by Rabbi Yechiel Teichman
Pesach is a time when we recite a number of brachos that we do not recite the rest of the year: al biur chometz, al achilas matzah among others. There are different types of brachos; some are said before enjoying something from this world, some are said in praise, while others are said before performing mitzvos. Yet, the last type of bracha does not seem to follow a consistent pattern. What are the rules that govern when we recite a bracha before performing a mitzvah?
Rishonim and Achronim struggle to establish guidelines to determine which mitzvos mandate a bracha, and which ones do not. I would like to discuss this question in the context of several of the mitzvos that are regularly encountered in the field of kashrus.
Tevilas Keilim, Hagalas Keilim
The mitzvos of tevilas and hagalas keilim are derived from the same pasuk. Yet, tevilas keilim requires a bracha and hagala does not. What is the rationale for this distinction?
In his sefer Issur V’heter,ⁱ Rabbeinu Yonah points this out and explains that tevila is a mitzvas aseh, while hagala is a mitzvas lo saaseh – to avoid eating neveilah. One generally does not recite a bracha on a mitzvas lo saaseh (e.g. nikur gid hanasheh and removing cheilev).
The following principle can be deduced from Rabbeinu Yonah: One recites a bracha on a mitzvas aseh and does not recite one on a mitzvas lo sa’aseh.
Shechita
Why does shechitah require a bracha (it merely removes an issur)?
Pri Megadim,ⁱⁱ following the approach of Rabbeinu Yonah, writes that there is a machlokes whether shechting an animal is a mitzvas aseh of v’zavachta. According to the shita who understands that shechita is a mitzva, it follows that a bracha is recited. However, according to the shita who argues that shechita is not a mitzva, merely a prerequisite to eating meat, why is a bracha recited?
Rav Akiva Eigerⁱⁱⁱ brings the Pri Megadim and questions his thesis. He argues that even Tosafos who maintain that v’zavachta is a mitzvas aseh, they do not mean that there is a mitzvah to shecht. Rather, the pasuk v’zavachta teaches that without shechita there is an issur aseh to eat from the animal; v’zavachta is a לאו הבא מכלל עשה and therefore the shechita is merely removing an issur (aseh), and according to the understanding of the Pri Megadim should not require a bracha.
Rav Akiva Eigerⁱᵛ offers another reason why Chazal instituted a bracha on shechita. When one shechts an animal he is not merely relocating an issur, he is being mesaken the animal. Such an act warrants a bracha. Only an act, such as nikur hagid or removing the cheilev from an animal or bugs from a plant, where the act does not change or fix the food, but changes the location of the issur, does not mandate a bracha. According to this s’vara, it is understood why hagalas keilim is done without a bracha, while tevillas keilim requires one.
From Rav Akiva Eiger it seems that he understood the question of whether one does or does not recite a bracha hinges on whether one is being mesaken something or not.
Biur Chometz
Machneh Chaimᵛ asks the following question: Why does one who finds chametz during Pesach recite a bracha on biur chometz?ᵛⁱ On erev Pesach, there is a mitzvas aseh of tashbisu. But when one finds chametz on Pesach, there is no longer a mitzva of tashbisu – only an obligation to remove the chametz (see Footnoteᵛⁱⁱ for Noda B’yehuda who argues).
He writes that once Chazal instituted a bracha on burning chometz erev Pesach, although there is no longer a mitzva of tashbisu to burn the chametz on Pesach (and one needs to destroy it to avoid the issur of בל יראה), the bracha which was instituted on destroying chametz is still recited.
Finally, he makes a distinction which is consistent with Rav Akiva Eiger’s approach. He writes that since biur chametz is destroying the chametz and not simply separating it and placing it elsewhere (such as by nikur hagid and cheilev), it warrants a bracha.
Conclusion
The question of when to recite a bracha before performing a mitzva and when not to as presented above is a discussion that diverges into many different approaches. I wish to offer a bracha that all can agree upon: May each member of the Jewish people merit an uplifting chag; one in which each and every mitzva — whether a bracha is recited before it or not — that comes their way is fulfilled with health, wealth and nachas.
Rabbi Yechiel Teichman
Rabbinic Administrator, Halachic Advisor
Kashruth Council of Canada | www.cor.ca — 2024-5784 Passover Guide, pp. 58–59
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