Lighting in Shul and Birchot HaShachar: Difference between pages

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The practice is to light [[Chanukah]] candles in Shul between [[Mincha]] and [[Mariv]] with a bracha since it’s a very old Minhag so there’s Pirsume Nisa to those in Shul during [[Mariv]]. <Ref> Tur, S”A 671:7, Yalkut Yosef 671:1. Sh"t Melamed Lehoil OC 121 points out that this minhag is not mentioned by any of the earlier mainstream Rishonim like the Rif, the rosh, the rambam and the first one to mention it is the Baal Haitur 2:Hilchot [[Chanukah]] 114b, but doesn't mention if we should say a beracha. Shibbolei Haleket 185 questions the minhag and says that for sure one shouldn't light with a beracha. However, Sh"t Rivash 111 (quoted in Beit Yosef 671) says that this lighting is to fulfill the obligation publicly since nowadays we light inside and this is a strong minhag that's done for the purpose of pirsumei nisa and therefore requires a beracha. Beiur Halacha 671 “ubibet haknesset” notes that we don’t paskin like the rivash’s reason because we light in shul even in places where we can light outside. Orchot Chayim Hilchot [[Chanukah]] Ot 17 says that the minhag developed so that those who didn't know how to light could fulfill their obligation in shuls. Sdei Chemed Asifat Dinim [[Chanukah]] 24 notes that this is the primary reason for the lighting. Sefer hamanhig 148 (pg. 531) says that the lighting is zecher lamikdash and a shul is considered a mikdash miat (based on the gemara in megilla 29a's interpretation of the pasuk in Yechezkel 11:16. Beit yosef 671 quotes the Kol Bo 44 as saying the reason is to fulfill the obligation of those who weren't doing it otherwise, like we did for [[Kiddush]] in shul on Friday night and that is is a special pirsum hanes. Mor Uketzia 672 expounds on this point. See also Kaf Hachaim 671:70.
==When to Say these Brachot==
<p class="indent">Many Achronim including Sh"t Chacham Tzvi 88 question how S”A could say that one can make a bracha for such a lighting which is only a Minhag [Because of this question the Pri [[Chadash]] says to light without a bracha]. Further the Ravyah quoted by the Bet Yosef 671 says that since it’s only a Minhag we (Ashkenazim) only make a bracha because it’s a Minhag and Ashkenazim make a bracha on Minhag, like [[Hallel]] on [[Rosh Chodesh]]. However, according to Sephardim who don’t make [[Brachot]] on a Minhag, how can S”A rule to make a bracha in Shul? </p>
# Originally, Chazal instituted that every Bracha of Birchot HaShachar be said when a person gets the particular enjoyment that relates to that bracha, however, nowadays, the minhag is to make all the [[Brachot|brachot]] together when one gets to Shul. <Ref>Shulchan Aruch 6:2 and 46:2. The source for the [[Brachot|brachot]] of Shelo Asani Goy, Shelo Asani Isha, and Shelo Asani Eved is the Gemara Menachot 43b, which is codified by the Shulchan Aruch 46:4. </ref>
<p class="indent">One answer (brought by Yalkut Yosef 671) is that it’s meant to fulfill the obligation (by saying Birchat HaRoah) of those who don’t have a house and can’t light, based on Orchot Chaim Ot 17. Secondly, Sh”t Rivash 111 says it’s done to fulfill the obligation publicly since nowadays we light inside and that this is a strong Minhag that’s done for the purpose of Pirsume Nisa and requires a bracha. [A third answer that we clearly don’t pasken like is that the Sherit Yosef who says that by [[Chanukah]] candles we go Safek [[Brachot]] LeHachmir.] Kaf Hachaim 671:70 answers based on the Gra 671:7 that it requires a beracha since it is a special fulfillment of Pirsumei Nisa, like [[Hallel]] on the first night of [[pesach]]. See Sh"t Yabea Omer 7:57 for other answers to this question. </p></ref>
# In Birchot HaShachar every day Jewish males recite the [[Brachot|brachot]] of shelo asani goy, shelo asani eved, shelo asani isha <ref>Menachot 43b, Tur and Shulchan Aruch 46:4</ref> as praise for the different levels of mitzvot for which we are obligated <Ref>Bet Yosef 46:4, Mishna Brurah 46:16, Rashi in menachot</ref>.
# The earliest time to say Birchot HaShachar is from [[Chatzot]] (midnight)<ref> Kaf HaChaim 46:49, Or Letzion (vol 2, 4:9) </ref> except for HaNoten Lesechvi Binah which should not be said until Olot.<ref>Magen Avraham 47:13, Ishei Yisrael 5:6</ref>
# If one slept well after nightfall, one may recite Birchot HaShachar at [[Chatzot]] even if one plans on going back to sleep. Elokai Neshama and HaMaavir Sheina, however, should only be said after one got up and when one no longer plans on going back to sleep. One who forgot to say the Birchot HaShachar before [[davening]], may say them afterwards, besides [[Birchot HaTorah]] and Elokai Neshama, as a result of some debate. <ref>Shulchan Aruch 47:13, Mishna Brurah 47:30 and 52:9-10</ref>
# If one woke up before [[Olot HaShachar]] and one plans on going to sleep afterwards, one should make Birchot HaShachar except for Elokai Neshama and HaMaavir Shenah which should be said without [[Shem UMalchut]]. In the morning, one should make Elokai Netsor and HaMaavir Shenah with [[Shem UMalchut]]. <Ref> Mishna Brurah 47:30 </ref> However, if one slept the day before some say one may make the bracha oneself. <Ref> Piskei Teshuvot 494:7 </ref>
# According to some poskim, the bracha "Sheasa Li Kol Tzorki" should not be recited on [[Yom Kippur]] and [[Tisha BeAv]]. <ref> Ben Ish Hai, Vayeshev, 9; Kaf Hachaim 46:17 </ref> Others disagree. <ref> Chazon Ovadyah (Yamim Noraim pg 320), Mishna Brurah 554:31, [http://www.dailyhalacha.com/displayRead.asp?readID=951 Rabbi Eli Mansour]  </ref>
# Ideally, Birchot HaShachar should be recited before the 4th Halachik hour of the day, but may be recited until midday. If one did not yet do so, one may recite Birchot HaShachar until one goes to sleep at night, as there is no definitive zman (time frame) in which to say them. <ref>Shulchan Aruch 47:13, Mishna Brurah 47:30 and 52:9-10, Yechave Daat 4:4. Derech Hachaim 247:4 writes that according to the Magen Avraham 71:1 the time for Birchat Hashachar is until the 4th hour of the day. Biur Halacha 52:1 s.v. kol disagrees. He accepts the Maamar Mordechai and Nahar Shalom that the time is all day. He also cites the Maaseh Rav that it can even be said by day. Mishna Brurah 52:10 concludes that initially one should say the birchot hashachar before 4 hours or Chatzot.</ref>
# Sephardim have a minhag to say the birchot hashachar before putting on Tefillin.<Ref>Kaf Hachaim 46:2 writes that the Arizal's practice was to say Birchot Hashachar, Akeda, and then put on Tallit and Tefillin.</ref>


