BRACHA LEVATALAH

The Gemara (Brachos 33a) states that anyone reciting a “bracha she’ainah tzricha” transgresses the prohibition of lo sisa. This term, which literally means “an unnecessary bracha,” refers to a bracha that is totally unnecessary, and to what is commonly referred to as a “bracha levatalah,” “a bracha made in vain.”

Some common examples of bracha levatalah include:

1) If someone has fulfilled his obligation with regards to a particular bracha and recites the bracha anyway. For example: When one eats a bread meal, the bracha recited on the bread exempts most of the foods eaten during the meal. In this situation, if one were to recite a bracha on such a food, e.g., the meat, this constitutes an unnecessary bracha (Mishna Berurah 215:18).

2) Similarly, if one wishes to eat a food mixture that contains primary and secondary foods (ikar and tafel), e.g., an apple pie, where the apples are secondary to the crust, the halacha is that one recites a borei minei mezonos and thereby exempts the apples. If he subsequently removes apples from the crust and recites a borei pri ha’eitz, this is a bracha levatalah (Magen Avraham 168:22).

3) If one recites a bracha either prior to performing a mitzvah or before eating and then speaks before doing the mitzvah or before eating, he thereby invalidates the bracha. This causes it to retroactively become an unnecessary bracha (ibid.). This is only true where if the interruption was not necessary for the mitzvah or the meal.

4) If one recites the Friday night kiddush on Shabbos morning together with the borei pri hagefen it is a bracha levatalah since that bracha was not instituted to be said at that time, unless he did not say kiddush on Friday night (Teshuvos Hageonim, Sha’arei Teshuvah #115).

5) A bracha recited over tefillin that are pasul (Mishnah Berurah 37:4) or on a talis that is invalid is similarly a bracha levatalah since no mitzvah has been performed (Sefer Agur, Hilchos Tzitzis #8).

Although some Rishonim maintain that reciting a bracha levatalah is a Torah prohibition (Rambam, according to Magen Avraham 215:6), the majority view is that it is forbidden miderabanan. Even though the Gemara states (Brachos 33a) that anyone reciting an unnecessary bracha transgresses the prohibition of lo sisa, not using Hashem’s Name in vain, according to this opinion, this is merely an “asmachta.” This term, which literally means, “a support,” refers to a situation when Chazal found a basis for a Rabbinic law in a pasuk (Tosafos, Rosh Hashanah 33a, s.v., veha; Rosh, Kidushin chap. 1, #49; Sefer Hachinuch #430).

BRACHA SHE’AINAH TZRICHA

The common denominator of all the brachos previously mentioned is that they were totally unnecessary and had no validity whatsoever. There is another type of bracha which has validity, but nevertheless should be avoided. This is referred to as a “bracha she’ainah tzricha,” an unnecessary bracha. For example:

1) If one is ready to begin a bread meal and before doing so, takes a food that would be exempted by the bracha on the bread, e.g., a piece of kugel, recites the appropriate bracha and eats it. Since he could have exempted that food by making it part of the meal, and instead he recited the relevant bracha, that bracha is unnecessary (Mishnah Berurah 215:18).

2) When one wishes to eat an apple and an orange, the proper procedure is to recite the bracha over one, having in mind to exempt the other. If instead he thinks explicitly while reciting the borei pri ha’eitz that the bracha should not exempt the second fruit, thereby necessitating a second bracha, he has caused a bracha she’ainah tzricha (Sha’ar Hatziyun 215:18).

3) Similarly, if after eating the first fruit, he recites a borei nefashos, thereby necessitating a new bracha rishonah, this is also a bracha she’ainah tzricha (Pischei Halacha, Brachos 1:8).

4) One who ate a kezayis of cake and drank a revi’is of wine must recite the “bracha mei’ain shalosh” (colloquially referred to as “al hamichya”), and include the appropriate phrases for both the cake and the wine. To intentionally recite this bracha twice, once for the cake and again for the wine is causing a bracha she’ainah tzricha (Sedei Chemed, Asifas Dinim, Brachos #1). Of course, if he forgot to include the appropriate phrase for one of the items, he must recite the bracha acharonah again and recite the missed phrase in order to fulfill the requirement of bracha acharonah for the other food.

