8. Erva and Tzoa – Reciting blessings near feces, urine, or Erva:[1]

Upon saying a blessing, one must be aware that there are no feces or urine, or exposed genitalia in the vicinity, just as we rule regarding the recital of the Shema. Thus, all the laws of Tzoa and Erva that apply regarding the recital of the Shema, apply likewise regarding the recital of blessings. This includes the restriction against one’s heart seeing one’s Erva, that just as the Shema may not be recited if there is no separation between one’s heart and Erva, so too, a blessing also may not be recited in such a case. [See our corresponding Sefer “The laws of Davening – Student Edition” Chapters 10-11 for the full details of this subject.]

• Example 1: Yaakov sits down to eat his lunch in the park. As he prepares to recite the blessing, he notices that a dog has left waste nearby, within a few feet of where he’s sitting. Remembering the law that prohibits reciting blessings near feces, Yaakov moves to a cleaner area, ensuring there’s no visible impurity in the vicinity. Only then does he recite his blessing and begin his meal, observing the requirement to maintain physical and spiritual cleanliness during prayer.

Saying a blessing when undressed:[2] It is forbidden for both an undressed man or woman to recite a blessing if they are standing. However, when sitting with her legs pressed against each other either on the floor or on a chair, an undressed woman is permitted to recite a blessing, as her Erva is covered by the surface she is sitting on and by her closed legs.[3] This is in contrast to a man by which it is forbidden for him to say the blessing even if he is in the above position of sitting, as his genitalia remains protruding and exposed. [However, so long as the area of the genitalia is covered, such as with undergarments, then it is permitted for both a man and woman to recite a blessing, whether in a standing or sitting position.]

• Example 2: David is about to say a blessing on a cup of cold water after his shower while wearing an open robe. He notices that his genitals are not covered. Knowing the law that forbids reciting blessings when his erva is exposed, he closes the belt of his robe, making sure that his body is covered, before reciting the blessing.

Bedieved:[4] If one said Birchas Hamazon [or any other blessing[5]], within four cubits of feces [or with an unclean rectum[6]], then it is questionable whether one is required to repeat the blessing, and practically we rule due to the rule of Safek Brachos Lihakel, that one is not to repeat the blessing even if he said the blessing in an area that he should have checked beforehand. This applies even to Birchas Hamazon which is Biblical, and certainly applies regarding all of the blessings. [Certainly, if it was said near urine, then there is no need to repeat the blessing.[7] The same applies regarding one who said a blessing with a Erva violation, that nonetheless Bedieved he fulfills his obligation and the blessing is not to be repeated.[8]]

Summary: Blessings may not be recited near feces, urine, or exposed genitalia (Erva); and the same rules as for Shema apply regarding these matters. However, Bedieved, if one recited a blessing in an improper area (near feces, urine, or with Erva exposed), they should not repeat the blessing afterward, even for Birchas Hamazon.   Q&A May one educate a child to say blessings if he is not yet potty trained?[9] If the child is dirty with feces or urine, he may not say a blessing. If the child is clean then he may say a blessing while he is clean. Thus, if a parent desires to educate a child to say a blessing prior to potty training they may only do so while the child is clean. May one educate a child to say blessings if he is potty trained but may contain fecal remnant?[10] Some Poskim[11] rule it is permitted to educate him in blessings if he has not yet reached the age in which he can be responsible to fully clean himself properly.[12] This is approximately at age six.[13] Others[14] however rule it is forbidden to do so.[15]

___________________________________________________

[1] Admur 206:6 regarding feces, urine, Erva, and Libo Roeh Es Haerva; 185:5 regarding feces by Birchas Hamazon; Michaber 206:3 regarding Erva; 185:5 in name of Tosafus Eiruvin 64a and Rosh Eiruvin 6:5 regarding Tzoa; Mishneh Challah 2:3 regarding Erva; Brachos 24a; M”B 185:6; Shaar Hatziyon 185:7; Kaf Hachaim 206:27-29; 185:13-15; Ketzos Hashulchan 10:15; 55:2; Piskeiy Teshuvos 185:5 in great length; See regarding Shema: Admur 74-79;

[2] Admur 206:6; Michaber 206:3; Rama 74:4; Mishneh Challah 2:3; Rav Nachman Bar Yitzchak in Brachos 24a; Rashi Brachos ibid; Ketzos Hashulchan 55:2; See regarding Shema: Admur 74:5; 75:2

[3] See regarding the exact area defined as Erva and if the intergluteal cleft [i.e. buttocks crack area] is also defined as Erva: Yes. [Beis Yosef 206, brought and negated in M”A 206:5; Elya Raba 74:5; Kaf Hachaim 206:27] No. [M”A ibid] According to all, however, the sides of the crack, which is the buttocks itself is not defined as Erva. [Perisha 206:28; Elya Raba 74:5]

