Q&A: Rabbi Chaim’s Novel Interpretation Regarding the Blessings over Torah Study
Rabbi Chaim’s Novel Interpretation Regarding the Blessings over Torah Study
Question
In honor of the Rabbi:
The Shulchan Arukh (Orach Chayim 47:14) rules, following the medieval authorities (Rishonim), that women recite the blessings over Torah study. The Beit Yosef there discusses why they recite them even though they are exempt from the commandment of Torah study. In Chiddushei Maran Riz HaLevi (Laws of Blessings), he writes in the name of Rabbi Chaim that the blessings over Torah study are blessings of praise on the “object of Torah,” and therefore, in terms of the praise itself, women belong to this as well.
At first glance, several sources seem to indicate unlike Rabbi Chaim. A) Maimonides (Prayer 7:10) rules, following the Jerusalem Talmud, that one must study immediately after the blessing. B) In the responsa of Rashba (7:540) it is stated explicitly that the blessings over Torah study are blessings over commandments, and with this he explains why one does not recite a blessing after study. (Rashba also discusses the blessing over covering the blood, and from the comparison it is clear that these are blessings over commandments.) C) The Rosh (Berakhot 1:13) brings the possibility that someone who is not a Torah scholar recites the blessings over Torah study several times a day if he studies after an interruption of attention. D) The Shulchan Arukh (ibid. 4) rules that one does not recite a blessing over mere contemplation of words of Torah, and according to Rabbi Chaim’s novel interpretation it is difficult to understand why contemplation is not included in the category of the “object of Torah” that requires a blessing.
In the Rabbi’s opinion, is there a way to reconcile Rabbi Chaim’s words?
Sabbath peace, and thank you!
Answer
First of all, it is clear that Rabbi Chaim is right. See column 479 and the references there. This discussion is an old one, and a great deal of ink has been spilled over it. You can search online. In general, some have written that this is a blessing over a commandment, but that is an unreasonable claim. Notice that this blessing is derived from a verse (“Ascribe greatness to our God”), whereas blessings over commandments are rabbinic.
The claim that one must study immediately afterward proves nothing. You also say praise over something that you have just now encountered.
It is possible that within the blessings over Torah study there is also a blessing over the commandment itself (after all, there are several blessings, and also Ahavah Rabbah). If so, then at least with respect to that blessing it should be attached to the study, and perhaps that is why they attach all of them.