== When should one light Chanukah candles in the Shul?==
==How to Make the Brachot==
# The congregation should light [[Chanukah]] Candles between [[Mincha]] and [[Mariv]] even if it means lighting at sunset ([[Shekiyah]]) because the congregation would leave right after [[Mariv]] and there wouldn’t be Pirsume Nisa for the candles. <ref> Rashba ([[Shabbat]] 21b) says that if one wants he can light at Shkiah because there’s also Pirsume Nisa then. Orchot Chaim ([[Chanukah]] 15), Ritva and Ran on [[Shabbat]] 21b. Rashba ([[Shabbat]] 21a), Ritva ([[Shabbat]] 21a), Ran ([[Shabbat]] 21a), Orchot Chaim ([[Chanukah]] 15), and Bach 672 say that one can light earlier than the proper time to light (Tzet for Sephardim, [[Shekiah]] for some Ashkenazim) because if one delayed lighting in Shul until after [[Mariv]] people would leave and there wouldn’t be Pirsume Nisa.  Bach 672 says in Shul the Shaliach Tzibbur can light at Shkiah. Sh”t Shev Yacov 22 pg 28a says it’s established to light between [[Mincha]] and [[Mariv]] (and so says Avudraham 54d) and the reason is that if they light after [[Mariv]] the whole congregation would leave. Sh”t Zivchai Tzedek (O”C 2:29,3:112 pg 213) writes that that was the Minhag of Bagdad based on the Yesh Omerim of S”A 672:2. This is also the opinion of Chazon Ovadyah pg 69 and records that such is the Minhag Yerushalayim. Sh”t Shraga HaMeir 7:44 says that if the congregation forgot to light in between [[Mincha]] and [[Mariv]] they should light before Alenu so there’s a [[minyan]] still there. See also Yeraim 102e. </ref>
# One may say Birchot HaShachar while standing or sitting. <ref>Pri Megadim (Peticha Lehilchot Brachot no. 18), Pri Megadim M"Z 432:3, Ishei Yisrael 5:14, Yalkut Yosef (Birchat HaShachar pg 23) </ref> The Ashkenazic practice is to stand.<ref>Ishei Yisrael 5:14 writes that some have the practice to stand. Piskei Teshuvot 46:3 writes that the Ashkenazic minhag is to stand and a person shouldn't deviate from that practice unless they are sick or old. The minhag to stand is sourced in the Mekor Chaim 46:2 and Siddur Yaavetz (prior to Netilat Yadayim in the morning).</ref>
# If a Shul has a few minyanim for [[Maariv]], the Menorah should remain lit from before the first [[minyan]] until after the last [[minyan]] <ref> Rav Chaim Kanievsky quoted in Sefer Yimei [[Hallel]] ViHodaah page 299 footnote 53. He adds that if the Menorah burned out, or if the last [[minyan]] is much later than the first [[minyan]], it should indeed be lit again before the last [[minyan]] with the [[berachot]]. see also Sh"t Yabea Omer 7:57 on the minhag of the Musayof Shul.</ref>
# Some say that one should not say Birchot HaShachar while walking or doing any other task such as getting dressed. <ref> Kaf HaChaim (Rav Chaim Palagi 9:7) </ref>
# There is a practice to light in shul for [[Shacharit]] without a bracha. <ref> Yalkut Yosef (Moadim pg 205), Shearim Mitzuyanim Bihalacha 139:19, Sh"t Melamed Lehoil OC 121, based on Pri Megadim Eshel Avraham 670:2[http://www.neveh.org/chanukah/chanuka2.html Rav Yoel Schwartz] </ref>
# Birchot HaShachar should be recited individually, so even if somebody makes the brachot aloud, one should say "amen" and have in mind to not be yotze through them. <ref> Shulchan Aruch 6:4, Aruch Hashulchan 6:13 </ref>
# Ideally one should not extinguish the menorah in shul until it has lit for a half hour since some say a guest can fulfill his obligation and since it is zecher lamikdash. If one is afraid of a fire, or that one may steal the Menorah, one may extinguish the Shul's Menorah even if the 1/2 hour didn't pass yet. <ref> Sh"t Rivevot Ephraim 3:453,5:432, Sh"t Shevet HaLevi 8:156 </ref>  
# Even though the common practice is to say all of Birchot HaShachar at once, since they were not instituted by Chazal with this in mind, they are not considered a series of brachot. Therefore, one may not answer "amen" to solely the last bracha wanting to cover all of them, but rather says "amen" to each separately. Though Birchot HaTorah were instituted together, one may be halachically mafsik in between them.<ref>Birkat Hashem vol. 1 6:17-18 based on Brachot 60b and Tur-Beit Yosef OC 46, See [[Answering_Amen_to_Your_Own_Bracha]]</ref>  
## Practically, it is wise to say them all together so that one doesn't lose one's place.<ref>Piskei Teshuvot 46:3</ref>
===Proper Text===
# Some of the [[blessings]] identify Hashem with the ה, as a definite object such as hamotzi lechem. Some [[brachot]] do not such as Malbish Arumim and Matir Asurim. One should certainly not alter the text in any way from the way Chazal established it. <ref> Rivivot Ephraim 1:36:2 </ref>


==Fulfilling one's obligation of candle lighting with the lighting in the Shul==
==Order of Brachot==
# One doesn’t fulfill his obligation with the lighting in Shul even if one did the lighting and so one can light at home for his family with all the [[Brachot]]. <ref> Mishna Brurah 671:45, Sh”t Rivash 111 says that one doesn’t fulfill his obligation with the lighting in Shul. This is also the opinion of Rama 671:7. Gra 671:7 "viein" notes that this is because the obligation is on the person and his household</ref> However if he lives by himself and he lit in Shul for the congregation, when he lights at home, according to Sephardim, he should only say the Bracha of LeHadlik Ner (and not SheAssa Nissim and [[Shehecheyanu]]). Ashkenazim, however, can say LeHadlik and SheAssa just not [[Shehecheyanu]]. <Ref> Sh”t Zera Emet 1:96 says that once one said the Bracha of [[Shehecheyanu]] in Shul one doesn’t repeat it at home unless one is fulfilling the obligation of his family. This is also the opinion of Shaarei [[Teshuva]] 671:11 and Mishna Brurah 671:45. Sh”t Igrot Moshe O”C 1:190 argues on Zera Emet that there should be no difference between [[Shehecheyanu]] and SheAssa Nisim (and thus one should be able to repeat all the [[Brachot]] even by oneself). Yalkut Yosef (Moadim pg 200), Halichot Olam 1 pg 66, Taharat Mayim, Sh”t Hitorerut [[Teshuva]] 1:103, Leket Yosher 151, and Sh”t Yechave Daat 2:77 say that if one is only lighting at home for himself and he made the [[Brachot]] in Shul he should only make the Bracha of LeHadlik Ner. </ref>
# Some poskim say that if you mistakenly say Zokef Kfufim before Matir Asurim, one should not go back and say Matir Asurim. <ref> Yalkut Yosef Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 4 since safek brachot lihakel. </ref>  
# On a Friday afternoon, if one already lit at home before coming to Shul (as will everyone else) he should light in Shul without the Bracha [[Shehecheyanu]]. Sephardim say that one shouldn’t say the bracha of She’assa Nisim either but just the bracha of LeHadlik. <Ref> Sh”t Tzitz Eliezer 13:69 based on the Bach says that even if one said the Bracha of [[Shehecheyanu]] at home one can still say it at Shul on Friday afternoon when everyone there already lit with [[Brachot]]. However Sh”t Chatom Sofer O”C 55 and Shaarei Knesset HaGedolah argue on the Bach. Sephardim should not even repeat She’assa Nisim as brought down by Yalkut Yosef (Moadim pg 200 note 37) and Ben Ish Chai Vayeshev 11. </ref>
# If one switched the order of the brachot of Shelo Asani Goy, Shelo Asani Aved, and Shelo Asani Isha one can still recite all three. <ref> Yalkut Yosef Hilchot Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 10 </ref>
# One can light in Shul even if he lit at home and can light for another congregation that has an obligation of lighting. <ref> Shaarei [[Teshuva]] 671:11 quoting Sh”t Zera Emet 1:96 and Yalkut Yosef (Kitzur S”A 671:6) say that one can say [[Shehecheyanu]] for another congregation like one can say [[Birchot HaTorah]] when getting an Aliyah even though one already said it. However on Friday afternoon when the entire congregation already said [[Shehecheyanu]] one shouldn’t repeat it as in previous note. </ref>
==Who Is Obligated in these Brachot?==
# Some say that the lighting of the candles in Shul doesn’t need to be lit for a half hour rather just as long as the congregation is there finishing [[Mariv]]. However it’s better to be strict to light it for a half hour. <ref>Yalkut Yosef (Moadim pg 202) </ref>
# Even though the [[brachot]] were instituted for particular action or enjoyment, even if one does not do that action or get that enjoyment the [[brachot]] are still made, for example, one should make HaNoten LiSichvei Binah even if one did not hear the rooster crow, or a blind person can make the bracha of Pokeach Ivrim. <Ref>Rama 46:8, Mishna Brurah 46:25, Yalkut Yosef Hilchot Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 11. </ref>
# There is a practice to light candles with a bracha at [[Chanukah]] gatherings where there are Divrei Torah. It’s preferable to say [[Mariv]] there right afterwards but isn’t necessary. <ref> Yalkut Yosef (Moadim pg 204 note 43; Kitzur S”A 671:9), Sh”t Mishnat Yacov ([[Chanukah]] 260), Az Nidabru 5:37, 6:75, 11:32,34, Sh”T Bet Mordechai 41, Sh”t Yad Natan 2:25, Sh”t Mishnat Sachir 202 say that it’s sufficient that ten people are present for there to be Pirsume Nisa. </ref>
# Women make Birchot HaShachar except that instead of Shelo Asani Isha they say Sheasani Kirtzono without reciting Hashem's name. Instead of Shelo Asani Aved, they say Shelo Asani Shifcha and instead of Shelo Asani Goy they say Shelo Asani Goya. <ref>Ben Ish Chai in [http://www.hebrewbooks.org/pdfpager.aspx?req=41237&pgnum=44 Od Yosef Chay Vayeshev n. 9], Yechave Daat 4:4, Yalkut Yosef Hilchot Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 26. </ref>
==Where should one light Chanukah candles in the Shul?==
# If a blind person wants he can recite Pokeach Ivrim but if they ask, we tell them not to recite it because of the concept of safek brachot lihakel. <ref> Yalkut Yosef Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 27. </ref>  
# The Chanukia in Shul is put to the right of the Aron HaKodesh, which is the south side of the Shul. Some align it in the direction of South-North and some in the East-West direction. If there’s no set Minhag one should align it in the East-West direction. <Ref> Bava Batra 22b says that the menorah was on the south side of the Bet Mikdash. So too the practice is to light the Chanukia in Shul to the south. S”A 671:7 says that one light to the south of the Shul. There’s a dispute in the Rishonim whether the Menorah in Mikdash was aligned along the south-north axis or the east-west axis. Magan Avraham says that each congregation should keep their Minhag. This is also the opinion of Yalkut Yosef (Moadim pg 204). However, Rama 671:7 in name of Trumat HaDeshen 104 rules that preferably one should align it along the east-west axis. This is also the opinion of Mishna Brurah 671:42. </ref>
# A convert cannot recite Shelo Asani Goy but if they want to they can recite it without Hashem's name. <ref> Yalkut Yosef Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 31.</ref>
# The person lighting should stand to the south of the Chanukia and light on the first night the right-most candle, closest to the Aron and on the following nights one should light in the direction of left to right. <Ref> Mishna Brurah 671:43 in name of Sh”t Chatom Sofer 186. </ref>
 
