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For Birchos HaTorah in the morning we recite (at least acc to Minhag Ashkenaz):

1) "לַעֲסוק בְּדִבְרֵי תורָה" followed by "וְהַעֲרֶב נָא"

2) "נותֵן הַתּורָה"

Question:

Why don't we also make the bracha of "אשר נתן לנו תורת אמת" in the morning?

(ie - if we make the bracha that's said before one gets an aliyah "נותֵן הַתּורָה" why not also the bracha that's said after one gets an aliyah "אשר נתן לנו תורת אמת")

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    I don’t follow your logic, perhaps we should also include psalms 119:12 – Dr. Shmuel May 20 '19 at 21:28
  • @Dr.Shmuel basically, the bracha we make before we get an aliyah is included in birchas hatorah- why isn't the bracha afterwards (which is also a birchas hatorah) also included? Essentially why one bracha and not the other – alicht May 20 '19 at 21:36
  • When is one done learning Torah that they'd say an after-blessing? – Double AA May 20 '19 at 21:37
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Were אשר נתן לנו to be instituted, it would stand to reason that it should be said after learning, as it is by leining, rather than before.

Now, Berachos 21a actually proposes that one should make a Beracha after learning:

אמר רבי יוחנן למדנו ברכת התורה לאחריה מן ברכת המזון מקל וחומר וברכת המזון לפניה מן ברכת התורה מקל וחומר ברכת התורה לאחריה מן ברכת המזון מקל וחומר ומה מזון שאין טעון לפניו טעון לאחריו תורה שטעונה לפניה אינו דין שטעונה לאחריה וברכת המזון לפניה מן ברכת התורה מקל וחומר ומה תורה שאין טעונה לאחריה טעונה לפניה מזון שהוא טעון לאחריו אינו דין שיהא טעון לפניו

R’ Yochanan said, “We learn a blessing on Torah after it from the blessing on food a fortiori, and a blessing on food before it from the blessing on Torah a fortiori. Blessing on Torah after it from the blessing on food a fortiori: if food, which doesn’t require a blessing before it, requires a blessing after it, Torah, which does require a blessing before it – is it not logical that it requires a blessing after it? Blessing on food before it from the blessing on Torah a fortiori: if Torah, which doesn’t require a blessing after it, requires a blessing before it, food, which does require a blessing after it – is it not logical that it requires a blessing before it?”

However, it immediately rejects this proposal:

איכא למפרך מה למזון שכן נהנה ומה לתורה שכן חיי עולם ועוד תנן על המזון מברך לאחריו ואינו מברך לפניו תיובתא:

There is to ask: There is to food that one receives physical benefit; there is to Torah that one receives eternal life! Further, we taught in a Mishnah: “On food one blessed after it but does not bless before it.” This is a rejection.

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