Making a Bracha Over Food in English: Is It Permissible And Should It Be Encouraged Until Hebrew Proficiency Is Achieved?

We are privileged to witness a remarkable spiritual awakening in our time, as countless Jews return to their heritage, engage in Torah study, and embrace the beauty of Jewish tradition. Among the most fundamental and universally practiced aspects of this tradition is the recitation of blessings—brachot—over food, both prior to and following consumption. These blessings serve as expressions of gratitude to the Almighty for the sustenance bestowed upon us.

Yet, for many individuals embarking on this journey, a significant challenge presents itself: a lack of fluency in Hebrew and difficulty with proper pronunciation. This raises an important halachic and practical question: May one fulfill the obligation of reciting blessings in English or another language familiar to them? Furthermore, if such an option exists, should it be recommended as an interim measure until proficiency in the Hebrew text is attained?

It is noteworthy that many siddurim and prayer books provide blessings translated into English and other languages. Should these texts be utilized and widely disseminated to assist individuals during this transitional stage? Or should the emphasis remain on learning the original Hebrew as quickly as possible? Indeed, some individuals operate under the assumption that blessings may only be recited in Hebrew. As a result, they may refrain from saying blessings altogether until they achieve fluency, thereby missing an essential mitzvah. Likewise, some rabbis and outreach emissaries hesitate to instruct their students or mekuravim to recite blessings in English, fearing it may compromise authenticity. This misconception warrants careful clarification and guidance.

Upon further examination, the central halachic issue regarding this topic is not merely whether it is permitted to recite a blessing in a language other than Hebrew. The fundamental concern lies in determining whether one may pronounce the blessing in Hebrew if the individual does not comprehend its meaning. Since the primary function of a blessing is to express praise and gratitude to God—an act intended to originate from sincere intent—a pertinent question arises: is a blessing valid when there is no personal understanding or engagement with its words? Initially, this discussion will present the halachic background that underpins this principle, followed by an analysis of the broader issue of reciting blessings in languages other than Hebrew.

1. Halachic Background – The Obligation to Comprehend the Words of a Blessing:

Paying attention to the words upon reciting a blessing:[1] When reciting a blessing, it is essential, according to all authorities, to be mindful of the meaning of each word. Accordingly, it is important that he both comprehends and pays attention to the words he is uttering, ensuring that he is aware of blessing G-d and understands the specific reasons for which he is offering the blessing.

Lack of comprehension and understanding possibly invalidates the blessing:[2] If an individual does not comprehend the words of a blessing or becomes distracted while reciting it, according to some Poskim[3], it is considered as if he did not recite the blessing at all and he is hence required to repeat the blessing.[4] This requirement applies even if the blessing was said in Hebrew.[5] Some Poskim[6] extend this view to all blessings, not solely Birchas Hamazon.[7] Conversely, other Poskim[8] maintain that reciting the blessing in Lashon Hakodesh fulfills the obligation, even for Birchas Hamazon, even if one does understand Hebrew and hence does not understand what he is saying. Additionally, some Poskim[9] stipulate that comprehension and focus are only required for Birchas Hamazon and prayers; for other blessings, whether Birchas Hanehnin or Birchas Hamitzvos, the obligation is fulfilled in any language, even if one does understand the language and hence does not understand what he is saying.[10] Practically, due to Safek Brachos Lihakel, we rule that even if one does not understand or did not pay attention to the words of the blessing, the blessing is not to be repeated[11], although initially one must be very careful to understand and concentrate on the words while reciting blessings.[12] The sole exception is Birchas Hamazon recited in languages other than Hebrew, by which he does not fulfill his obligation unless he both understands the words and concentrates upon reciting them.

The General Law on Reciting Blessings in Non-Hebrew Languages:[13]

Letter of law: All blessings, including Birchas Hamazon which is mandated by the Torah, may be recited in any language that the individual understands and remains attentive to during its recitation. This applies even initially.

The  Custom: Despite the above letter of the law option, the custom is to recite Birchas Hamazon [and all blessings for that matter] in Lashon Hakodesh [even if one does not understand the language].[14] Nonetheless, in truth due to the reasons explained in the introduction, it remains preferable to recite Birchas Hamazon [and other blessings] in a language that one understands, than to say it in Hebrew, if one does not understand the language.[15]

Lack of Concentration or understanding of language: As noted in the introduction, it is essential to comprehend the words spoken during a blessing. Insufficient understanding or lack of focus may invalidate the blessing, depending on the language used and the type of blessing involved. In practice, as previously discussed, the principle of Safek Brachos Lihakel dictates that one fulfills their obligation even if reciting a blessing in an unfamiliar language or in a distracted manner, including languages other than Hebrew. However, an exception applies to Birchas Hamazon; if recited in a language other than Hebrew without sufficient understanding or concentration, the blessing is rendered invalid and must be repeated.

