Waking Up - Revision history

Unknown user: /* Modeh Ani */

2020-05-25T21:10:06Z

Modeh Ani

← Older revision		Revision as of 21:10, 25 May 2020
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	==Modeh Ani==		==Modeh Ani==
	# Upon waking one should say [[Modeh Ani]] to thank Hashem for returning one’s soul. <Ref>Chaye Adam 1:1, Kaf HaChaim 1:4 </ref>The text is "[[Modeh Ani]] Lifanecha Melech Chai VeKayam, Shehechazarta Bi Nishmati BeChemlah, Rabba Emunatecha" מודה אני לפניך מלך חי וקים שהחזרת בי נשמתי בחמלה, רבה אמונתך with a pause between BeChemlah and Rabba. <ref> This is first sourced in [[the Seder]] Hayom (Beginning of the book; Rabbi Makhir 16th century Tzfat) and then is quoted as halacha by all the achronim including Mishna Brurah 1:8, Chaye Adam 1:1, Kitzur Shulchan Aruch 1:4, Shulchan Aruch HaRav 1:6, Halacha Brurah 1:2. </ref>		# Upon waking one should say [[Modeh Ani]] to thank Hashem for returning one’s soul. <Ref>Chaye Adam 1:1, Kaf HaChaim 1:4 </ref>The text is "[[Modeh Ani]] Lifanecha Melech Chai VeKayam, Shehechazarta Bi Nishmati BeChemlah, Rabba Emunatecha" מודה אני לפניך מלך חי וקים שהחזרת בי נשמתי בחמלה, רבה אמונתך with a pause between BeChemlah and Rabba. <ref> This is first sourced in [[the Seder]] Hayom (Beginning of the book; Rabbi Makhir 16th century Tzfat) and then is quoted as halacha by all the achronim including Mishna Brurah 1:8, Chaye Adam 1:1, Kitzur Shulchan Aruch 1:4, Shulchan Aruch HaRav 1:6, Halacha Brurah 1:2 </ref>
	# One can say [[Modeh Ani]] even before washing one's hands. <Ref> Chaye Adam 1:1 writes that because [[Modeh Ani]] doesn't have Hashem's name in it, it can be recited before washing hands. Kaf HaChaim 1:4, Mishna Brurah 1:8, Shulchan Aruch HaRav 1:6, and Halacha Brurah 1:2 agree. </ref>		# One can say [[Modeh Ani]] even before washing one's hands. <Ref> Chaye Adam 1:1 writes that because [[Modeh Ani]] doesn't have Hashem's name in it, it can be recited before washing hands. Kaf HaChaim 1:4, Mishna Brurah 1:8, Shulchan Aruch HaRav 1:6, and Halacha Brurah 1:2 agree. </ref>
	# For men it is preferable to cover one’s head with a Yarmalka or one’s blanket while saying [[Modeh Ani]]. <Ref> [[Tefilla]] K’hilchoso 9:2, Halachically Speaking (vol 3, article 1, pg 2). See Rivevot Ephraim 4:2.</ref>		# For men it is preferable to cover one’s head with a Yarmalka or one’s blanket while saying [[Modeh Ani]]. <Ref> [[Tefilla]] K’hilchoso 9:2, Halachically Speaking (vol 3, article 1, pg 2). See Rivevot Ephraim 4:2.</ref>
	# Women should say "modah ani" (the feminine form equivalent) <ref> Yalkut Yosef 1:9 </ref>		# Women should say "modah ani" (the feminine form equivalent) <ref> Yalkut Yosef 1:9 </ref>
	# Children should be taught to recite modeh ani as soon as it learns to speak, as well as the first pasuk of the Shema and "Torah tziva lanu moshe" (~~devarim~~ 33:4) <ref> Yalkut Yosef 1:11 </ref>		# Children should be taught to recite modeh ani as soon as it learns to speak, as well as the first pasuk of the Shema and "Torah tziva lanu moshe" (Devarim 33:4) <ref> Yalkut Yosef 1:11 and Yalkut Yosef Dinei Chinuch Katan 1:1 based on Sukkah 42a </ref>