==Does one need a minyan to light Chanukah candles in the Shul?==
==If One Has Not Slept at Night==
# One shouldn’t light with a bracha until 10 people are present in Shul even if the rest of the group is going to come while the candles are burning. <Ref> Magan Avraham 671 rules that it’s considered Pirsume Nisa if the Shul lights before there are 10 people as long as they come later. [He is discussing the case of Friday afternoon but Mishna Brurah (Shaar Tzion 671:54) says that it can even apply to the weekday]. Mor Ukesiah 671e argues that there’s no Pirsume Nisa unless all 10 are present (even if there’s a need such as on Friday afternoon). Chaye Adam rules like the Magan Avraham, however, Machzik Bracha 671:7, and Yalkut Yosef (Kitzur S”A 671:13) rule like the Mor Ukesiah. Yalkut Yosef (Moadim 203 note 43), Sh”t Yabia Omer 10, comments on Rav Poalim 2:62 writes that women and children also count for the [[minyan]] needed for Pirsume Nisa since they are also obligated in the mitzvah of candle lighting. Similarly, the Ran (Megilah 19b), Ritva (Megilah 4a), Nemukei Yosef (Megilah 4a), and Meiri (Megilah 5a) say that women count for a [[minyan]] for megilah reading because they are obligated in that mitzvah. </ref>  
# Even if one did not sleep at all at night, Ashkenazim may nevertheless make all the Birchot HaShachar except for Elokai Nishama, HaMaavir Sheynah, and [[Birchot HaTorah]] which one should hear from and be motzi by someone who has slept.<Ref> Rama 46:8, Mishna Brurah 46:24 </ref>Sephardim may make all the Birchot HaShachar (including [[Birchot HaTorah]]) except for [[Netilat Yadayim]] (and [[Asher Yatzer]] which one could make oneself if one goes to the bathroom). <ref> Kaf HaChaim 46:49, Sh"t Yabia Omer 5:6, Tefillah KeHilchata (chap 9 note 159) quoting Chacham Ben Tzion Abba Shaul, Yalkut Yosef Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 13 </ref>
# If there’s a case of need such as on Friday afternoon when one can’t wait until [[Shabbat]] to light, and there’s not 10 people one has what to rely on to light with [[Brachot]]. If it’s easy to get 10 people for the Bracha it’s preferable to arrange a group of 10. <Ref> Mishna Brurah 671:47 (and in Beiur Halacha s.v. VeYesh Nohagin), Mekor Chaim, Minchat Elazar, Pri HaSadeh, Sh”t Maharshag, and Yalkut Yosef (Kitzur S”A 671:14). </ref>
 
==Who should light the candles in the Shul?==
==If One Forgot to Say Birchot HaShachar==
# Some have the Minhag that the Shaliach Tzibbur should light and some have the Minhag that the Shamash should light. <ref> Sh”t Maharam Minz 43 and Taz 671:8 write that the Minhag was that the Shaliach Tzibbur would light and Yalkut Yosef (Kitzur S”A 671:11) says that the Minhag of Morocco was that the Shamash would light. </ref>
# If one forgot to say Birchot HaShachar and remembered in middle of [[Pesukei DeZimrah]] one should say it between the paragraphs in [[Pesukei DeZimrah]]. <Ref>Ishei Yisrael 5:27 </ref>
# Preferably a child shouldn’t light in Shul for Pirsume Nisa of the congregation. <Ref> There’s a dispute in the Rishonim whether a child who is at the age of [[Chinuch]] can fulfill the obligation of others. Many Achronim hold a child shouldn’t fulfill the obligation of others concerning [[Chanukah]] including Sh”t Kol Gadol 100, Chelko Shel Yedid pg 58b, Sh”t Olat Shmuel 105e, Pri [[Chadash]] 675:3, Ben Ish Chai Veyeshev 19, Mishna Brurah 675:13, Torat HaMoadim 2:19, and Yalkut Yosef Moadim pg 203. The Yashiv Moshe pg 86 in name of Rav Elyashiv says that if a child lit one should extinguish it and relight with a bracha. However, Yalkut Yosef (Kitzur S”A 671:16) says that by the lighting in Shul there’s room to be lenient since it’s only for the purpose of Pirsume Nisa and it’s only preferable that an adult light. Nonetheless one shouldn’t relight with a bracha because of Safek [[Brachot]]. </ref>  
# If one forgot to say Birchot HaShachar and only remembered in [[Kriyat Shema|Brachot Kriyat Shema]] one should not interrupt to say the Birchot HaShachar but rather have intent not to fulfill one’s obligation of Elokai Nishama with the bracha of Mechaya Meytim. <Ref>Mishna Brurah 52:9 </ref>
==Some other laws of lighting in shul==
# If one forgot to say Birchot HaShachar before [[davening]] one may say all the Birchot HaShachar afterwards except for Elokai Nishama which some say was fulfilled with the bracha of Mechaye Maytim. <Ref>Kaf HaChaim 46:9, Mishna Brurah 52:9 </ref>
# It is forbidden to derive benefit from the candles lit in shul for the first half hour that it is lit just like it is forbidden for the candles in the home. <ref> Mishna Brurah 673:13, Pri Megadim Aishel Avraham 675:2. </ref>
 