Final Recommendation:

For one who can pronounce the Hebrew words: Based on all the above, our final recommendation is as follows: Initially, all blessings should be recited in their Hebrew original after careful study of their words and their meaning. If one does not understand the words and their meaning, then it is actually better to recite the blessings in one’s native language in which one can understand every word, than to say it in Hebrew without understanding every word. However, this itself only applies if one is assured that he will concentrate on the words upon saying them, however, if it is common for one’s mind to wander while saying blessings even in one’s native language, then it is better that he say it in the Hebrew original, then to say it in another language without concentration.[16]

• Example: Suppose Sarah grew up speaking English and does not understand Hebrew well. When reciting Birchas Hamazon after a meal, she can choose to say it in English if she plans to concentrate and pay attention to the words throughout. This is preferable to reciting it in Hebrew while not understanding the meaning. However, if she finds she often gets distracted and does not focus in English, she should recite it in Hebrew, as tradition suggests.

For one who cannot pronounce the Hebrew words: The above discussion primarily applies to individuals who are able to pronounce the Hebrew words of the blessings, even if they do not fully understand their meaning. However, for those who cannot yet pronounce the Hebrew text—such as Jews who grew up without any Hebrew education and lack the ability to articulate the words until they attend an ulpan or other Hebrew learning program—the situation is entirely different. In such cases, not only is it permissible to recite blessings in their native language, such as English, but it is an obligation to do so. The essence of a blessing is to express gratitude to the Almighty, and this cannot be achieved if one remains silent. Accordingly, it is both the responsibility and the privilege of rabbis, educators, and Shluchim to instruct their students and congregants who face this linguistic challenge to recite all blessings in a clear and accurate translation—whether English or another language familiar to them—until they attain proficiency in Hebrew. This approach ensures that the mitzvah of blessing is fulfilled meaningfully and without unnecessary delay.

• Example: Jack Levy grew up in a small American town and never had the chance to learn Hebrew. When Jack wanted to start saying blessings before eating or performing mitzvot, he found that he couldn’t read or pronounce the Hebrew words at all. Following the guidance of his rabbi, Jack began reciting all the blessings in English, using a clear and accurate translation so that he could express his gratitude and intent to God. Until he attends a Hebrew class and gains some familiarity with the language, Jack continues to recite all his blessings in English, ensuring that he fulfills the mitzvah in a meaningful and sincere manner.

Summary:

Although blessings should ideally be recited in Hebrew with understanding and focus, if one does not understand Hebrew, it is preferable to say the blessings in a language they comprehend, provided they concentrate on the words. However, if a person’s mind tends to wander even in their native language, it is better to recite the blessings in Hebrew. For those unable to pronounce Hebrew at all, it is not only permissible but obligatory to recite blessings in their native language until they can learn Hebrew, and it is the responsibility of Rabbis to instruct their students and congregants to do so.

Tables of Laws

Table: Language, Understanding, and Blessing Validity

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[1] See Seder 9:3; Admur 5:1; 183:14 [according to all opinions]; 185:1-2; Michaber 5:1; Ketzos Hashulchan 55:1; Encyclopedia Talmudit Vol. 4 Erech Berachos pp. 299

[2] Admur 185:1-2 regarding Birchas Hamazon, and 2^nd opinion in 185:2 that this applies to all blessings

Other opinions regarding all blessings other than Birchas Hamazon: Some Poskim rule that the invalidation for not understanding or not paying attention to the words only applies to Birchas Hamazon, however, by other blessings, whether they be Birchas Hanehnin or Birchas Hamitzvos, the blessing remains valid even if one does not understand or does not pay attention to the words due to his mind being preoccupied with other thoughts. [1st opinion in 185:2; M”A 62:1; Tosafus Sotah chapter 7]

[3] Admur 185:1; brought also in Admur 62:2; Tosafus Brachos 45b; Rabbeinu Yona Brachos ibid; Rosh Brachos 7:6; Mordechai Remez 158; Michaber 193:1 regarding hearing Birchas Hamazon from another; Implication of Tur 690; Beis Yosef 690 in name of Maggid Mishneh Megillah 2:4; Ramban Megillah 171; Rashba Megillah ibid

Other opinions: Some Poskim rule that one who reads Birchas Hamazon fulfills his obligation even if he does not know the meaning of the words, and only when hearing it from another is it required to understand the meaning of the words. [Levush 193:1; Olas Tamid 193:2; M”A 193:2; Soles Belula 193:1; Shaar Efraim 13; Kaf Hachaim 193:4; Aruch Hashulchan 185:7] This seemingly applies to all languages. [Kaf Hachaim ibid] However some Poskim rule that this only applies to Lashon Hakodesh while other languages everyone agrees that one must understand the language. [P”M 193 A”A 2, brought in Kaf Hachaim ibid] Admur ibid negates this entire ruling and in the gloss on this Halacha [possibly written by Admur or the Maharil] he argues that based on Megillah 18a it is not possible to accept this differentiation between the verbalizer and listener and so is clearly written in Rosh ibid and Rabbeinu Yona ibid that one must always understand the language, even in Lashon Hakodesh. [See however Kaf Hachaim ibid that their intent is only Lechatchila]

[4] The reason: As the verse states “And he shall bless Hashem your G-d” and if one does not understand the words of the blessing that he is verbalizing then he is not considered to be blessing Hashem. [Admur 185:1]

[5] Admur and all Poskim in previous footnote!

