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The Four Cups of Wine

2017-04-09T16:05:41Z

Kperlitsh:

There is a Rabbinic mitzvah to drink four cups of wine at [[the Seder]]. <ref> Chazon Ovadia ([[pesach]] page 1). However, Rav Shlomo Kluger in Sh"t Kinat Sofrim 95 holds that the obligation of the four cups of wine is from the Torah. </ref>

==What type of wine==
# It's preferable to use red wine. <ref> Shulchan Aruch 472:11. Mishna Brurah (472:38) explains that the idea of having red wine either reflects the verse “Do not look at wine when it is red” (Mishlei 23:31) or serves as a symbol to remember Pharaoh slaughtering the babies of Bnei Yisrael and bathing in their blood. </ref> If there's white wine that's better than the red wine, Ashenazim say that one should have the white wine, while Sephardic practice is to have red wine anyway. <Ref> Rama 472:11 writes that if the white wine is better one can have that instead of the red wine. Kitzur Shulchan Aruch 118:1 concurs. Kitzur Shulchan Aruch 118:1 adds that in countries where there is a fear of a blood libel, the minhag is not to use red wine. However, Chazon Ovadyah ([[Pesach]] vol 2 pg 11) writes that the Sephardic custom is to use red wine anyway. Rav Mordechai Eliyahu (cited by Mikrei Kodesh (4:15, n. 52) says that the "tirosh" grape juice in [[Israel]] that has a yellowish color is considered red wine in this regard.</ref> There is a dispute if it is permissible to mix red wine into white wine to color it. <ref> Mishna Brurah (320:56) cites a dispute whether it is permissible to mix red wine into white wine to color it or one should avoid this. </ref>
# If one hates wine or if it gives him a headache (but not if it's going to make him sick in bed), nonetheless, he should try to have the wine to fulfill the mitzvah of [[the four cups of wine]]. <ref> Shulchan Aruch 472:10 says that even if one hates wine or it is harmful to his health one should push himself to have the wine to fulfill the mitzvah. Mishna Brurah 472:35 explains that one only has to have it if it gives one a headache but not if makes one sick in bed. </ref>
# Many authorities say that one may not use grape juice for [[the Seder]], however, if one hates wine or will become ill, then there's is what to rely on to have grape juice. <ref> Mikrei Kodesh 2:35 (pg 130), Sh"t Chazon Ovadyah (in the note on pg 99-100), Halachos of [[Pesach]] (chapter 20, Sec B 5, pg 222) quoting Rav Moshe Feinstein rule that one doesn't fulfill חירות- having wine as a free man by having grape juice. However, Halachos of [[Pesach]] concludes that if one is unable to have wine one should have grape juice. Teshuvot Vihanhagot 2:243 writes that the Chazon Ish, Brisker Rav, and other Gedolim used grape juice at the end of their lives when they were unable to drink wine. Rav Shlomo Zalman Auerbach and the Chazon Ish held that one could use grape juice (Haggadah of Rav Shlomo Zalman Auerbach).</ref> Others, however, permit having grape juice and adds that lechatchila women and children can use grape juice. <ref> Sh"t Mishneh Halachot 10:87, Nefesh HaRav (p. 185) in name of Rav Soloveitchik </ref>
===Diluting Wine===
# Rav Heinemann holds that one may dilute wine with grape juice or water down to the point where the wine will be 4% alcohol.<ref>http://www.star-k.org/kashrus/kk-ThePesachSeder.htm</ref>

==Making Birchat HaGafen==
# The Ashkenazi minhag is to make HaGafen on each cup of wine and a [[Bracha Achrona]] only on the last one. <Ref>Rama 474:1 </ref>
# The Sephardi minhag is to make HaGefen on the first and third cup of wine and a [[Bracha Achrona]] only on the last one. <Ref>S”A 474:1 </ref>
# There’s no [[Bracha Achrona]] on the first cup even if one knows that one will take longer than Shiur Ikul in explaining the Haggadah. <Ref>Halichot Shlomo 9:24 </ref>

==Drinking at other times in the seder==
# One may drink wine in between the first, second, and third cups of wine but not between the third and fourth cups. <ref> The Mishna (Pesachim 117b) states that it is permitted to drink wine between the 4 cups of wine, except between the third and fourth cups. The Rashbam (108a s.v. Bein Shelishi) explains that one may drink wine between the first, second, and third cups because it serves as an appetizer for the [[Matzah]]. However, after [[Birkat HaMazon]], when there’s no more need to eat [[Matzah]], drinking an extra cup appears as though one is adding on to the established 4 cups of wine. See Reshimot [[Shiurim]] ([[Sukkah]] p. 139) for an explanation of why it only appears as adding but does not violate Bal Tosif.
* The Yerushalmi (Pesachim 10:6), however, explains that one should not drink between the third and fourth cups so as not to get drunk, which would prevent a person from saying [[Hallel]]. Drinking between the earlier cups is not an issue because during a meal, wine is not as intoxicating.
* Rambam (Chametz U'[[Matza]] 7:10), Tur, and S”A 473:3 and 479:1 codify the Mishna. Mishna Brurah 479:5 writes that based on the Yerushalmi, one also may not drink any intoxicating drink, and as a stringency according to the Rashbam, one may not drink Chamar Medina (which is valid for the 4 cups). </ref>
# Even though one is permitted to drink between the first and second cup, one should be strict not to drink too much wine so as not to get drunk (and not be able to say the whole Haggadah). <ref> S”A 473:3 writes that even though it’s permitted to drink but one should be careful not to drink too much wine so as not to become intoxicated and become unable to finish the Haggaddah. Darkei Moshe and Mishna Brurah 473:14 write that such is our minhag. </ref>
# According to Ashkenazim, in order to be permitted to drink between the first and second cup one must have had in mind to drink anything that comes later or that the wine was in front of them when he made the bracha (as long one didn’t have in mind not to cover that drink) because in this case no new bracha is needed on the wine between the first and second cup. <ref> Mishna Brurah 473:13 writes that according to Ashkenazim that make a bracha on each cup of wine and making a bracha on wine unnecessarily is forbidden because it looks like one is adding to the established number of cups of the night. Therefore, if the wine was on the table as one made the bracha or one had intention to cover anything that comes later, it’s permitted to drink the cups. </ref>
# It’s totally permissible to drink beverages other than wine or intoxicating beverages between the first and second cup. <ref> Mishna Brurah 473:16 </ref>
# It’s permissible to drink between the second and third cup. <ref> Mishna Brurah 473:12 </ref>
# After drinking the four cups, it is prohibited to drink any other beverages, besides water.<ref>Kitzur Shulchan Aruch 119:9</ref>

==If four cups are drunk all at once==
# If all four cups are drunk at once and not dispersed throughout [[the Seder]] in their proper place one doesn't fulfill his obligation. <ref> Shulchan Aruch 472:8 </ref>

