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Birchot HaTorah: Difference between revisions
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→What Type of Learning Requires Birchot HaTorah?
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# Writing Torah even without reading, if one understands what one is writing, is considered learning for which one has to make Birchot HaTorah. <ref> Shulchan Aruch 47:3 based on Avudraham (Birchot Hashachar beginning). Magen Avraham 47:1 adds that one has to understand what one is writing in order for it to be considered learning, but just copying over text is not learning. This is also the opinion of Biur Heitev 47:2. </ref> | # Writing Torah even without reading, if one understands what one is writing, is considered learning for which one has to make Birchot HaTorah. <ref> Shulchan Aruch 47:3 based on Avudraham (Birchot Hashachar beginning). Magen Avraham 47:1 adds that one has to understand what one is writing in order for it to be considered learning, but just copying over text is not learning. This is also the opinion of Biur Heitev 47:2. </ref> | ||
# According to Ashkenazim, because of a dispute one should not think Torah before making Birchot HaTorah, however it is permissible to do a Mitzvah even though it will cause one to think about the laws of the Mitzvah. <ref>Mishna Brurah 47:7 because of the Gra who argues on Shulchan Aruch. </ref> However, according to Sephardim thinking words of Torah does not require Birchot HaTorah and so it is permissible to think Torah before Birchat HaTorah. <ref> Shulchan Aruch 47:4 based on Shabbat 151a, Agur 2, and Tosfot 20b s.v. VeRav Chisda. This is also the opinion of Yalkut Yosef (vol 3 pg 81) that it is permissible to think Torah before Birchat HaTorah. </ref> | # According to Ashkenazim, because of a dispute one should not think Torah before making Birchot HaTorah, however it is permissible to do a Mitzvah even though it will cause one to think about the laws of the Mitzvah. <ref>Mishna Brurah 47:7 because of the Gra who argues on Shulchan Aruch. </ref> However, according to Sephardim thinking words of Torah does not require Birchot HaTorah and so it is permissible to think Torah before Birchat HaTorah. <ref> Shulchan Aruch 47:4 based on Shabbat 151a, Agur 2, and Tosfot 20b s.v. VeRav Chisda. This is also the opinion of Yalkut Yosef (vol 3 pg 81) that it is permissible to think Torah before Birchat HaTorah. </ref> | ||
# Hearing a speech of Divrei Torah from a person or an electronic device requires the brachot. <ref> Yalkut Yosef 47:5. Halichot Shlomo Tefillah 6:5 writes that certainly listening to a shiur requires birchot hatorah but listening to a recorded shiur might not. He explains that the mechanism of listening to a shiur being considered learning isn't based on [[Shomea Koneh]]. Rather it is based on the fact that it is original model of how learning Torah should be. That is, learning Torah involves a speaker and a listener and both are learning. See Tosfot Brachot 20b who seems to apply Shomea Koneh to Talmud Torah. See further the Machzik Bracha 47:4 who says that listening to a shiur requires birchot hatorah because of Shomea Koneh and has to answer why the Rosh, Tur and Shulchan Aruch O.C. 141 hold that Shomea Koneh doesn't work for Kriyat Hatorah. His answer is that the particular takana of kriyat hatorah excluded using Shomea Koneh.</ref> | # Hearing a speech of Divrei Torah from a person or an electronic device requires the brachot. <ref> Yalkut Yosef 47:5. Halichot Shlomo Tefillah 6:5 writes that certainly listening to a shiur requires birchot hatorah but listening to a recorded shiur might not. He explains that the mechanism of listening to a shiur being considered learning isn't based on [[Shomea Koneh]]. Rather it is based on the fact that it is original model of how learning Torah should be. That is, learning Torah involves a speaker and a listener and both are learning. See Tosfot Brachot 20b who seems to apply Shomea Koneh to Talmud Torah. See further the Machzik Bracha 47:4 who says that listening to a shiur requires birchot hatorah because of Shomea Koneh and has to answer why the Rosh, Tur and Shulchan Aruch O.C. 141 hold that Shomea Koneh doesn't work for Kriyat Hatorah. His answer is that the particular takana of kriyat hatorah excluded using Shomea Koneh. Dirshu 47:10 quotes Rav Chaim Kanievsky (Dirshu Gilyon 3) that listening to a shiur even on a recording requires birchat hatorah. His proof is Tosfot Brachot 20b that even if there's not someone speaking who is a person those listening are considered learning.</ref> | ||
# Looking into a Sefer Kodesh and only reading with one’s eyes, even without saying the words, requires brachot. <ref> Yalkut Yosef 47:6 </ref> | # Looking into a Sefer Kodesh and only reading with one’s eyes, even without saying the words, requires brachot. <ref> Yalkut Yosef 47:6 </ref> | ||
# Telling someone a halacha without giving a reason is a dispute of the poskim, one should be strict to say Birchot HaTorah beforehand. <ref> Rama on Shulchan Aruch 47:4 based on Ran (Shabbat 4b s.v. Makom, Avoda Zara 19b s.v. Tana) allows this because it is just like thoughts of Torah. However Yalkut Yosef 47:7 rules that because of a double doubt one should be strict to make brachot. </ref> | # Telling someone a halacha without giving a reason is a dispute of the poskim, one should be strict to say Birchot HaTorah beforehand. <ref> Rama on Shulchan Aruch 47:4 based on Ran (Shabbat 4b s.v. Makom, Avoda Zara 19b s.v. Tana) allows this because it is just like thoughts of Torah. However Yalkut Yosef 47:7 rules that because of a double doubt one should be strict to make brachot. </ref> | ||
