What prayer does one pray before taking inventory? Is it wise to count money or possessions? Can one pray for blessing before counting his possessions? What can we pray for once they have already been counted?
Can one say a full blessing of, “Blessed is He Who sends blessing” without knowing if he has actually been blessed? What lesson does this halacha teach us? When does blessing begin to disappear? Is taking inventory an ordinary part of running a business, or does it carry deeper implications? Could the very desire to know how much we have, diminish our possessions?
What is the difference between praying for a specific amount of blessing and praying for “boundless abundance”? Can a prayer restrict the blessing and abundance we seek? Can one cast an ayin hara on his own possessions, even if no one else knows about them? Why did Chazal institute a prayer and a bracha for the moment one begins measuring his produce?
The Blessing For Taking Inventory
In our article for Parashas Ki Savo we discussed whether blessing can rest upon something that has already been counted. In honor of Succos, the Festival of Ingathering, when we celebrate Hashem’s abundant blessings and pray for a year of continued blessing, we now complete the discussion by examining when and how one recites a bracha before taking inventory.
Is there a blessing to recite when taking inventory, and is it at all advisable to do so?
A Blessing For Measuring Produce
The Gemara (Taanis 8b; Bava Metzia 42a) teaches us: “One who goes to measure the produce in his granary says: ‘May it be Your will, Hashem our G-d, that You send blessing upon the work of our hands.’ Once he has begun measuring, he says: ‘Blessed is He Who sends blessing upon this pile.’”
Here we learn about two separate prayers: one before beginning to measure, praying Hashem send His blessing; and another once measuring has begun, thanking Hashem for the abundance.
When to Recite the Blessing
The Gemara continues: “If he recited the blessing after measuring, this is a prayer in vain, for blessing is found neither in something that has been weighed, nor in something that has been measured, nor in something that has been counted, but only in something hidden from the eye, as it says: ‘Hashem will command the blessing with you in your storehouses.’”
Which of the blessings become a prayer in vain? Is it the one before weighing, or the one once beginning to measure? Perhaps the blessing should be recited only at the beginning of the measuring, and reciting it after completing his measurements becomes a prayer in vain?
While the wording of the Gemara, “he measured and afterward recited the blessing”, seem to indicate that it is referring to the bracha for while measuring, not the first prayer, the Rambam (Hilchos Brachos 10:22), Smag (aseh 27), Orchos Chaim (Hilchos Brachos 65), and others write, “If he measured and afterward requested mercy”, indicating that it is the prayer, “Yehi ratzon”, that becomes a prayer in vain if recited after measuring, while the bracha can be recited also after finishing measuring.
The Chida (Birkei Yosef, OC 230:7) explains that the question depends on how we understand the wording of the bracha, “Hashole’ach bracha” — “Who sends blessing.” Does “Hashole’ach” mean “Who has sent blessing” in the past tense, or does it mean “Who is sending blessing,” in the present — that at this very moment blessing is being sent into the produce and causing it to increase?
The Chida writes that this is the subject to a machlokes. The Ritva (Bava Metzia 42a) understands that it is a bracha in the future tense – a blessing that Hashem is yet to send. Accordingly, it may be recited only before the produce is measured.
The Abudraham (Birchos HaRe’iyah, HaShevach VeHaHoda’ah), however, explains that hashole’ach means “Who has sent”, in the past tense, similar to the bracha of Hamotzi, in which we say, “Who brings forth bread from the earth,” in reference to the bread standing before us. The bracha we recite here is based upon our confidence that, in merit of having begun to measure produce for separating maaser, Hashem has already blessed to the produce.
The Rambam follows the Abudraham’s understanding and rules that the bracha may be recited even after the measuring has been completed. Only the “Yehi ratzon”, the prayer asking Hashem to send blessing, must be recited before beginning to measure.
