Beracha on Seeing the King

Question: Does one say the special beracha on seeing the King?

Answer: The Gemara (Berachos 9b; 19b; 58a) teaches that if one has the opportunity to see a king, one must make an effort to do so (See Shulchan Aruch OC 224:9). Upon seeing him, one says “Baruch.. shenasan michvodo lebasar vedam, Blessed are You.. Who has given from His own glory to people”. The Mishna Berura (224:13) writes that one should even interrupt learning Torah to see the king if they are accompanied by a royal procession.

The Magen Avraham (224:5) and the Chasam Sofer (OC 159) write that one only recites the beracha if the head of state has the power to execute or pardon one from the death penalty. Therefore, R’ Chaim Elazar Shapira (Minchas Elazar 5:7:3) and R’ Moshe Stern (Baer Moshe 2:9) write that one would not recite the beracha upon seeing a monarch who has no such power. R’ Ovadia Yosef (Yechave Daas 2:28; Yabia Omer OC 8:22:25) writes that if one saw such a king or queen one would recite the beracha without saying Hashem’s name. Additionally, one would only recite the full beracha if they were wearing their royal clothes. Thus, he relates that when President Nixon came to Eretz Yisrael, they recited the beracha without Hashem’s name as the President was wearing normal clothes.

Nonetheless, R’ Shmuel Wosner (Shevet Halevi 1:35) and R’ Moshe Sternbuch (Teshuvos Vehanhagos 2:139) write that the honour shown counts more than the power they may have. Thus, one would not say the beracha upon seeing the US President as they are voted in and out of office every few years. The King of England, however, receives much more honour as a monarch, and is responsible for signing every law. R’ Sternbuch relates that R’ Yosef Chaim Sonnenfeld once had a private audience with the King of Jordan and he recited the beracha. One would recite the beracha even when the monarch is not accompanied by an entourage.

In conclusion, the minhag in the UK has always been to recite the beracha complete with Hashem’s name upon seeing the King or Queen. 

Beracha on Gum

Question: Does one recite a beracha on gum if one has no intention on swallowing it?

Answer: The Shulchan Aruch (OC 204:7) writes that one does not recite a beracha before or after water if they are drinking it for medical purposes such as to clear one’s throat as one does not benefit from tasting the water when swallowing. R’ Ovadia Hadaya (Yaskil Avdi 8:7) compares this to chewing gum, writing that one does not recite a beracha before chewing gum which one does not swallow.

The Shulchan Aruch (OC 202:15) writes that one recites the beracha of shehakol before eating sweets and sugar. Following this, R’ Benzion Abba Shaul (Ohr Letzion 2:14:8) and R’ Moshe Stern (Baer Moshe 2:12) write that one must say a beracha before chewing gum as inevitably one does swallow sugar.

R’ Ovadia Yosef (Yabia Omer OC 7:33; 9:108) adds that one is benefitting from the flavouring, too. The Gemara (Berachos 35a) teaches that the reason for saying a beracha before eating is that one must not benefit from this world without reciting a beracha first. This applies no less to flavoured gum (See Igros Moshe OC 2:57; Rivevos Ephraim 6:80:2; 7:219 Piskei Teshuvos 202:34).

In conclusion, one must recite the beracha of shehakol before chewing gum.

Children Singing Anim Zemiros

Question: I have noticed that certain shuls honour children to sing anim zemiros and open the aron beforehand, while other shuls do not. Is it appropriate to ask children?

Answer: The Bach (OC 132) writes that there is an ancient minhag to recite anim zemiros daily. Nonetheless, the Levush (OC 133) writes that one must not say it each day. Just as the Gemara (Shabbos 118b) teaches that we must not say hallel every day, so too, the awesome praises of Hashem within anim zemiros should be reserved for Shabbos and Yom Tov. He compares it to the kohen gadol who was only allowed to enter the kodesh hakodashim on Yom Kippur. Similarly, the Vilna Gaon (Maaseh Rav 53) maintained that anim zemiros should only be sung on Yom Tov.

Following this, R’ Moshe Sternbuch (Teshuvos Vehanhagos 2:81) writes that it is inappropriate for a child to lead anim zemiros (see Rivevos Ephraim 5:237).

Nonetheless, R’ Shlomo Zalman Auerbach (Halichos Shlomo, Tefilla 12:99) allowed children to lead it. Many shuls follow this, especially as they want to encourage child participation at the end of davening.

The Mishna Berura (147:29) writes that a child should not hold a Sefer Torah. Seemingly, this should not apply to pesicha when the Torah is not removed. Thus, R’ Avraham Yeshaya Pfoifer (Ishei Yisrael 36:81) writes that it is acceptable to ask a child to open the aron hakodesh for anim zemiros.

In conclusion, while there are some shuls that only allow the chazzan to lead anim zemiros, it is appropriate to encourage the children to both lead it and open the aron hakodesh.