From the Rav’s Desk – Q&A’s on Thunder and more

If one both saw lighting and heard thunder – How many blessings to say and which one:^[1] If one saw lightning and heard thunder simultaneously [or one after the other but did not yet get a chance to say the blessing^[2]], then one is to only say one blessing on both [choosing one of the two blessings above, preferably saying the blessing of Oseh Maaseh Bereishis, although fulfills his obligation if said Kocho Ugevuraso[3]].^[4] If, however, one heard thunder and saw lightning one after the other, then one is to say two blessings, first saying a blessing on one [i.e. Oseh Maaseh Bereishis on the lightning, which usually comes first[5]] and then saying a blessing on the other [i.e. Shekocho Ugevuraso on the thunder[6]].^[7] [These blessings must both be said Toch Kdei Dibbur of the lightning and thunder, as explained in B. The intent of the above statement “one after the other,” means that one saw lightning, and did not yet hear thunder in which case we say that he should immediately say the blessing over the lightning and then as soon as he hears the thunder he should say the blessing over the thunder. Even if he begins to hear the thunder in the beginning of his blessing over the lightning, nonetheless, he should say the blessing over the thunder after he completes the blessing over the lightning, assuming he is still within Toch Kdei Dibbur of the thunder.[8] However, if prior to beginning saying the blessing over the lightning he already heard the thunder, then his blessing covers both the lightning and thunder and only one blessings is to be said, as stated above. Accordingly, those who delay saying a blessing over lightning until they hear the thunder and then say both blessings are making a mistake and reciting a blessing in vain, as in such a case only the first blessing may be said which covers both the lightning and thunder.[9]]

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[1] See Seder Birchas Hanehnin 13:15; Luach 12:24; Piskeiy Teshuvos 227:6

[2] See below!

[3] M”B 227:5

[4] Admur ibid; Luach 12:24; M”A 227:1; Chayeh Adam 63:7; Kitzur SHU”A 60:2; Birchas Habayis Shaar 30:4; Aruch Hashulchan 227:2; M”B 227:5

Other opinions: Some Poskim rule that blessings are to be said if he saw and heard them simultaneously. [Elya Raba 227:4 based on Beis Yosef 227 in name of Raavad and implication of Rashi]

[5] M”B 227:5

[6] Practically, in such a case, the custom of world is to say the blessing of Oseh Maaseh Bereishis on lightning and the blessing of Shekocho Ugevuraso on thunder, as explained above.

[7] Admur ibid; Luach ibid; Elya Raba 227:4

[8] Birchas Habayis Shaar 30:4; Piskeiy Teshuvos 227:6

[9] Birchas Habayis Shaar 30:4; Aruch Hashulchan 227:2; Piskeiy Teshuvos 227:6

Other opinions: Some Poskim rule that both blessings are to be individually said on thunder and lightning, and hence certainly both blessings are to be said if he saw and heard them simultaneously. [Beis Yosef 227 in name of Raavad and implication of Rashi; Elya Raba 227:4] Practically, however, we do not rule like this opinion. [Beis Yosef ibid in name of Rif, Ra,mbam, Rosh, and Tosafus; The above opinion of Raavad is omitted by all Poskim including Admur]

What is the source for saying Shema Yisrael prior to death? Is this a Halacha?

Quite interestingly, we do not find any source in Jewish literature that speaks of an obligation for saying Shema Yisrael prior to death. It is however recorded in the Sefer Mavor Yabok as part of the prayers to be said prior to death to help guard the soul, and is seemingly the one and only source on this matter. Practically, this is a custom widespread amongst all Israel, even those who are not observant, and is seemingly an instinctive call of the soul prior to death which is above and beyond any instruction or ruling that needs to be recorded. To quote from a talk of the Rebbe Rayatz, “Prior to going to sleep one is to read the Shema just as prior to the exit of one’s soul from this world to the next world one is to say the Shema.” It’s interesting to note that while not an actual source for the obligation, the concept of dying with Shema on one’s lips is famously recorded in the Talmud regarding rebbe Akiva who was being tortured while he was saying the Shema and his soul left his body when he said the word Echad. Likewise, the Talmud states that prior to Yaakov’s death his children said Shema Yisrael in reply to his question of their faithfulness. It is likewise recorded the Yaakov recited the verse of Shema when he met his son Joseph for the first time in Egypt.

See Bereishis 46:29; Pesachim 56a; Brachos 61b; Mavor Yabok Sifsei Tzedek 7 p. 132; Sefer Hamamarim 5701 p. 158; Darkei Chesed p. 259; Nitei Gavriel 3:14 footnote 24