THE PRACTICAL DIFFERENCE

We have seen that there is minimally an issur derabbanan, and perhaps even an issur deO’raisa, to recite a bracha levatalah. However, with regards to avoiding a bracha she’ainah tzricha, the poskim maintain that it is only considered to be a “midas chasidus” to do so (Birkei Yosef 215:6). Indeed, as we will soon see, this difference has some practical ramifications.

EATING ON A FAST DAY

The poskim debate what to do if one inadvertently recited a bracha over some food and before eating realized that it was a fast day. Some maintain that in this situation, it is permissible to eat a tiny amount, because if he does not, he will have recited a bracha levatalah (Sha’arei Teshuvah 568:1). However, many poskim contend that although the bracha will be levatalah, this prohibition was transgressed passively, while to eat would be an active contravention of the fast, which is a much more severe act. Additionally, since most Rishonim hold that the issur of a bracha levatalah is Rabbinic, there is no reason to break the Rabbinical injunction against eating on a fast in order to avoid the Rabbinical prohibition of bracha levatalah (Da’as Torah 568).

MEAT, MILK, AND THE NINE DAYS

The previous discussion regarding which prohibition takes precedence over the other is only relevant when there is a Rabbinic injunction not to eat the food. However, in a situation where not eating the food is only a custom, most poskim maintain that one may break the custom in order to avoid a bracha levatalah. For example:

The minhag among Ashkenazim is to refrain from eating meat products during the Nine Days, while Sefardim are only strict during the week of Tisha b’Av. If one inadvertently recited a bracha on meat during the days when it is his custom to refrain from eating those foods, it is preferable to taste a bit of the food in order to avoid the bracha levatalah (Sedei Chemed, Asifas Dinim, Bein Hametzarim #5).

EATING BEFORE HAVDALAH

Although we mentioned that where there is a Rabbinic injunction not to eat, we do not allow one to eat even though the bracha recited will be a bracha levatalah, there is one halacha that seems to indicate otherwise.

The halacha is that it is forbidden to eat on Motzai Shabbos before reciting havdalah (Shulchan Aruch 296). This is because, just as Chazal forbade eating before the performance of other mitzvos out of fear that one might forget the mitzvah, they also made the same enactment with regards to kiddush and havdalah. (In actuality, kiddush and havdalah are more stringent than other mitzvos in that while with other mitzvos, one may eat less than the volume of an egg before the mitzvah, this is not true regarding kiddush and havdalah. However, the reason for this is beyond the scope of this article.)

Nevertheless, according to the Rama (Orach Chaim 271:5), if one accidentally recited a bracha on food before havdalah, he may eat a bit of it in order to avoid a bracha levatalah (Mishna Berurah ad loc.). The obvious question here is why does avoiding the bracha levatalah override the prohibition of eating.

The reason is because there is a difference between eating on a fast day and eating before havdalah. On a fast day, eating is intrinsically forbidden due to the nature of the day. However, this cannot be said of Motzai Shabbos. Technically speaking there is nothing intrinsically wrong with eating then. Rather, it is only circumstantially that one may not eat in order not to forget havdalah (Pischei Halacha, Brachos, chap. 1, footnote #81.3).

WHEN THE UNNECESSARY IS NECESSARY

As we have seen with regards to bracha levatalah, because of its serious nature, we relax certain halachos in order to avoid it. When it comes to the concept of bracha she’ainah tzricha, we will see that it is so much more lenient, that in certain circumstances the unnecessary bracha becomes necessary and it may be recited. For example:

1) There is an obligation for men to recite one hundred brachos every day (Shulchan Aruch 46:3; Halichos Bei’sah, chap. 13 footnote #2). During the week, this generally does not pose a difficulty, as one recites ninety-one brachos during davening alone. And if one adds to that the brachos that he recites before and after eating and every time he recites “asher yatzar” during the course of the day, he will have much more than one hundred. However, Shabbos is more of an issue, as even when one counts the brachos connected to the three Shabbos meals together with the brachos recited in davening, he only reaches eighty-one, thereby requiring him to recite an additional nineteen brachos.

