12. Audibility – Saying a blessing loud enough for one’s ears to hear and the law if one thought the blessing in his heart:[1]

[According to all opinions[2], all] blessings are [initially] required to be recited loud enough for one’s own ears to hear the words that he is saying. Thus, one should not recite a blessing in a whisper. Nonetheless, Bedieved if one did not do so, and said the words in an undertone or whisper to the point that his ears could not hear his voice, then so long as he verbalized the words with his lips, then [according to all opinions] he fulfills his obligation.[3] [Nonetheless, perhaps at the very least it is required for one to whisper the words using one’s vocal cords even if they cannot be heard, and it does not suffice to simply mouth them with one’s lips which is equivalent to one who merely thinking the words in his heart.[4] However, from Admur[5] and other Poskim[6] it is implied that one is Yotzei even in such a case.]

• Speaking Audibly: Sarah takes an apple, holds it in her right hand, and says the blessing loud enough for her own ears to hear. She fulfills the requirement of audibility.
• Low Voice but Moving Lips: David is in a library and whispers the blessing quietly, moving his lips so the words are formed, but does not pronounce them loudly. He still fulfills his obligation since the words are articulated, even if barely audible.

Bedieved if did not verbalize the words at all: Some Poskim[7] rule that if one did not verbalize the words at all with his lips and simply thought them in his mind, then he does not fulfill his obligation of Birchas Hamazon or any other blessing[8].[9] However, other Poskim[10] rule that by all blessings[11], including even Birchas Hamazon [which is Biblical] one fulfills his obligation Bedieved if he thinks the words in his heart [even if he does not verbalize them at all with his lips].[12] Practically, the main ruling follows the former opinion that one does not fulfill his obligation without verbalization of the lips[13], although in a time of duress and great need one may rely on the second opinion regarding blessings that are only Rabbinical [i.e. not Birchas Hamazon].[14] [Seemingly, this refers to a situation in which one is not able to recite a blessing and is very thirsty or hungry that he needs to eat or drink, and cannot wait until later on, in which case we permit him to say a blessing in his heart.[15] Furthermore, some Poskim[16] suggest that due to that there are Poskim who validate a blessing Bedieved even if one only thought it in his heart as stated above, therefore one who already thought the blessing in his heart should not repeat the blessing through verbalization due to Safek Bracha Levatala. According to this approach, one should never think the words of a blessing prior to saying it. However, other Poskim[17] completely negate this suggestion and rule that one must always verbalize the blessing even if he already thought it in his mind beforehand. However, even according to the second opinion, to say the blessing in one’s heart is never considered a potential Bracha Levatala being that one did not verbalize the words, and hence there is no issue with a person thinking to himself the words of a blessing.[18]]

One who is sick or mute or cannot say a blessing due to Safek Brachos:[19] A person who due to illness is unable to speak, or a person who is mute, or lost his voice for whatever other reason, is to recite the blessing in his heart. This applies especially to Birchas Hamazon which is Biblical, and is therefore an obligation to recite in one’s heart when one is unable to recite it with his lips and voice.[20] However, regarding other blessings which are only rabbinical in nature, it is not an obligation for one who is unable to speak to recite them in his heart.[21] [Hence, from the letter of the law he may eat and drink freely without even thinking the blessing in his heart.] Nonetheless, it is proper even by Rabbinical blessings, including Birchas Hanehnin, for one to think the blessing in his heart in such a case.[22] [Based on this, some Poskim[23] conclude that whenever one cannot say a blessing due to a Safek Bracha Levatala, he should at least think the blessing in his mind and fulfill his obligation according to some opinions.] However, one who is healthy and is able to speak the words of the blessing may not rely on this to say the blessing in his heart simply because he is in an area that he cannot speak, such as an unclean area in which speech is forbidden but thought is permitted, or due to any other reason beyond his control [such as he just woke up from his bed at night and is unable to wash his hands[24]].[25] However, in a time of duress and great need one may rely to think the blessing in his mind.[26]

• Thinking the Blessing (Unwell): Miriam feels very ill and is unable to speak or even whisper. She thinks the words of the blessing in her mind before eating bread. In her situation, this suffices, especially for the grace after meals.
• Thinking the Blessing (Not Ill): Jacob, completely healthy, only thinks the blessing in his mind without moving his lips before eating. He does not fulfill the obligation, since mere thought is not sufficient.
• Safek Bracha Levatala (Doubt): Leah is unsure if she is required to say a blessing and refrains from verbalizing it due to the halachic principle of doubt. She nevertheless thinks the blessing in her mind, thereby fulfilling some authorities’ view.