The Rashash (Bava Metzia 42a), on the other hand, understands the bracha itself is a prayer. He compares this to the bracha of “Go’el Yisrael -- Who redeems Yisrael,” which the Gemara (Pesachim 117b) explains is in the present tense because it is a prayer and a request for mercy. This understanding also explains why the Rambam refers to the bracha we are discussing now as a “request for mercy.” He adds that, in his view, the opening words, “Yehi ratzon” are actually the beginning of the bracha, while “Baruch hashole’ach bracha b’maaseh yadeinu” — “Blessed is He Who sends blessing upon the work of our hands”— is its conclusion. This prayer is similar to Tefillas HaDerech, which begins with “Yehi ratzon”, and concludes with a bracha, “Blessed are You, Hashem, Who hears prayer.”
A Full Bracha
The Shulchan Aruch (OC 230:2) brings the Gemara’s ruling l’halacha: “One who enters his granary to measure his produce says: ‘May it be Your will, Hashem my G-d, that You send blessing upon this pile.’ Once he has begun measuring, he says: ‘Blessed is He Who sends blessing upon this pile.’ If he measured and only afterward recited the blessing, this is a prayer in vain, for blessing is found only in something hidden from the eye.”
This brings us to another question: Is this bracha recited with Shem U’Malchus — with the words “Hashem, Elokeinu Melech ha’olam” making it a full bracha like other brachos? Or does one simply say, “Blessed is He Who sends blessing upon this pile,” without mentioning Hashem’s Name, similar to other expressions of praise that are not considered significant enough to warrant a full formal bracha? Examples of this are “Baruch HaMavdil bein kodesh l’chol” before doing work after Shabbos, or “Baruch Shepetarani” a father says after his son becomes Bar Mitzvah.
Rashi (Taanis 8b), and the Ritva (Bava Metzia 42a) write that this bracha is a bracha like any other, and should include both Hashem’s Name [Hashem Elokeinu] and His Kingship [Melech HaOlam].
The Shulchan Aruch, on the other hand, notes the bracha without stating anything about Shem U’Malchus. The Levush (OC 230:2) writes that this bracha should actually be recited without Shem U’Malchus. Rav Yaakov Schorr (Kerem Shlomo, 3:1, p. 25) infers this from the Rambam: in all of Hilchos Brachos (ch. 10) the Rambam records brachos with Shem U’Malchus, and only in this bracha appears without (halacha 22).
Which Measuring Requires a Bracha
What types of measuring or counting require this bracha? Does it apply only when measuring stores of grain or other agricultural produce, or should we also recite it when taking inventory in a store or calculating other assets?
The Ramban (cited by the Ritva, Bava Metzia 42a, and the Shitah Mekubetzes ad loc.) writes that this bracha was instituted specifically for one who is going to separate terumos u’maasros from his produce. Otherwise, how can one be certain that Hashem has sent him blessing? Perhaps no blessing was granted, in which case the bracha could constitute a bracha l’vatalah. One who is preparing to separate terumos u’maasros properly, however, has a Divine promise that his produce will be blessed. He may therefore recite the bracha with confidence that HaKadosh Baruch Hu has fulfilled His promise and sent blessing into the produce of his field.
According to the Ramban, this bracha applies only in Eretz Yisrael, and only to produce subject to terumos u’maasros, when the owner is preparing to fulfil the mitzva properly. However, the Shulchan Aruch records this halacha, without limiting it to Eretz Yisrael or to produce subject to terumos u’maasros. Does this mean that the Shulchan Aruch does not follow the Ramban’s opinion?
The Maharsha (Chiddushei Aggados, Bava Metzia 42b) takes the question a step further. He asks: if this is what the Gemara is discussing, why does it bring proof from the pasuk, “Hashem will command the blessing for you in your storehouses,” instead of those that explicitly promise abundance in return for separating terumos u’maasros? This must indicate that when measuring produce in order to separate terumos u’maasros there is blessing even after the produce has been measured. Since measuring is necessary for the mitzvah, it does not block the blessing.
This is how Rav Yaakov Schorr (Kerem Shlomo, 3:1 p. 25) explains the psukim that discuss maaser: “Bring all the maaser into the storehouse … and test Me now with this, says Hashem … and I will pour out blessing for you without limit.” If one is concerned about separating terumos u’maasros because doing so requires him to measure the produce, and he fears that the measurement will stop the blessing, Hashem says: “Test Me. You will discover that I will send the blessing before you begin measuring, so when you measure produce for maaser you will discover an enormous quantity, far beyond what you had expected.”