==Amount to Drink==
# See the [[Required Amount of Matzah and Wine for the Seder]] page.
==Obligation to Lean==
# One must lean while drinking the four cups of wine. If for any of the cups one did not, according to Sephardim, one should drink the cup again. <ref> Shulchan Aruch 472:7, Yalkut Yosef 472:13 </ref> According to Ashkenazim, only for the second cup should one drink the cup again. <ref> Rama 472:7 writes that if one forgets to lean, he must only repeat for the first two cups. Mishna Brurah (472:21) notes that in general one should not repeat the first cup because doing so will require one to make another berakhah. Preferably, one should have in mind that one may drink in between the first and second cup and then if one drinks the first cup without leaning, one would be able to drink it again without a berakhah. </ref>

==Related Pages==
# [[Kaddesh]]
# [[Required Amount of Matzah and Wine for the Seder]]
==Sources==
<references/>
[[Category:Holidays]]
[[Category:Pesach]]
[[Category:Seder]]

Wheat and Grain Products

2016-03-04T16:10:02Z

Kperlitsh:

==The five grains (wheat, barley…)==
# The Bracha of [[Mezonot]] is only applicable to food that are made from the five grains (which will be enumerated below). The other conditions in order for a food to require [[Mezonot]] are explained below.<ref>Rav and Shmuel in Gemara [[Brachot]] 35b say that [[Mezonot]] is only made upon the five grains. Shulchan Aruch 208:2 codifies this as halacha.</ref>
# The five grains which our Rabbis designated as the fundamental grains that provide sustenance to man are wheat, barley, spelt, oat, and rye. <ref> The Gemara Pesachim (35a) identifies the five grains which were distinguished by Chazal as חטים שעורים כוסמין ושיפון ושיבולת שועל. Rambam ([[Brachot]] 3:1-3) writes that these grains are the same five which Chazal choose to be [[Mezonot]] when made in a cooked dish and [[HaMotzei]] when made into bread. Tur 208:1 and Mishna Brurah 208:2 codify this as halacha. [Halacha Brurah (Shaar HaTziyun 208:13) writes that this is accepted by all poskim.]
* What is the definition of these grains? Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 480, chapter 27) defines the five grains as wheat, barley, spelt, oat, and rye. Vezot HaBracha (chap 12, pg 102) writes that even though some argue that שיפון isn’t rye and שיבולת שועל isn’t oat, nonetheless, he quotes the Mekor Bracha (26:3) who establish that the generally accepted definitions of rye and oat are correct. The Laws of [[Brachos]] (Rabbi Forst, chap 8, pg 230) emphasizes this point by stating that these definitions are supported by the Rishonim and are totally accepted as halacha despite the argument of modern scholars who use methods of questionable halachic value.
* [http://www.yutorah.org/lectures/lecture.cfm/759938/Rabbi_Hershel_Schachter/Laws_and_Customs_of_Pesach Rabbi Hershel Schachter] (min 79-82) fundamentally doesn't agree that oats are considered a grain, however, he concludes that since American oats (from which Cherrios are made) have a siginificant amount of gluten in them the correct bracha is [[mezonot]]. </ref>
# <div id="brachaonbulgur"></div>Cooked bulgur is one of the five grains and is [[mezonot]]. <ref>Vezot Habracha (pg 105) </ref>

==General rule==
# Any food which is made from flour of one of the grains and it was cooked is [[Mezonot]] and the [[Bracha Achrona]] is [[Al HaMichya]]. Even if there is a majority of other ingredients the Bracha remains [[Mezonot]]. As long as the purpose of adding flour is to fill one up, give a taste to the food, or make the food more fit for consumption the Bracha is [[Mezonot]]. <Ref> In Gemara [[Brachot]] 36b, Rav and Shmuel say that anything which has (flour from) the five grains is [[mezonot]]. (This is known the rule of Kol SheYesh Bo.) This is quoted by the Rif ([[Brachot]] 26a), Rosh ([[Brachot]] 6:7), and Rambam ([[Brachot]] 3:4) and codified by Tur and Shulchan Aruch 208:2.
* Tosfot 36b s.v. Kol writes that if the flour is added in order to fill one up then the food is [[Mezonot]], whereas if it’s added as a binding agent it’s not [[mezonot]]. Moreover, the Rashba ([[Brachot]] 36b s.v. Duvsha) writes that if the flour is added in order to give a taste or make the food more fit for consumption the Bracha is [[Mezonot]]. This is quoted by the Bet Yosef 208:2 and codified as halacha by the Mishna Brurah 208:7.
* Rosh ([[Brachot]] 6:7) writes that even if there is a majority of other ingredients flour is primary and the Bracha is [[Mezonot]]. Bet Yosef 208:2 proves this from the language of the Gemara. The S”A 208:2 codifies this as halacha. </ref> This is only true when the taste of the flour is recognizable. <Ref>Beiur Halacha 208:9 s.v. Mivarech says that even though the Taz holds that once flour is added the Bracha is [[Mezonot]] whether or not the taste of flour is recognizable, nonetheless, many achronim argue on the Taz. Mishna Brurah 208:49 and Halacha Brurah 208:7 conclude that the Bracha is [[Mezonot]] only if the taste of the flour is recognizable. </ref>
# The major exception to the above rule is when the grain flour is added only in order to bind, harden, soften, impart a color, or smell the Bracha is made upon the other ingredients of the food (and not [[Mezonot]] because of the flour). <Ref> In Gemara [[Brachot]] 36b, Rav and Shmuel say that anything which has (flour from) the five grains is [[mezonot]]. However, on Gemara [[Brachot]] 39a Rav Huna states that a cooked dish made out of beets and flour is HaAdama because the flour added was only meant to bind the food together.
* Tosfot 36b s.v. Kol writes that if the flour is added in order to fill one up then the food is [[Mezonot]], whereas if it’s added as a binding agent it’s not [[mezonot]]. The Rif ([[Brachot]] 27b), Rosh ([[Brachot]] 6:17), and Rambam ([[Brachot]] 3:6) quote this differentiation. The Tur and S”A 208:2 codify this as halacha.
* Additionally, the Rosh ([[Brachot]] 6:7) writes that if the flour was added in order to harden the food the Bracha isn’t [[mezonot]]. Also, the Rambam ([[Brachot]] 3:6) writes that if the flour was added as a binding agent or only in order to impart a color or smell the food isn’t [[mezonot]] because of the flour. Sh”t Avnei Nezer 38:2 writes that if one adds flour only in order to soften the food so that someone who doesn’t have teeth could eat it the Bracha is made on the other ingredients.
* Therefore, Halacha Brurah 208:5 rules that if it’s used only in order to bind, harden, soften, impart a color, or smell the Bracha is made upon the other ingredients of the food. </ref>even if there’s a majority of flour the Bracha isn’t [[mezonot]]. [However, this is very uncommon.] <ref>Halacha Brurah 208:6 </ref> For an example of this, see [[#Licorice]].