	==Being Conscious of Hashem's Presence==		==Being Conscious of Hashem's Presence==

YitzchakSultan: Text replacement - "Teshuva" to "Teshuva"

2015-06-14T15:00:39Z

Text replacement - "Teshuva" to "Teshuva"

← Older revision		Revision as of 15:00, 14 June 2015
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	==Being Conscious of Hashem's Presence==		==Being Conscious of Hashem's Presence==
	# One should always be conscious of Hashem's presence by thinking of the Pasuk "Shiviti Hashem LeNegdi Tamid" שויתי ה' לנגדי תמיד (Tehilim 16:8) <ref> Rama 1:1 writes as the first comment in the book, that one should keep in mind the principle of "Shaviti". The Arizal's practice was to keep an inscription of Hashem's name before him always (Shaar Ruach HaKodesh 21). This is brought down by the Achronim including Bear Heteiv 1:3, Mishna Brurah 1:4, Kaf HaChaim 1:2, and Halacha Brurah 1:3. </ref>		# One should always be conscious of Hashem's presence by thinking of the Pasuk "Shiviti Hashem LeNegdi Tamid" שויתי ה' לנגדי תמיד (Tehilim 16:8) <ref> Rama 1:1 writes as the first comment in the book, that one should keep in mind the principle of "Shaviti". The Arizal's practice was to keep an inscription of Hashem's name before him always (Shaar Ruach HaKodesh 21). This is brought down by the Achronim including Bear Heteiv 1:3, Mishna Brurah 1:4, Kaf HaChaim 1:2, and Halacha Brurah 1:3. </ref>
	# Some have the practice to hang up a poster in a glass case in Shul with an inscription of "Shiviti" (and sometimes the perek of Tehilim 67 "Lamnazeach Benginot" in the shape of a Menorah). However if it is not encased it is improper to keep it up. <ref> Shaarei [[Teshuva]] 1:3 in the name of the Tevuot Shor argues that one should nullify the practice of hanging up Klaf with Shiviti inscribed on it because people tend not to be careful enough to make sure it does not lead to a desecration of a holy script and possibly an [[erasing]] of Hashem's name. Shaarei [[Teshuva]] says that if it is covered by glass then this worry the Tevuot Shor mentions is no longer of concern. This is brought as Halacha by the Mishna Brurah 1:4. </ref>		# Some have the practice to hang up a poster in a glass case in Shul with an inscription of "Shiviti" (and sometimes the perek of Tehilim 67 "Lamnazeach Benginot" in the shape of a Menorah). However if it is not encased it is improper to keep it up. <ref> Shaarei Teshuva 1:3 in the name of the Tevuot Shor argues that one should nullify the practice of hanging up Klaf with Shiviti inscribed on it because people tend not to be careful enough to make sure it does not lead to a desecration of a holy script and possibly an [[erasing]] of Hashem's name. Shaarei Teshuva says that if it is covered by glass then this worry the Tevuot Shor mentions is no longer of concern. This is brought as Halacha by the Mishna Brurah 1:4. </ref>

