Bosis and Birchot HaTorah: Difference between pages

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==What is a Bosis?==
[[Image:Learning Torah.jpg|300px|right]]
===Intention to Leave It===
Before one learns Torah one must recite the Birchot HaTorah, praising God for giving us, the Chosen Nation, His Torah, and beseeching Him to make it sweet for us and our descendants.
# An object upon which [[Muktzeh]] was left intentionally from before [[Shabbat]] and one intended that it stay there as [[Shabbat]] entered (during [[Bein HaShemashot]]), the object becomes a Bosis.<ref>Kitzur Shulchan Aruch 89:1. Mishna Brurah 309:18 writes that according to the Bet Yosef 309:4 an item isn't a bosis unless one had specific and direct intentions that it would hold a muktzeh item, however, if one didn't intend anything it wouldn't be a bosis unless that is the designated place. According to the Bet Yosef this is true all week, while according to the Trumat Hadeshen 2:193 if it is on Friday it is considered intentional.</ref>
==The Obligation to Recite Birchot HaTorah Daily==
# If muktzeh was placed on an object for part of Shabbat but was going to be removed before the end of Shabbat that object is a bosis.<ref>Rashba Shabbat 51a s.v. ha, Rashi</ref> Some Ashkenazim hold that it isn't a bosis unless one intended to leave it there for all of Shabbat.<ref>Baal Hameor Shabbat 23b s.v. vha, Tosfot 51a s.v. oh, 123a s.v. paga, Tosfot Beitzah 2a s.v. ubet citing Rabbenu Tam.
===Min HaTorah or MiDeRabbanan===
* Rashba 51a asks how the Baal Hameor could say that it isn't a bosis if one intends to remove it on Shabbat since every candle is like that since it is going to go out. The Rashba beitzah 2a s.v. ubet answers for the Baal Hameor that since one couldn't extinguish it during Ben Hashemashot it is a bosis even if one knew it wouldn't be a bosis for all of Shabbat. Alternatively, a candle is muktzeh machmat isur and not a bosis. See Shaarei Muktzeh p. 291 for explaining the Rashba.</ref>
# The level of obligation of Birchot HaTorah is subject to debate. Some say it is a Torah-level obligation, while others argue it is merely rabbinic.<ref> Ramban in Sefer HaMitzvot of the Rambam adds Birkat HaTorah as a Mitzvah Deoraita based on Gemara Brachot which learns these brachot from the pasuk ''“Ki Shem Hashem Ekrah Havu Godel LeElokenu"''. See Mishkenot Yaakov OC 43 and Mishnah Berurah 47:1 for more details. See Ramban there and Minchat Chinuch 430:5 who classify these brachot as brachot of praise (Birkot HaShevach). Because of the dispute in the [[Rishonim]] as to whether these brachot are Deoraita or Derabanan the rule of [[Safek Brachot LeHakel]] still applies. </ref>
===Women===
# Women may recite Birchot HaTorah daily.<ref>Shulchan Aruch Orach Chaim 47:14, Magen Avraham 47:17 explains that it is because women have to learn the Halachot relevant to them.</ref> Some say they are obligated to, while others argue it is optional.<ref>Minchat Chinuch 430:5 says that women can make these brachot because it is a praise of Hashem for giving us the Torah. The Gra 47:18 argues that women should not have to recite the brachot since they are exempt from Torah learning. However, he allows women to recite the brachot like any other mitzvah from which women are exempt, Ashkenazic custom is to allow them to make a bracha. See Piskei Teshuvot 47 fn. 162 for a comprehensive list.<br/>
Rav Ben Tzion Abba Shaul (Or LeTzion 2:4:10) is quoted weighing the various reasons and concluding that women are not obligated but should still recite the Berachot because they and anybody recite the beracha on the pleasure of Torah study, and it's like they are obligated, because they get reward from their husband and children's Torah study. Rav Ovadia (Yabia Omer 9 OC 108 fn. 5) rejects his reasoning.</ref>
# If a woman is unsure if she recited Birchot HaTorah, she may not recite them out of doubt, even according to those who argue reciting Birchot HaTorah is a Torah level obligation.<Ref>Kaf HaChaim, Orach Chaim 47:34, Yalkut Yosef Orach Chaim 47:19, Halacha Berurah 47:27, Otzrot Yosef 21.</ref>


===Unintentional===
===The Proper Mindset for Birkot HaTorah===
# If money or any other [[muktzeh]] item was left unintentionally on a table, one may learn on the table on [[Shabbat]] if it isn’t certain that learning there will cause the money to move. <Ref> The Mishnah ([[Shabbat]] 142b) states that if one wants to move a barrel on [[Shabbat]] and a rock was left on top of the barrel from before [[Shabbat]], he may tilt the barrel so that the rock falls off and then move the barrel. The Gemara limits this to a case in which the rock was left unintentionally; however, if the rock was left on top of the barrel intentionally, one may not move the barrel at all, as it is considered a bosis for [[muktzeh]], serving as a support of the [[muktzeh]] item. The Mishnah explains if one isn’t able to tilt off the rock, such as if there’s a fear of it breaking other barrels nearby when it is tilting off, one may move the barrel with the rock on top until one reaches a places where one can safely remove the rock. The Rambam ([[Shabbat]] 25:17), Tur, and Shulchan Aruch O.C. 309:4 codify this as Halacha.
# One should be very careful to say Birchot HaTorah before learning.<Ref>Shulchan Aruch Orach Chaim 47:1</ref> The brachot should be said with great [[Simcha]] (happiness) for being fortunate enough to be chosen and be privileged with the Torah.<ref>Mishna Brurah 47:4 </ref>
* The Maharil ([[Shabbat]] n. 28) writes that one may learn on a table on which money was left because it isn’t a psik reisha that the coins will move. Olat [[Shabbat]] 309:2, Ba’eir Heiteiv 309:3, and Kaf HaChaim 309:11 codify this statement. Migdanot Eliyahu 2:69 infers that the case is where the coins didn’t make the table a bosis; otherwise, the Maharil should have been concerned with moving the table and not just the coins. Accordingly, Mishna Brurah (309:15 and Shaar HaTziyun 309:19) explains that had it been a psik reisha that one will move the coins, he would have to tilt off the money unless tilting it off would cause a loss (as in S”A 309:4). Additionally, he adds that the Maharil assumes that a psik reisha of a d’rabanan prohibition is forbidden, unlike the Trumat HaDeshen (see Magen Avraham 314:5).</ref>
# One should be particularly careful about saying the Birchot HaTorah because they show one's appreciation of Hashem’s gift of Torah to the Jewish people.<ref> Shulchan Aruch Orach Chaim 47:1. Gemara Nedarim 81a it is maintained that because the Jews did not say Birchot HaTorah the fist Bet HaMikdash and [[Israel]] was destroyed. The Bach 47:1 explains that their intention was to learn Torah just to learn the knowledge and be arrogant in their wisdom. They did not internalize the holiness of Torah into their body and soul and this caused Hashem’s Shechina to be removed. </ref>
# If one realizes that he left money in his pocket on [[Shabbat]], one may shake out the money and then wear the clothing. However, if one already is wearing the clothing, he may continue wearing it until he reaches a place where he can shake out the money. <Ref> The Beit Yosef 309:5 writes that if one forgets money in a pocket which is sewn onto the clothing at the top of the pocket and not along its entire side, the clothing does not become a bosis, as the money isn’t on top of the primary part of the clothing. Nonetheless, adds the Beit Yosef, it is forbidden to wear the clothing because of a prohibition that one may carry it on [[Shabbat]]. Rama 310:8 agrees.
* Magen Avraham 310:7 elaborates that regarding a pocket which is sewn only at its top to the clothing, one does not even have to shake out the money before moving it, since it was left there unintentionally and the money is not on the primary part of the clothing. If the pocket was sewn along the entire length onto the clothing, however, the money would need to be shaken out. Mishna Brurah 310:29 writes that if the money was left there intentionally, one shouldn’t put his hands in the pocket because the pocket itself certainly is a bosis. Rabbi Yisrael Bodner (Tiltulei [[Shabbat]] p. 94) writes that the common pants pockets are sewn only at the top of the pocket, whereas shirt pockets are sewn along their entire length. He notes that in either case, if one wants to wear the clothing he must shake out the money.
* Shemirat Shabbat KeHilchata 20:75 writes that if one realizes that one forgot money in his pocket only after he already is wearing the clothing and would be embarrassed to remove the clothing in order to shake out the [[muktzeh]], he may continue to wear the clothing until he reaches a place where he can shake out the [[muktzeh]].
* The Chayei Adam 67:10 writes that if only a few insignificant coins were left in the pocket, they are nullified to the clothing because a person wouldn’t nullify the use of his clothing because of a few coins. Mishna Brurah 310:31 agrees. </ref>