==Lighting Chanukah candles by the Kotel==
==If One Forgot to Say Birchot HaTorah==
[[Image:kotel.jpg|300px|right]]
# If one forgot to say [[Birchot HaTorah]] and remembered in middle of [[Pesukei DeZimrah]] one should say it between the paragraphs in [[Pesukei DeZimrah]]. <Ref>Mishna Brurah 51:10 </ref>
# By the Kotel, the congregation lights with a bracha between [[Mincha]] and [[Mariv]] because there’s Pirsume Nisa. <Ref> Yalkut Yosef (Kitzur S”A 671:3), Sh"t Az Nidberu 6: pg. 137, Sh"t Rivevot Efrayim 4: pg. 316 </ref>
# If one forgot to say [[Birchot HaTorah]] and only remembered in [[Kriyat Shema|Brachot Kriyat Shema]] one should not interrupt to say the [[Brachot]] but rather have intent to fulfill one’s obligation of [[Birchot HaTorah]] with Ahavat Olam and then learn a little right after [[davening]]. <Ref>Mishna Brurah 52:9 </ref>
==Other Public Gatherings==
# If one forgot to say [[Birchot HaTorah]] before [[davening]] and only remembered afterwards and did not learn right after [[davening]], one should not say [[Birchot HaTorah]] because there is a doubt amongst poskim as to whether one fulfilled one’s obligation. <Ref> Sulchan Aruch 47:8 </ref>
# If a [[minyan]] is praying in a home there is no requirement to light before praying [[arvit]]. <ref> Rav Elyashiv quoted Sefer Otzar Hayedios Inyanei [[Chanukah]] page 151 </ref>
 
# Many poskim write that if one is going to light at a public [[gathering]] such as a [[chanuka]] party or a wedding, they should do so without a beracha. <ref> Sh"t Tzitz Eliezer 15:30 writes that since the poskim had to work hard to justify the minhag of lighting in a shul, we shouldn't extend it to other lighting. Minchat Yitzchak 6:65:3, Rav Shlomo Zalman Auerbach (opinion cited in Sh"t Az Nidberu 6:75, though Rav Zilber himself disagrees, see below), Sh"t shevet halevi 4:65, teshuvot vihanhagot 1:398, divrei yatziv 286:3 also say not to light in public places other than the shuls. </ref> Other poskim disagree and allow it for the pirsumei nisa. <ref> Chacham David Yosef in Torat Hamoadim Hilchot [[Chanukah]] 7:16 says a beracha shouldn't be recited unless [[Arvit]] is recited at that [[gathering]]. Yalkut Yosef [[Chanukah]] 671:10 however, writes that although in Yalkut Yosef Moadim pg. 204 he wrote that you would need to say [[arvit]] to be able to say a beracha on the lighting in that place, his father said that really [[arvit]] is not necessary, and one would be able to recite a beracha on the lighting even if there wasn't a [[minyan]] for [[arvit]] afterwards. He adds that nevertheless one should try to recite [[arvit]]. Mishnat Yaakov on the Rambam [[Chanukah]] 3:4, Sh"t Az Nidberu 5:37, Sh"t Yad Natan 2:25, Sht Mishneh Sachir 202, Sh"t Beit Mordechai 41 say that a beracha can be recited as well. [http://www.yutorah.org/lectures/lecture.cfm/785327/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Public_Menorah_Lighting Rabbi Aryeh Lebowitz] adds that this seems to be the minhag Chabad as well. </ref>
==When to Say Birchot HaTorah==
# One should say [[Birchot HaTorah]] prior to saying any pesukim as [[tefillah]]. <Ref>Shulchan Aruch 46:9, Mishna Brurah 46:27 </ref>
 
==Elokai Neshama==
#One should pause between the words elokai and neshama so as not to give the impression that the neshama is one's God. <ref> Yalkut Yosef Hilchot Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 1; Ben Ish Hai, Vayeshev, Halacha 2; Kaf HaChaim 6:5 </ref>
# Ideally, one should say Elokai Neshama in connection with Asher Yatzar or any other bracha that begins with the word baruch. <ref> Yalkut Yosef Hilchot Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 21; Ben Ish Hai, Vayeshev, Halacha 1; Kaf HaChaim 46:4 </ref>
 
==Specific Brachot==
# The Birchas Hashachar do not have to be recited in order except for Matir Asurim, which must be said before Zokef Kefufim. If one said Zokef Kefufim before Matir Asurim, one should not recite Matir Asurim since Zokef Kefufim, straightening the bent, includes Matir Asurim, releasing the bound. One who erred should preferably listen to someone else recite Matir Asurim in order to fulfill their obligation. <ref>Shulchan Aruch 46:5, Mishna Brurah 46:20</ref>
# In the bracha of Elokai Neshama, one should pause after saying Elokai, My God, and then continue Nishama SheNatana Bi. If the first two words were read together, the translation would incorrectly be equating one's Neshama with God, which would be blasphemous. <ref>Mishna Brurah 46:3</ref>
# The Gemara notes that there is an apparent contradiction between two pesukim in Tehillim. On one hand, the pasuk says that Hashem owns the world, yet, the other pasuk describes how the land was given to mankind. Chazal explain that indeed, everything belongs to Hashem, but once a person recites a bracha over a certain worldly pleasure, he acquires it. <ref> Gemara Brachot 35a</ref> Chazal, therefore, instituted a series of [[brachot]] to be recited every morning, each blessing corresponding to another of the various worldly benefits and pleasures.  
# Many poskim rule that while reciting [[Birchot HaShachar]], the morning [[brachot]], and while reciting blessings of praise or thanks, one does not need to stand. Others recommend standing. Some say that this only applies if it will not detract from one's concentration. <ref>Pri Megadim (Peticha LeHilchot Brachot #18 and M"Z 432:3, Halichot Shlomo ch. 20, Teshuvot VeHanhagot 2:37</ref>
# In Talmudic times each of the Birchot HaShachar were recited when the particular benefit for which it was composed occurred: One would open one's eyes and recite the blessing Pokeach Ivrim; when one would sit up one would say, Matir Asurim; etc. Nowadays, because of a concern of unclean hands when reciting the [[blessings]], as well as the prevalence of those without sufficient knowledge of halacha, we recite all the [[brachot]] at one time, after preparing oneself for tefillah. <ref>Shulchan Aruch 46:1-2, Aruch HaShulchan 46:9</ref>
# In three of the Birchot HaShachar, we thank Hashem for not making us a non-Jew, who is not obligated in as many mitzvot as a Jew or a slave who is also limited in the mitzvot he is obligated in. Men also recite a bracha thanking Hashem for not being created a woman who too is not obligated in certain mitzvot men are. At this time, women affirm their unique status in Judaism and recite SheAsani Kirtzono.<ref>Tur and Shulchan Aruch 46:4</ref>
# If one slept fully dressed in the clothing he will wear the next day, the blessing מלביש ערמים, Who clothes the naked, does not apply to him when he awakens; nevertheless, he should still recite that blessing. This is because the blessings were not enacted for a particular person, but for the general community to acknowledge that Hashem provides humanity's needs. Similarly, a blind person must recite the blessing פוקח עורים, Who opens (the eyes of) the blind. <Ref>Mishna Brurah 46:25</ref>
# Some recite "Shelo Asani Nochri" as opposed to "Shelo Asani Goy".<ref>Rav Soloveitchik's practice (Nefesh HaRav p. 107)</ref>
# Although the beracha of הנותן ליעף כח is not mentioned in the Gemara, the practice nowadays is to say it. <ref> [http://www.dailyhalacha.com/displayRead.asp?readID=3043 Rabbi Eli Mansour DailyHalacha]. However, Rav Yosef Dov Soloveitchik (Nefesh Harav pg. 107) didn't recite this beracha. Halacha Brurah (Otzrot Yosef 3:10) explains that Sephardim say the bracha even though it isn't in the gemara since it is the minhag and supported by the Arizal. The Chida in Birkei Yosef 46:11 argued that if Rav Yosef Karo knew of the Arizal's opinion he would have retracted. Rav Ovadia in Yechava Daat 4:4 disagreed with this contention but agreed to the conclusion that the minhag of Sephardim is to recite Hanoten Layef Koach. Halacha Brurah adds that it is also acceptable according to Rashi in Sefer Hapardes siman 5 that one can add brachot onto Brachot Hashachar as you wish. Although his opinion is rejected it is another point.
* As to the larger topic of reciting Brachot that aren't in the Gemara see: Shulchan Aruch OC 46, Shulchan Aruch EH 63, Pear Hadur of Rambam Siman 129 fnt. 7 of Rav Dovid Yosef, and Yachava Daat 4:4 footnote. </ref>
 
