Blessings in Context: Who recites “Matir Asurim“? and why?

See also “Praising the One Who Frees Captives with So Many in Chains” (graphic version)

text-only version of “Praising the One Who Frees…”

[updated on 5/24/24 with additional sources]

If a person slept in their clothes, do they recite the morning blessing praising God as one “who clothes the naked [malbish arumim]”? The morning blessing praising God as one “who raises up the bent/folded [zokef kefufim]” was originally linked with standing up in the morning; should someone who does not stand recite this blessing? Similarly, “who frees the captive [matir asurim]” was originally associated with sitting up and moving one’s limbs; so would a paralyzed person recite this?

There are at least two schools of thought on this.

1. Only one who derives pleasure from something should recite a blessing over it. Therefore, for example: a paralytic does not recite zokef kefufim and someone who was was not unclothed does not recite malbish arumim.
2. The morning blessings are meant to reflect “general pleasures of the world.” So, we should all recite the blessings, in order as they appear in the prayer book, regardless of our own personal experiences.

The first is found in Maimonides (Mishneh Torah: Laws of Prayer, 7:9; 12th Century CE, Egypt). The second was taught by Rav Natronai Gaon and Rav Amram Gaon (9th Century CE, Babylon).

There is also some discussion about whether to say “matir asurim” (for sitting up) if one already recited “zokef kefufim” (upon standing up) — because standing implies moving the limbs. (Citations: Shulchan Aruch 46:5 [mid-16th Century, Syria], Mishna Brurah 46:20 [turn of the 20th Century, Poland]; from Halachipedia, not separate research). Some sources suggest the best thing in such a circumstance is to listen to someone else recite the earlier blessing and say “amen.” (Digressions on this below.)

In addition, more recent discussion suggest adaptations such as reciting “matir asurim” or “zokef kefufim” when moving into a wheelchair. (See https://judaism.stackexchange.com, for example.)

Another thread of teaching links the blessings with ethical meanings as well as physical ones. For example, Rabbi Joseph Soloveitchik taught that these berakhot lift up physiological functions AND “acknowledge God’s all-inclusive morality and announce publicly our commitment to imitate [God’s] ways” (commentary based on the teachings of Rabbi Joseph B. Soloveitchik, found in Koren’s Siddur HaRav, 2011).

What are the implications of these considerations for our own prayers?

• Do we limit our blessings to those we’re feeling at the moment of prayer?
• Do we focus on the aspirational, honoring God as “one who frees the captive,” even as we ourselves or our loved ones are unfree?
• Are our blessings more about divine attributes than our own experience?
• Should our blessing practice be adjusted to honor, in community, our specific blessings, as individuals? (see Digression below)

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Digression on order of blessings and responding “amen” to someone else.

The idea here is interesting in that it suggests communal recitation — as is common now, in minyan/synagogue, rather than at home as the actions referenced are being completed. This means the physical acts of arising and dressing would presumably have been finished at before arriving to communal worship. So, concern for the order of blessing, and their meaning, outlasts the function.

It also reflects a practice in which people affirm other people’s blessings. This is reminiscent of some early egalitarian havurot [fellowships] in which some would recite “who has made me a man [rather than the “not a woman” formulation”], with others saying “amen,” while some would recite “…who has made me a woman,” with others saying “amen.” While this practice needs adjusting for nonbinary and agender folks, it is a powerful opportunity for groups to hear one another name their particular blessings.

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