===Permission of Owner===
==One Who Forgets to Recite the Brachot==
# If someone places an item on someone else's non-muktzeh item it doesn't make it a bosis unless he had permission to do so.<ref>Tosfot 44b s.v. yesh, Shitah LRan 44b s.v. lo yichda, Ritva 44b s.v. lo yichda. The Ritva explains that if someone places a muktzeh on top of non-muktzeh it doesn’t become a bosis because it is considered like it was forgotten there.</ref>
===Ahavat Olam===
===Servicing the Non-Muktzeh===
# The bracha of Ahavat Olam (the second bracha of [[Kriyat Shema|Birchot Kriyat Shema]]) exempts one’s obligation of Birchot HaTorah only if one learns immediately after tefillah.<ref> Shulchan Aruch Orach Chaim 47:7 based on Brachot 11b says that one can fulfill one's obligation of reciting the brachot with the bracha before Shema. Mishna Brurah 47:15 in name of Levush says that one can finish tefillah and it is not considered an interruption. Beiur Halacha s.v. Im Lamad implies from the Or Zaruh that finishing tefillah is ok but talking would be an interruption. See Chikrei Lev vol. 9 regarding the requisite Kavanna to fulfill one's obligation.</ref>
# If muktzeh is on top of something that isn’t muktzeh and the non-muktzeh is servicing the muktzeh the non-muktzeh doesn’t become a bosis.<ref>Meiri Shabbat 123a s.v. gedolei explains that when the muktzeh isn’t servicing the muktzeh the non-muktzeh and furthermore if the muktzeh is servicing the non-muktzeh the non-muktzeh isn’t a bosis. Ran on Rif 23b s.v. vchen and Kol Bo 31 s.v. hatomen agree. Gra 311:26, Magen Avraham 311:23, and Mishna Brurah 311:29 codify this opinion. However, Tosfot Shabbat 123a s.v. paga answers these questions differently; he writes that it isn’t a bosis if you plan to remove it before Shabbat. Baal Hameor 23b s.v. vha agrees.</ref>
===Rules of Bosis===
# One may not move a Bosis on [[Shabbat]] even if one needs its place or to use it for a permitted use.<ref>Shulchan Aruch 279:1, Kitzur Shulchan Aruch 89:1</ref>
===Rules of Non-Bosis===
#If a muktzeh item was forgotten on top of a non-muktzeh item or there’s muktzeh and non-muktzeh and the non-muktzeh is more important the non-muktzeh container isn’t a bosis. Nonetheless, one may not move it if it is possible to tilt off the muktzeh or tilt off everything and collect the non-muktzeh. If that isn’t possible one can carry the entire container until it is possible to do so.<Ref> Shulchan Aruch 310:8
</ref>
# If you're concerned of the muktzeh breaking you may carry the non-bosis with the muktzeh on top of it instead of tilting off the muktzeh in its place.<ref>Orchot Shabbat (v. 2 p. 132 fnt. 382)</ref>
# If you need the place and can't tilt off the muktzeh without cluttering up that place you can carry the non-bosis with the muktzeh on top. It isn't necessary to drop it immediately once you reach a place that you can put it down.<ref>Mishna Brurah 309:9. See Rav Nevinsal in Byitzchak Yikareh who disagrees that it depends on the dispute between the Magen Avraham and Gra whether you can continue to carry muktzeh already in your hands.</ref>
# If it is a big exertion not to have to tilt out the muktzeh some hold it isn't necessary and one can move it with the muktzeh and non-muktzeh.<ref>Tosfot Shabbat 142a s.v. nishdey, Magen Avraham 309:4, and Chut Shani Shabbat 3:72:1</ref>


==Applications==
===If He Remembered During Davening===
===Freezer Door===
#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>
# If raw meat or another [[muktzeh]] item was left on the door of one’s freezer, the door does not become a bosis. <Ref> The Gemara ([[Shabbat]] 120b) records the opinion of Rav, who forbade opening or closing a door with an oil candle built in. Tosfot (s.v. Pote’ach) explain that when the door is moved, the oil in the candle is distanced or brought closer to the wick, thereby violating Mechabeh or Mav’ir. Tosfot ask why the Gemara didn’t forbid it because the door is bosis. Their first answer is that the door can’t become a bosis, as it is nullified to the house and not to the candle. Mordechai (Siman 400) agrees.
#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>
* Although the Bei’ur Halacha s.v. Af notes that the Yerushalmi considers the door a bosis unless the candle was left there unintentionally, he suggests that the Yerushalmi is in disagreement with the Bavli. Mishna Brurah 277:4 and Kaf HaChaim 227:11 quote the Mordechai as halacha. Thus, Shemirat Shabbat Kehilchata 20:77 writes that if [[muktzeh]] is left hanging on a house or cabinet door, the door does not become a bosis. Rabbi Hershel Schachter (Halachipedia Article 5773 #22) said that the same would apply to frozen raw meat or other [[muktzeh]] items on the door of his freezer, and the door does not become a bosis.</ref>
#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>Shulchan Aruch, Orach Chaim 47:8 </ref>
## You should remove all muktzeh from the freezer door before Shabbat.<ref>Birurei Chaim v. 5 p. 562 citing Rav Elyashiv (Shvut Yitzchak Muktzeh p. 150)</ref> Others disagree.<ref>Dirshu 308:9</ref>


===Baskets and Purses===
===One Who is Unsure If He Recited The Berachot===
# A basket of fruit with a rock in it shouldn’t be moved without shaking out the rock or at least spilling out everything and returning the fruit without the rock. However, if spilling/shaking out the basket will ruin the fruit one may move the basket as a whole. <Ref>Shulchan Aruch 309:3, Mishna Brurah 309:10 </ref>
# Someone who is in doubt as to whether they have already recited Birchot HaTorah, preferably should hear someone else make the brachot (the listener should have intent to be fulfilling his obligation by listening to the other person making the brachot and the speaker should have intent to fulfill his own as well as the listeners obligation by reciting the brachot), otherwise one should have intent to fulfill the obligation with the bracha of Ahavah Rabba or Ahavat Olam and learn right after [[davening]].  
# A purse which is made to hold money if there’s no money inside is considered a [[Kli Sh’Melachto LeIssur]] and so if there’s a key inside one may open it to take out the key. <Ref>Shemirat Shabbat KeHilchata 20:16 </ref>
# If that is not possible, according to Ashkenazim, one may make the bracha of the Asher Bacher Banu. <Ref>Mishna Brurah 47:1 </ref> However, according to Sephardim, if one can not hear the bracha from someone else or have intent that one's bracha of Ahavat Olam fulfills one's obligation, one should not say the brachot.<reF>Sephardim do not make a bracha because it is a [[safek brachot lehakel]] since it is a dispute in the rishonim whether Birchot HaTorah are Deoritta (Ramban) or Derabanan (Rambam). This is also the opinion of (Yalkut Yosef Hilchot Pesukei DeZimrah 47:2 pg 60). Orchot Maran 5:6 writes that once when Rav Ovadia Yosef wasn't sure if he recited Birchot Hatorah asked him, Rav Dovid Yosef, to recite it for him. Ashkenazim can make the Asher Bachar Banu bracha as the Mishna Brurah 47:1 says in the name of the Shagat Aryeh.</ref>
===Drawers===
# If someone leaves items in a drawer with a muktzeh item on top of a permitted item, some say that the permitted item on bottom isn't muktzeh, while some disagree.<ref>Trumat Hadeshen Pesakim 193 writes that some wanted to permit something that was left haphazardly on top of something else unless it was left there to rest there securely. He disagrees with that position. Magen Avraham 309:6 accepts the lenient view. Rabbi Akiva Eiger 309:4 rejects one of the proofs of the Magen Avraham.</ref> Ashkenazim can be lenient in a case of need,<ref>Mishna Brurah 309:18, Shulchan Aruch Harav 309:9, Orchot Shabbat v. 2 p. 134</ref> Sephardim should be strict.<ref>Taz 309:1, Chazon Ovadia v. 3 p. 133</ref>
# Regarding muktzeh food on top of non-muktzeh food in a freezer drawer, some say that food isn't a bosis.<Ref>Meiri 141b, Ritva 142a, Kol Bo 31 write that food isn't a bosis. Rama 311:8 cites the Kol Bo. Chazon Ovadia v. 3 p. 132 seems to support this approach. The Magen Avraham 311:23 and Gra 311:26 explain that it isn't normal for a food to service muktzeh and serve as a holder of muktzeh. However, Or Same'ach 25:15 explains that food which is usable is never a bosis since I don't intend to put it aside. Taz 311:10 disregards this entire approach. </ref>
# If you have muktzeh on the table the drawers do not become a bosis.<ref>If the drawers are removable certainly they aren’t a bosis (Birkat Reuven Muktzeh p. 75) since they aren’t a unit with the table (Mishna Brurah 310:31). However, with respect to drawers that aren’t removable, Kesot Hashulchan (Badei Hashulchan 112:20) has a safek about whether you can open the drawer of a table that is a bosis to muktzeh. Machon Lshivtecha 308:8 p. 209 is lenient for the drawers. Birkat Reuven pp. 75-6 writes that he saw the Tehilah Ldovid 310:7 who is lenient and compares it to the Pri Megadim M"Z 310:1 that a tablecloth can be partially a bosis, however, the Levushei Sarad disagrees. Birkat Reuven leaves it unresolved.</ref>


===Sweeping===
===One Who Cannot Recite the Berachot===
#Sweeping is permitted with a broom on a paved floor.<Ref>Mishna Brurah 337:12, Orchot Shabbat v. 2 p. 185, Tiltulei Shabbat p. 268, Shalmei Yehuda 9:5.
# There is a dispute whether it is forbidden to learn Torah without brachot hatorah when one can't otherwise recite brachot.<ref>Rav Nevinsal in Mishna Brurah 47:28 quotes Rav Shlomo Zalman and Chazon Ish who held that it is permitted to learn when one can't recite the brachot because of safek brachot lehakel. See Minchat Shlomo 91:1 s.v. agav.</ref>
# Ramban in Milchamot 48b answers that it is like a geref shel reyi. Ritva 124b s.v. im agrees. Ritva says that the rabbis established it as a case of graf shel reyi.  
# Alternatively, Ramban answers that it is tiltul min hasad for the cleaning of the house. Mishnat Hashabbat p. 261 discusses whether this is the same idea as the Taz 308:10 that using a tool is considered tiltul min hasad.
# Chazon Ish 47:21 explains that the dirt on the floor is nullified to the floor and so it isn’t muktzeh. (This could be used to explain the Raavad cited by Rashba 124b s.v. bha.)
#However, the Rashba implies it is problematic to sweep, as does Tosfot 95a s.v. vha’idna.</ref>
# It is permitted to use a dustpan to collect the dirt after sweeping.<ref>Orchot Shabbat v. 2 p. 185, Shalmei Yehuda 9:5</ref>