==If one eats a grain product as a meal==
# There are two types of grain products that require [[mezonot]]. If a grain was ground up and then made into a cooked dish (Tavshil [[Mezonot]]) such as oatmeal or a baked good ([[Pas HaBah Bekisnin]]) such as cake, the appropriate Bracha would be [[Mezonot]]. However, a cooked dish requires [[Mezonot]] even if one establishes it into a meal <ref>S”A 208:2 </ref> whereas [[Pas HaBah Bekisnin]] requires [[Mezonot]] if eaten as a snack, but [[HaMotzei]] if established as a meal. See further details at [[Making a meal on Mezonot]] <ref> S”A 168:6 </ref>

==Noodles==
# Noodles and macaroni are [[mezonot]]. <Ref>Halacha Brurah 208:5</ref>

==Oatmeal and farina==
# Hot cereals made from the five grains, farina, and oatmeal have [[Bracha Rishona]] of [[Mezonot]] and [[Bracha Achrona]] of [[Al HaMichya]] (even if one makes a meal out of it) <ref>The Gemara [[Brachot]] 36b records that everyone agrees that Daysa is [[Mezonot]]. Rashi (s.v. Daysa) explains that Daysa is (a cooked dish) made from crushed up wheat. This ruling is implied from the Rif ([[Brachot]] 25b), Rosh ([[Brachot]] 6:7), and Rambam ([[Brachot]] 3:4) and codified by Tur and Shulchan Aruch 208:2. Therefore, The Laws of [[Brachos]] (Rabbi Forst, pg 272) and Halachos of [[Brachos]] (Rabbi Bodner, chap 27, pg 532, and [[Brachos]] handbook pg 64) rule that oatmeal and farina is [[Mezonot]] and [[Al HaMichya]]. Halachos of [[Brachos]] adds that even if one makes a meal (Koveh Seuda) out of oatmeal the bracha is still [[Mezonot]]. </ref> unless it is made with a watery consistency. <ref>Halacha Brurah 208:5 rules that hot cereal which are made out of the five grains is [[Mezonot]] unless it is very thin and watery. This is also the ruling of Vezot HaBracha (chap 12, pg 107) that oatmeal cereal is [[mezonot]] unless it's very thin and pours like a liquid (he adds that if one pushes the grain to one side of the bowl and it remains there as a clump and doesn't spread out right away it's considered a food and not a drink). </ref>

==Licorice==
# If the grain is mixed into the food in order to bind the ingredients together the Bracha is not [[Mezonot]]. <Ref>S”A 208:3 </ref>
# Licorice is [[Shehakol]] because even though it contains flour, the flour is only used as a binding agent. <Ref>Vezot HaBracha (pg 108, chapter 12), [http://www.ou.org/torah/tt/5759/eikev59/specialfeatures.htm An article on OU.org]. Rav Yisrael Belsky in Shulchan HaLevi (3:14, p. 37) writes that licorice is [[Shehakol]] since the flour in only added for texture. </ref>
==Raw Grains==
For the bracha on raw, roasted, and puffed grains, see the [[Raw or roasted grain]] page. A common example of this category is granola. See that page for details.
==Text of bracha==
# See the [[Text of Brachot#Mezonot]] page.
==Questions==
# What's the bracha on bulgur/bulgar? [[#brachaonbulgur|see above]]
==Sources==
<references/>
[[Category:Brachot]]

Wheat and Grain Products

2016-03-04T16:04:17Z

Kperlitsh:

==The five grains (wheat, barley…)==
# The Bracha of [[Mezonot]] is only applicable to food that are made from the five grains (which will be enumerated below). The other conditions in order for a food to require [[Mezonot]] are explained below.<ref>Rav and Shmuel in Gemara [[Brachot]] 35b say that [[Mezonot]] is only made upon the five grains. Shulchan Aruch 208:2 codifies this as halacha.</ref>
# The five grains which our Rabbis designated as the fundamental grains that provide sustenance to man are wheat, barley, spelt, oat, and rye. <ref>
* The Gemara Pesachim (35a) identifies the five grains which were distinguished by Chazal as חטים שעורים כוסמין ושיפון ושיבולת שועל. Rambam ([[Brachot]] 3:1-3) writes that these grains are the same five which Chazal choose to be [[Mezonot]] when made in a cooked dish and [[HaMotzei]] when made into bread. Tur 208:1 and Mishna Brurah 208:2 codify this as halacha. [Halacha Brurah (Shaar HaTziyun 208:13) writes that this is accepted by all poskim.]
* What is the definition of these grains? Veten Bracha (Halachos of Brochos by Rabbi Bodner pg 480, chapter 27) defines the five grains as wheat, barley, spelt, oat, and rye. Vezot HaBracha (chap 12, pg 102) writes that even though some argue that שיפון isn’t rye and שיבולת שועל isn’t oat, nonetheless, he quotes the Mekor Bracha (26:3) who establish that the generally accepted definitions of rye and oat are correct. The Laws of [[Brachos]] (Rabbi Forst, chap 8, pg 230) emphasizes this point by stating that these definitions are supported by the Rishonim and are totally accepted as halacha despite the argument of modern scholars who use methods of questionable halachic value.
* [http://www.yutorah.org/lectures/lecture.cfm/759938/Rabbi_Hershel_Schachter/Laws_and_Customs_of_Pesach Rabbi Hershel Schachter] (min 79-82) fundamentally doesn't agree that oats are considered a grain, however, he concludes that since American oats (from which Cherrios are made) have a siginificant amount of gluten in them the correct bracha is [[mezonot]]. </ref>
# <div id="brachaonbulgur"></div>Cooked bulgur is one of the five grains and is [[mezonot]]. <ref>Vezot Habracha (pg 105) </ref>

