NARR 124-126

 

CCAR RESPONSA

 

New American Reform Responsa

 

80. Berakhah LEeatalah

QUESTION: In a new service for the minor festival of Tu Beshvat, a number of blessings for trees, fruit and wine are repeated. Would such a repetition, intended both for children and adults, be considered berakhah levatalah, a blessing in vain? What is encompassed by that concept and what role does it play in tradition? (Rabbi Adam D. Fisher, Stony Brook NY)

ANSWER: The concept of not reciting a blessing in vain is intended to guard against the misuse of the divine name; this is one possible interpretation of the third commandment (Exodus 20.7; Ber 33a; Tur and Shulhan Arukh Orah Hayim 215.4), the third commandment encompasses other prohibitions as well, and tradition provided a large number of possible interpretations (W. Jacob, The Expression ‘To Take God’s Name in Vain’: A History of its Interpretation” Unpublished Prize Essay Hebrew Union College, 1953). Anyone who heard a blessing said in vain should not respond with “amen” (Tur and Shulhan Arukh Orah Hayim 215.4).

The definition of what is involved in a “vain blessing” is a little more difficult. It may consist of one of the following: The recital without the action connected with it, as not consuming the food or drink for which the prayer has been said (Tur Orah Hayim 213-215 and commentaries); the recital of blessings after they had already been spoken by someone else, the recital of erroneous blessings, the recital of proper blessings at an inappropriate time and the recital by inappropriate persons such as the priestly benediction by non-kohanim in a traditional setting.

There are, of course, numerous instances in which blessings are repeated intentionally as by the reader at a service. These were considered customary repetitions and were appropriate. The repetition of the qiddush in the Pesah Seder is considered appropriate before the meal. The blessing over bread is sufficient for any other food or drink which might be served during a meal. The only exception is wine which merits a special blessing at the beginning of the meal; that is sufficient for any number of cups of wine (Shulhan Arukh Orah Hayim 174.1; 177.1). When a blessing had been recited, the act for which it had been made should be executed whether it consists of eating, or anything else (Shulhan Arukh Orah Hayim 167.6; etc). When a number of different foods were consumed, then the most important food determined the blessing to be recited (Shulhan Arukh Orah Hayim 204.12).

When an individual recited a blessing or a set of blessings as a leader for others, as for example the qiddush or the birkhat hamazon, and someone present did not consider that individual fit to act in this leadership capacity, he could refuse to say “amen” or could repeat the blessing. In this way blessings have been used as a way of determining status.

The training of children was exempt from the prohibition against reciting blessings in vain. The normal designation for God could be used in those blessings – when they are taught although, some prefer to omit it (Tur and Shulhan Arukh Orah Hayim 215.3).

The complete terminology of blessing had to be erroneously used in order to consider it a “blessing in vain”. In other words if a blessing called for the statement “Lord, our God” and only “Lord” was used, it was not considered “a blessing spoken in vain” (Tur and Shulhan Arukh 206.6).

Some authorities felt that it is meritorious to add blessings and prayers to those normally recited. This was deemed necessary to fulfill the obligation of reciting one-hundred benedictions a day (Men 43a). This need was felt particularly on shabbat when the tefilah contains fewer benedictions and so the required number is not fulfilled. The blessing recited in connection with the “third meal” has been discussed in this context (Rosh Responsa Rosh 22.4; Tur and Shulhan Arukh Orah Hayim 291.3 and commentaries). Repetition is also an appropriate mechanism to involve individuals throughout the day (Ber 21a and Tos; Or Zarua II pp 91).

Now let us turn to your specific situation which not only celebrates a holiday, albeit a minor one, but also seeks to educate the entire family. It is appropriate to repeat benedictions for various trees and the blessing over wine before the meal. The ritual planned is akin to the Pesah Seder and will teach blessings now not frequently used. In general we need to be much more careful about the misuse of the divine name in other settings than in that of “benedictions spoken in vain.”

June 1988

 

If needed, please consult Abbreviations used in CCAR Responsa.