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==Time to wake up==
==The Proper Time to Wake Up==
# A person should be bold and strong-willed to wake up early in the morning to serve Hashem. One should wake up early enough that one will be able to prepare for [[davening]] and arrive at shul on time for [[Shacharit]] with a [[minyan]], which is roughly a half hour. <ref> S"A 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 S"A means that 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 Magan 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 don't do this 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) that 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 at day and night implies that one doesn't need to connect the night and day. Rav Ovadyah in Halichot Olam (Vayishlach 1:1) writes that those who don't 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 open 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>


==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>S"A 1:1. Piskei Teshuvot 1:1 expands on the idea in explaining that the Torah and Chazal used physical metephors 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 shouldn't get up immediately because it dangerous to one's health rather one should pause momentarily and then get up. <ref> Magan Avraham 1:3 says that even though one should get up strongly like a lion to serve Hashem, one shouldn't stand up immediately because it's dangerous as it says 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==
# 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==
# 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’s 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" <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 modeh ani as soon as he 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==
# 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>


==Being conscience of Hashem's presence==
# One should always be conscience of Hashem's presence by thinking of the Pasuk "Shaviti 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 casing in Shul with a inscription of "Shaviti" (and sometimes the perek of Tehilim 67 "Lamanase'ach Benginot" in the shape of a Menorah). However if it's not encased it's not proper to keep it up. <ref> Shaarei [[Teshuva]] 1:3 in the name of the Tevuot Shor that one should nullify the practice to hang up Klaf with Shaviti inscribed on it because people aren't careful about it leading to a desecration of a holy script and possibly an [[erasing]] of Hashem's name. Shaarei [[Teshuva]] says that if it's covered by glass then it's of no concern. This is brought as halacha by the Mishna Brurah 1:4. </ref>
==Related Pages==
==Related Pages==
# [[Washing Hands]] (Negal Vessar)
# [[Washing Hands]] (Negal Vessar)
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==Sources==
==Sources==
<references/>
<references/>
[[Category:Morning Routine]]
[[Category:Orach Chaim]]

Latest revision as of 21:10, 25 May 2020

The Proper Time to Wake Up

  1. 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. [1]
  2. 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). [2] However, those who do not keep to this practice have what to rely on. [3]
  3. 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. [4]

Correct Conduct of Waking up in the Morning

  1. One should wake up strong like a lion to serve the will of the Creator. [5]
  2. One should not get up immediately because it is compromising to one's health. One should rather pause momentarily and then get up. [6]Some say that one should wait the time it takes to say Modeh Ani. [7]

Making up One's Bed

  1. 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.[8]

Modeh Ani

  1. Upon waking one should say Modeh Ani to thank Hashem for returning one’s soul. [9]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. [10]
  2. One can say Modeh Ani even before washing one's hands. [11]
  3. For men it is preferable to cover one’s head with a Yarmalka or one’s blanket while saying Modeh Ani. [12]
  4. Women should say "modah ani" (the feminine form equivalent) [13]
  5. 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) [14]

Being Conscious of Hashem's Presence

  1. 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) [15]
  2. 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. [16]

Related Pages

  1. Washing Hands (Negal Vessar)

Sources

  1. ↑ 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.
  2. ↑ 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.
  3. ↑ 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.
  4. ↑ S”A 1:1, Mishna Brurah 1:1
  5. ↑ 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.
  6. ↑ 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.
  7. ↑ Halachically Speaking (vol 3, article 1, pg 2)
  8. ↑ Sh"t Rivivot Ephraim 1:62
  9. ↑ Chaye Adam 1:1, Kaf HaChaim 1:4
  10. ↑ 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
  11. ↑ 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.
  12. ↑ Tefilla K’hilchoso 9:2, Halachically Speaking (vol 3, article 1, pg 2). See Rivevot Ephraim 4:2.
  13. ↑ Yalkut Yosef 1:9
  14. ↑ Yalkut Yosef 1:11 and Yalkut Yosef Dinei Chinuch Katan 1:1 based on Sukkah 42a
  15. ↑ 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.
  16. ↑ 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.
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