===Key Chain===
==The Text of the Brachot==
# A key chain with muktzeh items on it is considered a bosis. If the permitted keys are more important it isn't a bosis.<ref>Rav Shlomo Zalman (cited by Dirshu 308:6; see Shemirat Shabbat Kehilchata ch. 20 fnt. 311) explained that unlike a loose leaf where the empty pages in the binder are nullified by the pages with writing, keys on a key chain aren't nullified since each is significant in it of itself. Chazon Ovadia Shabbat v. 3 p. 135 agrees that keys on a key chain are a bosis for the keys and if there's permitted and muktzeh it is permitted.</ref>
# Ashkenazim conclude the first bracha with the words “LaAsoak BeDivrei Torah” and Sephardim conclude with the words “Al Divrei Torah" <ref> Shulchan Aruch Orach Chaim 47:5 based on Rif (Brachot 5b), Rambam (Tefilah 7:10), Talmedei Rabbenu Yonah (Brachot 5b D”H  Maiy Mevarech) and Arizal (Shaar Kavonot Nusach Hatefilah) have the version of Sephardim - Al Divrei Torah. Rosh (Brachot 1:13) and Tur 47 have the version of the Ashkenazim of LaAsoak BeDivrei Torah. </ref>
# Some say to avoid this situation by removing the muktzeh keys from the key chain beforehand.<ref>Meor Hashabbat 4:14 cited by Dirshu 309:8</ref> Others think it isn't necessary.<ref>Rav Shlomo Zalman Auerbach (Shulchan Shlomo 309:13) and Orchot Shabbat (ch. 19 fnt. 386) cited by Dirshu 309:8</ref>
# The second section begins "VeHaRev Na" with a "Vav." Some Ashkenazim have the custom to say it without a Vav.<ref> Shulchan Aruch Orach Chaim 47:6 based on Tosfot (Brachot 46a s.v. Kol, Ketubot 8a s.v. Shehakol in name of Rabbenu Tam), Rosh (Brachot 1:13), Rabbenu Yonah (5b s.v. Veha), Rashi 11b s.v. VeRabbi Yochanan, and Mordechai 31 hold that Harev Nah of Birchat HaTorah starts with a Vav. This opinion holds that really there are only two brachot of Birkat HaTorah. Rama Orach Chaim 47:6 says that the practice is to say it without a Vav but it is better to say it with a Vav to satisfy all opinions. This opinion is sourced in the Rambam (Hilchot Tefilah 7:10), Rashba (Brachot 11b s.v. VeRabbi Yochanan), Baal HaMor s.v. Mayim, and Avudraham pg 44. This opinion holds that Birkat HaTorah in reality consists of three brachot.</ref>
===Sefarim===
# When saying Birchot HaTorah especially “VeNehiyeh Anachnu VeTzeTzeynu” one should pray for one’s children to be Talmidei Chachamim, Tzaddikim, and Baalei [[Middot]]. <Ref>Mishna Brurah 47:9, 10 </ref>
# If a person left something muktzeh on top of or in a sefer the sefer does become a bosis. Therefore, according to those who hold that blank paper is muktzeh (see [[Books,_Notebooks,_and_Papers_on_Shabbat#Blank_Paper]]) one should be careful not to leave it in a sefer before Shabbat.<ref>Igrot Moshe OC 4:72</ref>
# The minhag is to say the Pesukim of [[Birkat Cohanim]] and (for Ashkenazim) the Mishnayot of Elu Devarim after Birchot HaTorah. If one did not learn them immediately after reciting the Berachot, there is a dispute whether one fulfilled one’s obligation or not. In this situation, one should have intent to fulfill one’s obligation with the bracha of Ahava Rabbah and Shema.<Ref>Shulchan Aruch Orach Chaim 47:9-10, Mishna Brurah 47:19-20 </ref>
# There is a dispute whether the first bracha of Birchot HaTorah includes VeHa'erev Nah or not. In light of this, there is a dispute whether one should answer [[Amen]] if one hears someone finish the bracha of LaAsok BeDivrei Torah, for Ashkenazim, or Al Divrei Torah, for Sephardim. Therefore, some advise saying this bracha quietly so that the listener will not be in doubt whether to answer [[Amen]] or not.<ref>Kitzur Shulchan Aruch Orach Chaim 7:1</ref> The Sephardic custom is to answer Amen, though.<ref>Or LeTzion 2:4:5 citing the Chida and Ben Ish Chai and reporting that this is the common Sephardic custom.</ref>
[[Image:Text_of_Birchot_HaTorah.png|650px|center]]
## ''Baruch Atta Hashem… Asher Kidishanu BeMitzvotav… Lasoak B'divrei Torah'' (Sephardi: ''Al Divrei Torah'').
## ''''VeHaRev Nah Hashem Elokenu… Halomed Torah LeAmo Yisrael''.<ref> Shulchan Aruch Orach Chaim 47:6 rules that the bracha of HaRev Nah begins with the letter Vav to connect it to the last bracha. The Rama writes that though others hold that one should say it without a Vav, it is better to say it with a Vav. Magen Avraham 47:4 explains that the Vav shows that the first and following brachot are really one long bracha, and the opinion that the Rama quotes who argues that there should be no Vav holds that they are considered two separate brachot. Mishna Brurah 47:11 agrees.</ref>
## ''Baruch Atta Hashem… Asher Bachar Banu Mekol HaAmim… Baruch Atta Hashem Noten HaTorah''<ref> Shulchan Aruch Orach Chaim 47:5 </ref>


==Bosis for Muktzeh and Non-Muktzeh==
==What Type of Learning Requires Birchot HaTorah?==
# If someone placed candlesticks and challah on his tablecloth the tablecloth is a bosis for both muktzeh and non-muktzeh. If one planned to put down challah before Shabbat and forgot there is a discussion whether the tablecloth is a bosis for both muktzeh and non-muktzeh or just muktzeh.<ref>Shemirat Shabbat Kehilchata ch. 20 fnt. 200 quotes Rav Shlomo Zalman Auerbach who is lenient if one forgot to put challot on the tablecloth that the tablecloth isn’t considered a bosis lisur rather a bosis for both. Igrot Moshe 4:73 and 3:51 disagrees since if one forgot to put on the challot it is a bosis since only muktzeh was on the bosis.</ref>
===Content===
#Something that is a bosis for something permitted and something forbidden if the permitted item is more important it isn't a bosis. If the muktzeh is more important it is a bosis.<ref>Shulchan Aruch 310:8</ref> If it is equal in value many poskim hold that it is a bosis.<ref>Chazon Ovadia v. 3 p. 130 cites the dispute. Mishna Brurah 310:33 is strict.</ref>
# One has to recite Birchot HaTorah for any learning including Torah, Midrash, Mishna, and Gemara.<ref> [[Brachot]] 11b, Shulchan Aruch Orach Chaim 47:2, Yalkut Yosef 47:2 </ref>


