Rivka Herzfeld asks: Must a blind person recite the beracha of poke’ach ivrim in the morning, thanking Hashem for giving sight to the blind, despite the fact that he cannot see?
Rabbi Prince responds: The Gemara Berachot, 35a, brings a source from the Torah, which obligates a Jew to recite a beracha before deriving hana’a (benefit or pleasure) from any food or other tangible (or sometimes even intangible) item. If he does not, warns the Gemara, he would be in violation of me’ila, unlawfully benefiting from something set aside for use in, or belonging to the Beit Hamikdash. Once one recites a beracha however, he is free to benefit from this otherwise permissible item. As a result of this rule, the Rabbis composed various berachot that are to be recited before different actions are preformed, such as; eating, putting on ones clothes, opening one’s eyes, etc.
The Gemara Berachot, 60b, lists 15 berachot which are to be recited by an individual as he goes about his morning routine. Theses berachot follow the order of events in a normal person’s morning schedule. So for example, when one arises he should recite, "elokei neshama" (thanking Hashem for restoring his soul); when one hears a rooster crowing- signaling the start of day, he should say, "asher noten l’sechvi (rooster) bina;" and when he straightens out his back he recites, "zokef k’fufim," and so on. Although these berachot are still recited nowadays, the custom has arisen to recite them aloud in the Beit Hakneset. This custom was instituted out of concern that one might recite them at home with unclean hands, Shulchan Aruch, 46:2.
While most everyone can find at least one thing in the Gemara’s list of 15 berachot to be thankful for, the question arises for the individual who unfortunately does not directly benefit from one or more of these things. Should a destitute person recite a beracha for the shoes he cannot afford? Can a deaf person really be thankful for the rooster he does not hear? Imagine the pain the blind person must feel every time he thanks Hashem for being a poke’ach ivrim, giving sight to the blind! For this reason, suggests the Tur, Orech Chaim, 46, if one does not have clothing to wear, or a belt or shoes to put on he should not recite the applicable berachot. This statement of the Tur is based on a Rosh, Berachot, 9: 23, which distinguishes between those things which Hashem provides for the benefit of the entire world, such as the crowing of the rooster, which signals the start of day, and those berachot which were composed for the individual to give thanks for what he has, such as his clothes, etc. These berachot, he suggests, should not be said if one does not personally have what to be thankful for. The Rambam, Hil. Tefilla 7:1 takes a similar approach to the Rosh, and did not feel it necessary for one to recite a beracha if he personally does not receive any direct benefit. The Hagahot Meimoniot (ibid.), suggests based on this Rambam that a blind person should therefore not recite the beracha of poke’ach ivrim.
The Kol Bo however, quotes a dissenting opinion of the Geonim who required that all these berachot be recited, even by those individuals who do to personally benefit. The Kol Bo argues, that even this individual must recognize that Hashem in general does provide the world with these gifts even if he personally may not be so lucky. The Ran and the Ramban, at the beginning of their commentaries on Pesachim, paskened along similar lines- obligating all fifteen berachot across the board. They cite the principle of "Minhag shel Yisroel Torah hi", once a custom has been accepted amongst the Jews it becomes as binding upon the individual as the Torah itself. Out of deference for the Rambam, yet acknowledging those Rishonim who disagree with him, the Beit Yosef, 46, recommends that if one does not benefit directly he should say the beracha leaving out the name of Hashem.
The Beit Yosef himself writes in his Shulchan Aruch, 46:8 that one who is not obligated to make a beracha, because he does not personally benefit, should still recite it but without mentioning Hashem’s name. The Rama however follows the opinion of the Ran and Kol Bo and for the same reason as them- out of recognition of Hashem’s kindness in general, even if he personally is not a direct recipient of this kindness. Although the Magen Avraham (ibid.) and others suggest that a blind person follow the Hagahot Meimoniot and not recite poke’ach ivrim, the accepted opinion seems to accord with that of the Rama: everyone, despite their situation, should recite all the birchot ha’shachar with Hashem's name.