Scenario	Action	Obligation Fulfilled?	Notes
Speaking Audibly	Sarah takes an apple, holds it in her right hand, and says the blessing loud enough for her own ears to hear	Yes	Fulfills requirement of audibility
Low Voice but Moving Lips	David whispers the blessing quietly, moving his lips so the words are formed, but does not pronounce them loudly	Yes	Obligation fulfilled since words are articulated, even if barely audible
Only Thinking the Blessing (Unwell)	Miriam feels very ill and is unable to speak or even whisper. She thinks the words of the blessing in her mind before eating bread	Yes (in her situation)	Suffices, especially for grace after meals (Birchas Hamazon)
Only Thinking the Blessing (Healthy)	Jacob, completely healthy, only thinks the blessing in his mind without moving his lips before eating	No	Mere thought is not sufficient
Safek Bracha Levatala (Doubt)	Leah is unsure if she is required to say a blessing and refrains from verbalizing it, thinks the blessing in her mind	According to some authorities, yes	Fulfills some authorities’ view
Unable to Speak (Mute/Ill)	Recite blessing in heart	Yes (especially for Birchas Hamazon)	Obligation for Biblical blessings; for Rabbinical, not an obligation but proper
Healthy but in Area Where Speech Forbidden	Thinks blessing in mind without verbalizing	No	May not rely on thought alone; must verbalize if able

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[1] Admur 206:5; 185:3; Hilchos Shechita 1:44-45; Michaber 185:2; 206:3; Brachos 15b; Levush 185; Kaf Hachaim 185:4-7; Piskeiy Teshuvos 185:4; Encyclopedia Talmudit Vol. 4 Erech Berachos pp. 300

Other opinions: Some Poskim rule that if one did not recite the blessing loud enough for his ears to hear, then he does not fulfill his was obligation. [Chareidim, brought in Birkeiy Yosef 185:2, Beis Menucha 185:4, Shaareiy Teshuvah 185:1; Kaf Hachaim 185:4] Practically we rule like all the opinions above[i.e. Admur ibid, Michaber ibid] that one does fulfill his obligation. [Kaf Hachaim 185:4]

[2] Meaning, even according to the second dissenting opinion in 185:3 which does not require verbalization, this is only Bedieved. However, initially, even they agree that the words must be spoken.

[3] See Admur 185:3 who twice describes this form of recital, as one who blesses in his heart. Vetzaruch Iyun on this terminology, as he has indeed verbalized the words of the blessing, and hence why is it only considered as if he said it in his heart. See next footnote

[4] See Piskeiy Teshuvos 185 footnote 18 he leaves this matter Betzaruch Iyun; Vetzaruch Iyun as to the opinion of Admur in this matter, as on the one hand he uses the term “said the blessing silently” which implies that it was at least said in a whisper, meaning that he used his vocal cords. However, he then twice uses the term “and he said the blessing in his heart” which seems to imply that he did not voice the blessing at all and simply said it in his heart and mouthed the words with his lips. So is also implied from his wording of “and if he did not verbalize the words with his lips at all but rather simply thought of them in his heart” which implies that a simple mouthing of the word suffices Bedieved. Vetzaruch Iyun.

[5] See previous footnote

[6] Pischeiy halacha 1 footnote 21 that so he was told by Rav SZ”A

[7] 1^st and Stam opinion in 185:3 regarding Birchas Hamazon; Implication of Admur 206:5 regarding all blessings; See Admur 62:3 regarding Tefila; Implication of Michaber 185:2; Tur 185; Beis Yosef 185 in name of Rashi Brachos ibid; Rabbeinu Yona Brachos ibid; Rosh Brachos 3:14; Bach 185 that so is the ruling of all the Poskim with exception to the Rambam; Tanya Chapter 38 “The Talmud and Poskim rule that thought is unlike speech, and one who thinks the words of Shema in his heart and mind without verbalizing them, does not fulfill the Mitzvah. This applies even if he concentrates on the words in his mind and heart with all his might and strength. Nonetheless, he does not fulfill his obligation, and is required to repeat the reading. The same applies to Birchas Hamazon which is Biblical, as well as all other Rabbinical blessings, and prayer [that one who thinks the words in his heart and mind without verbalizing them, does not fulfill the Mitzvah].”; Kaf Hachaim 185:5