[4] Admur 185:5 regarding Birchas Hamazon that it is questionable, and in parentheses that Safek Brachos Lehakel and 76:11 that the discussion refers to all other blessings as well; Michaber 185:5 in name of Tosafus Eiruvin 64a and Rosh Eiruvin 6:5 that it is questionable; Chayeh Adam 3:33 and Nishmas Adam 3 not Chozer; P”M 76 and 185; Kitzur SHU”A 5:8 not Chozer; Biur Halacha 79:1 “Daled Amos”; Kaf Hachaim 185:14 and 76:37 that practically he is not Chozer by even Birchas Hamazon and certainly other blessings, although it is proper to say or hear the blessing again from another, or at least think the blessing in his mind; Ketzos Hashulchan 10:15; 55:2 footnote 3 that it applies even to Birchas Hamazon and certainly other blessings; Piskeiy Teshuvos 185:5 footnotes 21-29

Other opinions: Some Poskim rule that if he transgressed Bemeizid and recited the blessing near feces within his four cubits, then he does not fulfill his obligation and must repeat the blessing. [See M”B 185:7 in name of Olas Tamid and Elya Raba in name of Bach and Ramban; M”B end of 76; Biur Halacha 79:1 “Daled Amos”; Piskeiy Teshuvos 185 footnotes 22]

[5] Admur 76:11 in parentheses that the discussion refers to all other blessings as well Yerushalmi ibid according to this opinion, applies the restriction to all blessings and not just Birchas Hamazon; See Kaf Hachaim 185:14

Other opinions: Some Poskim rule that even according to this opinion, other blessings may be recited in a state of Shikkur and it is only regarding Biblical Birchas Hamazon that a prohibition applies. [Elya Raba 185:4; Implication of final ruling of Admur ibid who suspects the first opinion only regarding Birchas Hamazon and not regarding other blessings] Perhaps the same applies also to Tzoa!

[6] See Admur 76:6; M”B 76:17; Piskeiy Teshuvos ibid

[7] Michaber 185:5; Tosafus Eruvin 64a; See Kaf Hachaim 185:15

[8] Chayeh Adam 3:33 [regarding even Tefila!]; M”B 74:5 and 8 regarding Libo Roeh that it is a Safek and Safek Brachos Lihakel; Piskeiy Teshuvos 185:5 footnotes 45-46 that the same laws of feces apply to Erva; Piskeiy Teshuvos 74:5

Actual Erva: Some Poskim rule that that all the above applies only by rabbinical Erva. However, by biblical Erva, such as if one’s genitalia is exposed, then according to all he does not fulfill his obligation and must repeat the blessing by all blessings. [Piskeiy Teshuvos 74:5] Vetzaruch Iyun, as Admur clearly rules, as rule all the other Poskim ibid, that even if one recited a blessing by actual feces he is not to repeat the blessing, and reciting blessings near feces is a biblical prohibition being that the repetition of a blessing in such a case is only rabbinical. Accordingly, this should apply also to actual Erva, that even though it is biblical, a blessing is not to be repeated, as the concept of repeating the blessing in such a case is rabbinical.

[9] Kitzur SHU”A in Lechem Hapanim 165:1; See Misgeres Hashulchan on Lechemn Hapanim ibid that he too agrees in such a case that the child may not be educated to say blessings; See Divrei Chaim 2:9; Piskeiy Teshuvos  215:8

[10] Kitzur SHU”A in Lechem Hapanim 165:1; See Misgeres Hashulchan on Lechemn Hapanim ibid that he too agrees in such a case that the child may not be educated to say blessings; See Divrei Chaim 2:9; Piskeiy Teshuvos  215:8

[11] Divrei Chaim 2:9; Misgeres Hashulchan on Lechem Hapanim in Kitzur SHU”A 165:1; Piskeiy Teshuvos 215 footnote 49

[12] The reason: As if the child is not old enough to be educated to clean himself then he is exempt from this aspect of Chinuch. Also the father is exempt from cleaning him to such a point that no fecal remnant remains by his opening, as the child is not old enough to do so himself. Thus, it ends up that although the child is obligated in being educated for blessings he is exempt from this level of cleanliness. [Misgeres Hashulchan ibid in lengthy explanation and defense of ruling of Divrei Chaim ibid]

[13] Misgeres Hashulchan ibid

[14] Kitzur SHU”A ibid in Lechem Hapanim

[15] The reason: As it is forbidden for an adult to say a blessing while he has.