	==Related Pages==		==Related Pages==

Js: /* The Proper Time to Wake up */

2015-04-12T19:31:41Z

The Proper Time to Wake up

← Older revision		Revision as of 19:31, 12 April 2015
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	==The Proper Time to Wake up==		==The Proper Time to Wake Up==
	# A person should be zealous in waking up early in the morning to serve Hashem. One should wake up early enough so that one will be able to prepare for [[davening]] and arrive at shul on time for [[Shacharit]] with a [[minyan]]. <ref> Shulchan Aruch 1:1 writes that one should be strong and arise early such that in effect one "awakens the dawn". Halacha Brurah 1:1 explains that dawn here means [[Olot HaShachar]], and states that therefore Shulchan Aruch is saying one should wake up before [[Olot HaShachar]]. Rama 1:1 adds that one should certainly make sure not to wake up too late such that one misses [[davening with a minyan]]. Similarly, Kitzur S”A 1:5 writes that on the short nights of the year, when one cannot wake up so early, one should still wake up so that one has enough time to prepare to go to pray [[Shacharit]] with the congregation. Piskei Teshuvot 1:2 quoting Mishmeret Shalom 1:1 writes that there is a basis for the widespread practice to wake up later as long as one is insistent to wake up for [[davening with a minyan]]. Mishna Brurah 1:9 writes that one should wake up around a half hour before the time for [[davening]] in a [[minyan]] to give oneself enough time to prepare for [[davening]]. </ref>		# A person should be zealous in waking up early in the morning to serve Hashem. One should wake up early enough so that one will be able to prepare for [[davening]] and arrive at shul on time for [[Shacharit]] with a [[minyan]]. <ref> Shulchan Aruch 1:1 writes that one should be strong and arise early such that in effect one "awakens the dawn". Halacha Brurah 1:1 explains that dawn here means [[Olot HaShachar]], and states that therefore Shulchan Aruch is saying one should wake up before [[Olot HaShachar]]. Rama 1:1 adds that one should certainly make sure not to wake up too late such that one misses [[davening with a minyan]]. Similarly, Kitzur S”A 1:5 writes that on the short nights of the year, when one cannot wake up so early, one should still wake up so that one has enough time to prepare to go to pray [[Shacharit]] with the congregation. Piskei Teshuvot 1:2 quoting Mishmeret Shalom 1:1 writes that there is a basis for the widespread practice to wake up later as long as one is insistent to wake up for [[davening with a minyan]]. Mishna Brurah 1:9 writes that one should wake up around a half hour before the time for [[davening]] in a [[minyan]] to give oneself enough time to prepare for [[davening]]. </ref>
	# Many Achronim hold that one should "connect" the night and day with Torah by learning at the end of the night (which is the beginning of the day) and end of the day (which is beginning of night). <ref> Shlah HaKadosh (Chulin, Derech Chaim s.v. VeZeh Lashon Tolat Yacov) writes that one should connect the night and day with [[learning Torah]]. Many Achronim quote this as halacha including the Magen Avraham 1:1, Bear Hetiev 1:2, Mishna Brurah 1:2, Ben Ish Chai (Vayishlach 2), and Halacha Brurah 1:1. </ref> However, those who do not keep to this practice have what to rely on. <ref> HaNetziv in Emek She'elah (Vetchanan 143:3) writes that the source of the Shelah is the Yerushalmi (first perek of Yoma) where it says one should learn two chapters during the morning and night to fulfill "VeHegita Bo Yomam VeLaylah". However, the Bavli in Menachot 99b says one should learn one chapter in the day and one at night. This implies that one need not learn specifically at the merging points of night and day, but can learn at any point during the day and at ~~some~~ point throughout the night, in order to have fulfilled one's chiyuv. Rav Ovadyah in Halichot Olam (Vayishlach 1:1) writes that those who do not follow the Shelah can rely on the Bavli. </ref>		# Many Achronim hold that one should "connect" the night and day with Torah by learning at the end of the night (which is the beginning of the day) and end of the day (which is the beginning of night). <ref> Shlah HaKadosh (Chulin, Derech Chaim s.v. VeZeh Lashon Tolat Yacov) writes that one should connect the night and day with [[learning Torah]]. Many Achronim quote this as halacha including the Magen Avraham 1:1, Bear Hetiev 1:2, Mishna Brurah 1:2, Ben Ish Chai (Vayishlach 2), and Halacha Brurah 1:1. </ref> However, those who do not keep to this practice have what to rely on. <ref> HaNetziv in Emek She'elah (Vetchanan 143:3) writes that the source of the Shelah is the Yerushalmi (first perek of Yoma) where it says one should learn two chapters during the morning and night to fulfill "VeHegita Bo Yomam VeLaylah". However, the Bavli in Menachot 99b says one should learn one chapter in the day and one at night. This implies that one need not learn specifically at the merging points of night and day, but can learn at any point during the day and at any point throughout the night, in order to have fulfilled one's chiyuv. Rav Ovadyah in Halichot Olam (Vayishlach 1:1) writes that those who do not follow the Shelah can rely on the Bavli. </ref>
	# The Shulchan Aruch opens with the words “A person should be strong like a lion to stand up in the morning to serve one’s Creator.” Mishna Brurah comments that this is the purpose of man's creation. <Ref>S”A 1:1, Mishna Brurah 1:1 </ref>		# The Shulchan Aruch opens with the words “A person should be strong like a lion to stand up in the morning to serve one’s Creator.” Mishna Brurah comments that this is the purpose of man's creation. <Ref>S”A 1:1, Mishna Brurah 1:1 </ref>

