{"id":6150,"date":"2010-01-10T05:00:10","date_gmt":"2010-01-10T03:00:10","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=6150"},"modified":"2018-05-24T11:25:15","modified_gmt":"2018-05-24T08:25:15","slug":"02-10-05","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/02-10-05\/","title":{"rendered":"05 – Birkot HaTorah for the Whole Day"},"content":{"rendered":"

Birkot HaTorah<\/i> are recited in the morning in conjunction with the recital of Birkot HaShachar<\/i>, and they encompass all learning performed throughout that day. Even if a person goes to eat and to work afterwards, he does not need to recite Birkot HaTorah<\/i> upon returning to learn.<\/p>\n

In that respect Birkot HaTorah<\/i> differ from other Birkot HaMitzvot<\/i> (berachot<\/i> recited upon the performance of a mitzvah). Concerning all other mitzvot<\/i>, every time a person performs the mitzvah anew, he must recite another berachah<\/i> because the mitzvot<\/i> are only designated for a specific time of the day, or for a particular act. For example, the mitzvah of sukkah<\/i> requires that a person eat and sleep in the sukkah<\/i>, while at all other times he is permitted to go wherever he desires. Similarly, the mitzvah of tallit<\/i> can be fulfilled after one minute of the day. Therefore, every time one wraps himself anew in his tallit<\/i>, or goes into the sukkah<\/i> to eat another meal, he must repeat the particular berachah<\/i> intended for that mitzvah.<\/p>\n

However, the mitzvah of learning Torah is a general mitzvah that encompasses all of a person\u2019s days and hours, as it is written (Joshua 1:8), \u201cYou shall meditate thereon day and night.\u201d Even if a person learned in the morning, the commandment to learn still applies at night and at every available hour (Tosafot<\/i>, Berachot<\/i> 11b, s.v. \u201cShekvar<\/i>\u201d). Further, even when a person is not learning Torah, the Torah guides his life within the confines of halachah, middot <\/i>(proper character traits), and faith. Even when a person is relieving himself or bathing, times at which it is prohibited to think Torah thoughts, there are halachot<\/i> guiding him in these instances also, thus illustrating that no one can ever detach himself from Torah (see Agur<\/i>, section 1, brought by the Beit Yosef<\/i> 47:11). Therefore, Birkot HaTorah<\/i> recited in the morning cover all of one\u2019s learning throughout that day, and any work or business conducted in the interim is not considered to be an interruption (Shulchan Aruch<\/i> 47:10).[6]<\/a><\/sup><\/p>\n

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[6]<\/a>.\u00a0The Rishonim<\/i> disagree concerning the question of whether it is an obligation to learn a few verses of Torah immediately upon reciting Birkot HaTorah<\/i>. According to Ri<\/i>, one of the Ba\u2019alei HaTosafot<\/i> (Berachot<\/i> 11b, \u201cShekvar<\/i>\u201d), Birkot HaTorah<\/i> differ from the other Birkot HaMitzvot<\/i> in that they are not directed only towards the present learning, rather they are designated for Torah learning throughout the entire day. Therefore, there is no obligation to learn specifically after the berachah<\/i>, rather the obligation is to learn something during the day. That is how the Beit Yosef<\/i> interprets the opinions of the Rosh<\/i> and the Tur<\/i> as well. However, the Rambam<\/i> maintains that the law concerning Birkot HaTorah<\/i> is like all Birkot HaMitzvot<\/i>, in which it is necessary to adjoin the berachah<\/i> to the mitzvah and therefore one must learn immediately following its recital. If he does not learn immediately, the berachah<\/i> becomes nullified. This case is similar to a person who wants to eat cake and recites, \u201cBorei minei<\/i> mezonot<\/i>\u201d, yet does not eat right away, and instead goes to do other things. When he finally wants to eat from the cake, he will need to go back and repeat the Mezonot <\/i>blessing. Even though it seems from the Shulchan Aruch<\/i> that the ruling is according to Ri<\/i>, nonetheless, in the opinion of many Acharonim<\/i> we follow the Rambam<\/i> (Mishnah Berurah<\/i> 47:19), for the Rama<\/i> in Darkei Moshe<\/i> explains the opinions of the Rosh<\/i> and the Tur<\/i> like the Rambam<\/i>. Nowadays, the prevalent minhag<\/i> among all Jews is to recite the three verses of Birkat Kohanim<\/i> after Birkot HaTorah<\/i> and that is considered learning after the berachah<\/i>. After that, many add other rabbinic words such as \u201cEilu devarim<\/i>\u2026\u201d, for they contain words of Mishnah<\/i> and Beraita<\/i>, (which are considered words of Gemara<\/i>), and in that way every Jew merits learning Scripture, Mishnah<\/i>, and Gemara<\/i> daily.<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Birkot HaTorah are recited in the morning in conjunction with the recital of Birkot HaShachar, and they encompass all learning performed throughout that day. Even if a person goes to eat and to work afterwards, he does not need to recite Birkot HaTorah upon returning to learn. In that respect Birkot HaTorah differ from other […]<\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[17],"tags":[],"class_list":["post-6150","post","type-post","status-publish","format-standard","hentry","category-10-birkot-hatorah-the-blessings-on-the-torah"],"yoast_head":"\n05 - Birkot HaTorah for the Whole Day - Peninei Halakha<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/ph.yhb.org.il\/en\/02-10-05\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"05 - Birkot HaTorah for the Whole Day - Peninei Halakha\" \/>\n<meta property=\"og:description\" content=\"Birkot HaTorah are recited in the morning in conjunction with the recital of Birkot HaShachar, and they encompass all learning performed throughout that day. 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