Some poskim maintain that it is permitted to cause a bracha she’ainah tzricha on Shabbos to increase the number of brachos one recites, in order to fill his quota of one hundred brachos. For example, if one is offered fruit in the course of a meal, the halacha is that while a bracha rishonah is required, a bracha acharonah is not. This is because the bircas hamazone exempts the fruit in regards to the bracha acharonah. (The distinction between why a bracha rishonah is required while a bracha acharonah is not, is beyond the scope of this article.) According to these poskim, it is permitted to delay eating the fruit until after bircas hamazone in order to have the opportunity to recite an additional bracha acharonah (Shelah, quoted in Magen Avraham 215:6; Shulchan Aruch HaRav 249, Kuntres Acharon #4; Aruch Hashulchan 206:12).

Other poskim contend that one should not recite brachos unnecessarily even if he is doing so for the mitzvah of reciting a hundred brachos (Magen Avraham 215:6; Mishna Berurah 46:14).

SEUDAH SHLISHIS

2) The Rishonim and poskim discuss whether one may bring himself to a situation of reciting a bracha she’ainah tzricha in order to fulfill the mitzvah of seudah shlishis. For example, a person’s Shabbos morning meal extended past chatzos, halachic midday, which is the time when one may eat seudah shlishis, according to most opinions. Is it permissible to stop the meal, bentch, wash again and recite another hamotzi so that the “new” meal can count towards seudah shlishis? In essence, the second al netilas yadyim and hamotzi are unnecessary, as well as the first bircas hamazone, for he did not have to stop his meal.

Some poskim maintain that since his intention is to fulfill the mitzvah of seudah shlishis, the brachos are not really considered unnecessary. Therefore, he may do so if he feels that he will not be able to eat the meal later. However, if he will be able to eat seudah shlishis later, that is preferable, because it is better to daven Mincha beforehand (Shulchan Aruch 291:3; Magen Avraham 215:6).

Some poskim are still concerned about bracha she’ainah tzricha and contend that where one finds it necessary to split the morning meal into two, he should make an interruption after bentching for fifteen to thirty minutes and either learn or go for a walk before washing again (Eishel Avraham [Butchatch] 168:6; Mishna Berurah 291:14).

AVOIDING DOUBTFUL SITUATIONS

3) One may recite a bracha she’ainah tzricha in order to solve the problem of doubtful circumstances, such as when one is in doubt whether he recited a particular bracha. For example: If a person is eating fruit, and he is unsure whether he recited a bracha rishonah. The halacha is that generally, a bracha rishonah continues to be valid only as long as one remains in the same location. Therefore, in this situation, if he wishes to continue eating, he should step outside, thereby changing location. In this way, even assuming that he indeed recited a bracha rishonah, that bracha will no longer be valid. When he returns, a new bracha is recited.

Even though that bracha is a possible bracha she’ainah tzricha, it is permitted because otherwise he might be guilty of eating food without having first recited a bracha (Sha’arei Teshuvah 8:12).

4) There is another example of a doubtful situation that can be resolved through a bracha she’ainah tzricha. It is common, especially at a simcha or function, that some type of fruit or melon is served as an appetizer. Although usually appetizers are considered part of the meal and are therefore exempted by the hamotzi, there is a disagreement among the poskim whether fruit, melon and the like are true appetizers. If they are, they are also exempted by the hamotzi, but if they are not, they require their own bracha. In order to avoid this question, the poskim suggest that one take a small piece of the fruit or melon before washing for the meal and recite the appropriate bracha, having in mind to continue eating the fruit during the meal. Although normally, reciting a bracha on food immediately prior to a bread meal is a bracha

she’ainah tzricha, in this circumstance, it is permitted (see Mishna Berurah 174:39 and Sha’ar Hatziyun #45).