Js: /* Being Conscious of Hashem's Presence */

2015-04-12T13:15:05Z

Being Conscious of Hashem's Presence

← Older revision		Revision as of 13:15, 12 April 2015
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	==Being Conscious of Hashem's Presence==		==Being Conscious of Hashem's Presence==
	# One should always be conscious of Hashem's presence by thinking of the Pasuk "Shiviti Hashem LeNegdi Tamid" שויתי ה' לנגדי תמיד (Tehilim 16:8) <ref> Rama 1:1 writes as the first comment in the book, that one should keep in mind the principle of "Shaviti". The Arizal's practice was to keep an inscription of Hashem's name before him always (Shaar Ruach HaKodesh 21). This is brought down by the Achronim including Bear Heteiv 1:3, Mishna Brurah 1:4, Kaf HaChaim 1:2, and Halacha Brurah 1:3. </ref>		# One should always be conscious of Hashem's presence by thinking of the Pasuk "Shiviti Hashem LeNegdi Tamid" שויתי ה' לנגדי תמיד (Tehilim 16:8) <ref> Rama 1:1 writes as the first comment in the book, that one should keep in mind the principle of "Shaviti". The Arizal's practice was to keep an inscription of Hashem's name before him always (Shaar Ruach HaKodesh 21). This is brought down by the Achronim including Bear Heteiv 1:3, Mishna Brurah 1:4, Kaf HaChaim 1:2, and Halacha Brurah 1:3. </ref>
	# Some have the practice to hang up a poster in a glass case in Shul with an inscription of "~~Shaviti~~" (and sometimes the perek of Tehilim 67 "~~Lamanase'ach~~ Benginot" in the shape of a Menorah). However if it is not encased it is ~~not proper~~ to keep it up. <ref> Shaarei [[Teshuva]] 1:3 in the name of the Tevuot Shor argues that one should nullify the practice of ~~hang~~ up Klaf with ~~Shaviti~~ inscribed on it because people tend not to be careful enough to make sure it does not lead to a desecration of a holy script and possibly an [[erasing]] of Hashem's name. Shaarei [[Teshuva]] says that if it is covered by glass then this worry the Tevuot Shor mentions is no longer of concern. This is brought as Halacha by the Mishna Brurah 1:4. </ref>		# Some have the practice to hang up a poster in a glass case in Shul with an inscription of "Shiviti" (and sometimes the perek of Tehilim 67 "Lamnazeach Benginot" in the shape of a Menorah). However if it is not encased it is improper to keep it up. <ref> Shaarei [[Teshuva]] 1:3 in the name of the Tevuot Shor argues that one should nullify the practice of hanging up Klaf with Shiviti inscribed on it because people tend not to be careful enough to make sure it does not lead to a desecration of a holy script and possibly an [[erasing]] of Hashem's name. Shaarei [[Teshuva]] says that if it is covered by glass then this worry the Tevuot Shor mentions is no longer of concern. This is brought as Halacha by the Mishna Brurah 1:4. </ref>