==Mid-Shabbat Bosis==
===Writing===
# Is it possible to create a bosis in the middle of Shabbat? According to the majority of rishonim if muktzeh is intentionally placed upon a non-muktzeh item on Shabbat the non-muktzeh item becomes a bosis such that even tilting off the muktzeh is forbidden.<ref>
# Writing Torah even without reading, if one understands what one is writing, is considered learning for which one has to recite Birchot HaTorah.<ref> Shulchan Aruch Orach Chaim 47:3 based on Avudraham (Birchot Hashachar beginning). Magen Avraham 47:1 adds that one has to understand what one is writing in order for it to be considered learning, but just copying over text is not learning. This is also the opinion of Biur Heitev 47:2. </ref>
# Baal Hameor 66b s.v. amar explains that a bosis can't be created mid-Shabbat and you can tilt off the muktzeh. Magen Avraham 308:50 accepts this. Ritva Beitzah 21b s.v. gezerah and Shitah Mikubeset Beitzah 21b s.v. vod citing the Raah imply this as well. Chazon Ish 48:8 claims that this is indeed a minority opinion. Shaarei Muktzeh p. 274 agrees.
===Thinking and Hearing===
## Chazon Ish 48:9 proves that everyone agrees if it is a designated place that it creates a bosis. His proof is Beitzah 21b. Ritva Beitzah 21b s.v. gezerah supports this. See however, Shitah Mikubeset Beitzah 21b s.v. vod citing the Raah who has a similar concept.
# According to Ashkenazim, one should not think Torah before making Birchot HaTorah, as there is a dispute whether or not thinking Torah requires a Beracha beforehand. However, it is permissible to do a Mitzvah before reciting the Beracha even though it will cause one to think about the laws of the Mitzvah.<ref>Mishna Brurah 47:7 because of the Gra who argues on Shulchan Aruch.</ref> According to Sephardim thinking words of Torah does not require Birchot HaTorah, so it is permissible to think Torah before Birchot HaTorah.<ref> Shulchan Aruch Orach Chaim 47:4 based on Shabbat 151a, Agur 2, and Tosfot 20b s.v. VeRav Chisda. This is also the opinion of Yalkut Yosef (vol 3 pg 81) that it is permissible to think Torah before Birchat HaTorah. </ref>
# Tosfot 44b s.v. yesh holds that an item can become a bosis in the middle of Shabbat if it was put there intentionally and then even niyur is forbidden. Ritva 44b s.v. lo yichda and Shitah LRan 44b s.v. lo yichda, 45b s.v. veit agree. Tosfot Beitzah 21b s.v. knuna citing Rabbenu Tam agrees. Shaarei Muktzeh supports this approach from Tosfot 43a s.v. bodan, 44a s.v. dkulei, 51a s.v. oh, 123a s.v. hay, and Beitzah 2a s.v. vbet.
# Hearing a speech of Divrei Torah from a person or an electronic device requires the brachot.<ref> Yalkut Yosef 47:5. Halichot Shlomo Tefillah 6:5 writes that certainly listening to a shiur requires birchot hatorah but listening to a recorded shiur might not. He explains that the mechanism of listening to a shiur being considered learning isn't based on [[Shomea Koneh]]. Rather it is based on the fact that it is original model of how learning Torah should be. That is, learning Torah involves a speaker and a listener and both are learning. See Tosfot Brachot 20b who seems to apply Shomea Koneh to Talmud Torah. See further the Machzik Bracha 47:4 who says that listening to a shiur requires birchot hatorah because of Shomea Koneh and has to answer why the Rosh, Tur and Shulchan Aruch O.C. 141 hold that Shomea Koneh doesn't work for Kriyat Hatorah. His answer is that the particular takana of kriyat hatorah excluded using Shomea Koneh. Dirshu 47:10 quotes Rav Chaim Kanievsky (Dirshu Gilyon 3) that listening to a shiur even on a recording requires birchat hatorah. His proof is Tosfot Brachot 20b that even if there's not someone speaking who is a person those listening are considered learning.</ref>
# The position of the Ramban, Rashba, Ran, Ritva, and Meiri are that a mid-Shabbat bosis is a bosis that even niyur is forbidden. However, if it was placed with intention to be removed before the end of Shabbat it isn't a bosis and niyur is permitted.
# Looking into a Sefer Kodesh and only reading with one’s eyes, even without saying the words, requires brachot.<ref> Yalkut Yosef 47:6 </ref>
##Ramban 143a s.v. vha clarifies that if someone put something in the middle of Shabbat on top of something non-muktzeh the bottom item can't be moved unless the top was only placed there temporarily with intention to remove it through niyur or otherwise. If someone has intention to remove it it isn't a bosis, so niyur is permitted and if you need the place then you can do tiltul min hasad until you reached where you can put it down. This implies that you can create a bosis in the middle of Shabbat. The Rashba 143a s.v. ha, Ritva 143a s.v. mesalek, and Ran 143a s.v. mesalek agree. It isn't clear if you can do niyur on a mid-Shabbat bosis but there is an implication that you can't. Ritva 143a and 44b is very clear even niyur is asur.
##Ritva 154b s.v. vha writes that an item isn't a bosis in the middle of Shabbat if the muktzeh was placed on top with intention to be removed and then niyur is permitted.
##Ramban 154b s.v. vokimna writes that it is an issue of bitul kli mhechano when a person leaves muktzeh on it on Shabbat even though it is possible to remove it with niyur because you left it with intention to do niyur. Rashba 154b s.v. ha and Ritva s.v. vyesh agree. Ran 154b s.v. bshilfi clearly states that a mid-Shabbat bosis is forbidden in niyur unless the muktzeh was placed with intention of removing it.
## Meiri 143a s.v. gariynim and 154b s.v. kvar argues with the Baal Hameor that you can create a bosis in the middle of Shabbat. It isn't clear if he only forbids tiltul min hasad or also niyur. If you didn't leave it there until the end of Shabbat it won't be a bosis.</ref> The halacha is accordance with this opinion.<ref>See Chazon Ish 48:8 and Orchot Shabbat v. 2 pp. 138-9. Magen Avraham 308:50 and 266:14 accepts the Baal Hameor while the Bet Yosef 265:3 does not. Chazon Ish 48:8 writes that the Baal Hameor was rejected. Mishna Brurah 310:26 implies like the Baal Hameor.</ref> A minority opinion holds that a mid-Shabbat bosis isn't a bosis and the muktzeh can be tilted off.<ref>Biur Halacha 310:7 s.v. mitah cites the Baal Hameor and says that he would allow tilting the muktzeh off the mid-Shabbat bosis. Shemirat Shabbat Kehilchata 20 fnt. 195 infers that the Biur Halacha thinks that even the Baal Hameor wouldn't allow tiltul min hasad. Shaarei Muktzeh p. 276 supports this approach in the Baal Hameor.</ref>
# If muktzeh was placed on non-muktzeh on Shabbat does it make the non-muktzeh a bosis if one had intention to remove it before the end of Shabbat? Most rishonim hold that one can tilt off the muktzeh if one had intention to remove it before the end of Shabbat.<ref>Certainly the Baal Hameor is lenient since a mid-Shabbat bosis is completely permitted. However, even Ramban 154b, Ran 154b, Ritva 154, Rashba 154b, and Meiri 154b agree that one can tilt it off since one didn't plan to leave it until the end of Shabbat.</ref> Some are strict to forbid tilting a bosis created mid-Shabbat even with intention to remove the muktzeh before the end of Shabbat.<ref> However, Tosfot 44b s.v. yesh implies that a mid-Shabbat bosis is a bosis even if one had intention to remove it later that Shabbat. Tosfot Beitzah 2a s.v. vbet implies the same if not for Rabbenu Tam's opinion. Rabbi Akiva Eiger 44b is bothered how they explain Gemara 154b. He suggests an answer. Bet Yosef 265:3 similarly holds that a mid-Shabbat bosis is a bosis even if one has intention to remove it later that Shabbat. Maamar Mordechai 265:2 answers Rabbi Akiva Eiger's question for the Bet Yosef. Yalkut Yosef Shabbat v. 1 p. 366 and Netivot Hahalacha 265:1 codify the Bet Yosef and Maamer Mordechai.</ref>
# Some say that if one needs to move this mid-Shabbat bosis one can place upon it something non-muktzeh that is more valuable than the muktzeh item and then it'll be permitted to tilt the bosis or if tilting isn't feasible one can bring it to a place where it is.<ref>Taz 310:8, Mishna Brurah 310:37</ref>


==A Bosis with both Muktzeh and Non-Muktzeh==
===Teaching a Halacha===
# A vessel which has on it both a [[muktzeh]] item and a non-[[muktzeh]] item is non-[[muktzeh]] if the non-[[muktzeh]] item is more impotant than the [[muktzeh]] item, however, if the [[muktzeh]] item is more important, then the vessel is [[muktzeh]].<ref> The Shulchan Aruch 310:8 writes that an object which has on it both a mutkzah item and a non-[[Muktzeh]] item is permissible to move if the non-[[Muktzeh]] item is more important (חשוב). </ref> If they are both equal some poskim hold that it isn't a bosis.<ref>Chazon Ovadia v. 3 p. 131 writes that the Chaye Adam 67:8 holds it is forbidden if both are of equal importance against the Aruch Hashulchan 310:15 who is lenient. He sides with those who are lenient because of the Ran Shabbat 47a and Hagahot Maimoniyot 26:7 who imply it is permitted.</ref>
# Telling someone a halacha without giving a reason is a dispute of the poskim, some are lenient, but others recommend one be strict to say Birchot HaTorah beforehand.<ref> Rama on Shulchan Aruch Orach Chaim 47:4 based on Ran (on the Rif Shabbat 4b s.v. Makom, Avoda Zara 19b s.v. Tana, Chiddushei HaRan Avodah Zarah 44b) allows this because it is just like thoughts of Torah. However Yalkut Yosef 47:7 rules that because of a double doubt one should be strict to recite brachot. </ref>
# What is considered more important depends on the owner.<ref> Mishna Brurah 310:33 writes that it only depends on the intent of the owner and not the general convention of most people. </ref>
 
# Generally the more valuable item is the one which is considered more important. However, many opinions hold that if an non-[[muktzah]] object is needed for that [[Shabbat]] it is considered more important.<ref>
===Pesukim as Prayer===
Halachos of [[Muktzah]] (by Rabbi Bodner, pg 309, answers of Rav Moshe Feinstein #31, to see it inside [http://books.google.com/books?id=bAevcHQwPbsC&printsec=frontcover&dq=laws+of+muktzah&hl=en&ei=XMMATvnWDauu0AHRjonMDg&sa=X&oi=book_result&ct=result&resnum=2&ved=0CC4Q6AEwAQ#v=onepage&q&f=false click here]) writes that if a siddur and money are on a vessel the siddur is considered more important, and so too if one has glasses which one needs immediately and a lot of money, the glasses are more important unless one has other glasses in which case the money is more important. Lastly if a loaf of [[challah]] and money are on a vessel the [[challah]] is more important since you’re going to need it on [[Shabbat]]. This is also the opinion of the Shemirat Shabbat KeHilchata 20:61 in name of Rav Shlomo Zalman that anything which is needed for that [[Shabbat]] such as [[challah]] or something else of value. [See also Chaye Adam ([[Shabbat]] 66:4) and Magen Avraham 279:5 who seem to hold of this.] </ref>
# Reciting Pesukim in a manner of prayer and not learning is permissible for Ashkenazim prior to reciting Birchot HaTorah and more or less prohibited for Sephardim.<Ref>Shulchan Aruch (Orach Chaim 46:9). See Chikrei Lev 9, Yosef Ometz 66, Yabia Omer 4 OC 7, Or LeTzion 2:4:4, and Yabia Omer 9 OC 108:29 for a discussion regarding whether or not Shulchan Aruch thinks it's permissible according to the letter of the law and is just being strict or he actually holds it is prohibited. Rav Ovadia and Rav Ben Tzion agree that MeIkar HaDin, Shulchan Aruch thinks it's permissible and the custom is just to be strict, so they allow one to answer Kedushah and the 13 Middot, respectively, if one is caught in a minyan that is reciting them and has not yet recited Birchot HaTorah. Magen Avot Orac Chaim 6 fn 6 notes how although some people did seem to take the lenient approach in Morocco, one cannot call it a Minhag because they were just following how it was printed in the siddur and also some people would recite the Berachot at home, anyway.</ref> See [[Chodesh_Elul#Order_of_Selichot|Chodesh_Elul, Order_of_Selichot]].
# One who hears a bracha may answer [[Amen]] before having recited these berachot themself. One also may answer Kedushah before reciting these brachot, even though the responses are themselves biblical verses.<ref> Sh"t Rivivot Ephraim 1:39:1 </ref>
===Mitzvot===
# According to many poskim one may perform mitzvot without reciting birchot hatorah.<ref>Gra 47:10 writes that one may perform mitzvot without reciting Birchot Hatorah since thinking about them isn't done with the intention to learn. Mishna Brurah 47:7 follows the Gra. However, the Bikkurei Yakov 644:1 writes that before shaking the lulav one should recite birchot hatorah. (See Agur siman 1 cited by Bet Yosef 47:11 who writes that observing halacha in the bathroom prevents one from having an interruption for one's brachot hatorah since that is like learning. That implies observing halacha and certainly mitzvot is like learning. But the Biur Hagra 47 s.v. vhu hadin writes that the Agur is incorrect because observing mitzvot isn't learning. Also, see Biur Halacha 588:2 s.v. shma who suggests that thinking about mitzvot is like learning Torah with respect to learning in the bathroom.)</ref>
 