==General rule==
# Any food which is made from flour of one of the grains and it was cooked is [[Mezonot]] and the [[Bracha Achrona]] is [[Al HaMichya]]. Even if there is a majority of other ingredients the Bracha remains [[Mezonot]]. As long as the purpose of adding flour is to fill one up, give a taste to the food, or make the food more fit for consumption the Bracha is [[Mezonot]]. <Ref>
* In Gemara [[Brachot]] 36b, Rav and Shmuel say that anything which has (flour from) the five grains is [[mezonot]]. (This is known the rule of Kol SheYesh Bo.) This is quoted by the Rif ([[Brachot]] 26a), Rosh ([[Brachot]] 6:7), and Rambam ([[Brachot]] 3:4) and codified by Tur and Shulchan Aruch 208:2.
* Tosfot 36b s.v. Kol writes that if the flour is added in order to fill one up then the food is [[Mezonot]], whereas if it’s added as a binding agent it’s not [[mezonot]]. Moreover, the Rashba ([[Brachot]] 36b s.v. Duvsha) writes that if the flour is added in order to give a taste or make the food more fit for consumption the Bracha is [[Mezonot]]. This is quoted by the Bet Yosef 208:2 and codified as halacha by the Mishna Brurah 208:7.
* Rosh ([[Brachot]] 6:7) writes that even if there is a majority of other ingredients flour is primary and the Bracha is [[Mezonot]]. Bet Yosef 208:2 proves this from the language of the Gemara. The S”A 208:2 codifies this as halacha. </ref> This is only true when the taste of the flour is recognizable. <Ref>Beiur Halacha 208:9 s.v. Mivarech says that even though the Taz holds that once flour is added the Bracha is [[Mezonot]] whether or not the taste of flour is recognizable, nonetheless, many achronim argue on the Taz. Mishna Brurah 208:49 and Halacha Brurah 208:7 conclude that the Bracha is [[Mezonot]] only if the taste of the flour is recognizable. </ref>
# The major exception to the above rule is when the grain flour is added only in order to bind, harden, soften, impart a color, or smell the Bracha is made upon the other ingredients of the food (and not [[Mezonot]] because of the flour). <Ref>
* In Gemara [[Brachot]] 36b, Rav and Shmuel say that anything which has (flour from) the five grains is [[mezonot]]. However, on Gemara [[Brachot]] 39a Rav Huna states that a cooked dish made out of beets and flour is HaAdama because the flour added was only meant to bind the food together.
* Tosfot 36b s.v. Kol writes that if the flour is added in order to fill one up then the food is [[Mezonot]], whereas if it’s added as a binding agent it’s not [[mezonot]]. The Rif ([[Brachot]] 27b), Rosh ([[Brachot]] 6:17), and Rambam ([[Brachot]] 3:6) quote this differentiation. The Tur and S”A 208:2 codify this as halacha.
* Additionally, the Rosh ([[Brachot]] 6:7) writes that if the flour was added in order to harden the food the Bracha isn’t [[mezonot]]. Also, the Rambam ([[Brachot]] 3:6) writes that if the flour was added as a binding agent or only in order to impart a color or smell the food isn’t [[mezonot]] because of the flour. Sh”t Avnei Nezer 38:2 writes that if one adds flour only in order to soften the food so that someone who doesn’t have teeth could eat it the Bracha is made on the other ingredients.
* Therefore, Halacha Brurah 208:5 rules that if it’s used only in order to bind, harden, soften, impart a color, or smell the Bracha is made upon the other ingredients of the food. </ref>even if there’s a majority of flour the Bracha isn’t [[mezonot]]. [However, this is very uncommon.] <ref>Halacha Brurah 208:6 </ref> For an example of this, see [[#Licorice]].

==If one eats a grain product as a meal==
# There are two types of grain products that require [[mezonot]]. If a grain was ground up and then made into a cooked dish (Tavshil [[Mezonot]]) such as oatmeal or a baked good ([[Pas HaBah Bekisnin]]) such as cake, the appropriate Bracha would be [[Mezonot]]. However, a cooked dish requires [[Mezonot]] even if one establishes it into a meal <ref>S”A 208:2 </ref> whereas [[Pas HaBah Bekisnin]] requires [[Mezonot]] if eaten as a snack, but [[HaMotzei]] if established as a meal. See further details at [[Making a meal on Mezonot]] <ref> S”A 168:6 </ref>

==Noodles==
# Noodles and macaroni are [[mezonot]]. <Ref>Halacha Brurah 208:5</ref>

==Oatmeal and farina==
# Hot cereals made from the five grains, farina, and oatmeal have [[Bracha Rishona]] of [[Mezonot]] and [[Bracha Achrona]] of [[Al HaMichya]] (even if one makes a meal out of it) <ref>The Gemara [[Brachot]] 36b records that everyone agrees that Daysa is [[Mezonot]]. Rashi (s.v. Daysa) explains that Daysa is (a cooked dish) made from crushed up wheat. This ruling is implied from the Rif ([[Brachot]] 25b), Rosh ([[Brachot]] 6:7), and Rambam ([[Brachot]] 3:4) and codified by Tur and Shulchan Aruch 208:2. Therefore, The Laws of [[Brachos]] (Rabbi Forst, pg 272) and Halachos of [[Brachos]] (Rabbi Bodner, chap 27, pg 532, and [[Brachos]] handbook pg 64) rule that oatmeal and farina is [[Mezonot]] and [[Al HaMichya]]. Halachos of [[Brachos]] adds that even if one makes a meal (Koveh Seuda) out of oatmeal the bracha is still [[Mezonot]]. </ref> unless it is made with a watery consistency. <ref>Halacha Brurah 208:5 rules that hot cereal which are made out of the five grains is [[Mezonot]] unless it is very thin and watery. This is also the ruling of Vezot HaBracha (chap 12, pg 107) that oatmeal cereal is [[mezonot]] unless it's very thin and pours like a liquid (he adds that if one pushes the grain to one side of the bowl and it remains there as a clump and doesn't spread out right away it's considered a food and not a drink). </ref>

==Licorice==
# If the grain is mixed into the food in order to bind the ingredients together the Bracha is not [[Mezonot]]. <Ref>S”A 208:3 </ref>
# Licorice is [[Shehakol]] because even though it contains flour, the flour is only used as a binding agent. <Ref>Vezot HaBracha (pg 108, chapter 12), [http://www.ou.org/torah/tt/5759/eikev59/specialfeatures.htm An article on OU.org]. Rav Yisrael Belsky in Shulchan HaLevi (3:14, p. 37) writes that licorice is [[Shehakol]] since the flour in only added for texture. </ref>
==Raw Grains==
For the bracha on raw, roasted, and puffed grains, see the [[Raw or roasted grain]] page. A common example of this category is granola. See that page for details.
==Text of bracha==
# See the [[Text of Brachot#Mezonot]] page.
==Questions==
# What's the bracha on bulgur/bulgar? [[#brachaonbulgur|see above]]
==Sources==
<references/>
[[Category:Brachot]]

Kavod and Oneg Shabbat

2016-03-04T15:16:21Z

Kperlitsh:

{{Okay}}
==Kavod Shabbat (Respecting Shabbat)==
# Some hold that the primary obligation of Kavod and Oneg [[Shabbat]] is Deoraytta. Wearing nice clothes is Kavod [[Shabbat]] and eating special foods is Oneg [[Shabbat]]. <Ref> Mishna Brurah 242:1, Yalkut Yosef 242:1 </ref>
# Having special food for the [[Shabbat]] meals for Kavod [[Shabbat]] shouldn’t be less than 2 cooked dishes. Additionally, for Kavod [[Shabbat]] one should try to have fish unless one hates it or doesn’t digest it well. <Ref> Mishna Brurah 242:2. Yalkut Yosef 242:3 writes that one should try to have fish at all three meals or at least at the first and third unless he doesn't like fish in which case he wouldn't have to eat fish at all. </ref>
# Even someone who doesn’t have a lot of money should make an extra effort to fulfill Kavod [[Shabbat]] and have something special even it is just small fish. <Ref> S”A 242:1, Mishna Brurah 242:1 explains that this applies even to someone who only has money for 3 meals on [[Shabbat]] and for just a little bit more. </ref> Such a person should save up money or food from the rest of the days of the week so that he can have something special for [[Shabbat]]. <Ref> S”A 242:1, Mishna Brurah 242:1, Yalkut Yosef 242:1 </ref> One should note that the Rabbis tell us that what one spends on Shabbat is fixed from the beginning of the year and if one spends more, Hashem will repay him.<ref>Beitzah 16a, Tur 242:1</ref>
# Only someone who is so poor who really has very little (only 2 meals to eat on [[Shabbat]]), and is unable to borrow from others, for him it’s better to have [[Shabbat]] without anything special in order not to rely on others for money. <Ref> S”A 242:1, Mishna Brurah 242:1 explains that it only applies to someone who is so poor that he doesn’t have 2 meals for [[Shabbat]] and Mishna Brurah 242:3 adds that this is only someone who can’t borrow money. </ref>
# However, the above is about someone who has enough money that he doesn’t need to take [[Tzedaka]], however, someone who needs to take [[Tzedaka]], he should get the appropriate amount to respect [[Shabbat]] properly. <Ref> Mishna Brurah 242:1, Yalkut Yosef 242:2 </ref>
# It’s Kavod [[Shabbat]] to do one’s laundry from Thursday prior to [[Shabbat]] so that one’s clothes are clean and fresh for [[Shabbat]]. <Ref> S”A 242:1, Mishna Brurah 242:5, Yalkut Yosef 242:8 </ref> Laundry should be done before Friday so that one has time to prepare for [[Shabbat]]. <Ref> S”A 242:1 writes that laundry should be done on Thursday. Shemirat [[Shabbat]] KeHilchata (42 note 13) writes in name of Rav Shlomo Zalman that one may do laundry earlier in the week. Additionally, Mishna Brurah 242:5 explains that it should be done on Friday so that one has time to prepare for [[Shabbat]]. However, Shemirat [[Shabbat]] KeHilchata (42 note 13) suggests that perhaps nowadays that it’s easy and quick to do laundry it’s permitted to do it on Friday. This is also the opinion of Yalkut Yosef ([[Shabbat]] 242:8, vol 1 pg 13), Chazon Ovadia [[Shabbat]] volume 1 page 24, Rav Yosef Shalom Elyashiv quoted in Avnei Yashfei 1:49, Sh"t Or Litzion 2:16:1, Shevet Hakehati 2:104:4 and Piskei Teshuvot 242:3 writes that such is the Minhag. However, Rav Menashe Klein (author of Mishneh Halachot) in back of Piskei Teshuvot vol 3 writes that nowadays one should still do it on Thursday and not Friday and Chut Hashani 3:1 adds that this is true even if it is done by a non-jew it shouldn't be done on Friday. Ben Ish Chai Parashat Lech Lecha Halacha 8 says if one didn't have a chance for whatever reason to do laundry prior to friday they can certainly be lenient. </ref>
# One should try to have nice clothing and a special Tallit out of respect for [[Shabbat]]. This is true even if one is alone or with non-Jews. <ref> Kitzur Shulchan Aruch 72:16 from gemara [[Shabbat]] 113a which explains the verse in Yishaya 58:13 as saying that one should wear nice clothes different from the weekdays clothing. Yalkut Yosef 242:5 </ref>
# One need not have special shoes for [[Shabbat]] but one should try to polish and shine them. Someone who has special shoes for [[Shabbat]] is worthy of blessing. <ref> Yalkut Yosef 242:6 </ref>
# One should try to clean and sweep the house for [[Shabbat]]. <ref> Yalkut Yosef 242:7 </ref>
# One should place a tablecloth on the table special for [[Shabbat]] for the duration of the [[Shabbat]], on all the tables of the home and the shul. <ref> Yalkut Yosef 242:7 </ref>

==Oneg Shabbat (Enjoying Shabbat)==
# There are two expressions of how to observe [[Shabbat]] in the Torah, שמור and זכור which the prophets explained as a mitzvah of כבוד (respect) and עונג (enjoyment) of [[Shabbat]]. <ref> This is the language of the Rambam ([[Shabbat]] 30:1) which implies that the mitzvah of Oneg is Derabbanan. The obligation of Oneg comes from the pasuk in Yishayahu 58:13 וקראת לשבת עונג. The Mishna Brurah 242:1 writes that the Ramban holds that this mitzvah is Deoritta while the Sefer HaChinuch holds that it's only Derabbanan. See Sh"t Yabia Omer 4:26(2) who proves that there is no mitzvah of Simcha by [[Shabbat]] like there is by [[Yom Tov]]. </ref>
# What is Oneg? There is a mitzvah to prepare tasty and special food for [[Shabbat]] each one according to their wealth. Eating the three meals of [[Shabbat]], having meat and wine, and sleeping on [[Shabbat]] are all a fulfillment of Oneg [[Shabbat]]. <ref> Shemirat [[Shabbat]] KeHilchata (Intro to new edition 2:10) based on Rambam ([[Shabbat]] 30:7,9,10), Yalkut Yosef [[Shabbat]] vol. 1 Siman 242:1-2. The gemara [[Shabbat]] 118a explains in different ways how great the reward is for one who properly fulfills this mitzva of [[oneg Shabbat]]. </ref> However, it is improper to get drunk on [[Shabbat]]. <ref>Rav Nevensal in BeYitzchak Yikare on Shulchan Aruch 250:2</ref>
# Included in enjoying [[Shabbat]] (Oneg [[Shabbat]]) is giving [[charity]] to the needy so that they can also enjoy [[Shabbat]].<ref>Rav Nevensal in BeYitzchak Yikare on Shulchan Aruch 250:2</ref>
# It is forbidden to fast on [[Shabbat]] unless one enjoys fasting. <ref> Shulchan Aruch 288:1, Shemirat [[Shabbat]] KeHilchata (Intro to new edition, chap 2 note 42). Beiur Halacha s.v. Asur, Sh"t Yabia Omer 4:26 </ref> One may not fast even for a small amount of time if one's intent is to fast, and one may not fast past [[Chatzot]] even if one's intent is not to fast.<ref>Kitzur Shulchan Aruch 77:20</ref>
# Workers who usually don't establish a time to learn during the week, should endeavor to learn Torah on [[Shabbat]] even more than Talmidei Chachamim who learn all week.<ref>Rama 290:2</ref>
# One should check one's clothing on Friday to make sure that there's not a needle left stuck in them or something in the pockets so that one doesn't come to carry on [[Shabbat]] and even if there's an eiruv one should still check to make sure that there's nothing [[Muktzeh]] in the clothes. <ref>The Briatta in Gemara [[Shabbat]] 12a states that one should check one's clothing on Friday. Rashi explains that one should check to make sure there aren't things attached to the clothing so that one doesn't come to carry on [[Shabbat]]. Shulchan Aruch 252:7 codifies this as halacha. Kitzur Shulchan Aruch 72:23 adds that even if there's an eiruv one should check to make sure that there's nothing [[Muktzeh]] in the clothes. </ref>
==Zechirat Shabbat (Remembering Shabbat)==
# According to some there’s a mitzvah Deoritta to remember [[Shabbat]] every day of the week. The minhag is to fulfill this requirement by counting the day of the week before Shir Shel Yom. <Ref> Ramban Shemot 20:8 writes that there’s a mitzvah Deoritta in counting every day of the week towards [[Shabbat]]. This is also the opinion of Chaye Adam ([[Shabbat]] 1:1), Mekor Chaim 271:3, and Shemirat [[Shabbat]] KeHilchata 42:3 </ref>
# Anticipating the arrival of [[Shabbat]] each week is actually a biblical obligation. One should even refer to Friday in connection with [[Shabbat]]. For example, it is better to say “I am going to get a haircut on Erev [[Shabbat]]” instead of “I am going to get a haircut on Friday.” This is consistent with the custom of opening the "Psalm of the Day" each morning in reference to [[Shabbat]]. For example, Sunday’s song begins with: “Today is the first day in the [[Shabbat]] [week].” <ref>[http://www.eichlers.com/Product/Books/Halachah_-_Jewish_Law/General_Issues/Amot-Shel-Halacha---Halachic-Insights---The-Dalet-Amot-Halacha-Series:-1-_H028-3.html Amot Shel Halacha] (by Rabbi Ari Enkin)</ref>