	==Related Pages==		==Related Pages==

Js: /* Modeh Ani */

2015-04-12T13:09:25Z

Modeh Ani

← Older revision		Revision as of 13:09, 12 April 2015
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	# One can say [[Modeh Ani]] even before washing one's hands. <Ref> Chaye Adam 1:1 writes that because [[Modeh Ani]] doesn't have Hashem's name in it, it can be recited before washing hands. Kaf HaChaim 1:4, Mishna Brurah 1:8, Shulchan Aruch HaRav 1:6, and Halacha Brurah 1:2 agree. </ref>		# One can say [[Modeh Ani]] even before washing one's hands. <Ref> Chaye Adam 1:1 writes that because [[Modeh Ani]] doesn't have Hashem's name in it, it can be recited before washing hands. Kaf HaChaim 1:4, Mishna Brurah 1:8, Shulchan Aruch HaRav 1:6, and Halacha Brurah 1:2 agree. </ref>
	# For men it is preferable to cover one’s head with a Yarmalka or one’s blanket while saying [[Modeh Ani]]. <Ref> [[Tefilla]] K’hilchoso 9:2, Halachically Speaking (vol 3, article 1, pg 2). See Rivevot Ephraim 4:2.</ref>		# For men it is preferable to cover one’s head with a Yarmalka or one’s blanket while saying [[Modeh Ani]]. <Ref> [[Tefilla]] K’hilchoso 9:2, Halachically Speaking (vol 3, article 1, pg 2). See Rivevot Ephraim 4:2.</ref>
	# ~~A woman~~ should say "modah ani" (the feminine form equivalent) <ref> Yalkut Yosef 1:9 </ref>		# Women should say "modah ani" (the feminine form equivalent) <ref> Yalkut Yosef 1:9 </ref>
	# ~~A child~~ should be taught to recite modeh ani as soon as it learns to speak, as well as the first pasuk of the Shema and "Torah tziva lanu moshe" (devarim 33:4) <ref> Yalkut Yosef 1:11 </ref>		# Children should be taught to recite modeh ani as soon as it learns to speak, as well as the first pasuk of the Shema and "Torah tziva lanu moshe" (devarim 33:4) <ref> Yalkut Yosef 1:11 </ref>

	==Being Conscious of Hashem's Presence==		==Being Conscious of Hashem's Presence==