[8] Admur 206:5 that by other blessings, one who is sick is not required to think the blessing in his mind, being that “he does not fulfill his obligation of the blessings with thinking them” and so he writes later on in parentheses that one who cannot recite a blessing should not rely on reciting it in his heart, being that “he does not fulfill his obligation with thinking the blessing even Bedieved”; Tanya ibid “as well as all other Rabbinical blessings”; Implication of Michaber 206:3; Bach 185 and 206; Ateres Zekeinim 206; Biur Halacha 62

Other opinions: Some Poskim rule that even according to this opinion all blessings other than Birchas Hamazon can be fulfilled by one thinking the words of the blessing being that they are merely Rabbinical. [Rishon Letziyon p. 4; Zechor Leavaraham Mareches Brachos p. 16 2; Zichronos Eliyahu Mareches Mem 22; Kaf Hachaim 185:6; 206:13]

[9] The reason: As thought is not like speech, as God placed us in this world in order to perform actions of mitzvah’s which use up our physical body and animal soul. This is because the [G-dly] soul [i.e. Neshama] does not require any refinement or elevation in it of itself with the fulfillment of Mitzvos, and it is rather performed solely for the sake of drawing down Divine light for the sake of refining the animal soul and body. Through speaking with the five organs of one’s mouth and performing the Mitzvos with the other limbs of the body, one draws G-dliness to his body and animal soul. [Tanya ibid; Accordingly, one does not fulfill his obligation with thinking and concentration if it does not involve an action, as it does nothing to fulfill its purpose of refining the animal soul and body.] 

[10] 2^nd opinion in Admur 185:3; Rambam Brachos 1:7; Semag Asei 27 in Pirush of Braisa Brachos 15b; See Shut Tzemach Tzedek E.H. 158:1

[11] However, by the recital of Shema [and other prayers], even they agree that one only fulfills his obligation if one verbalizes the words due to the reason explained in the next footnote. [Admur ibid; Kesef Mishneh on Rambam Hilchos Shema 2:8; Bach 62]

[12] The reason: As blessings are not similar to the recital of the Shema by which the verse states “Vidibarta Bam – and you shall speak in them” which teaches us that thought is not like speech. However, by Birchas Hamazon [from which we learn to all other blessings] the verse does not state “and you shall speak” but rather simply “Uveirachta – and you shall bless,” and one who thinks a blessing in his heart is likewise considered to be blessing God. [Admur ibid; Raavad Brachos 3:12; Bach 185; See M”A 101:2]

[13] Admur ibid; Michaber 185:2; Tur 185; M”A 185:1; Bach 185; Olas Tamid 185: 2; Mamar Mordechai 185:1; P”M 185 A”A 1; Peri Chadash in Sefer Mayim Chaim; Zechor Leavraham 2; Derech Hachaim 1; Kaf Hachaim 185:5

[14] Admur ibid; See Tehila Ledavid 185:1 who questions the intent of Admur and suggests that perhaps according to this one who thought of a blessing in his heart should not repeat the blessing through verbalization, as Safek Brachos Lihakel.

[15] Implication of Admur ibid as this ruling is going in continuation of the case he brought in parentheses that a person who is healthy may not rely to say the blessing in his heart simply because he is in an area that he cannot speak such as an unclean area in which speech is forbidden but thought is permitted, or due to any other reason beyond his control, such as he just woke up from his bed at night and is unable to wash his hands. However, See Tehila Ledavid 185:1 who questions the intent of Admur and suggests that perhaps according to this one who thought of a blessing in his heart should not repeat the blessing through verbalization, as Safek Brachos Lihakel.

[16] Tehila Ledavid ibid in opinion of Admur ibid!; Rishon Letziyon p. 4; Zechor Leavaraham Mareches Brachos p. 16 2; Zichronos Eliyahu Mareches Mem 22; Kaf Hachaim 185:6; 206:13

[17] Implication of Admur ibid and ibid and Michaber ibid and ibid

[18] Mamar Mordechai 185:1; Ginas Veradim 1:43; Gan Hamelech 23; Pesach Eiynayim Brachos 20b; P”M 185 A”A 1; Kaf Hachaim 185:5; Yabia Omer 4 2:12 in name of many Poskim; 3:17 regarding Bracha Rishona and Birchas Hamazon; So is proven from all Achronim [i.e. Ben Ish Chaiy, Kaf Hachaim] who record that in all cases that one cannot recite a blessing because of Safek Bracha, then he should think the blessing in his mind