==What Is the Nature of Birchot HaShachar?==
<p class="indent">There is a famous discussion about Birchot HaShachar based off the Gemara Brachot 60b. The Gemara says that when you hear a rooster, you should recite the bracha of Leshechvi Binah, when you open your eyes, you say Pokeach Ivriyim, when you sit up you say Matir Asurim, etc. The Gemara explains that each bracha corresponds to a specific action or occurrence in the morning routine. The question becomes whether you say these [[brachot]] only if the corresponding situation relates to you or are they general [[brachot]] that everyone should say.</p>
<p class="indent">The Rambam (Hilchot Tefillah 7:7-9) says that they are subjective and should only be said if the corresponding occurrence is relevant to you. He notes, however, that the minhag was to say the [[brachot]] in shul even if one was not obligated in a specific bracha, such as if one did not hear the rooster that morning. The Ramban Pesachim 7b s.v. VeHa, on the other hand, argues that Birchot HaShachar are objective and are meant to be a praise for the regular nature of the world. Therefore, everyone should say all of the [[brachot]] even if one did not benefit from the occurrences that the [[brachot]] relate to. </p>
<p class="indent">The Shulchan Aruch<ref>Shulchan Aruch 46:8</ref> rules like the Rambam, while the Rama accepts the opinion of the Ramban. Interestingly, the minhag of Sephardim follows the Rama.<ref>Yabia Omer 2:25:13</ref>The Magen Avraham 46:14 ponders whether a blind person could recite Pokeach Ivrim or a deaf person recite HaNoten LaSechvi. He concludes<ref>Following the girsa of Rabbi Akiva Eiger and Pri Megadim</ref> that a blind person may recite Pokeach Ivrim since they benefit from people who can see and are able to guide them; a deaf person though, may not recite HaNoten LaSechvi. Considering that the Magen Avraham is following the Rama, why would a deaf person not be able to recite the bracha which is meant to be a praise for the nature of the world?<ref>Indeed, the Pri [[Chadash]] 46:8 takes for granted that a deaf person could recite HaNoten LeSechvi according to the Rama. This is also the ruling of the Derech HaChaim 6:2 and Mishna Brurah 46:25, though he also cites a dissenting opinion. </ref> It is possible to suggest that the Magen Avraham understood that even if the Birchot HaShachar are a praise to Hashem for the nature of the world, it can only be said by someone who could have potentially experienced that benefit and is at least minimally relates to the occurrence for which the bracha was established.<ref>This logic is drawn out from the language of the Hagahot Maimoniyot cited by the Magen Avraham.</ref> </p>
 
==What Is the Nature of Elokai Neshama?==
<p class="indent">If one forgot to say Birchot HaShachar before [[davening]], can one say them afterwards? The Rama 52:1 writes that if a person came late and did not get a chance to say Birchot HaShachar before [[davening]], they should say them afterwards.<ref>One major exception is Birchot HaTorah, which according to many poskim, one fulfills with Ahava Rabba in the Ashkenazic minhag and Ahavat Olam in the Sephardic minhag. See Shulchan Aruch 47:8 for the full discussion.</ref> The Pri Chadash, however, argues that Elokai Neshama is an exception. He reasons that one already fulfilled one’s obligation of Elokai Neshama with the bracha of Mechayeh HaMeytim in [[Shmoneh Esrei]], since both of them praise Hashem for reviving the dead.<ref>In fact, he explains a vague Yerushalmi Brachot (Perek 4, Halacha 2) as stating that the conclusion of Elokai Neshama was Mechayeh HaMeytim. The Pri Megadim M”Z 52:1 writes that the Shulchan Aruch and Rama seem to disagree with the Pri Chadash.</ref></p>
<p class="indent">The Maamar Mordechai 52:4, however, rejects the Pri Chadash on the grounds that Elokai Neshama is unrelated to Mechayeh HaMeytim. Elokai Neshama is a praise for Hashem returning one’s soul rejuvenated each day, while Mechayeh HaMeytim is an affirmation of the fact that in the future Hashem will bring the dead back to life. Nonetheless, in order to avoid any question one should make sure to say it before [[Shmoneh Esrei]] even if one is late.<ref>Many poskim side with the Pri Chadash including the Chaye Adam 8:8, Kitzur Shulchan Aruch 7:6, Derech HaChaim 33:2, Kaf HaChaim 52:5, and Yabia Omer O.C. 4:7:5. Most interestingly, even though the Maamar Mordechai writes that there is no doubt in his mind that the Pri Chadash is incorrect, he concludes that he once was unable to say Elokai Neshama before [[Shmoneh Esrei]] and he decided to follow the Pri Chadash.</ref> After the fact, if one did not say it before [[davening]], there is what to rely upon to say it afterwards, but many poskim side with the Pri Chadash, who holds that one should not say it.<ref>Beiur Halacha 52:1 s.v. VeMekol Makom cites many poskim including the Rama, Gra, Shaarei Teshuva, Pri Megadim, and Maamar Mordechai who disagree with the Pri Chadash, but also a number of poskim who quote the Pri Chadash. He concludes that there is what to rely on to follow either approach.</ref></p>
 
==Can a Ger Recite Shelo Asani Goy?==
<p class="indent">The Avudraham<ref>Cited by the Beit Yosef 46:4</ref> writes that a ger may not recite Shelo Asani Goy since this bracha is thanking Hashem for how we were created. The Shaarei Knesset HaGedola<ref>Cited by the Kaf Hachaim 46:36</ref> argued that a ger can recite Shelo Asani Goy because the intent is to praise Hashem for not creating him to remain a non-Jew.<ref>Magen Avraham 46:10 says that according to the Mekubalim a ger can recite Shelo Asani Goy because the bracha is referring to the state of one's Neshama when it will be taken from the world. Piskei Teshuvot 46:11 says one has on whom to rely if one wants to recite Shelo Asani Goy. Bear Heitiv cites the Yad Aharon who agrees. See also the Rambam's teshuva to Rav Ovadia Hager who seems to hold this opinion as well.</ref></p>
<p class="indent">The Rama writes that the ger can recite a different beracha, Sheasani Ger.<ref>Darkei Moshe 46:3. He codifies this in his comments to Shulchan Aruch (Rama 46:4).</ref> On the other hand, the Bach<Ref>Bach 46 s.v. VeYesh Od</ref> claims that he cannot recite Sheasani Yehudi because he only became a Jew through his own decision to convert. The Taz 46:5 defends the Rama saying that since a ger is like a newborn baby (Yevamot 23a) he can recite Sheasani Ger, because it is as if he was created as a ger. The Magen Avraham adds that everyone agrees that a ger can recite Shelo Asani Aved and Shelo Asani Isha.<ref>He explains that since it was up to his decision whether to convert or not, he can thank Hashem for being created a free male, who has the potential to be chayav in mitvzot. Aruch Hashulchan 46:10, Yalkut Yosef 46:21, and Kaf Hachaim 46:36 concur that a ger should only recite Shelo Asani Aved and Shelo Asani Isha.</ref></p>
 
