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==Time to wake up==
==Time to wake up==
# A person should be bold and strong-willed to wake up early 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 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>
# 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 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>
# 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 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>


==Waking Up in the Morning==
==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>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 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 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>


==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>
# 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>
# A woman should say "modah ani" <ref> Yalkut Yosef 1:9 </ref>
# A woman should say "modah ani" <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>
# 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>
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==Being conscience of Hashem's presence==
==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>
# 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>
# 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)

Revision as of 17:40, 26 February 2014

Time to wake up

  1. 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. [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 beginning of night). [2] However, those who don't do this have what to rely on. [3]
  3. 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. [4]

Waking Up in the Morning

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

Modeh Ani

  1. Upon waking one should say Modeh Ani to thank Hashem for returning one’s soul. [8]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. [9]
  2. One can say Modeh Ani even before washing one's hands. [10]
  3. It’s preferable to cover one’s head with a Yarmalka or one’s blanket while saying Modeh Ani. [11]
  4. A woman should say "modah ani" [12]
  5. 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) [13]

Being conscience of Hashem's presence

  1. 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) [14]
  2. 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. [15]

Related Pages

  1. Washing Hands (Negal Vessar)

Sources

  1. ↑ 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.
  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 Magan 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) 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.
  4. ↑ S”A 1:1, Mishna Brurah 1:1
  5. ↑ 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.
  6. ↑ 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.
  7. ↑ Halachically Speaking (vol 3, article 1, pg 2)
  8. ↑ Chaye Adam 1:1, Kaf HaChaim 1:4
  9. ↑ 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.
  10. ↑ 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.
  11. ↑ Tefilla K’hilchoso 9:2, Halachically Speaking (vol 3, article 1, pg 2). See Rivevot Ephraim 4:2.
  12. ↑ Yalkut Yosef 1:9
  13. ↑ Yalkut Yosef 1:11
  14. ↑ 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.
  15. ↑ 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.
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