The Berachot of “Matir Asurim” and “Zokef Kefufim”

The Beracha of "Matir Asurim," which we recite each morning, praises G-d for the ability He grants us to move our body. While we sleep, our body remains "trapped" in place, without moving. Although we might move a little during the night, these motions are involuntary. In the morning, we have the ability to voluntarily move our limbs, and it is for this gift that we recite the Beracha of "Matir Asurim," which literally means, "He who releases those who are bound." Upon waking in the morning, we are "freed" from our "shackles" and able to move our body. The next Beracha we recite is "Zokef Kefufim," praising Hashem for allowing us to stand upright. The term "Kefufim" means "those who are bent," and "Zokef" means "make upright." Hashem gives us the ability each morning to not only move our arms and legs, but also to get out of bed and stand up straight. A person who is sick and bedridden, unable to stand up, nevertheless recites the Beracha of "Zokef Kefufim." This is because common custom follows the view of Rav Natrunai Gaon (9 th century) that the morning blessings are recited to praise Hashem not for personally experiencing these phenomena, but rather for the phenomena themselves. Thus, for example, we recite the Beracha "Ha'noten La'sechvi Bina" – thanking Hashem for granting the rooster the wisdom to crow at daybreak – even though we do not hear the rooster's crow. These Berachot refer to "Minhago Shel Olam" – the features that G-d built into the natural order from which mankind in general derives benefit, and not to thank Him for the benefit that we personally experience. Therefore, even if someone is unable to get out of bed due to illness, he recites the Beracha of "Zokef Kefufim," thanking Hashem for granting people the ability to stand up straight. At first glance, it would follow from this line of reasoning that even somebody who is, G-d forbid, permanently paralyzed should recite this Beracha. In truth, however, this is not clear. Hacham Ovadia Yosef, in discussing the question of whether a blind person recites the Beracha of "Poke'ah Ivrim," which thanks Hashem for the gift of sight, raises the possibility that even according to our practice, a blind person might not recite this blessing. Perhaps, the Hacham writes, we recite "Ha'noten La'sechvi Bina" because although we do not actually hear the rooster's crow, we have the ability to do so. A blind person, however, is not able to see, and one could thus argue that he cannot recite the Beracha of "Poke'ah Ivrim," which speaks of a phenomenon which he is incapable of experiencing. Due to this uncertainty, Hacham Ovadia concludes that a blind person should not recite "Poke'ah Ivrim." Seemingly, this same rationale should apply to the question of a person with paralysis reciting the Beracha of "Zokef Kefufim." There is no record of Hacham Ovadia's ruling on this subject, and so it remains uncertain whether such an individual recites this Beracha. (Of course, we hope and pray that this question will always remain theoretical.) The Poskim address the question of whether these two Berachot – "Matir Asurim" and "Zokef Kefufim" – can be recited out of order. Meaning, if a person mistakenly recited "Zokef Kefufim" before having recited "Matir Asurim," may he then recite "Matir Asurim"? (These questions often arise when people recite the morning blessings mindlessly, by rote, without proper concentration, and without looking in a Siddur. Particularly in the morning, when people tend to be less focused and attentive, it is crucial to recite these Berachot patiently and from a Siddur to avoid mistakes.) Rav Amram Gaon (810-875) ruled that once a person recites "Zokef Kefufim," thanking Hashem for the ability to stand upright, it is too late to recite "Matir Asurim," which thanks Hashem for the ability to move one's limbs. The ability to move one's arms and legs is, quite obviously, included in the ability to get out of bed and stand up straight. Hence, when one recites "Zokef Kefufim," this Beracha covers also the ability referred to in the Beracha of "Matir Asurim," and