5) It is also permissible to recite a bracha she’ainah tzricha in the following situation: If one mistakenly recited the bracha of borei minei mezonos on any food (with the exception of water and salt), the halacha is that he has fulfilled his obligation b’di’eved. However, the poskim suggest that in this case, he should only eat a small amount of food and then change locations. In this manner, when he returns to the original place he will be obligated anew and he can then recite the correct bracha. Even though the food he was eating was exempted by the mezonos, it is permissible to recite what would otherwise be a bracha she’ainah tzricha in order to circumvent this b’di’eved situation (Shu”t Igros Moshe, Orach Chaim IV, 40:1). In this situation, the more preferred option is to recite the correct bracha over a different food with the same bracha.

RECTIFYING THE SITUATION

What should one do if he realizes that the bracha he is the middle of, or which he just concluded, is a bracha levatalah? If he has already concluded the bracha, he should say “Boruch Sheim K’vod Malchuso l’olam va’ed.” The reason why this is effective in alleviating the severity of reciting Hashem’s Name unnecessarily is because by appending “Boruch Sheim” to the bracha and thereby praising Hashem’s Name it is as if it was necessary to say Sheim Hashem, i.e., in order to praise it (Vezos Habracha pg. 184, based on Rambam, Hilchos Shavuos 12:11).

If one has not completed the bracha, the solution will depend on what point he is up to in the bracha.

1) If he merely said, “Baruch Atta,” and has not said Hashem’s Name, he should just stop, as he has done nothing wrong.

2) If he has already said Sheim Hashem, he can rectify the situation by concluding with the words “lamdeini chukecha,” – “teach me Your statutes.” Since this is a pasuk in Tehilim (119:12), he has not said Hashem’s Name in vain (Shulchan Aruch 206:6).

3) If he realizes that the bracha will be levatalah while he is in the middle of “Elokeinu” and he has already said “Elokei” (but not “nu”), he should conclude with: “Yisrael Avinu mei’olam v’ad olam” – “Blessed are you Hashem, the G-d of Israel, our Father, forever and ever.” This remedies the situation since it is a quotation from Divrei Hayamim (I 29:10). Some poskim point out though, that since it is only a portion of a pasuk, upon concluding this phrase, he should add “Baruch Sheim K’vod Malchuso l’olam va’ed” (Kaf Hachaim 206:46; Kitzur Shulchan Aruch 6:4).

4) If, after having said “Elokeinu,” he becomes aware that he should not be reciting this particular bracha, he should conclude with, “Ata anisam, El nosei hayisa lahem, v’nokeim al alilosam,” which is a posuk in Tehillim (99:8), which is said during Kabbolas Shabbos. Although this posuk does not contain the words “Boruch Ata,” by concluding the bracha with the above-mentioned phrase, he has praised Hashem and loses nothing by doing so (Vezos Habracha pg. 184). A similar option, and a bit easier to remember is to conclude with “karas imanu bris b’choreiv,” a posuk in Va’eschanan (5:2) (Heard in the name of Rav Chaim Kanievsky, shlit”a).

5) If he only realizes after saying “melech ha’olam,” he should immediately stop and not conclude the bracha. Indeed in this situation, some poskim maintain that this is not a bracha levatalah, as he has praised Hashem as the King of the world. Nevertheless he should recite “Boruch Sheim K’vod Malchuso l’olam va’ed” (Chochmas Shlomo 215).

BORUCH SHEIM OUT LOUD

As is known, while reciting the phrase “Boruch Sheim K’vod Malchuso l’olam va’ed” in Kri’as Shema, it is generally said in an undertone (except during Yom Kippur). The reason for this is because when Yaakov Avinu wished to inform his children when the final redemption would take place, he lost his prophecy, as Hashem did not want it revealed. Yaakov said to them that perhaps one of his children is not fitting and that is why he lost the prophecy. In order to assure Yaakov that they were indeed on the correct path, they cried out, “Shema Yisroel, Hashem Elokeinu, Hashem Echad.” Hearing this, Yaakov responded, “Boruch Sheim K’vod Malchuso l’olam va’ed.”