==Sources==
<references/>
[[Category:Shabbat]]

Kriyat HaTorah

2013-01-28T23:04:10Z

Kperlitsh:

==Talking during Kriyat HaTorah==
# From the time the Sefer Torah is opened to make the Brachot HaTorah it’s forbidden to speak at all even words of Torah. Giving a halachic ruling is forbidden unless it’s in order to prevent someone from doing a prohibition and it’s impossible to signal to him. <Ref>S”A 146:2, Mishna Brurah 146:4,5 </ref>
# Someone who speaks during Kriyat HaTorah is culpable for serious transgressions including disgracing Torah by ignoring listening to Torah, making a Chilul Hashem, potentially Lashon Hara, Rechilut or other forbidden speech, speaking mundane words in a shul and the punishments include having one’s Tefillah discarded and a trangession that’s too great to bear. <Ref> Biur Halacha 146 D”H VeHaNachon </ref>
# Even between Aliya’s it’s forbidden to talk but it’s permissible to learn [[Shenayim Mikra VeEchad Targum]] and some permit learn other things, yet others emphasize not to learn with someone else between Aliya’s because it may continue into Kriyat HaTorah. <Ref>Mishna Brurah 146:6, 15 </ref>
==Learning during Kriyat HaTorah==
# If one already heard Kriyat HaTorah (or one will hear another minyan), there’s 10 others who are listening to Kriyat HaTorah, if he was sitting on the side (showing he already heard Kriyat HaTorah) learning from before the Sefer Torah was open it’s permissible to learn quietly. <Ref>S”A 146:2, Piskei Teshuvot 146:4 </ref>
# Some say it’s proper to read along with the Baal Koreh word by word in order to listen better and have inten, while others say that one should be quiet and listen intently. <Ref>Mishna Brurah 146:15 quoting Magan Avraham says to read along with Baal Koreh, while Kitzur S”A 24:3 and Piskei Teshuvot 146:5 say that it’s better to listen quietly. </ref>
==Order of the Aliyot==
# There's is a mitzvah to give the Cohen the first Aliyah and the honor of doing Zimmun.<ref>Kitzur S"A 144:8</ref> Similarly, it is forbidden to use a Cohen for a personal task, however, if the Cohen foregoes on his honor, it is permitted.<ref>Kitzur S"A 144:9</ref>
# If there's no Levi and there is a Kohen in Shul, the Kohen who got the first Aliyah should also get the second Aliyah. <Ref>S"A 135:8</ref>
# The following is the order of those who should get an Aliyah:
## A groom on day of wedding,
## a groom (who is getting married for the first time) on Shabbat before wedding, a bar mitzvah boy on Shabbat after bar mitzvah
## a sandak who holds the baby for the Milah
## a sandak who carries baby in for the Milah
## husband of a woman who gave birth to a girl if woman comes to shul
## husband of a woman who gave birth to a boy if woman comes to shul
## groom on Shabbat after wedding if wedding was on Wedsnesday or later, if the groom or bride was getting married for the first time
## someone who has a yaharzheit on that day
## father of the baby who is getting a Milah on that day
## someone who had a yaharzheit in the coming week
## mohel who performed a Milah that day
## sandak on Shabbat before Milah
## father of the baby on Shabbat before Milah
## mohel of a baby on Shabbat before Milah<Ref>Kitzur S”A 78:11 </ref>
==Standing for Kriyat HaTorah==
# It’s permissible to sit during Kriyat HaTorah and such is the minhag, yet some are strict to stand during Kriyat HaTorah (so as to hear it as if one is receiving it from Har Sinai when Bnei Yisrael was standing). During Barchu and Baruch HaMiverech LeOlam VeEd one should stand, however, many don’t stand and the minhag has what to rely on. <Ref>Mishna Brurah 146:18-20, Piskei Teshuvot 146:6 </ref>
# The Ashkenazic custom is to stand for Aseret Hadibrot, however, the Sephardic minhag is not to stand for Aseret HaDibdrot. If one is in a shul where the Rabbanim are sitting one should also sit and if one is in a shul that everyone is standing one should stand from the beginning for the parsha or at least the beginning of the aliyah. <ref>Sh"t Rambam 263, Sh"t Igrot Moshe OC 4:22, Yalkut Yosef 145-6:12 and 14, Shu"t Yechave Daat 1:29, Rav Chaim David Halevi Shu"t Aseh Lecha Rav 6:21, Shu"t Teshuvot Vihanhagot 1:144, Rav Elyashiv in Ashrei Ish page 440 </ref>
==Holding onto Sefer Torah==
# It is forbidden to hold onto to the parchment of the sefer torah without an intervening cloth, whether one is involved with rolling the sefer torah during kriyat hatorah or any other time.<ref>Megillah 32a says that a person who holds the parchment of a sefer torah without a covering of his hands he doesn't receive reward for the mitzvah he did while holding onto the sefer torah. Chazon Ovadyah (Shabbat vol 2, p. 266) writes that its forbidden to hold onto the parchment during kriyat hatorah or at any other time.</ref>
==References==
<references/>

Shavuot

2012-11-13T17:15:53Z

Kperlitsh:

==Preparation for Shavuot==
# Some say that thirty days before Shavuot one should start learning the halachot of Shavuot, whereas others say that one should start from [[Rosh Chodesh]] Sivan. <ref>In Gemara Pesachim 6a, Rabbanan hold that one should begin to learn Hilchot Pesach thirty days in advance of Pesach, whereas Rabban Shimon Ben Gamliel holds only 2 weeks. Rabbanan learn this idea from Moshe who taught the laws of Pesach Sheni thirty days in advance which was Pesach in Nissan. S"A 429:1 rules like the opinion of the Rabbanan. Mishna Brurah 429:1 quotes some who entend this to other Yamim Tovim such as Shavuot, whereas the Gra held that it does not apply to Shavuot.</ref> All agree that on the holiday itself one should learn the halachot of Shavuot. <ref>Gemara Megillah 32b states that one should learn the halachot of Shavuot on Shavuot. Mishna Brurah 429:1 quotes this as halacha.</ref>
# The notion that one should learn in preparation for the holiday doesn't mean that a talmid chacham should stop his regular learning in order to learn halacha of the upcoming holiday, rather it means that a question about hilchot shavuot is given precedence to questions not about shavuot.<ref>Chazon Ovadyah (Pesach pg 1) explains that the halacha in Gemara Pesachim 6a is relevant in regards to the laws established in Tosefta Sanhedrin 7:5 which state that a person should ask relevant questions and a relevant question has precedence over the irrelevant questions.</ref>

==Eating Dairy on Shavuot==
# Some have the custom to eat dairy meals the first day of Shavuot. <Ref> Rama 494:3 writes that the minhag is to eat dairy on Shavuot because by having a dairy meal one ensures that will have two loaves of bread, one for the dairy meal and one for the meat meal, and the two loaves of bread are in commemoration of the Shtei HaLechem brought in the Bet HaMikdash on Shavuot. Mishna Berura 494:12 says that this custom is in commemoration of the fact that the Jews only had dairy food immediately after matan torah because producing kosher meat would have taken long because they had just been commanded in the laws of slaughtering. Rav Moshe Shternbuch in Moadim U'zmanim 8:319 says that prior to matan torah, milk was a problem because it could have been considered "ever min hachai," eating from a live animal. Therefore we celebrate our first opportunity to eat dairy products which occurred at Matan Torah because if the torah in shemot 3:8 praises Israel for being a land filled with milk and honey it has to be that it is permissible for consumption. </ref>

==Shavuot night==
# One shouldn't say [[Kiddush]] on Shavuot night until [[Tzet HaKochavim]].<ref>Magen Avraham (Intro to 494)</ref>Some say one should even wait to say Arvit,<ref> Mishna Brurah 494:1</ref> while others argue.<ref> Kaf HaChaim 494:1</ref>
# Many have the custom to stay up Shavuot night learning torah.<ref>Mishna Brurah 494:1 writes that the practice is to stay up all night to learn. He quotes Arizal who said that one who learns all night on Shavuot will long the next year without being damaged. He also quotes the Magen Avraham who explains that since Bnei Yisrael overslept on the day of Matan Torah we stay up all night in order to rectify that mistake.</ref>
# If staying up all night, and one plans on drinking multiple times throughout the night, it is best to make a Shehakol and Borei Nefashot for each drinking. However, if when making the first Shehakol of the night, one has explicit Kavanah (intention) for that Bracha to cover all other drinkings of the night, that works as well, and one would then not need a new bracha at each drinking. <ref> Halichot Shlomo 12:3 </ref>