==When to Recite Birchot HaTorah==
 
#One should say [[Birchot HaTorah]] prior to saying any pesukim as [[tefillah]].<ref>Shulchan Aruch Orach Chaim 46:9, Mishna Brurah 46:27 </ref>
 
==How to Recite Birchot HaTorah==
# The brachot can be recited standing or sitting.<ref> Yalkut Yosef 47:15 pg 94 </ref>
# It is good to recite one's bracha out loud, to enable others to respond [[Amen]]; however, this is not an obligation.<ref> Sh"t Rivivot Ephraim 1:39:2 </ref>
# Some say that one can interrupt between the brachot and the learning, but it is correct not to do so. So the practice is the say the Parshat [[Birkat Cohanim]] right after the brachot.<ref> Shulchan Aruch Orach Chaim 47:9. Tosfot Brachot 11b s.v. Shkevar in name of the Ri, Rabbenu Yonah 5b, and Mordechai 31 hold an interruption is not a problem. Rambam (as understood by Bet Yosef) holds one may not make an interruption. Magen Avraham 47:8 says that one can say these psukim even before daylight unlike the Maharshal who says one does not read psukim of [[Birkat Cohanim]] at night. </ref>
 
==Interruptions That Would Require New Brachot==
===Engaging in Non-Torah Activities===
# One who stops his learning by means of working, bathing, or sleeping, is not considered to have interrupted his learning and he does not recite new brachot.<ref> Shulchan Aruch Orach Chaim 47:10. See Tosfot, Berachot 11b.
* Tosfot, Brachot 11a ask why a person does not need to recite Birchot HaTorah again when they stop their learning and then go back to learning. The answer given, is that a person never gives up thinking about going back to learning because a person should learn whenever he has free time. The Rosh Brachot 1:13 and Hagahot Maimoniyot (Tefillah 7:9) agree.
* The Agur (cited by Divrei Chamudot Brachot 1:76) explains that the reason there is no interruption when it comes to Birchot HaTorah is because a person is always involved in activities that require following halacha. The observance of halacha keeps a person’s mind connected to learning. Shulchan Aruch Orach Chaim 47:10 holds that going to work or going to the bathroom is not considered an interruption and you do not therefore have to recite Birchot HaTorah again. </ref>
===Sleeping During the Day===
# If one slept during the day for a long period of time one does not recite Birchot HaTorah again upon [[waking up]]. Even though there is what to rely on for one to recite the brachot again, the Minhag HaOlam is not to do so, and one should instead hear them from someone who is obligated to recite them (both must have kavana, and after the bracha, both learn some pesukim such as Parshat [[Birkat Cohanim]]). <Ref> Shulchan Aruch Orach Chaim 47:11 quotes those who say that a fixed sleep during the day is a [[hefsek]], and then quotes those who say that it is not a [[hefsek]]; the minhag follows the latter view. However, Eliyah Rabba 47:9 quotes many poskim who say that one should recite a bracha and agrees with them; Mishna Brurah 47:25 quotes many main acharonim who say to recite Birchot HaTorah, and concludes that one who does will not lose out. However, many contemporary poskim including Piskei Teshuvot 47:14, Halichos Shlomo [[Tefilla]] ch. 6 fnt. 6, Rivevos Ephraim 8:609:1, Ishei Yisrael 6:25, Karna Deigrata 1:133, Halachically Speaking (vol 3, article 1, pg 5), and Piskei Teshuvot 47:14 write that the minhag is not to recite any Birchot HaTorah after sleeping again in the day. Halichot Shlomo 6:2 writes that the minhag is that we don't recite new brachot hatorah after a daytime sleep. He explains that by doing so we indicate that the birchot hatorah aren't simply for the words of Torah but for the all encompassing obligation of learning Torah. Halichot Shlomo 6:3 writes that one shouldn't recite a stipulation that one's birchot hatorah expire after one takes a nap. Even though it would be effective it is degrading the takana of chazal.</ref>
===Women===
# Women do not need to recite Birchot Hatorah multiple times a day.<ref>Tzlach Brachot 11b writes that since women aren’t obligated to learn Torah they should recite brachot hatorah every time they learn.
* Bear Yakov 47:14 (Rav Chaim Krizer) writes that women don't need to recite new brachot everytime they learn as long as they planned to learn more like the Magen Avraham says about men. Also, according to Rabbenu Tam it is a bracha of shevach so they don't have to recite it again.
* Birchot Moshe Brachot v. 1 p. 232 Brachot 11b writes that really brachot hatorah are both birchot hodah and birchot hamitzvah. Therefore, women who are only reciting it for the aspect of hodah they only need to say it once a day. However, men who also recite it for a mitzvah might need to recite it again every time they learn. He also uses this to explain why chazal said everyone should recite the brachot if there's a chance that they might not learn that day at all and it'll be a bracha levatala (see Tosfot Ketubot 72a, Brachot 11b). Even if someone doesn't learn it is still a bracha of hodah.
* Rivevot Efraim 5:43 quotes Rav Chaim Kanievsky, Rav Chaim Dovid Halevi, Halichot Bayta p. 20, and Halichot Bat Yisrael p. 118 who say that who do not need to recite new brachot hatorah multiple times a day. Minchat Chen 1:4 and Halichot Shlomo 1:4 agree. Rav Shlomo Zalman explained it based on the fact that the women are cognizant of halacha all day.</ref>
 
===Learning and Sleeping at Night===
====The Night Follows the Day====
# The night goes after the day with regards to Birchot HaTorah; therefore, one does not recite new Birchot HaTorah when night begins. However, if one goes to sleep at night, one will need to recite new Birchot HaTorah when one wakes up.<ref> Shulchan Aruch O.C. 47:12, Mishna Brurah 47:28 </ref>.
# One who began a nap during the day that extended into the night even minimally must recite Birkot HaTorah.<ref>Or Letzion 2:4:6</ref>
 
====Beds and Chairs====
# If a person took a nap while in a chair leaning on his hands he doesn't recite new Birchot Hatorah when he wakes up and wants to learn.<ref>Shulchan Aruch O.C. 47:10, Mishna Brurah 47:23</ref> However, if he sleeps the entire night in a chair and that is normal for him, such as is common on an airplane, he can recite Birchot Hatorah anew after sleeping.<Ref>Dirshu 47:25</ref>
# If someone goes to sleep on a bed at night even for a short period of time that would require new Birchot Hatorah. However, if he naps in his clothing in his bed some say that he doesn't need to recite new Birchot Hatorah while others disagree.<ref>Dirshu 47:25 quotes that Rav Shlomo Zalman and Chazon Ish held that going to sleep in one's clothing is shenat aray, Rav Elyashiv argued since it is in one's bed.</ref>
 
====Waking Up In Middle of the Night====
# If someone went to sleep at night and got up to learn before [[Olot HaShachar]] (after [[Chatzot]]) and is planning to go back to sleep afterwards should recite Birchot Hatorah when he woke up in the middle of the night as well as in the morning. However, some Ashkenazic poskim say that he should only recite Birchot Hatorah once in the morning and he is exempt when he woke up in the middle of the night from reciting Birchot Hatorah.<ref>Mishna Brurah 47:29 writes that if a person went to sleep, got up to learn, and is planning on going back to sleep according to Rabbenu Tam once one made the bracha when he got up in the middle of the night he is exempt from reciting another bracha in the morning. However, according to most rishonim one should recite a bracha both times. He leaves it as one who recites the bracha doesn't lose anything. Similarly, Rav Nevenzal in Mishna Brurah 47:28 quotes Rav Shlomo Zalman Auerbach as holding that if one gets up in the middle of the night and goes back to sleep he should recite Birchot Hatorah twice, once in the middle of the night and once in the morning. However, Minchat Yitzchak 10:7 writes that one shouldn't recite Birchot Hatorah in the middle of the night except one should say it without Shem Umalchut. Then in the morning after one's primary sleep one should recite Birchot Hatorah.
* Aruch Hashulchan 47:23 agrees with only saying it once but presents a compromise to determine when to say it. If a person woke up before Chatzot and is going to go back to sleep he shouldn't recite Birchot Hatorah, but he is woke up after Chatzot and is going to go back to sleep he should recite Birchot Hatorah. Aromemcha Elokay Hamelech p. 87 quotes Rav Tzvi Weber who agrees with the Aruch Hashulchan.</ref>
#Someone who wakes up early in the morning before dawn can recite all the brachot ([[Birchot HaShachar]] and Birchot HaTorah) except Hanoten LeSachvi Binah and Parshat HaTamid which should wait until Or hayom. The Birchot HaTorah then covers his brachot all day.<ref> Shulchan Aruch Orach Chaim 47:13 </ref>
====Staying Up All Night====
{{Birchot HaTorah for Someone Who Stayed Up}}
 
==Birkot Hatorah on the Day of the Bar Mitzva==
{{Birkot Hatorah on the Day of the Bar Mitzva}}


==Sources==
==Sources==
<references/>
<references/>
[[Category:Shabbat]]
 
[[Category:Muktzeh]]
{{Prayers}}
[[Category:Brachot]]
[[Category:Learning Torah]]
[[Category:Prayer]]

Revision as of 04:54, 29 July 2020

Learning Torah.jpg

Before one learns Torah one must recite the Birchot HaTorah, praising God for giving us, the Chosen Nation, His Torah, and beseeching Him to make it sweet for us and our descendants.