Js: /* Modeh Ani */

2015-04-12T13:08:22Z

Modeh Ani

← Older revision		Revision as of 13:08, 12 April 2015
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	# Upon waking one should say [[Modeh Ani]] to thank Hashem for returning one’s soul. <Ref>Chaye Adam 1:1, Kaf HaChaim 1:4 </ref>The text is "[[Modeh Ani]] Lifanecha Melech Chai VeKayam, Shehechazarta Bi Nishmati BeChemlah, Rabba Emunatecha" מודה אני לפניך מלך חי וקים שהחזרת בי נשמתי בחמלה, רבה אמונתך with a pause between BeChemlah and Rabba. <ref> This is first sourced in [[the Seder]] Hayom (Beginning of the book; Rabbi Makhir 16th century Tzfat) and then is quoted as halacha by all the achronim including Mishna Brurah 1:8, Chaye Adam 1:1, Kitzur Shulchan Aruch 1:4, Shulchan Aruch HaRav 1:6, Halacha Brurah 1:2. </ref>		# Upon waking one should say [[Modeh Ani]] to thank Hashem for returning one’s soul. <Ref>Chaye Adam 1:1, Kaf HaChaim 1:4 </ref>The text is "[[Modeh Ani]] Lifanecha Melech Chai VeKayam, Shehechazarta Bi Nishmati BeChemlah, Rabba Emunatecha" מודה אני לפניך מלך חי וקים שהחזרת בי נשמתי בחמלה, רבה אמונתך with a pause between BeChemlah and Rabba. <ref> This is first sourced in [[the Seder]] Hayom (Beginning of the book; Rabbi Makhir 16th century Tzfat) and then is quoted as halacha by all the achronim including Mishna Brurah 1:8, Chaye Adam 1:1, Kitzur Shulchan Aruch 1:4, Shulchan Aruch HaRav 1:6, Halacha Brurah 1:2. </ref>
	# One can say [[Modeh Ani]] even before washing one's hands. <Ref> Chaye Adam 1:1 writes that because [[Modeh Ani]] doesn't have Hashem's name in it, it can be recited before washing hands. Kaf HaChaim 1:4, Mishna Brurah 1:8, Shulchan Aruch HaRav 1:6, and Halacha Brurah 1:2 agree. </ref>		# One can say [[Modeh Ani]] even before washing one's hands. <Ref> Chaye Adam 1:1 writes that because [[Modeh Ani]] doesn't have Hashem's name in it, it can be recited before washing hands. Kaf HaChaim 1:4, Mishna Brurah 1:8, Shulchan Aruch HaRav 1:6, and Halacha Brurah 1:2 agree. </ref>
	# It is preferable to cover one’s head with a Yarmalka or one’s blanket while saying [[Modeh Ani]]. <Ref> [[Tefilla]] K’hilchoso 9:2, Halachically Speaking (vol 3, article 1, pg 2). See Rivevot Ephraim 4:2.</ref>		# For men it is preferable to cover one’s head with a Yarmalka or one’s blanket while saying [[Modeh Ani]]. <Ref> [[Tefilla]] K’hilchoso 9:2, Halachically Speaking (vol 3, article 1, pg 2). See Rivevot Ephraim 4:2.</ref>
	# A woman should say "modah ani" (the feminine form equivalent) <ref> Yalkut Yosef 1:9 </ref>		# A woman should say "modah ani" (the feminine form equivalent) <ref> Yalkut Yosef 1:9 </ref>
	# A child should be taught modeh ani as soon as it learns to speak, as well as the first pasuk of the Shema and "Torah tziva lanu moshe" (devarim 33:4) <ref> Yalkut Yosef 1:11 </ref>		# A child should be taught to recite modeh ani as soon as it learns to speak, as well as the first pasuk of the Shema and "Torah tziva lanu moshe" (devarim 33:4) <ref> Yalkut Yosef 1:11 </ref>

	==Being Conscious of Hashem's Presence==		==Being Conscious of Hashem's Presence==

Js: /* Making up One's Bed */

2015-04-12T13:06:15Z

Making up One's Bed

← Older revision		Revision as of 13:06, 12 April 2015
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	==Making up One's Bed==		==Making up One's Bed==
	# Although one may not engage in work before praying in the morning, one may make one's bed. ~~Since it~~ is part of a normal morning routine and ~~it is~~ not ~~considered~~ work.<ref> Sh"t Rivivot Ephraim 1:62 </ref>		# Although one may not engage in work before praying in the morning, one may make one's bed. It is considered part of the normal morning routine and therefore not regarded as work.<ref> Sh"t Rivivot Ephraim 1:62 </ref>

	==Modeh Ani==		==Modeh Ani==

Js: /* Correct Conduct of Waking up in the Morning */

2015-04-12T13:04:09Z

Correct Conduct of Waking up in the Morning

← Older revision		Revision as of 13:04, 12 April 2015
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	==Correct Conduct of Waking up in the Morning==		==Correct Conduct of Waking up in the Morning==
	# One should wake up strong like a lion to serve the will of the Creator. <ref>Shulchan Aruch 1:1. Piskei Teshuvot 1:1 expands on this idea explaining that the Torah and Chazal used physical metaphors (i.e. lion) for spiritual tasks so that we can relate to the expressions used. </ref>		# One should wake up strong like a lion to serve the will of the Creator. <ref>Shulchan Aruch 1:1. Piskei Teshuvot 1:1 expands on this idea explaining that the Torah and Chazal used physical metaphors (i.e. lion) for spiritual tasks so that we can relate to the expressions used. </ref>
	# One should not get up immediately because it is compromising to one's health. One should rather pause momentarily and then get up. <ref> Magen Avraham 1:3 says that even though one should get up strong like a lion to serve Hashem, one should not stand up immediately because it is dangerous. As as is written in Gemara Gittin 70a. All achronim concur including the Mishna Brurah 1:8, Kaf HaChaim 1:4, and Halacha Brurah 1:1. </ref>Some say that one should wait the time it takes to say [[Modeh Ani]]. <Ref>Halachically Speaking (vol 3, article 1, pg 2) </ref>		# One should not get up immediately because it is compromising to one's health. One should rather pause momentarily and then get up. <ref> Magen Avraham 1:3 says that even though one should get up strong like a lion to serve Hashem, one should not stand up immediately because it is dangerous. As is written in Gemara Gittin 70a. All achronim concur including the Mishna Brurah 1:8, Kaf HaChaim 1:4, and Halacha Brurah 1:1. </ref>Some say that one should wait the time it takes to say [[Modeh Ani]]. <Ref>Halachically Speaking (vol 3, article 1, pg 2) </ref>