==Text==
# For Hebrew text of Birchot Haschachar [http://hebrewbooks.org/pdfpager.aspx?req=6756&st=&pgnum=51 click here] and continue to go to the next page or [http://he.wikisource.org/wiki/%D7%A1%D7%99%D7%93%D7%95%D7%A8_%D7%AA%D7%95%D7%A8%D7%94_%D7%90%D7%95%D7%A8%5C%D7%91%D7%A8%D7%9B%D7%95%D7%AA_%D7%94%D7%A9%D7%97%D7%A8 click here].


==Sources==
==Sources==
<references/>
<References/>
 
[[Category:Brachot]]
[[Category:Chanukah]]
[[Category:Prayer]]
[[Category:Holidays]]

Revision as of 22:48, 25 February 2019

When to Say these Brachot

  1. Originally, Chazal instituted that every Bracha of Birchot HaShachar be said when a person gets the particular enjoyment that relates to that bracha, however, nowadays, the minhag is to make all the brachot together when one gets to Shul. [1]
  2. In Birchot HaShachar every day Jewish males recite the brachot of shelo asani goy, shelo asani eved, shelo asani isha [2] as praise for the different levels of mitzvot for which we are obligated [3].
  3. The earliest time to say Birchot HaShachar is from Chatzot (midnight)[4] except for HaNoten Lesechvi Binah which should not be said until Olot.[5]
  4. If one slept well after nightfall, one may recite Birchot HaShachar at Chatzot even if one plans on going back to sleep. Elokai Neshama and HaMaavir Sheina, however, should only be said after one got up and when one no longer plans on going back to sleep. One who forgot to say the Birchot HaShachar before davening, may say them afterwards, besides Birchot HaTorah and Elokai Neshama, as a result of some debate. [6]
  5. If one woke up before Olot HaShachar and one plans on going to sleep afterwards, one should make Birchot HaShachar except for Elokai Neshama and HaMaavir Shenah which should be said without Shem UMalchut. In the morning, one should make Elokai Netsor and HaMaavir Shenah with Shem UMalchut. [7] However, if one slept the day before some say one may make the bracha oneself. [8]
  6. According to some poskim, the bracha "Sheasa Li Kol Tzorki" should not be recited on Yom Kippur and Tisha BeAv. [9] Others disagree. [10]
  7. Ideally, Birchot HaShachar should be recited before the 4th Halachik hour of the day, but may be recited until midday. If one did not yet do so, one may recite Birchot HaShachar until one goes to sleep at night, as there is no definitive zman (time frame) in which to say them. [11]
  8. Sephardim have a minhag to say the birchot hashachar before putting on Tefillin.[12]

How to Make the Brachot

  1. One may say Birchot HaShachar while standing or sitting. [13] The Ashkenazic practice is to stand.[14]
  2. Some say that one should not say Birchot HaShachar while walking or doing any other task such as getting dressed. [15]
  3. Birchot HaShachar should be recited individually, so even if somebody makes the brachot aloud, one should say "amen" and have in mind to not be yotze through them. [16]
  4. Even though the common practice is to say all of Birchot HaShachar at once, since they were not instituted by Chazal with this in mind, they are not considered a series of brachot. Therefore, one may not answer "amen" to solely the last bracha wanting to cover all of them, but rather says "amen" to each separately. Though Birchot HaTorah were instituted together, one may be halachically mafsik in between them.[17]
    1. Practically, it is wise to say them all together so that one doesn't lose one's place.[18]

Proper Text

  1. Some of the blessings identify Hashem with the ה, as a definite object such as hamotzi lechem. Some brachot do not such as Malbish Arumim and Matir Asurim. One should certainly not alter the text in any way from the way Chazal established it. [19]

Order of Brachot

  1. Some poskim say that if you mistakenly say Zokef Kfufim before Matir Asurim, one should not go back and say Matir Asurim. [20]
  2. If one switched the order of the brachot of Shelo Asani Goy, Shelo Asani Aved, and Shelo Asani Isha one can still recite all three. [21]

Who Is Obligated in these Brachot?

  1. Even though the brachot were instituted for particular action or enjoyment, even if one does not do that action or get that enjoyment the brachot are still made, for example, one should make HaNoten LiSichvei Binah even if one did not hear the rooster crow, or a blind person can make the bracha of Pokeach Ivrim. [22]
  2. Women make Birchot HaShachar except that instead of Shelo Asani Isha they say Sheasani Kirtzono without reciting Hashem's name. Instead of Shelo Asani Aved, they say Shelo Asani Shifcha and instead of Shelo Asani Goy they say Shelo Asani Goya. [23]
  3. If a blind person wants he can recite Pokeach Ivrim but if they ask, we tell them not to recite it because of the concept of safek brachot lihakel. [24]
  4. A convert cannot recite Shelo Asani Goy but if they want to they can recite it without Hashem's name. [25]

If One Has Not Slept at Night

  1. Even if one did not sleep at all at night, Ashkenazim may nevertheless make all the Birchot HaShachar except for Elokai Nishama, HaMaavir Sheynah, and Birchot HaTorah which one should hear from and be motzi by someone who has slept.[26]Sephardim may make all the Birchot HaShachar (including Birchot HaTorah) except for Netilat Yadayim (and Asher Yatzer which one could make oneself if one goes to the bathroom). [27]

If One Forgot to Say Birchot HaShachar

  1. If one forgot to say Birchot HaShachar and remembered in middle of Pesukei DeZimrah one should say it between the paragraphs in Pesukei DeZimrah. [28]
  2. If one forgot to say Birchot HaShachar and only remembered in Brachot Kriyat Shema one should not interrupt to say the Birchot HaShachar but rather have intent not to fulfill one’s obligation of Elokai Nishama with the bracha of Mechaya Meytim. [29]
  3. If one forgot to say Birchot HaShachar before davening one may say all the Birchot HaShachar afterwards except for Elokai Nishama which some say was fulfilled with the bracha of Mechaye Maytim. [30]

If One Forgot to Say Birchot HaTorah

  1. If one forgot to say Birchot HaTorah and remembered in middle of Pesukei DeZimrah one should say it between the paragraphs in Pesukei DeZimrah. [31]
  2. If one forgot to say Birchot HaTorah and only remembered in Brachot Kriyat Shema one should not interrupt to say the Brachot but rather have intent to fulfill one’s obligation of Birchot HaTorah with Ahavat Olam and then learn a little right after davening. [32]
  3. If one forgot to say Birchot HaTorah before davening and only remembered afterwards and did not learn right after davening, one should not say Birchot HaTorah because there is a doubt amongst poskim as to whether one fulfilled one’s obligation. [33]

When to Say Birchot HaTorah

  1. One should say Birchot HaTorah prior to saying any pesukim as tefillah. [34]

Elokai Neshama

  1. One should pause between the words elokai and neshama so as not to give the impression that the neshama is one's God. [35]
  2. Ideally, one should say Elokai Neshama in connection with Asher Yatzar or any other bracha that begins with the word baruch. [36]

