Waking Up

From Halachipedia

Time to wake up

  1. One should wake up to pray to Hashem specifically at the end of the first third, the second third, or at the end of the night because prayer is especially accepted at those times. [1]
  2. Preferably one should wake up before Olot HaShachar so that you are able to "awaken the dawn". [2] However, there is a basis for the widespread practice to wake up later [3], as long as one is insistent to wake up (around a half hour) before the time for davening in a minyan. [4]
  3. 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). [5] However, those who don't do this have what to rely on. [6]
  4. 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 was the purpose that man was created. [7]

Waking Up in the Morning

  1. One should wake up strong like a lion to serve the will of the Creator. [8]
  2. One shouldn't get up immediately because it dangerous to one's health rather one should pause momentarily and then get up. [9]Some say that one should wait the time it takes to say Modeh Ani. [10]

Modeh Ani

  1. Upon waking one should say Modeh Ani to thank Hashem for returning one’s soul. [11]The text is "Modeh Ani Lifanecha Melech Chai VeKayam, Shehechazarti BeChemlah, Rabba Emunatcha" מודה אני לפניך מלך חי וקים שהחזרת בי נשמתי בחמלה, רבה אמונתך with a pause between BeChemlah and Rabba. [12]
  2. One can say Modeh Ani even before washing one's hands. [13]
  3. It’s preferable to cover one’s head with a Yarmalka or one’s blanket while saying Modeh Ani. [14]
  4. A woman should say "modah ani" [15]
  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) [16]

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) [17]
  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 improper to keep it up. [18]

Related Pages

  1. Washing Hands (Negal Vessar)

References

  1. ↑ S"A 1:2
  2. ↑ S"A 1:1 writes that one should awaken the dawn. Halacha Brurah 1:1 explains that dawn here means Olot HaShachar.
  3. ↑ Piskei Teshuvot 1:2 quoting Mishmeret Shalom 1:1
  4. ↑ Mishna Brurah 1:9
  5. ↑ Shlah HaKadosh (Chulin, Derech Chaim D"H 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.
  6. ↑ Netziv 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.
  7. ↑ S”A 1:1, Mishna Brurah 1:1
  8. ↑ 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.
  9. ↑ 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.
  10. ↑ Halachically Speaking (vol 3, article 1, pg 2)
  11. ↑ Chaye Adam 1:1
  12. ↑ 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.
  13. ↑ 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.
  14. ↑ Tefilla K’hilchoso 9:2, Halachically Speaking (vol 3, article 1, pg 2). See Rivevot Ephraim 4:2.
  15. ↑ Yalkut Yosef 1:9
  16. ↑ Yalkut Yosef 1:11
  17. ↑ 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.
  18. ↑ 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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