[6] 2^nd opinion in 185:2; Implication of Rabbeinu Yona Brachos 33a; Rosh 7:6; See also Tosafus Sotah 45b; Mordechai Brachos Remez 158

[7] The reason: As all institutions made by the sages were made following the bylaws of the biblical precedent, and hence since everyone agrees that by Birchas Hamazon understanding and concentration is required when recited in other languages and according to some even when recited in Hebrew, then the same applies regarding all blessings. Meaning, just as by Birchas Hamazon we rule that it is not considered that he has blessed G-d when he does not understand the words of the blessing or if his mind is preoccupied with other matters, the same applies by all blessings, that he does not fulfill his obligation of the blessing in such a case. The reason logic behind all this is because all blessings were instituted not simply to be verbalized with the lips, but rather for the sake of blessing G-d as it explicitly states in the verse regarding Birchas Hamazon “and you shall bless Hashem your G-d.” Accordingly, if one does not understand the words which are the main part of the blessing or if his mind is distracted with other matters at this time of saying it, then he has not recited a blessing at all, and according to the first opinion this applies even if he says it in Hebrew [Admur ibid]

[8] 2^nd opinion in Admur 185:1; Rashi brought in Taz 193:2, M”A 193:2, Beis Yosef 193, Rosh and Mordechai ibid; Tosafus and Rabbeinu Yona in name of Yeish Omrim

[9] 1st opinion in 185:2 [see also Admur 527 Kuntrus Achron 1]; M”A 62:1; Tosafus Sotah chapter 7; See also Rosh Brachos 1:14 in name of Raavad;

[10] The reason: As all other blessings are only Rabbinical, and the main institution was simply to recite them and verbalize them with one’s lips, and hence lack of concentration and understanding does not invalidate them irrelevant to which language they are said in. [See Admur ibid]

[11] Admur 185:1 regarding if said in Lashon Hakodesh and that this applies even by Birchas Hamazon being that the custom is like the second opinion [to not require understanding or concentration of Lashon Hakodesh] and 185:2 that Bedieved one is Yotzei by other blessings even if said in other languages which one does not understand or is not paying attention to, as Safek Brachos Lihakel; Ketzos Hashulchan 44:4; See Tehila Ledavid 193:1

[12] Admur 185:2 and 5:1 [see also 62:2]; Seder 9:3; Ketzos Hashulchan 44:4

The reason: As according to some opinions one does not fulfill his obligation even Bedieved. [Admur 185:2] See Tehila Ledavid 193:1 that questions the Admur as to why in 185:1 he concludes that it is only “proper to be stringent like the first opinion” and here in 185:2 he concludes “one must be very careful.” One can simply say that in 185:1 were discussing a case that one right now has a choice to Bentch either in English or Lashon Hakodesh which he does not understand, and on this Admur states the initial law and custom. However here in 185:2 Admur is discussing mainly paying attention to the words of the language that he already understands, and thus concludes one must be very careful, especially in Birchas Hamazon, even in Lashon Hakodesh, as some say he does not fulfill his obligation even initially. Accordingly, one is certainly to be “very careful” to make time to learn the words of Birchas Hamazon when saying in Lashon Hakodesh.  See Admur 101:5!

[13] See Admur 185:1; 206:4; Michaber 185:1; 206:3; Rambam Brachos 1:6; Brachos 40b; Mishneh Sota 32a; Encyclopedia Talmudit Vol. 4 Erech Berachos pp. 299

[14] Admur 185:1; Rama 199:7; Taz 193:2; M”A 193:2; Darkei Moshe 193:1; Bach 193; Elya Raba 185:2; See Chelkas Yoav Tinyana 1

[15] Admur ibid  “although this is the custom, it is proper to be stringent like the first opinion [to only recite it in a language that one understands]”; Admur 185:2 “one must be very careful” [See Tehila Ledavid 193:1 who questions the discrepancy in wording of Admur between 185:1 and 85:2]; 62:2; See Taz ibid; M”A ibid and 199:5;

[16] The reason: As we explained in the previous Halacha, that lack of concentration in the Hebrew language according to some opinions does not invalidate the blessing even by Birchas Hamazon, while lack of concentration in other languages for certain invalidates the blessing by Birchas Hamazon, and according to some opinions, even by other blessings.