	==Making up One's Bed==		==Making up One's Bed==

Js: /* The Proper Time to Wake up */

2015-04-12T13:02:44Z

The Proper Time to Wake up

← Older revision		Revision as of 13:02, 12 April 2015
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	==The Proper Time to Wake up==		==The Proper Time to Wake up==
	# A person should be zealous in waking up early in the morning to serve Hashem. One should wake up early enough so that one will be able to prepare for [[davening]] and arrive at shul on time for [[Shacharit]] with a [[minyan]]. <ref> Shulchan Aruch 1:1 writes that one should be strong and arise early such that in effect one "awakens the dawn". Halacha Brurah 1:1 explains that dawn here means [[Olot HaShachar]], and states that therefore Shulchan Aruch is saying one should wake up before [[Olot HaShachar]]. Rama 1:1 adds that one should certainly make sure not to wake up too late such that one misses [[davening with a minyan]]. Similarly, Kitzur S”A 1:5 writes that on the short nights of the year, when one ~~can’t~~ wake up so early, one should still wake up so that ~~there’s~~ enough time to prepare to go to pray [[Shacharit]] with the congregation. Piskei Teshuvot 1:2 quoting Mishmeret Shalom 1:1 writes that there is a basis for the widespread practice to wake up later as long as one is insistent to wake up for [[davening with a minyan]]. Mishna Brurah 1:9 writes that one should wake up around a half hour before the time for [[davening]] in a [[minyan]] to give oneself enough time to prepare for [[davening]]. </ref>		# A person should be zealous in waking up early in the morning to serve Hashem. One should wake up early enough so that one will be able to prepare for [[davening]] and arrive at shul on time for [[Shacharit]] with a [[minyan]]. <ref> Shulchan Aruch 1:1 writes that one should be strong and arise early such that in effect one "awakens the dawn". Halacha Brurah 1:1 explains that dawn here means [[Olot HaShachar]], and states that therefore Shulchan Aruch is saying one should wake up before [[Olot HaShachar]]. Rama 1:1 adds that one should certainly make sure not to wake up too late such that one misses [[davening with a minyan]]. Similarly, Kitzur S”A 1:5 writes that on the short nights of the year, when one cannot wake up so early, one should still wake up so that one has enough time to prepare to go to pray [[Shacharit]] with the congregation. Piskei Teshuvot 1:2 quoting Mishmeret Shalom 1:1 writes that there is a basis for the widespread practice to wake up later as long as one is insistent to wake up for [[davening with a minyan]]. Mishna Brurah 1:9 writes that one should wake up around a half hour before the time for [[davening]] in a [[minyan]] to give oneself enough time to prepare for [[davening]]. </ref>
	# Many Achronim hold that one should "connect" the night and day with Torah by learning at the end of the night (which is the beginning of the day) and end of the day (which is beginning of night). <ref> Shlah HaKadosh (Chulin, Derech Chaim s.v. VeZeh Lashon Tolat Yacov) writes that one should connect the night and day with [[learning Torah]]. Many Achronim quote this as halacha including the Magen Avraham 1:1, Bear Hetiev 1:2, Mishna Brurah 1:2, Ben Ish Chai (Vayishlach 2), and Halacha Brurah 1:1. </ref> However, those who do not keep to this practice have what to rely on. <ref> HaNetziv in Emek She'elah (Vetchanan 143:3) writes that the source of the Shelah is the Yerushalmi (first perek of Yoma) where it says one should learn two chapters during the morning and night to fulfill "VeHegita Bo Yomam VeLaylah". However, the Bavli in Menachot 99b says one should learn one chapter in the day and one at night. This implies that one need not learn specifically at the merging points of night and day, but can learn at any point during the day and at some point throughout the night, in order to have fulfilled one's chiyuv. Rav Ovadyah in Halichot Olam (Vayishlach 1:1) writes that those who do not follow the Shelah can rely on the Bavli. </ref>		# Many Achronim hold that one should "connect" the night and day with Torah by learning at the end of the night (which is the beginning of the day) and end of the day (which is beginning of night). <ref> Shlah HaKadosh (Chulin, Derech Chaim s.v. VeZeh Lashon Tolat Yacov) writes that one should connect the night and day with [[learning Torah]]. Many Achronim quote this as halacha including the Magen Avraham 1:1, Bear Hetiev 1:2, Mishna Brurah 1:2, Ben Ish Chai (Vayishlach 2), and Halacha Brurah 1:1. </ref> However, those who do not keep to this practice have what to rely on. <ref> HaNetziv in Emek She'elah (Vetchanan 143:3) writes that the source of the Shelah is the Yerushalmi (first perek of Yoma) where it says one should learn two chapters during the morning and night to fulfill "VeHegita Bo Yomam VeLaylah". However, the Bavli in Menachot 99b says one should learn one chapter in the day and one at night. This implies that one need not learn specifically at the merging points of night and day, but can learn at any point during the day and at some point throughout the night, in order to have fulfilled one's chiyuv. Rav Ovadyah in Halichot Olam (Vayishlach 1:1) writes that those who do not follow the Shelah can rely on the Bavli. </ref>
	# The Shulchan Aruch opens with the words “A person should be strong like a lion to stand up in the morning to serve one’s Creator.” Mishna Brurah comments that this is the purpose of man's creation. <Ref>S”A 1:1, Mishna Brurah 1:1 </ref>		# The Shulchan Aruch opens with the words “A person should be strong like a lion to stand up in the morning to serve one’s Creator.” Mishna Brurah comments that this is the purpose of man's creation. <Ref>S”A 1:1, Mishna Brurah 1:1 </ref>

