is interested in learning silently, such as by reading without saying the words? For example, if a person wakes up in the middle of the night, and he wants to read a Torah book to help him fall back asleep, must he first recite Birkot Ha'Torah? This question arises also if one sits and drinks coffee early in the morning before reciting Birkot Ha'Torah. May he silently read a Torah book while drinking, or must he first recite Birkot Ha'Torah? For that matter, is one allowed upon waking in the morning to think about Torah before he recites Birkot Ha'Torah? The Bet Yosef cites the Agur (Rav Yaakob Landau, 1410-1493) as ruling that Birkot Ha'Torah is required only before learning Torah verbally, but not before learning silently. Just as praying only with one's eyes, without saying the words, does not qualify as prayer, likewise, learning Torah without saying the words does not constitute "learning" as far as the Birkot Ha'Torah requirement is concerned. The Shulhan Aruch rules accordingly. The Vilna Gaon (Rav Eliyahu of Vilna, 1720-1797), however, disagrees. He notes the verse in which G-d commands, "Ve'hagita Bo Yomam Va'layla" (Yehoshua 1:8), that we must study Torah day and night. The word "Hagita," the Gaon asserts, refers to unspoken thoughts, as in the expression, "Hegyon Libi" ("the stirrings of my heart" – Tehillim 19:15), and thus the Misva of Torah study is fulfilled even through silent learning. The Nishmat Adam (Rav Abraham Danzig of Vilna, 1748-1820) refuted this proof, pointing to the text of Birkot Ha'Torah, which mentions "words of Torah" ("Dibreh Torah"), implying that this refers specifically to spoken words (as "Dibur" means "speech"). Moreover, the Nishmat Adam cites several instances where the word "Hegyon" clearly refers to speech, and not to silent thought, such as "U'lshoni Tehegeh Sidkecha" (Tehillim 35:28), "Pi Sadik Yehegeh Hochma" (Tehillim 37:30), and "Lo Yehegu Bi'gronam" (Tehillim 115:7). (The Vilna Gaon would likely respond that "Hegyon" refers to both speech and silent thoughts, and thus both fall under the command of "Ve'hagita" and require Birkot Ha'Torah.) The Nishmat Adam further notes that the Gemara (Berachot 21a) cites as the source of the Birkot Ha'Torah obligation the verse in Debarim (32:3), "Ki Shem Hashem Ekra Habu Godel L'Elokenu" – "When I call the Name of G-d, express praise to our G-d." This verse speaks of reciting a Beracha when one "calls the Name of G-d," suggesting that this applies only to verbally articulating the words of Torah. The majority of Poskim follow the view of the Shulhan Aruch, that Birkot Ha'Torah is not required before silent Torah study. These include the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) and Hacham Ovadia Yosef. (Moreover, there is considerable discussion among later Poskim as to whether the Vilna Gaon truly held the stringent position that even thinking Torah requires Birkot Ha'Torah, or only considered this possibility.) Therefore, one who wishes to silently think about Torah in the middle of the night, or in the morning before reciting Birkot Ha'Torah, may do so.

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.