The Obligation to Recite Birchot HaTorah Daily

Min HaTorah or MiDeRabbanan

  1. The level of obligation of Birchot HaTorah is subject to debate. Some say it is a Torah-level obligation, while others argue it is merely rabbinic.[1]

Women

  1. Women may recite Birchot HaTorah daily.[2] Some say they are obligated to, while others argue it is optional.[3]
  2. If a woman is unsure if she recited Birchot HaTorah, she may not recite them out of doubt, even according to those who argue reciting Birchot HaTorah is a Torah level obligation.[4]

The Proper Mindset for Birkot HaTorah

  1. One should be very careful to say Birchot HaTorah before learning.[5] The brachot should be said with great Simcha (happiness) for being fortunate enough to be chosen and be privileged with the Torah.[6]
  2. One should be particularly careful about saying the Birchot HaTorah because they show one's appreciation of Hashem’s gift of Torah to the Jewish people.[7]

One Who Forgets to Recite the Brachot

Ahavat Olam

  1. The bracha of Ahavat Olam (the second bracha of Birchot Kriyat Shema) exempts one’s obligation of Birchot HaTorah only if one learns immediately after tefillah.[8]

If He Remembered During Davening

  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.[9]
  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.[10]
  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.[11]

One Who is Unsure If He Recited The Berachot

  1. Someone who is in doubt as to whether they have already recited Birchot HaTorah, preferably should hear someone else make the brachot (the listener should have intent to be fulfilling his obligation by listening to the other person making the brachot and the speaker should have intent to fulfill his own as well as the listeners obligation by reciting the brachot), otherwise one should have intent to fulfill the obligation with the bracha of Ahavah Rabba or Ahavat Olam and learn right after davening.
  2. If that is not possible, according to Ashkenazim, one may make the bracha of the Asher Bacher Banu. [12] However, according to Sephardim, if one can not hear the bracha from someone else or have intent that one's bracha of Ahavat Olam fulfills one's obligation, one should not say the brachot.[13]

One Who Cannot Recite the Berachot

  1. There is a dispute whether it is forbidden to learn Torah without brachot hatorah when one can't otherwise recite brachot.[14]

The Text of the Brachot

  1. Ashkenazim conclude the first bracha with the words “LaAsoak BeDivrei Torah” and Sephardim conclude with the words “Al Divrei Torah" [15]
  2. The second section begins "VeHaRev Na" with a "Vav." Some Ashkenazim have the custom to say it without a Vav.[16]
  3. When saying Birchot HaTorah especially “VeNehiyeh Anachnu VeTzeTzeynu” one should pray for one’s children to be Talmidei Chachamim, Tzaddikim, and Baalei Middot. [17]
  4. The minhag is to say the Pesukim of Birkat Cohanim and (for Ashkenazim) the Mishnayot of Elu Devarim after Birchot HaTorah. If one did not learn them immediately after reciting the Berachot, there is a dispute whether one fulfilled one’s obligation or not. In this situation, one should have intent to fulfill one’s obligation with the bracha of Ahava Rabbah and Shema.[18]
  5. There is a dispute whether the first bracha of Birchot HaTorah includes VeHa'erev Nah or not. In light of this, there is a dispute whether one should answer Amen if one hears someone finish the bracha of LaAsok BeDivrei Torah, for Ashkenazim, or Al Divrei Torah, for Sephardim. Therefore, some advise saying this bracha quietly so that the listener will not be in doubt whether to answer Amen or not.[19] The Sephardic custom is to answer Amen, though.[20]
Text of Birchot HaTorah.png
    1. Baruch Atta Hashem… Asher Kidishanu BeMitzvotav… Lasoak B'divrei Torah (Sephardi: Al Divrei Torah).
    2. ''VeHaRev Nah Hashem Elokenu… Halomed Torah LeAmo Yisrael.[21]
    3. Baruch Atta Hashem… Asher Bachar Banu Mekol HaAmim… Baruch Atta Hashem Noten HaTorah[22]

What Type of Learning Requires Birchot HaTorah?

Content

  1. One has to recite Birchot HaTorah for any learning including Torah, Midrash, Mishna, and Gemara.[23]

Writing

  1. Writing Torah even without reading, if one understands what one is writing, is considered learning for which one has to recite Birchot HaTorah.[24]

Thinking and Hearing

  1. According to Ashkenazim, one should not think Torah before making Birchot HaTorah, as there is a dispute whether or not thinking Torah requires a Beracha beforehand. However, it is permissible to do a Mitzvah before reciting the Beracha even though it will cause one to think about the laws of the Mitzvah.[25] According to Sephardim thinking words of Torah does not require Birchot HaTorah, so it is permissible to think Torah before Birchot HaTorah.[26]
  2. Hearing a speech of Divrei Torah from a person or an electronic device requires the brachot.[27]
  3. Looking into a Sefer Kodesh and only reading with one’s eyes, even without saying the words, requires brachot.[28]

Teaching a Halacha

  1. Telling someone a halacha without giving a reason is a dispute of the poskim, some are lenient, but others recommend one be strict to say Birchot HaTorah beforehand.[29]

Pesukim as Prayer

  1. Reciting Pesukim in a manner of prayer and not learning is permissible for Ashkenazim prior to reciting Birchot HaTorah and more or less prohibited for Sephardim.[30] See Chodesh_Elul, Order_of_Selichot.
  2. One who hears a bracha may answer Amen before having recited these berachot themself. One also may answer Kedushah before reciting these brachot, even though the responses are themselves biblical verses.[31]

Mitzvot

  1. According to many poskim one may perform mitzvot without reciting birchot hatorah.[32]

When to Recite Birchot HaTorah

  1. One should say Birchot HaTorah prior to saying any pesukim as tefillah.[33]

How to Recite Birchot HaTorah

  1. The brachot can be recited standing or sitting.[34]
  2. It is good to recite one's bracha out loud, to enable others to respond Amen; however, this is not an obligation.[35]
  3. Some say that one can interrupt between the brachot and the learning, but it is correct not to do so. So the practice is the say the Parshat Birkat Cohanim right after the brachot.[36]

Interruptions That Would Require New Brachot

Engaging in Non-Torah Activities

  1. One who stops his learning by means of working, bathing, or sleeping, is not considered to have interrupted his learning and he does not recite new brachot.[37]

Sleeping During the Day

  1. If one slept during the day for a long period of time one does not recite Birchot HaTorah again upon waking up. Even though there is what to rely on for one to recite the brachot again, the Minhag HaOlam is not to do so, and one should instead hear them from someone who is obligated to recite them (both must have kavana, and after the bracha, both learn some pesukim such as Parshat Birkat Cohanim). [38]

Women

  1. Women do not need to recite Birchot Hatorah multiple times a day.[39]

Learning and Sleeping at Night

The Night Follows the Day

  1. The night goes after the day with regards to Birchot HaTorah; therefore, one does not recite new Birchot HaTorah when night begins. However, if one goes to sleep at night, one will need to recite new Birchot HaTorah when one wakes up.[40].
  2. One who began a nap during the day that extended into the night even minimally must recite Birkot HaTorah.[41]

Beds and Chairs

  1. If a person took a nap while in a chair leaning on his hands he doesn't recite new Birchot Hatorah when he wakes up and wants to learn.[42] However, if he sleeps the entire night in a chair and that is normal for him, such as is common on an airplane, he can recite Birchot Hatorah anew after sleeping.[43]
  2. If someone goes to sleep on a bed at night even for a short period of time that would require new Birchot Hatorah. However, if he naps in his clothing in his bed some say that he doesn't need to recite new Birchot Hatorah while others disagree.[44]

Waking Up In Middle of the Night

  1. If someone went to sleep at night and got up to learn before Olot HaShachar (after Chatzot) and is planning to go back to sleep afterwards should recite Birchot Hatorah when he woke up in the middle of the night as well as in the morning. However, some Ashkenazic poskim say that he should only recite Birchot Hatorah once in the morning and he is exempt when he woke up in the middle of the night from reciting Birchot Hatorah.[45]
  2. Someone who wakes up early in the morning before dawn can recite all the brachot (Birchot HaShachar and Birchot HaTorah) except Hanoten LeSachvi Binah and Parshat HaTamid which should wait until Or hayom. The Birchot HaTorah then covers his brachot all day.[46]