The Maharsha explains that, indeed, one should preferably not measure his produce unnecessarily. When measuring is necessary, Chazal instituted this prayer and bracha so that the act of measuring should not chase away blessing.
The Chayei Adam (Klal 65) writes that this refers also to taking inventory in a store or any other business. One should recite the prayer and the bracha. However, because we must take the Ramban’s opinion into consideration — that the bracha was instituted only when separating terumos u’maasros — we should not mention Hashem’s Name. Instead, one should simply say: “Blessed is the King of the universe, Who sends blessing upon this business.”
Practical Halacha
The Shulchan Aruch states the halacha, but doesn’t limit it only to Eretz Yisrael when separating terumos u’maasros. Neither does it state that the bracha should be recited as a full bracha, with Shem U’Malchus. Why?
The Mishnah Brurah (OC 230:4) answers that when separating terumos u’maasros, where there is a Heavenly promise of blessing “ad bli dai -- unlimited” one recites the full bracha with Shem U’Malchus. Outside Eretz Yisrael, the bracha is recited without Shem U’Malchus, using the shortened version: “Blessed is He Who sends blessing upon this pile.”
Both the Chochmas Adam (Shaarei Tzedek, Mitzvos HaAretz 10:1) and Derech Emunah (Terumos 3:93) rule that he should recite the bracha with Shem U’Malchus when measuring produce in Eretz Yisrael in order to separate terumos u’maasros.
Assured Blessing
The Ramban (cited by the Ritva, Bava Metzia 42a, and in the Shitah Mekubetzes ad loc.) raises a question. How can we recite a full blessing with Hashem’s Name without having a way of ascertaining that we have indeed been blessed?
Indeed, the Gemara does not state that this bracha is recited only upon seeing the blessing, but rather that every Jew recites it. How does one know that Hashem has indeed blessed the produce? Perhaps the produce is actually less than expected? The question is even more pronounced for those opinions that understand the blessing is referring to the future. How can we recite a blessing for the future, and know with certainty that it will happen?
The Ramban answers that the bracha applies specifically to one who is about to separate terumos u’maasros. In that case, the bracha is recited with confidence in Hashem’s promise that separating terumos u’maasros will yield endless blessing.
Rav Tzadok HaKohen (Divrei Sofrim 9) writes that the poskim seem to hold that this bracha is recited even outside Eretz Yisrael, where terumos u’maasros do not apply. He explains that the bracha is actually a prayer. Every prayer has effect, even when it is not immediately apparent. Once one has prayed for blessing, he can already recite a bracha over it with full confidence that he has been blessed, even if it is not yet apparent.
Rav Steinman (Ayeles HaShachar, Taanis 8a) learns from this halacha that one may daven for a miracle as long as the miracle will not be visible. He can even recite a bracha with certainty that such a miracle has indeed occurred.
The Sfas Emes (Taanis 8b), however, takes a different approach. He writes that if one does not actually see the blessing, he should not recite the bracha. The bracha was instituted only when he can visibly see that his pile has been blessed. Nevertheless, he should not recite it before he begins measuring, because at that point he still does not know how blessed the produce may be. Only when he begins measuring does he recite the bracha over the abundance that he has received.
Which Blessing
The Meiri (Taanis 9a) asks why praying after measuring is considered a prayer in vain. Even produce that has already been measured and counted needs blessing. It has to stay fresh and clean until it can be sold or eaten. Surely, a prayer for this blessing is still necessary! Why is it considered a prayer in vain?
The Meiri explains that the prayer the Gemara refers to here is prayer for blessing in every form of success that could possibly apply. Measuring and publicizing the amount of produce inevitably limits some aspects of that potential blessing. Therefore, praying for the full measure of blessing once the produce has already been measured is considered a prayer in vain.
Text of Prayer
The Gemara and Rambam write the text of the prayer: “May You send blessing upon the work of our hands.” The Tur, Shulchan Aruch, and Achronim have a different text: “May You send blessing upon this pile.”
The Eliya Rabbah (230:5) explains the difference. The Gemara and Rishonim referred to a prayer over agricultural produce from which one was about to separate terumos u’maasros. In that case there is a Heavenly promise, “so that He may bless you in all the work of your hands”. The bracha is a prayer for this promise to be fulfilled.