Specific Brachot

  1. The Birchas Hashachar do not have to be recited in order except for Matir Asurim, which must be said before Zokef Kefufim. If one said Zokef Kefufim before Matir Asurim, one should not recite Matir Asurim since Zokef Kefufim, straightening the bent, includes Matir Asurim, releasing the bound. One who erred should preferably listen to someone else recite Matir Asurim in order to fulfill their obligation. [37]
  2. In the bracha of Elokai Neshama, one should pause after saying Elokai, My God, and then continue Nishama SheNatana Bi. If the first two words were read together, the translation would incorrectly be equating one's Neshama with God, which would be blasphemous. [38]
  3. The Gemara notes that there is an apparent contradiction between two pesukim in Tehillim. On one hand, the pasuk says that Hashem owns the world, yet, the other pasuk describes how the land was given to mankind. Chazal explain that indeed, everything belongs to Hashem, but once a person recites a bracha over a certain worldly pleasure, he acquires it. [39] Chazal, therefore, instituted a series of brachot to be recited every morning, each blessing corresponding to another of the various worldly benefits and pleasures.
  4. Many poskim rule that while reciting Birchot HaShachar, the morning brachot, and while reciting blessings of praise or thanks, one does not need to stand. Others recommend standing. Some say that this only applies if it will not detract from one's concentration. [40]
  5. In Talmudic times each of the Birchot HaShachar were recited when the particular benefit for which it was composed occurred: One would open one's eyes and recite the blessing Pokeach Ivrim; when one would sit up one would say, Matir Asurim; etc. Nowadays, because of a concern of unclean hands when reciting the blessings, as well as the prevalence of those without sufficient knowledge of halacha, we recite all the brachot at one time, after preparing oneself for tefillah. [41]
  6. In three of the Birchot HaShachar, we thank Hashem for not making us a non-Jew, who is not obligated in as many mitzvot as a Jew or a slave who is also limited in the mitzvot he is obligated in. Men also recite a bracha thanking Hashem for not being created a woman who too is not obligated in certain mitzvot men are. At this time, women affirm their unique status in Judaism and recite SheAsani Kirtzono.[42]
  7. If one slept fully dressed in the clothing he will wear the next day, the blessing מלביש ערמים, Who clothes the naked, does not apply to him when he awakens; nevertheless, he should still recite that blessing. This is because the blessings were not enacted for a particular person, but for the general community to acknowledge that Hashem provides humanity's needs. Similarly, a blind person must recite the blessing פוקח עורים, Who opens (the eyes of) the blind. [43]
  8. Some recite "Shelo Asani Nochri" as opposed to "Shelo Asani Goy".[44]
  9. Although the beracha of הנותן ליעף כח is not mentioned in the Gemara, the practice nowadays is to say it. [45]

What Is the Nature of Birchot HaShachar?

There is a famous discussion about Birchot HaShachar based off the Gemara Brachot 60b. The Gemara says that when you hear a rooster, you should recite the bracha of Leshechvi Binah, when you open your eyes, you say Pokeach Ivriyim, when you sit up you say Matir Asurim, etc. The Gemara explains that each bracha corresponds to a specific action or occurrence in the morning routine. The question becomes whether you say these brachot only if the corresponding situation relates to you or are they general brachot that everyone should say.

The Rambam (Hilchot Tefillah 7:7-9) says that they are subjective and should only be said if the corresponding occurrence is relevant to you. He notes, however, that the minhag was to say the brachot in shul even if one was not obligated in a specific bracha, such as if one did not hear the rooster that morning. The Ramban Pesachim 7b s.v. VeHa, on the other hand, argues that Birchot HaShachar are objective and are meant to be a praise for the regular nature of the world. Therefore, everyone should say all of the brachot even if one did not benefit from the occurrences that the brachot relate to.

The Shulchan Aruch[46] rules like the Rambam, while the Rama accepts the opinion of the Ramban. Interestingly, the minhag of Sephardim follows the Rama.[47]The Magen Avraham 46:14 ponders whether a blind person could recite Pokeach Ivrim or a deaf person recite HaNoten LaSechvi. He concludes[48] that a blind person may recite Pokeach Ivrim since they benefit from people who can see and are able to guide them; a deaf person though, may not recite HaNoten LaSechvi. Considering that the Magen Avraham is following the Rama, why would a deaf person not be able to recite the bracha which is meant to be a praise for the nature of the world?[49] It is possible to suggest that the Magen Avraham understood that even if the Birchot HaShachar are a praise to Hashem for the nature of the world, it can only be said by someone who could have potentially experienced that benefit and is at least minimally relates to the occurrence for which the bracha was established.[50]

What Is the Nature of Elokai Neshama?

If one forgot to say Birchot HaShachar before davening, can one say them afterwards? The Rama 52:1 writes that if a person came late and did not get a chance to say Birchot HaShachar before davening, they should say them afterwards.[51] The Pri Chadash, however, argues that Elokai Neshama is an exception. He reasons that one already fulfilled one’s obligation of Elokai Neshama with the bracha of Mechayeh HaMeytim in Shmoneh Esrei, since both of them praise Hashem for reviving the dead.[52]

The Maamar Mordechai 52:4, however, rejects the Pri Chadash on the grounds that Elokai Neshama is unrelated to Mechayeh HaMeytim. Elokai Neshama is a praise for Hashem returning one’s soul rejuvenated each day, while Mechayeh HaMeytim is an affirmation of the fact that in the future Hashem will bring the dead back to life. Nonetheless, in order to avoid any question one should make sure to say it before Shmoneh Esrei even if one is late.[53] After the fact, if one did not say it before davening, there is what to rely upon to say it afterwards, but many poskim side with the Pri Chadash, who holds that one should not say it.[54]

Can a Ger Recite Shelo Asani Goy?

The Avudraham[55] writes that a ger may not recite Shelo Asani Goy since this bracha is thanking Hashem for how we were created. The Shaarei Knesset HaGedola[56] argued that a ger can recite Shelo Asani Goy because the intent is to praise Hashem for not creating him to remain a non-Jew.[57]

The Rama writes that the ger can recite a different beracha, Sheasani Ger.[58] On the other hand, the Bach[59] claims that he cannot recite Sheasani Yehudi because he only became a Jew through his own decision to convert. The Taz 46:5 defends the Rama saying that since a ger is like a newborn baby (Yevamot 23a) he can recite Sheasani Ger, because it is as if he was created as a ger. The Magen Avraham adds that everyone agrees that a ger can recite Shelo Asani Aved and Shelo Asani Isha.[60]