Staying Up All Night

  1. If one did not sleep all night, such as on the night of Shavuot, there is a dispute whether one should recite Birchot HaTorah or not. According to Ashkenazim, one should try to hear the brachot from someone else, and then say some psukim afterwards. If one is unable to do that, one view is one should have intent that one's bracha of Ahava Rabba should count for Birchot HaTorah, and then learn after tefillah, while another view is like that one simply makes them as usual.[47] However, the Sephardic minhag is to say Birchot HaTorah by oneself.[48]
  2. If one slept Shinat Kevah, normal sleep in a bed, the day before staying up all night, one should recite the Birchot HaTorah in the morning after one did not sleep.[49]
  3. If one slept Shinat Kevah the day before staying up all night, one should make the Brachot HaTorah in the morning after one didn’t sleep. [50]
  4. One should not say birkot hatorah until after alot hashachar.[51] One should not learn after Olot HaShachar until he said Birchot HaShachar. [52]

Birkot Hatorah on the Day of the Bar Mitzva

  1. On the night that a child becomes a Bar Mitzva, there is room to argue that he may not learn Torah before reciting Birkot Hatorah, even if he had recited them already that morning for Chinuch. Therefore, some poskim recommend that when he recites the beracha of Ahavat Olam, he should have in mind to fulfill his obligation for Birkot Hatorah. After Arvit, he should learn Torah.[53] Others think that this is not necessary and the Birkot Hatorah that he recited in the morning allow him to continue learning that night.[54]