==Shavuot morning==
# Many have the custom to stay up Shavuot night learning Torah. <ref> Magen Avraham (Intro to 494) quotes the Zohar that says that the early Chasidim would learn all of Shavuot night. Birkei Yosef 494:8, Mishna Brurah 494:1, Kaf HaChaim 494:6, and Aruch HaShulchan 494:3 also record this minhag.</ref> There are several halachot that those who follow this practice should bear in mind:
# According to Ashkenazim, after daybreak <ref> Regarding Netilat Yadayim and Birkot HaTorah, it’s clear that if they are to be made, they shouldn’t be said until Alot HaShachar. Nitai Gavriel 18:1 and 20:1 writes so explicitly. Regarding Birchot HaShachar, Kaf HaChaim 46:49 writes that one can say all of them at Chatzot, however, Piskei Teshuvot 46:14 rules that one should wait until Alot HaShachar. Regarding Tallit, S”A 18:3 rules that one may not make the Bracha until MeSheYakir. </ref>, one should use the bathroom, thus dirtying one’s hands, wash his hands for Netilat Yadayim with a Bracha, and then say Asher Yatzar. <Ref> <span id="netilat"></span>
* The Rosh (Brachot 9:23) writes that the reason a person must wash his hands in the morning is that one's hands almost certainly touched an unclean area. The Rashba (responsa 1:191), on the other hand, writes that the reason is that a person is created anew each morning. The Bet Yosef 4:13 writes that according to the Rosh, one who stays up all night doesn't have to wash because one can ensure that his hands stay clean, while according to the Rashba, one is created anew whether he slept or not. Because of this dispute, S”A and Rama 4:13 rule that one should wash without a bracha. Magen Avraham 494, Taz 4:9, Beiur HaGra 4:13, Birkei Yosef 46:12, and Mishna Brurah 494:1 agree. See, the Bach 4, Aruch HaShulchan 4:12, and Maaseh Rav (#2) who argue that one who didn’t sleep can say the Bracha.
* Hagahot Rabbi Akiva Eiger 4:12 writes that if one went to the bathroom, one can make the bracha. Olat Tamid 4:8, Eliyah Rabba 4:8, and Pri Megadim (E”A 494) agree. Artzot HaChaim 4:1 and Chaye Adam 7:6 seem to agree as well. Thus, Mishna Brurah 4:30 rules one should use the bathroom, thus dirtying his hands, wash his hands with a Bracha, and then say Asher Yatzar.
* Some achronim (Nitai Gavriel 18:1, Weekly Halacha Discussion, vol 2, p. 363, Halachically Speaking vol 7, issue 6, p. 9) quote the Mishna Brurah as saying that one should use the bathroom and leave out dirtying one’s hands. Rabbi Mordechai Willig and Rabbi Hershel Schachter (cited by Halachipedia Article #22) explained that although the Mishna Brurah certainly meant to be precise, one can make the Bracha even if one merely touches an unclean area of the body.
* Derech HaChaim 1:17 adds that even by touching an unclean area, one can make the Bracha. Beiur Halacha D”H Veyitlem agrees. Rav Shlomo Zalman Auerbach (Halichot Shlomo 2:24), however, argues that it is insufficient to touch an unclean area.
* Maamar Mordechai 4:8 disagrees with Rabbi Akiva Eiger because even according to the Rashba there is a doubt as to whether one is considered created anew if he didn’t sleep (see Magen Avraham 4:12). Kaf HaChaim 4:49 and Yalkut Yosef 4:9 agree. </ref> One should hear Elokai Neshama, HaMaavir Sheinah, and Birkot HaTorah from someone who slept. The rest of the Birkot HaShachar may be recited as usual. <ref><span id="birkothashachar"></span>
* The Tur and S”A 47:12 write that if one is learning at night one doesn't have to make new Birkot HaTorah as long as one didn't fall asleep. Beiur HaGra 47:12 explains that sleep is a hefsek and if one didn't sleep, one doesn't need new Brachot. Chaye Adam 9:9, Mishna Brurah 47:28, and Rabbi Hershel Schachter (cited in Bet Yitzchak vol 30, p. 592) agree but advise hearing them from someone who slept. Magen Avraham (47:12, 494) argues that essentially Birkot HaTorah are like Birkot HaShachar, which are said every day. He adds that it's preferable to hear them from someone who certainly is obligated. Eliyah Rabba 47:9, Birkei Yosef 46:12, and Aruch HaShulchan 47:23 concur. Kaf HaChaim 47:26 and Chazon Ovadyah (p. 312) write that the Sephardic minhag is to make Birkot HaTorah oneself.
* Rama 46:8 writes that one may say all the Birkot HaShachar whether one experienced the event described in the particular Bracha or not. Although the S”A argues, Kaf HaChaim 46:49 writes that the Sephardic minhag is to follow the Rama.
* Eliyah Rabba 46:12 quotes the Ateret Zekenim 46:3 who says that if one didn't sleep, one shouldn't say Elokai Nishama or HaMaavir Sheinah. Thus, Mishna Brurah 46:24 writes that one should hear these Brachot from someone who slept. However, Pri Megadim (E”A 46:2) wonders why Elokai Nishama and HaMaarvir Sheinah should be different than the other Birkot HaShachar. Aruch HaShulchan 46:13 rules that one may say these brachot even if he didn't sleep. Also, Birkei Yosef 46:12 and Yalkut Yosef 489:13 write that the Sephardic minhag is to say these Brachot even if one didn’t sleep. </ref> If one normally wears a Talit for Shacharit, he should have intent that the bracha on his Talit should cover his Talit Katan as well. If, however, one doesn't wear a Talit, he should hear the bracha from someone else. <Ref> <span id="tzitzit"></span>Although S”A 8:16 rules if one slept in one’s Tzitzit one should make a Bracha upon arising, the Bach 8:15, Taz 8:15, Eliyah Rabba 8:18, and Kaf HaChaim 8:61 argue that one shouldn’t make a Bracha. Magen Avraham 8:21 writes that one should have in mind that his bracha on the Talit should exempt his Talit Katan. Mishna Brurah 8:42 agrees. Rabbi Hershel Schachter (cited in Bet Yitzchak vol 30, p. 591) rules that if one doesn't have a Talit, he should hear the Bracha from someone else and feel his Tzitzit at the time of the Bracha. </ref> If one slept a Sheinat Kevah the day before staying up all night, he may recite the Birkot HaTorah in the morning for himself. <Ref> Hagahot Rabbi Akiva Eiger 47:12 writes that if one slept during the day prior to staying up all night, according to all opinions one has to recite Birkot HaTorah in the morning. Mishna Brurah 47:28 specifies that the sleep should be a Sheinat Kevah. Chatam Sofer (cited by Netah Sorek YD 63), Hilchot Chag BeChag (p. 131), and Rabbi Mordechai Willig (“Inyanei Chag Hashavuos”, min 48) agree. See Beirur Halacha (vol 7, p. 20) who quotes the Chazon Ish as questioning Rabbi Akiva Eiger. </ref>
# According to Sephardim, after using the bathroom one should say Asher Yatzer and not the bracha of Al Netilat Yadayim. <Ref>[[#netilat]] </ref>One may say Elokai Nishama, HaMaavir Sheinah, and Birkot HaTorah for himself. <Ref>[[#birkothashachar]] </ref> The bracha recited over the Talit covers the Talit Katan as well. <Ref>[[#tzitzit]] </ref>
===Netilat Yadayim===
# One who didn’t sleep at all at night should wash [[Negal Vasser|Netilat Yadayim]] in the morning without a bracha, since there’s a dispute whether there's an obligation to wash [[Negal Vasser|Netilat Yadayim]] in the morning if one did not sleep the night before. According to Ashkenazim, one who didn't sleep but goes to the bathroom in the morning should wash [[Netilat Yadayim]] with a Bracha. <Ref> Mishna Brurah 4:30, 494:1 </ref>
# One should not learn after [[Olot HaShachar]] until he washed his hands in the morning. <Ref> S”A 4:14 says that if one was awake from before [[Olot HaShachar]] and washed his hands earlier, he should wash again at [[Olot HaShachar]] without a Bracha because of Safek. Piskei Teshuvot 494:5 says once there’s an obligation to wash one’s hands one shouldn’t learn Torah. </ref>
# If one slept less than 30 minutes <ref> Kitzur S”A 2:8, Dinei Nieyor Kol HaLaylah (pg 42) in name of Rav Chaim Kanievsky </ref> or slept in a temporary fashion (putting one’s head on the table) <ref>Ishei Yisrael 2:33 note 110, Piskei Teshuvot 494:6</ref>, then it is as if he did not sleep at all. <Ref> Mishna Brurah 4:27, Ishei Yisrael 2:33 </ref>
===Asher Yatzer===
# According to Ashkenazim, if one slept at night, one should make [[Asher Yatzer]] in the morning whether or not one went to the bathroom; however, if one didn’t sleep, he should only recite [[Asher Yatzer]] if he goes to the bathroom. <Ref>Mishna Brurah 4:3 </ref>
===Tzitzit===
# If one went to sleep (or stayed up) in [[Tzitzit]], preferably one should make a Bracha on wearing a talit to cover the Bracha for Tzitzit, however if that’s not possible, one may make a Bracha on those Tzitzit in the morning, and as one makes the bracha one should shake the Tzitzit strings. <Ref> S”A 8:16 rules that if one slept in Tzitzit one may make a new Bracha on it in the morning and at the time of the Bracha one should shake the Tzitzit strings. Mishna Brurah 8:42 explains that really this issue depends on whether there’s a mitzvah of Tzitzit at night and so it’s preferable to make the Bracha on a talit and cover the Bracha for Tzitzit. Piskei Teshuvot 8:30 adds that someone who that option is unavailable, such as bochrim who don’t wear talitim, should make the Bracha oneself like S”A. </ref>
===Brachot HaTorah===
# If one didn’t sleep at all during the night, one shouldn’t recite Brachat HaTorah but should hear them from someone who is obligated to make them (both must have kavana, and after the Bracha, both learn some pesukim such as Parshat Birkat Cohanim). <Ref> Mishna Brurah 47:28 </ref>
# If one slept Shinat Kevah the day before staying up all night, one should make the Brachot hatorah in the morning after one didn’t sleep. <Ref> Mishna Brurah 47:28 in name of Rabbi Akvia Eiger </ref>
===Brachot HaShachar===
# If one didn’t sleep at all, one should listen to Elokei Nishama and HaMaavir Shenah from someone who did sleep. <Ref> Mishna Brurah 46:24 </ref> However, the rest of the Brachot HaShachar one can make oneself. <Ref> Piskei Teshuvot 494:7 </ref>
# One should not learn after [[Olot HaShachar]] until he said Brachot HaShachar. <Ref> Mishna Brurah 47:28 </ref>

==References==
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