Where Is It Permissible to Recite Brachot?

From Halachipedia

Chazal learn from the pasuk "Vehaya Machanecha kadosh" that when Hashem's presence is with us, such as when one is involved with a dvar shebekedusha, such as kriyat shema, tefillah, or learning, one must make sure that one's area is clean, meaning, that there isn't any unclad area of a person or revealed feces where one is.[1] The details of what is considered an unclad area of the body and what is considered feces are described below.

Learning or Thinking Torah in Unclean Areas

  1. It is forbidden to even think words of Kedusha in an area where there is uncovered urine, human feces, or something that stinks. [2]
  2. If urine was absorbed into the ground or clothing, if there still is a moisture to the urine, one may not learn next to it unless it was diluted with a Reviyit of water.[3]
  3. If there is feces on one's body, one may not involve oneself in Divrei Kedusha even if it is covered.[4]
  4. One may speak Hebrew in the bathroom, but it is a pious practice not to. [5]

Definition of Divrei Kedusha

Definition of an Unclad Person

  1. If an area of one Tefach on a part of a woman's body that is usually covered is exposed, including a married woman's hair, it is considered nakedness regarding which it is forbidden to involve oneself in Divrei Kedusha.[6] Areas that may be exposed (unless there is a local custom to be more strict) are the face, hands, and legs up to the knee.[7]
  2. If one is facing such a woman, according to Sephardim, he may close his eyes or turn his head, in order to recite a bracha.[8] According to some Ashkenazim, he must turn all the way around.[9] Other Ashkenazic poskim hold that turning around is only necessary when one is facing the actual Ervah (unlike areas which are only covered because of local practice, such as forearms and forelegs) of a woman, but in the case of a Tefach of skin or hair, closing one's eyes or turning his head is sufficient. [10]
  3. If one sees an image of an improperly dressed woman on television, even though she herself is not physically present, he may not make a bracha while looking at her and must follow the above protocol.[11]

Saying Hashem's Name In Vain

  1. It is forbidden to say Hashem's name in vain. This includes any name that is specific to Hashem, whether it is in Hebrew or in any language. [12]
  2. It is permitted to say Hashem's name in a form of praise or as one is learning. Certainly it is permitted to recite Hashem's name in a bracha when it is needed.[13]
  3. It is forbidden to recite Hashem's name when one is reading bracha in the while of one's learning a gemara, rambam, or shulchan aruch.[14]
  4. It is permitted to read Hashem's name in pesukim when learning gemara.[15]

Sources

  1. ↑ Kitzur Shulchan Aruch 5:1
  2. ↑ Shulchan Aruch 85:2, Kitzur Shulchan Aruch 5:2
  3. ↑ Kitzur Shulchan Aruch 5:2
  4. ↑ Kitzur Shulchan Aruch 5:3
  5. ↑ Shulchan Aruch 85:2, Mishna Brurah 85:9
  6. ↑ Shulchan Aruch 75:1
  7. ↑ Mishna Brurah 75:2
  8. ↑ Shulchan Aruch 75:6, Mishna Brurah 75:29, Yechave Daat 2:5
  9. ↑ Mishna Brurah 75:29
  10. ↑ Mishna Brurah 75:1
  11. ↑ Yechave Daat 4:7 writes that she does not physically have to be present, because the whole prohibition is in place to prevent one from having inappropriate thoughts, which are all too possible when watching an improperly dressed woman on TV. Of course, one must be wary, as to bringing TV into ones home in the first place, which exposes one's children to a great variety of inappropriate content and inhibits their ability to grow as good wholesome Jewish children.
  12. ↑ Kitzur Shulchan Aruch 6:3
  13. ↑ Kitzur Shulchan Aruch 6:3
  14. ↑ Magen Avraham 215:6, Eliyah Rabba 215:4, Birkei Yosef 215:4, Mishna Brurah 215:14, Yabia Omer 6:38:2. See Sheilat Yavetz 81 who permits. Maharam in Tashbetz Katan 119 says not to say Hashem when reading Hashem's name in the gemara.
  15. ↑ Mishna Brurah 215:4, Birkei Yosef 215:5, Sheilat Yavetz 81 quoting his father. He rejects the suggestion that it is forbidden since the it is forbidden to say a pasuk by heart and so it is better not to say Hashem's name because if that were the case it would be forbidden to say any part of the pasuk. He entertains the idea that the reason the gemara only quotes partial pesukim is in order to avoid the issue of quoting a complete pasuk by heart but he doesn't like that idea based on gittin 6b. Rather since we're concerned about forgetting Torah it is permitted to write it down. If so, it is permitted to read the pesukim and from the gemara.
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