The Tur, Shulchan Aruch, and Achronim however refer to agricultural produce outside Eretz Yisrael where there is no mitzvah of separating terumos u’maasros, or commercial merchandise. Since this particular promise does not apply, it is appropriate to recite a prayer for the merchandise or produce at hand, asking that it be blessed. Only one who separates terumos u’maasros has the privilege to ask for the broader blessing “to rest upon all the work of his hands”, while in the latter case one only asks for “blessing upon this pile”.
The Chida (Birkei Yosef 230:5), however, considers it more likely that the Tur and Rabbenu Yerucham simply had a different version of the Gemara, and the Shulchan Aruch rules that the correct wording is the one found in the Rosh and the Tur.
The Chida (Birkei Yosef 230:5) continues, explaining the three levels of prayer and what is a prayer in vain:
- One who has already counted his inventory and then prays for blessing to increase it, has prayed a prayer in vain.
- One who estimates that he is likely to have 100 tons of merchandise and, before counting or measuring it, prays to discover 200 tons, has not prayed a prayer in vain. Nevertheless, it is not advisable to pray this way, because by specifying the amount one limits the abundance that Hashem may send. [One never knows how much abundance has been decreed for him and should therefore not limit it. Moreover, when he defines the blessing in a specific amount, the blessing may be granted in a measured form rather than as unlimited abundance — a nachalah bli metzarim. In addition, there are times when a prayer is only partially fulfilled. If he asks for 200, he may receive only 100. If, however, he asks for unlimited abundance, even a partial fulfillment of that prayer is unlimited.]
Summary
Whenever possible, one should avoid counting and measuring his assets. When taking inventory is necessary, however — whether in order to properly control his expenses, for tax purposes, or for selling merchandise — one should first recite the prayer, then recite the bracha without Shem U’Malchus.
The prayer should be recited before beginning to measure or count. The bracha, however, should be recited during the counting or measuring. Once measuring is completed, the bracha should no longer be recited.
When one measures agricultural produce in order to separate terumos u’maasros, he should recite the bracha with Shem U’Malchus. For other forms of measuring and inventory, the bracha should be recited without Shem U’Malchus.
Caution: Measuring and Publicizing Success
Often, people discuss another’s success, citing his “value” in financial terms. The Piskei Teshuvos (OC 230:3) tells us that even when no one but the owner knows how much his possessions are worth, counting and measuring wealth can expose it to ayin hara. One who counts his assets and becomes conscious of how blessed he is can give himself an ayin hara that can harm him even more than that of others.
The Tosafos Rid (Bava Kamma 83a) explains the pasuk (Eichah 3), “My eye has afflicted my soul more than all the daughters of my city” -- “I myself cast an evil eye upon myself because of the abundance of good that I saw I possessed, more than all the daughters of my city cast an evil eye upon me. My own evil eye possessed me, and I was afflicted and lost all that blessing.”
Included in this caution against unnecessary measuring and counting requires us to avoid publicizing one’s activities and plans when their success depend upon Hashem’s blessing.
The Minchas Elazar (Divrei Torah, second edition, 53) writes that this is particularly important when one needs a special yeshua. Before it actually happens, one should keep the matter as private as possible. The more widely it is known, the less likely the extraordinary yeshua will occur.
The Zohar (Pekudei 225a) teaches that when something is measured for a mitzvah, there is no reason to fear ayin hara. On the contrary: measurements for mitzvos bring greater blessing.
Nevertheless, even mitzvos are generally better done without publicity. The first Luchos were given with thunder and lightning, in a great public display, and were ultimately broken.
The Pele Yoetz (Ayin Hara) writes that one should never refrain from doing a mitzvah because of concerns of ayin hara. One should not avoid welcoming the guests in order to hide his wealth, nor should he refrain from teaching Torah, because “one who observes a mitzvah will know no evil.” At the same time, he should do his best to make sure that his intentions are l’Shem Shamayim. The Shevet Mussar (20:29) writes that if his true purpose is for honor, he may still be vulnerable to ayin hara, even while performing a mitzvah.