Js at 12:57, 12 April 2015

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	# One should not get up immediately because it is compromising to one's health. One should rather pause momentarily and then get up. <ref> Magen Avraham 1:3 says that even though one should get up strong like a lion to serve Hashem, one should not stand up immediately because it is dangerous. As as is written in Gemara Gittin 70a. All achronim concur including the Mishna Brurah 1:8, Kaf HaChaim 1:4, and Halacha Brurah 1:1. </ref>Some say that one should wait the time it takes to say [[Modeh Ani]]. <Ref>Halachically Speaking (vol 3, article 1, pg 2) </ref>		# One should not get up immediately because it is compromising to one's health. One should rather pause momentarily and then get up. <ref> Magen Avraham 1:3 says that even though one should get up strong like a lion to serve Hashem, one should not stand up immediately because it is dangerous. As as is written in Gemara Gittin 70a. All achronim concur including the Mishna Brurah 1:8, Kaf HaChaim 1:4, and Halacha Brurah 1:1. </ref>Some say that one should wait the time it takes to say [[Modeh Ani]]. <Ref>Halachically Speaking (vol 3, article 1, pg 2) </ref>

	==Making up ~~one~~'s Bed==		==Making up One's Bed==
	# Although one may not engage in work before praying in the morning, one may make one's bed. Since it is part of a normal morning routine and it is not considered work.<ref> Sh"t Rivivot Ephraim 1:62 </ref>		# Although one may not engage in work before praying in the morning, one may make one's bed. Since it is part of a normal morning routine and it is not considered work.<ref> Sh"t Rivivot Ephraim 1:62 </ref>