The reelection of President Donald Trump has sparked new interest in the blessing that is recited upon kings. Do we recite a blessing over President Trump? Is this blessing applicable just to kings who have life or death in their hands, or can it be used even with U.S. presidents?

The Shulchan Aruch (OC 324:8) rules that on Jewish kings one recites the blessing, “Boruch atta Hashem, elokainu melech ha’olam, sh’chalak mikvodo lirayav.” On kings of the nations of the world one recites the blessing, “Boruch sh’nasan mikvodo l’basar vadam.” This is based upon a passage in Brachos 58a. This blessing, it seems, is recited with Shaim U’Malchus – mentioning the Name of God as well as mentioning His Kingship over the world.

How Often It Is Recited

But how often is this blessing recited? Now that it was announced that Jared Kushner will serve again, likely in an advisory capacity, what if you happen to be Jared and Ivanka? Do you say it every day? It would seem that the blessing is only made once every 30 days, according to a quote of the Raavad found in the Orchos Chaim.

It is also interesting to note that in the Sefer Chasidim (#950) there is a limitation placed on this mitzvah. It seems that if one never saw the king (or president) then one should try to go see him. If, however, he had already seen him, the Sefer Chasidim writes, then he should not be mevatel from his Torah studies.

If Ivanka Runs…

What happens if, in the future, Ivanka Kushner, the president’s popular daughter, chooses to run and wins? Which version of the blessing would be recited — the first version for Jewish kings or the second version for kings of the nations? The Sho’el v’nishal (OC Vol. I #73) rules that if that person were to follow the ways of the Torah then the first version is recited. Otherwise it would be the second version.

President Trump in Plain Clothes

What would be the halacha if the president were to forgo high-end clothing and were to try and go incognito—such as in overalls? The Kaf haChaim 324:33 cites numerous poskim who state that the blessing was only enacted when the physical manifestations of that kavod are present. The Halacha Berurah (Vol. XI p. 305), Rav Ovadiah Yosef’s son, rules that one does not recite the blessing in such a situation with Shaim U’Malchus— but just the words themselves. Ashkenazic poskim do not cite this caveat. One should check with one’s own rav or posek.

Does a Person Need to See the King to Recite This Blessing?

The Debreciner Rav rules that if one sees the president on television the blessing is not said. Indeed, one does not even say it without Shaim U’Malchus.

Rav Dovid Yosef writes that one does not actually have to see the president or king. Even if one was just able to see his entourage and knew that he was there, that would be sufficient. It is for this reason that even a blind person may recite this blessing when he feels that the president is present. If he does not actually feel it, but is merely told that the president is here, then he does not recite the blessing (p. 308).

Are Presidents Like Kings?

Rav Ovadia Yosef, zt”l ruled (Yechave Daas 2:28) that the blessing is recited as long as the person in charge can either execute or pardon someone from execution. He cites the Radvaz (Vol. I #296) as well as the Orchos Chaim (Hilchos Brachos Siman 49) to this effect.

Rav Dovid Yosef Shlita, in his Halacha Berurah (Vol. XI page 306), writes that one recites the blessing with Shaim U’Malchus even on a democratically elected leader of a limited term. This is true only as long as his pardoning cannot be overruled.

What about a president who doesn’t wear royal clothing? Rav Ovadia Yosef (in his Yabia Omer 8:22:25) writes that when President Richard Nixon flew to Israel the blessing was recited without Shaim U’Malchus. It seems, however, that this concept has evolved a bit, taking into account that in Western countries, kings and leaders just don’t wear royal clothing anymore. Thus, Rav Dovid Yosef rules that even if the king is not wearing special clothing but is wearing respectable clothing and is surrounded by other significant people, then a blessing is made with Shaim U’Malchus.

Rav Vosner, in Shaivet haLevi I #35, rules that Shaim U’Malchus is recited on the president. The Debreciner Rav ruled (Be’er Moshe Vol. II #9) that Shaim U’Malchus is not recited. Rav Moshe Shternbuch (Teshuvos V’hanhagos Vol. II #139 rules that the temporary nature of the presidency would disqualify it from the Shaim U’Malchus aspect of the blessing.

The Reasons

The Gemara explains that one should actually make an effort to see kings in order to be able to distinguish between Jewish and non-Jewish kings. Rashi explains that the reference is to Melech haMoshiach, when he arrives. Seemingly, the reason is so that we can better appreciate Moshiach when he finally arrives, and the chesed that Hashem has done for us.

The Rambam seems to imply a different reason. The Gemara (Megillah 15b) tells us that Esther was punished when she went to see Achashverosh, as she reached the outer hall. The shechina was no longer with her and she noticed the deficit and recited the verse in Tehillim (22), “Hashem, Hashem, why have You abandoned me?” One of the questions of self-examination that she asked herself was that perhaps she had incorrectly referred to Achashverosh disparagingly. She then immediately corrected herself. The Rambam explains in his commentary to Esther (5:1) that Hashem had given of His kavod to flesh and blood and it was wrong of her to speak of him in a pejorative manner. It seems from this Rambam that the reason for reciting this bracha is to take note of the honor which Hashem endowed a human being.

For Amalek

It is interesting to note that when Kaiser Wilhelm came to Yerushalayim on a Shabbos, the 13th of Cheshvan in 5659, they told Rav Yoseph Chaim Sonnenfeld, zt”l of his imminent arrival. The kaiser was to arrive at 3 p.m. Yet the Rav did not wish to greet him. They inquired as to why not. He responded that he had a tradition from the Vilna Gaon that the German people were safek Amalek and that it is therefore forbidden to recite the blessing of “Boruch shenasan mikvodo l’basar vadam.” One of my rebbeim, a Holocaust survivor, related this incident to me some 35 years ago and wondered, “In light of the Holocaust, it may no longer be a safek.”

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