Other opinions: Some Poskim rule that according to the second opinion, even thinking the words in one’s heart is considered a blessing in vain. [Birkeiy Yosef 22:1 in name of Perach Shushan 1:14 and Shelah in name of Mechilta; Yabia Omer 4 2:12 in name of many Poskim; Yabia Omer:17 regarding Bracha Achrona]

[19] Admur 185:3 regarding Birchas Hamazon [obligation] and that so should be followed even by other Rabbinical blessings and in parentheses regarding a Choleh reciting Birchas Hanehnin; Admur 62:3 regarding Shema and 94:7 regarding Shemoneh Esrei; Rama 62:4 regarding Shema; M”A 185:1; Elya Raba  185:2; Beis Menucha 185:4; Pesach Hadvir 185:1; Orchos Chaim in name of Pesikta of Rav Kahana 25; Beis Yosef 62; 94; Kaf Hachaim 185:7; See Bigdei Yesha

Tzaruch Iyun from second opinion: See 2^nd opinion in Admur ibid that Bedieved one fulfill his obligation even if he thinks the words in his heart, and that one may rely on this in a time of great need regarding other blessings. Vetzaruch Iyun as to what exactly the conclusion of Admur is, as according to this opinion one who is mute or sick would be obligated to at least think the words in his heart even by other blessings, and hence, why does Admur write earlier that it is not an obligation but a mere good thing. Perhaps however this conclusion is only going in accordance to the first opinion while according to his final conclusion, then it is not just a good thing but extremely encouraged.

If one said the blessing in his mind and is now able to speak: Some Poskim rule that he must then repeat the blessing through verbalizing it. [Machatzis Hashekel on M”A ibi; Peri Chadash 62 regarding Shema] However, other rule that there is no need to verbalize the blessing. [Pesach Hadvir ibid; Kaf Hachaim ibid and 62:5]

[20] The reason: This follows the same ruling of a Baal Keri prior to the nullification of Takanas Ezra who the sages obligated to think Birchas Hamazon in his heart, if he does not have water to immerse in, being that it is biblical. [Admur ibid; Mishneh Brachos 20band Gemara 21a Rabbeinu Yona Brachos ibid; Rosh ibid; Tosafus Brachos ibid]

[21] The reason: A person who is unable to recite other blessings which he is only rabbinically obligated in is not required from the letter of the law to think the blessings in his heart. This follows the same ruling of a Baal Keri prior to the nullification of Takanas Ezra who the sages did not obligate to think words of Torah in his heart if he does not have water to immerse in, even though it is permitted for him to think Torah throughout the day. The reason for this is because one does not fulfill its obligation through this thinking. [Admur ibid; Mishneh Brachos 20b as understands Rabbeinu Yona Brachos ibid; Rosh ibid; Tosafus Brachos ibid]

Other opinions: Seemingly according to the second opinion above, it is an actual obligation to think the words of the blessing in one’s mind even by other blessings. Vetzaruch Iyun as to why in his conclusion Admur makes no mention of this or the need to suspect this opinion.

[22] Admur ibid regarding Rabbinical blessings and in parentheses regarding even Birchas Hanehnin which is not an actual obligation, being that one can choose not to eat, and it is he who brings the obligation upon himself

The reason: Although one does not fulfill his obligation by thinking the words of the blessing in his heart, nonetheless, he should think in his heart the words of the blessing that he was obligated in, as God sees the heart gives reward for the good thought as it states in the verse, Imru Bilivavchem. [Admur ibid; Rama 62:4; Rabbeinu Yona Brachos 15b; Orchos Chaim in name of Pesikta of Rav Kahana 25; Beis Yosef 62; 94]

[23] Mamar Mordechai 185:1; Ginas Veradim 1:43; P”M 185 A”A 1 and in Pesicha for Hilchos Brachos 2 ; Birkeiy Yosef 62; Kaf Hachaim 185:5; 157:10 in name of Poskim; Ben Ish Chaiy and Kaf Hachaim in numerous places gives the suggestion; Piskeiy Teshuvos 185:4; See Tehila Ledavid 185:1

[24] Taz 62

[25] Admur ibid in parentheses; Taz 62; See Darkei Hachaim Birchas Hamitzvos 6:2

The reason: As it is forbidden for one to benefit from this world without a blessing even though he thinks the blessing in his heart, being that he does not fulfill his obligation with this thinking. [Admur ibid in parentheses]

[26] Admur ibid in his final conclusion according to second opinion; However, see Tehila Ledavid ibid