Birchot HaShachar: Difference between revisions

<p style="text-indent: 2em">There is a famous discussion about Birkchot HaShachar based off the Gemara [[Brachot]] 60b. The Gemara says that when you hear a rooster, you should recite the Bracha of Leshechvi Binah, when you open your eyes, you say Poke'ach Ivriyim, when you sit up you say [[Matir]] Asurim, etc. The Gemara explains that each Bracha corresponds to a specific action or occurrence in the morning routine. The question becomes whether you only say these [[brachot]] if the corresponding situation relates to you or are they general [[brachot]] that everyone should say.</p>

<p style:"text-indent: 2em">The Rambam (Hilchot [[Tefillah]] 7:7-9) says that they are subjective and should only be said if the corresponding occurrence is relevant to you. He notes, however, that the minhag was to say the [[brachot]] in shul even if one wasn't obligated in a specific bracha, such as if one didn't hear the rooster that morning. The Ramban Pesachim 7b s.v. VeHa, on the other hand, argues that Birkot HaShachar is objective and is meant to be a praise for the regular nature of the world. Therefore, everyone should say all of the [[Brachot]] even if one didn't benefit from the occurrences that the [[brachot]] relate to. </p>

<p style:"text-indent: 2em">The Shulchan Aruch<ref>S"A 46:8</ref> rules like the Rambam, while the Rama accepts the opinion of the Ramban. Interestingly, the minhag of Sephardim follows the Rama.<ref>Yabia Omer 2:25:13</ref>The Magen Avraham 46:14 ponders whether a blind person could recite Poke'ach Ivrim or a deaf person recite HaNoten LaSechvi. He concludes<ref>Following the girsa of Rabbi Akiva Eiger and Pri Megadim</ref> that a blind person may recite Poke'ach Ivrim since he benefits from people who can see and guide him; a deaf person, though may not recite HaNoten LaSechvi. Considering that the Magen Avraham is following the Rama, why wouldn't a deaf person be able to recite the bracha which is meant to be a praise for the nature of the world?<ref>Indeed, the Pri Chadash 46:8 takes for granted that a deaf person could recite HaNoten LeSechvi according to the Rama. This is also the ruling of the Derech HaChaim 6:2 and Mishna Brurah 46:25, though he also cites a dissenting opinion. </ref> Its possible to suggest that the Magen Avraham understood that even if the Birkot HaShachar are praise to Hashem for the nature of the world, it can only be said by a person who could have potentially experienced that benefit and is at least minimally relevant to the occurrence for which the bracha was established.<ref>This logic is drawn out from the language of the Hagahot Maimoniyot cited by the Magen Avraham.</ref> </p>