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Birchot HaShachar: Difference between revisions
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<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 Birkhot HaShachar are objective and are 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 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 Birkhot HaShachar are objective and are 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> It is possible to suggest that the Magen Avraham understood that even if the Birkhot HaShachar are a praise to Hashem for the nature of the world, it can only be said by someone who could have potentially experienced that benefit and is at least minimally relates 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> | <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> It is possible to suggest that the Magen Avraham understood that even if the Birkhot HaShachar are a praise to Hashem for the nature of the world, it can only be said by someone who could have potentially experienced that benefit and is at least minimally relates 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> | ||
==What's the nature of Elokai Neshama?== | |||
<p style="text-indent: 2em">If one forgot to say Birkot HaShachar before [[davening]], can one say them afterwards? The Rama 52:1 writes that if a person came late and didn’t get a chance to say Birkot HaShachar before [[davening]], he should say them afterwards.<ref>This does not include Birkot HaTorah as many poskim say that one fulfills one’s obligation with Ahava Rabba. See S”A 47:8 for the full discussion.</ref> The Pri Chadash, however, argues that Elokai Nishama is an exception. He reasons that one already fulfilled one’s obligation of Elokai Nishama with the bracha of Mechayeh HaMeytim in Shemona Esrei, since both of them praise Hashem for returning life to the dead.<ref>In fact, he explains an unclear Yerushalmi [[Brachot]] (Perek 4, Halacha 2) as stating that the conclusion of Elokai Nishama was Mechayeh HaMeytim. The Pri Megadim M”Z 52:1 writes that the S”A and Rama seem to disagree with the Pri Chadash.</ref></p> | |||
<p style="text-indent: 2em">The Maamar Mordechai 52:4, however, rejects the Pri Chadash on the grounds that Elokai Nishama is unrelated to Mechayeh HaMeytim. Elokai Nishama is a praise for Hashem returning one’s soul rejuvenated for a new day, while Mechayeh HaMeytim is an affirmation of the fact that in the future Hashem will revive the dead. Nonetheless, in order to avoid any question one should make sure to say it before Shemona Esrei even if one is late.<ref>Many poskim side with the Pri Chadash including the Chaye Adam 8:8, Kitzur S”A 7:6, Derech HaChaim 33:2, Kaf HaChaim 52:5, and Yabia Omer O.C. 4:7:5. Most interestingly, even though the Maamar Mordechai writes that there’s no doubt in his mind that the Pri Chadash is incorrect, he concludes that one time this situation occurred to him and he followed the Pri Chadash.</ref> After the fact, if one didn’t say it before [[davening]], there is what to rely upon to say it, but many poskim side with the Pri Chadash.<ref>Biur Halacha 52:1 s.v. VeMekol Makom cites many poskim including the Rama, Gra, Shaarei Teshuva, Pri Megadim, and Maamar Mordechai who don’t hold like the Pri Chadash. He concludes that there is what to rely on to follow either approach.</ref></p> | |||
==Text== | ==Text== | ||
# For Hebrew text of Birchot Haschachar [http://hebrewbooks.org/pdfpager.aspx?req=6756&st=&pgnum=51 click here] and continue to go to the next page or [http://he.wikisource.org/wiki/%D7%A1%D7%99%D7%93%D7%95%D7%A8_%D7%AA%D7%95%D7%A8%D7%94_%D7%90%D7%95%D7%A8%5C%D7%91%D7%A8%D7%9B%D7%95%D7%AA_%D7%94%D7%A9%D7%97%D7%A8 click here]. | # For Hebrew text of Birchot Haschachar [http://hebrewbooks.org/pdfpager.aspx?req=6756&st=&pgnum=51 click here] and continue to go to the next page or [http://he.wikisource.org/wiki/%D7%A1%D7%99%D7%93%D7%95%D7%A8_%D7%AA%D7%95%D7%A8%D7%94_%D7%90%D7%95%D7%A8%5C%D7%91%D7%A8%D7%9B%D7%95%D7%AA_%D7%94%D7%A9%D7%97%D7%A8 click here]. | ||