Text

  1. For Hebrew text of Birchot Haschachar click here and continue to go to the next page or click here.

Sources

  1. ↑ Shulchan Aruch 6:2 and 46:2. The source for the brachot of Shelo Asani Goy, Shelo Asani Isha, and Shelo Asani Eved is the Gemara Menachot 43b, which is codified by the Shulchan Aruch 46:4.
  2. ↑ Menachot 43b, Tur and Shulchan Aruch 46:4
  3. ↑ Bet Yosef 46:4, Mishna Brurah 46:16, Rashi in menachot
  4. ↑ Kaf HaChaim 46:49, Or Letzion (vol 2, 4:9)
  5. ↑ Magen Avraham 47:13, Ishei Yisrael 5:6
  6. ↑ Shulchan Aruch 47:13, Mishna Brurah 47:30 and 52:9-10
  7. ↑ Mishna Brurah 47:30
  8. ↑ Piskei Teshuvot 494:7
  9. ↑ Ben Ish Hai, Vayeshev, 9; Kaf Hachaim 46:17
  10. ↑ Chazon Ovadyah (Yamim Noraim pg 320), Mishna Brurah 554:31, Rabbi Eli Mansour
  11. ↑ Shulchan Aruch 47:13, Mishna Brurah 47:30 and 52:9-10, Yechave Daat 4:4. Derech Hachaim 247:4 writes that according to the Magen Avraham 71:1 the time for Birchat Hashachar is until the 4th hour of the day. Biur Halacha 52:1 s.v. kol disagrees. He accepts the Maamar Mordechai and Nahar Shalom that the time is all day. He also cites the Maaseh Rav that it can even be said by day. Mishna Brurah 52:10 concludes that initially one should say the birchot hashachar before 4 hours or Chatzot.
  12. ↑ Kaf Hachaim 46:2 writes that the Arizal's practice was to say Birchot Hashachar, Akeda, and then put on Tallit and Tefillin.
  13. ↑ Pri Megadim (Peticha Lehilchot Brachot no. 18), Pri Megadim M"Z 432:3, Ishei Yisrael 5:14, Yalkut Yosef (Birchat HaShachar pg 23)
  14. ↑ Ishei Yisrael 5:14 writes that some have the practice to stand. Piskei Teshuvot 46:3 writes that the Ashkenazic minhag is to stand and a person shouldn't deviate from that practice unless they are sick or old. The minhag to stand is sourced in the Mekor Chaim 46:2 and Siddur Yaavetz (prior to Netilat Yadayim in the morning).
  15. ↑ Kaf HaChaim (Rav Chaim Palagi 9:7)
  16. ↑ Shulchan Aruch 6:4, Aruch Hashulchan 6:13
  17. ↑ Birkat Hashem vol. 1 6:17-18 based on Brachot 60b and Tur-Beit Yosef OC 46, See Answering_Amen_to_Your_Own_Bracha
  18. ↑ Piskei Teshuvot 46:3
  19. ↑ Rivivot Ephraim 1:36:2
  20. ↑ Yalkut Yosef Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 4 since safek brachot lihakel.
  21. ↑ Yalkut Yosef Hilchot Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 10
  22. ↑ Rama 46:8, Mishna Brurah 46:25, Yalkut Yosef Hilchot Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 11.
  23. ↑ Ben Ish Chai in Od Yosef Chay Vayeshev n. 9, Yechave Daat 4:4, Yalkut Yosef Hilchot Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 26.
  24. ↑ Yalkut Yosef Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 27.
  25. ↑ Yalkut Yosef Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 31.
  26. ↑ Rama 46:8, Mishna Brurah 46:24
  27. ↑ Kaf HaChaim 46:49, Sh"t Yabia Omer 5:6, Tefillah KeHilchata (chap 9 note 159) quoting Chacham Ben Tzion Abba Shaul, Yalkut Yosef Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 13
  28. ↑ Ishei Yisrael 5:27
  29. ↑ Mishna Brurah 52:9
  30. ↑ Kaf HaChaim 46:9, Mishna Brurah 52:9
  31. ↑ Mishna Brurah 51:10
  32. ↑ Mishna Brurah 52:9
  33. ↑ Sulchan Aruch 47:8
  34. ↑ Shulchan Aruch 46:9, Mishna Brurah 46:27
  35. ↑ Yalkut Yosef Hilchot Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 1; Ben Ish Hai, Vayeshev, Halacha 2; Kaf HaChaim 6:5
  36. ↑ Yalkut Yosef Hilchot Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 21; Ben Ish Hai, Vayeshev, Halacha 1; Kaf HaChaim 46:4
  37. ↑ Shulchan Aruch 46:5, Mishna Brurah 46:20
  38. ↑ Mishna Brurah 46:3
  39. ↑ Gemara Brachot 35a
  40. ↑ Pri Megadim (Peticha LeHilchot Brachot #18 and M"Z 432:3, Halichot Shlomo ch. 20, Teshuvot VeHanhagot 2:37
  41. ↑ Shulchan Aruch 46:1-2, Aruch HaShulchan 46:9
  42. ↑ Tur and Shulchan Aruch 46:4
  43. ↑ Mishna Brurah 46:25
  44. ↑ Rav Soloveitchik's practice (Nefesh HaRav p. 107)
  45. ↑ Rabbi Eli Mansour DailyHalacha. However, Rav Yosef Dov Soloveitchik (Nefesh Harav pg. 107) didn't recite this beracha. Halacha Brurah (Otzrot Yosef 3:10) explains that Sephardim say the bracha even though it isn't in the gemara since it is the minhag and supported by the Arizal. The Chida in Birkei Yosef 46:11 argued that if Rav Yosef Karo knew of the Arizal's opinion he would have retracted. Rav Ovadia in Yechava Daat 4:4 disagreed with this contention but agreed to the conclusion that the minhag of Sephardim is to recite Hanoten Layef Koach. Halacha Brurah adds that it is also acceptable according to Rashi in Sefer Hapardes siman 5 that one can add brachot onto Brachot Hashachar as you wish. Although his opinion is rejected it is another point.
    • As to the larger topic of reciting Brachot that aren't in the Gemara see: Shulchan Aruch OC 46, Shulchan Aruch EH 63, Pear Hadur of Rambam Siman 129 fnt. 7 of Rav Dovid Yosef, and Yachava Daat 4:4 footnote.
  46. ↑ Shulchan Aruch 46:8
  47. ↑ Yabia Omer 2:25:13
  48. ↑ Following the girsa of Rabbi Akiva Eiger and Pri Megadim
  49. ↑ Indeed, the Pri Chadash 46:8 takes for granted that a deaf person could recite HaNoten LeSechvi according to the Rama. This is also the ruling of the Derech HaChaim 6:2 and Mishna Brurah 46:25, though he also cites a dissenting opinion.
  50. ↑ This logic is drawn out from the language of the Hagahot Maimoniyot cited by the Magen Avraham.
  51. ↑ One major exception is Birchot HaTorah, which according to many poskim, one fulfills with Ahava Rabba in the Ashkenazic minhag and Ahavat Olam in the Sephardic minhag. See Shulchan Aruch 47:8 for the full discussion.
  52. ↑ In fact, he explains a vague Yerushalmi Brachot (Perek 4, Halacha 2) as stating that the conclusion of Elokai Neshama was Mechayeh HaMeytim. The Pri Megadim M”Z 52:1 writes that the Shulchan Aruch and Rama seem to disagree with the Pri Chadash.
  53. ↑ Many poskim side with the Pri Chadash including the Chaye Adam 8:8, Kitzur Shulchan Aruch 7:6, Derech HaChaim 33:2, Kaf HaChaim 52:5, and Yabia Omer O.C. 4:7:5. Most interestingly, even though the Maamar Mordechai writes that there is no doubt in his mind that the Pri Chadash is incorrect, he concludes that he once was unable to say Elokai Neshama before Shmoneh Esrei and he decided to follow the Pri Chadash.
  54. ↑ Beiur Halacha 52:1 s.v. VeMekol Makom cites many poskim including the Rama, Gra, Shaarei Teshuva, Pri Megadim, and Maamar Mordechai who disagree with the Pri Chadash, but also a number of poskim who quote the Pri Chadash. He concludes that there is what to rely on to follow either approach.
  55. ↑ Cited by the Beit Yosef 46:4
  56. ↑ Cited by the Kaf Hachaim 46:36
  57. ↑ Magen Avraham 46:10 says that according to the Mekubalim a ger can recite Shelo Asani Goy because the bracha is referring to the state of one's Neshama when it will be taken from the world. Piskei Teshuvot 46:11 says one has on whom to rely if one wants to recite Shelo Asani Goy. Bear Heitiv cites the Yad Aharon who agrees. See also the Rambam's teshuva to Rav Ovadia Hager who seems to hold this opinion as well.
  58. ↑ Darkei Moshe 46:3. He codifies this in his comments to Shulchan Aruch (Rama 46:4).
  59. ↑ Bach 46 s.v. VeYesh Od
  60. ↑ He explains that since it was up to his decision whether to convert or not, he can thank Hashem for being created a free male, who has the potential to be chayav in mitvzot. Aruch Hashulchan 46:10, Yalkut Yosef 46:21, and Kaf Hachaim 46:36 concur that a ger should only recite Shelo Asani Aved and Shelo Asani Isha.
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