Chazal decided that “Boruch Sheim” would be included in Kri’as Shema, since it was declared by Yaakov Avinu. However, it would be said in an undertone, in order to indicate that it is not part of Shema as it appears in the Torah (Pesachim 56).

When it comes to reciting “Boruch Sheim” after a bracha levatalah, is it also recited in an undertone, similar to Kri’as Shema, or can one say it out loud? According to one opinion, it is not necessary to recite it out loud, unless others heard the bracha levatalah. If this occurred, “Boruch Sheim” should be stated loudly and clearly in order to indicate that he is not being lenient with saying Hashem’s Name unnecessarily (Shu”t Yain[AR1]  Hatov #33).

Others maintain that based on the reason cited above, the only time that “Boruch Sheim” needs to be recited quietly is during Shema. However, at other times, it may be recited out loud. However, according to the Medrash (Devarim Rabbah, Va’eschanan, s.v., v’lamah yisroel; Tur Orach Chaim 619), the reason why “Boruch Sheim” is said quietly is because Moshe “stole” it from the malochim and taught it to the Bnei Yisroel. In order not to arouse the angels’ antagonism, it is said quietly. However, on Yom Kippur, when the Jews are also on the level of the malochim, it is recited out loud. According to this reason, when reciting “Boruch Sheim” after a bracha levatalah, it should be said quietly even if the bracha was heard by others (Likutei Mahari’ach, Korbanos, s.v., boruch sheim).

ANSWERING AMEIN

There is a chiyuv to answer amein to any bracha that one hears, assuming he is not at a point where he cannot interrupt. The point of answering amein is to affirm the truth of the bracha and the praise of Hashem.

However, this only applies to brachos that are meant to be said. If the bracha is a bracha levatalah, it is forbidden to answer amein (Shulchan Aruch 215:4). Indeed, according to one opinion, one who answers amein to a bracha levatalah is considered to have recited a bracha levatalah himself (Chesed L’alaphim [of the Ba’al Pele Yo’eitz] 215:6).

TEACHING BRACHOS TO OTHERS

It is permissible to teach others how to recite brachos even though the brachos recited during the learning session appear to be brachos levatalah, e.g., if no food is being served. In this case, it is even permitted for the teacher to recite the bracha with the students using Hashem’s Name. This is because there is an obligation to train others in how to perform mitzvos (Shulchan Aruch 215:3 and Mishna Berurah ad loc). Although in discussing this halacha, the Shulchan Aruch specifies children, Rav Moshe Feinstein zt”l maintains that the same applies to teaching adults (Shu”t Igros Moshe, Orach Chaim II #56).

Even though the majority of the poskim follow the opinion of the Shulchan Aruch that reciting Hashem’s Name in order to teach brachos is permitted, some recommend that if one can do so without having to actually use Hashem’s Name, it is preferable to do so (Eishel Avraham [Butchatch] 167:19).

This halacha only applies to teaching. However, if one comes across the text of a bracha in the course of one’s own learning, he should not use Hashem’s Name (Mishna Berurah 215:14). Regarding whether one may use Hashem’s Name while reciting pesukim during learning, is a topic beyond the scope of this article.

BE CAREFUL

When we recite brachos throughout the day, invoking Hashem’s Name, it is a golden opportunity to connect with our Creator. We must always be careful that our brachos are halachically acceptable and recited correctly. Otherwise, we run the risk of “yatzah sechoro b’hefseido” – having the reward cancelled out by the loss.

Not only are brachos a connection to Hashem, in their merit, one attains life! This is indicated by the Ba’al Haturim (Bereishis 24:33) who explains that in the merit of reciting brachos, Avraham Avinu’s trusted servant, Eliezer, was saved from the poison served by Besu’el and Lavan.

This article originally appeared in the US edition of Yated Neeman.