Sources

  1. ↑ Ramban in Sefer HaMitzvot of the Rambam adds Birkat HaTorah as a Mitzvah Deoraita based on Gemara Brachot which learns these brachot from the pasuk “Ki Shem Hashem Ekrah Havu Godel LeElokenu". See Mishkenot Yaakov OC 43 and Mishnah Berurah 47:1 for more details. See Ramban there and Minchat Chinuch 430:5 who classify these brachot as brachot of praise (Birkot HaShevach). Because of the dispute in the Rishonim as to whether these brachot are Deoraita or Derabanan the rule of Safek Brachot LeHakel still applies.
  2. ↑ Shulchan Aruch Orach Chaim 47:14, Magen Avraham 47:17 explains that it is because women have to learn the Halachot relevant to them.
  3. ↑ Minchat Chinuch 430:5 says that women can make these brachot because it is a praise of Hashem for giving us the Torah. The Gra 47:18 argues that women should not have to recite the brachot since they are exempt from Torah learning. However, he allows women to recite the brachot like any other mitzvah from which women are exempt, Ashkenazic custom is to allow them to make a bracha. See Piskei Teshuvot 47 fn. 162 for a comprehensive list.
    Rav Ben Tzion Abba Shaul (Or LeTzion 2:4:10) is quoted weighing the various reasons and concluding that women are not obligated but should still recite the Berachot because they and anybody recite the beracha on the pleasure of Torah study, and it's like they are obligated, because they get reward from their husband and children's Torah study. Rav Ovadia (Yabia Omer 9 OC 108 fn. 5) rejects his reasoning.
  4. ↑ Kaf HaChaim, Orach Chaim 47:34, Yalkut Yosef Orach Chaim 47:19, Halacha Berurah 47:27, Otzrot Yosef 21.
  5. ↑ Shulchan Aruch Orach Chaim 47:1
  6. ↑ Mishna Brurah 47:4
  7. ↑ Shulchan Aruch Orach Chaim 47:1. Gemara Nedarim 81a it is maintained that because the Jews did not say Birchot HaTorah the fist Bet HaMikdash and Israel was destroyed. The Bach 47:1 explains that their intention was to learn Torah just to learn the knowledge and be arrogant in their wisdom. They did not internalize the holiness of Torah into their body and soul and this caused Hashem’s Shechina to be removed.
  8. ↑ Shulchan Aruch Orach Chaim 47:7 based on Brachot 11b says that one can fulfill one's obligation of reciting the brachot with the bracha before Shema. Mishna Brurah 47:15 in name of Levush says that one can finish tefillah and it is not considered an interruption. Beiur Halacha s.v. Im Lamad implies from the Or Zaruh that finishing tefillah is ok but talking would be an interruption. See Chikrei Lev vol. 9 regarding the requisite Kavanna to fulfill one's obligation.
  9. ↑ Mishna Brurah 51:10
  10. ↑ Mishna Brurah 52:9
  11. ↑ Shulchan Aruch, Orach Chaim 47:8
  12. ↑ Mishna Brurah 47:1
  13. ↑ Sephardim do not make a bracha because it is a safek brachot lehakel since it is a dispute in the rishonim whether Birchot HaTorah are Deoritta (Ramban) or Derabanan (Rambam). This is also the opinion of (Yalkut Yosef Hilchot Pesukei DeZimrah 47:2 pg 60). Orchot Maran 5:6 writes that once when Rav Ovadia Yosef wasn't sure if he recited Birchot Hatorah asked him, Rav Dovid Yosef, to recite it for him. Ashkenazim can make the Asher Bachar Banu bracha as the Mishna Brurah 47:1 says in the name of the Shagat Aryeh.
  14. ↑ Rav Nevinsal in Mishna Brurah 47:28 quotes Rav Shlomo Zalman and Chazon Ish who held that it is permitted to learn when one can't recite the brachot because of safek brachot lehakel. See Minchat Shlomo 91:1 s.v. agav.
  15. ↑ Shulchan Aruch Orach Chaim 47:5 based on Rif (Brachot 5b), Rambam (Tefilah 7:10), Talmedei Rabbenu Yonah (Brachot 5b D”H Maiy Mevarech) and Arizal (Shaar Kavonot Nusach Hatefilah) have the version of Sephardim - Al Divrei Torah. Rosh (Brachot 1:13) and Tur 47 have the version of the Ashkenazim of LaAsoak BeDivrei Torah.
  16. ↑ Shulchan Aruch Orach Chaim 47:6 based on Tosfot (Brachot 46a s.v. Kol, Ketubot 8a s.v. Shehakol in name of Rabbenu Tam), Rosh (Brachot 1:13), Rabbenu Yonah (5b s.v. Veha), Rashi 11b s.v. VeRabbi Yochanan, and Mordechai 31 hold that Harev Nah of Birchat HaTorah starts with a Vav. This opinion holds that really there are only two brachot of Birkat HaTorah. Rama Orach Chaim 47:6 says that the practice is to say it without a Vav but it is better to say it with a Vav to satisfy all opinions. This opinion is sourced in the Rambam (Hilchot Tefilah 7:10), Rashba (Brachot 11b s.v. VeRabbi Yochanan), Baal HaMor s.v. Mayim, and Avudraham pg 44. This opinion holds that Birkat HaTorah in reality consists of three brachot.
  17. ↑ Mishna Brurah 47:9, 10
  18. ↑ Shulchan Aruch Orach Chaim 47:9-10, Mishna Brurah 47:19-20
  19. ↑ Kitzur Shulchan Aruch Orach Chaim 7:1
  20. ↑ Or LeTzion 2:4:5 citing the Chida and Ben Ish Chai and reporting that this is the common Sephardic custom.
  21. ↑ Shulchan Aruch Orach Chaim 47:6 rules that the bracha of HaRev Nah begins with the letter Vav to connect it to the last bracha. The Rama writes that though others hold that one should say it without a Vav, it is better to say it with a Vav. Magen Avraham 47:4 explains that the Vav shows that the first and following brachot are really one long bracha, and the opinion that the Rama quotes who argues that there should be no Vav holds that they are considered two separate brachot. Mishna Brurah 47:11 agrees.
  22. ↑ Shulchan Aruch Orach Chaim 47:5
  23. ↑ Brachot 11b, Shulchan Aruch Orach Chaim 47:2, Yalkut Yosef 47:2
  24. ↑ Shulchan Aruch Orach Chaim 47:3 based on Avudraham (Birchot Hashachar beginning). Magen Avraham 47:1 adds that one has to understand what one is writing in order for it to be considered learning, but just copying over text is not learning. This is also the opinion of Biur Heitev 47:2.
  25. ↑ Mishna Brurah 47:7 because of the Gra who argues on Shulchan Aruch.
  26. ↑ Shulchan Aruch Orach Chaim 47:4 based on Shabbat 151a, Agur 2, and Tosfot 20b s.v. VeRav Chisda. This is also the opinion of Yalkut Yosef (vol 3 pg 81) that it is permissible to think Torah before Birchat HaTorah.
  27. ↑ Yalkut Yosef 47:5. Halichot Shlomo Tefillah 6:5 writes that certainly listening to a shiur requires birchot hatorah but listening to a recorded shiur might not. He explains that the mechanism of listening to a shiur being considered learning isn't based on Shomea Koneh. Rather it is based on the fact that it is original model of how learning Torah should be. That is, learning Torah involves a speaker and a listener and both are learning. See Tosfot Brachot 20b who seems to apply Shomea Koneh to Talmud Torah. See further the Machzik Bracha 47:4 who says that listening to a shiur requires birchot hatorah because of Shomea Koneh and has to answer why the Rosh, Tur and Shulchan Aruch O.C. 141 hold that Shomea Koneh doesn't work for Kriyat Hatorah. His answer is that the particular takana of kriyat hatorah excluded using Shomea Koneh. Dirshu 47:10 quotes Rav Chaim Kanievsky (Dirshu Gilyon 3) that listening to a shiur even on a recording requires birchat hatorah. His proof is Tosfot Brachot 20b that even if there's not someone speaking who is a person those listening are considered learning.
  28. ↑ Yalkut Yosef 47:6
  29. ↑ Rama on Shulchan Aruch Orach Chaim 47:4 based on Ran (on the Rif Shabbat 4b s.v. Makom, Avoda Zara 19b s.v. Tana, Chiddushei HaRan Avodah Zarah 44b) allows this because it is just like thoughts of Torah. However Yalkut Yosef 47:7 rules that because of a double doubt one should be strict to recite brachot.
  30. ↑ Shulchan Aruch (Orach Chaim 46:9). See Chikrei Lev 9, Yosef Ometz 66, Yabia Omer 4 OC 7, Or LeTzion 2:4:4, and Yabia Omer 9 OC 108:29 for a discussion regarding whether or not Shulchan Aruch thinks it's permissible according to the letter of the law and is just being strict or he actually holds it is prohibited. Rav Ovadia and Rav Ben Tzion agree that MeIkar HaDin, Shulchan Aruch thinks it's permissible and the custom is just to be strict, so they allow one to answer Kedushah and the 13 Middot, respectively, if one is caught in a minyan that is reciting them and has not yet recited Birchot HaTorah. Magen Avot Orac Chaim 6 fn 6 notes how although some people did seem to take the lenient approach in Morocco, one cannot call it a Minhag because they were just following how it was printed in the siddur and also some people would recite the Berachot at home, anyway.
  31. ↑ Sh"t Rivivot Ephraim 1:39:1
  32. ↑ Gra 47:10 writes that one may perform mitzvot without reciting Birchot Hatorah since thinking about them isn't done with the intention to learn. Mishna Brurah 47:7 follows the Gra. However, the Bikkurei Yakov 644:1 writes that before shaking the lulav one should recite birchot hatorah. (See Agur siman 1 cited by Bet Yosef 47:11 who writes that observing halacha in the bathroom prevents one from having an interruption for one's brachot hatorah since that is like learning. That implies observing halacha and certainly mitzvot is like learning. But the Biur Hagra 47 s.v. vhu hadin writes that the Agur is incorrect because observing mitzvot isn't learning. Also, see Biur Halacha 588:2 s.v. shma who suggests that thinking about mitzvot is like learning Torah with respect to learning in the bathroom.)
  33. ↑ Shulchan Aruch Orach Chaim 46:9, Mishna Brurah 46:27
  34. ↑ Yalkut Yosef 47:15 pg 94
  35. ↑ Sh"t Rivivot Ephraim 1:39:2
  36. ↑ Shulchan Aruch Orach Chaim 47:9. Tosfot Brachot 11b s.v. Shkevar in name of the Ri, Rabbenu Yonah 5b, and Mordechai 31 hold an interruption is not a problem. Rambam (as understood by Bet Yosef) holds one may not make an interruption. Magen Avraham 47:8 says that one can say these psukim even before daylight unlike the Maharshal who says one does not read psukim of Birkat Cohanim at night.
  37. ↑ Shulchan Aruch Orach Chaim 47:10. See Tosfot, Berachot 11b.
    • Tosfot, Brachot 11a ask why a person does not need to recite Birchot HaTorah again when they stop their learning and then go back to learning. The answer given, is that a person never gives up thinking about going back to learning because a person should learn whenever he has free time. The Rosh Brachot 1:13 and Hagahot Maimoniyot (Tefillah 7:9) agree.
    • The Agur (cited by Divrei Chamudot Brachot 1:76) explains that the reason there is no interruption when it comes to Birchot HaTorah is because a person is always involved in activities that require following halacha. The observance of halacha keeps a person’s mind connected to learning. Shulchan Aruch Orach Chaim 47:10 holds that going to work or going to the bathroom is not considered an interruption and you do not therefore have to recite Birchot HaTorah again.
  38. ↑ Shulchan Aruch Orach Chaim 47:11 quotes those who say that a fixed sleep during the day is a hefsek, and then quotes those who say that it is not a hefsek; the minhag follows the latter view. However, Eliyah Rabba 47:9 quotes many poskim who say that one should recite a bracha and agrees with them; Mishna Brurah 47:25 quotes many main acharonim who say to recite Birchot HaTorah, and concludes that one who does will not lose out. However, many contemporary poskim including Piskei Teshuvot 47:14, Halichos Shlomo Tefilla ch. 6 fnt. 6, Rivevos Ephraim 8:609:1, Ishei Yisrael 6:25, Karna Deigrata 1:133, Halachically Speaking (vol 3, article 1, pg 5), and Piskei Teshuvot 47:14 write that the minhag is not to recite any Birchot HaTorah after sleeping again in the day. Halichot Shlomo 6:2 writes that the minhag is that we don't recite new brachot hatorah after a daytime sleep. He explains that by doing so we indicate that the birchot hatorah aren't simply for the words of Torah but for the all encompassing obligation of learning Torah. Halichot Shlomo 6:3 writes that one shouldn't recite a stipulation that one's birchot hatorah expire after one takes a nap. Even though it would be effective it is degrading the takana of chazal.
  39. ↑ Tzlach Brachot 11b writes that since women aren’t obligated to learn Torah they should recite brachot hatorah every time they learn.
    • Bear Yakov 47:14 (Rav Chaim Krizer) writes that women don't need to recite new brachot everytime they learn as long as they planned to learn more like the Magen Avraham says about men. Also, according to Rabbenu Tam it is a bracha of shevach so they don't have to recite it again.
    • Birchot Moshe Brachot v. 1 p. 232 Brachot 11b writes that really brachot hatorah are both birchot hodah and birchot hamitzvah. Therefore, women who are only reciting it for the aspect of hodah they only need to say it once a day. However, men who also recite it for a mitzvah might need to recite it again every time they learn. He also uses this to explain why chazal said everyone should recite the brachot if there's a chance that they might not learn that day at all and it'll be a bracha levatala (see Tosfot Ketubot 72a, Brachot 11b). Even if someone doesn't learn it is still a bracha of hodah.
    • Rivevot Efraim 5:43 quotes Rav Chaim Kanievsky, Rav Chaim Dovid Halevi, Halichot Bayta p. 20, and Halichot Bat Yisrael p. 118 who say that who do not need to recite new brachot hatorah multiple times a day. Minchat Chen 1:4 and Halichot Shlomo 1:4 agree. Rav Shlomo Zalman explained it based on the fact that the women are cognizant of halacha all day.
  40. ↑ Shulchan Aruch O.C. 47:12, Mishna Brurah 47:28
  41. ↑ Or Letzion 2:4:6
  42. ↑ Shulchan Aruch O.C. 47:10, Mishna Brurah 47:23
  43. ↑ Dirshu 47:25
  44. ↑ Dirshu 47:25 quotes that Rav Shlomo Zalman and Chazon Ish held that going to sleep in one's clothing is shenat aray, Rav Elyashiv argued since it is in one's bed.
  45. ↑ Mishna Brurah 47:29 writes that if a person went to sleep, got up to learn, and is planning on going back to sleep according to Rabbenu Tam once one made the bracha when he got up in the middle of the night he is exempt from reciting another bracha in the morning. However, according to most rishonim one should recite a bracha both times. He leaves it as one who recites the bracha doesn't lose anything. Similarly, Rav Nevenzal in Mishna Brurah 47:28 quotes Rav Shlomo Zalman Auerbach as holding that if one gets up in the middle of the night and goes back to sleep he should recite Birchot Hatorah twice, once in the middle of the night and once in the morning. However, Minchat Yitzchak 10:7 writes that one shouldn't recite Birchot Hatorah in the middle of the night except one should say it without Shem Umalchut. Then in the morning after one's primary sleep one should recite Birchot Hatorah.
    • Aruch Hashulchan 47:23 agrees with only saying it once but presents a compromise to determine when to say it. If a person woke up before Chatzot and is going to go back to sleep he shouldn't recite Birchot Hatorah, but he is woke up after Chatzot and is going to go back to sleep he should recite Birchot Hatorah. Aromemcha Elokay Hamelech p. 87 quotes Rav Tzvi Weber who agrees with the Aruch Hashulchan.
  46. ↑ Shulchan Aruch Orach Chaim 47:13
  47. ↑ Mishna Brurah 47:28, Rabbi Hershel Schachter (cited by Bet Yitzchak vol 30, p. 592). The view that says one should say it (Aruch Hashulchan OC:47:23) thinks Birchot HaTorah is similar to other Birchot HaShachar, which are said every morning, regardless of whether one slept or not.
  48. ↑ Yechave Daat 3:33, Yabia Omer O.C. 5:6, Chazon Ovadyah (Yom Tov p. 312)
  49. ↑ Mishna Brurah 47:28 in name of Rabbi Akiva Eiger
  50. ↑ Mishna Brurah 47:28 in name of Rabbi Akvia Eiger
  51. ↑ Yalkut Yosef Chelek 1 page 137.
  52. ↑ Mishna Brurah 47:28
  53. ↑ Yabea Omer 3:27:10, Yalkut Yosef Dinei Chinuch Katan pg. 51.
  54. ↑ Rabbi Aryeh Lebowitz in the name of Rav Osher Weiss (Ten Minute Halacha: Bar Mitzvah Boy Saying Birchas Hatorah at Night)
( V | T ) Specific parts of Prayer Prayer.jpg
Morning prayers
Birchot HaShachar - Birchot HaTorah - Korbanot - Kaddish - Pesukei DeZimrah - Barchu - Birchot Kriyat Shema - Kriyat Shema
Amidah: Shmoneh Esrei - Mashiv HaRuach - Atta Chonen - Atta Chonantanu - Hashivenu - Slach Lanu - Refaenu - Barech Aleinu - Yaaleh VeYavo - Al Hanissim - Sim Shalom - 3 Steps - Chazarat HaShatz - Kedusha - Birkat Cohanim - Havinenu
Post-Amidah: Kriyat HaTorah - Hagbah and Gelila - Tachanun, Ashrei, Aleinu, Shir Shel Yom
Other daily prayers
Mincha - Mariv/Arvit - Repeating Shema at Night - Bedtime Shema - Tikkun Chatzot
Additional prayers
Tefillat HaDerech - Mussaf - Hallel of Rosh Chodesh
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