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Birchot HaShachar: Difference between revisions
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# Women make birkot hashachar except that instead of shelo asani isha they say sheasani kiritzono without reciting Hashem's name. Instead of shelo asani aved, they say shelo asani shifcha and instead of shelo asani goy they say shelo asani goya. <ref> Yalkut Yosef Hilchot Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 26. </ref> | # Women make birkot hashachar except that instead of shelo asani isha they say sheasani kiritzono without reciting Hashem's name. Instead of shelo asani aved, they say shelo asani shifcha and instead of shelo asani goy they say shelo asani goya. <ref> Yalkut Yosef Hilchot Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 26. </ref> | ||
# If a blind person wants he can recite pokeach ivrim but if he asks, we tell him not to recite it because safek [[berachot]] lihakel. <ref> Yalkut Yosef Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 27. </ref> | # If a blind person wants he can recite pokeach ivrim but if he asks, we tell him not to recite it because safek [[berachot]] lihakel. <ref> Yalkut Yosef Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 27. </ref> | ||
# A convert cannot recite shelo asani goy but if he wants he can recite it without Hashem's name. <ref> Yalkut Yosef Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 31. </ref> | # A convert cannot recite shelo asani goy but if he wants he can recite it without Hashem's name. <ref> Yalkut Yosef Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 31.</ref> | ||
==If one didn’t sleep== | ==If one didn’t sleep== | ||
# Even if didn’t sleep at all at night, Ashkenazim may make all the [[Brachot HaShachar]] oneself except for Elokei Nishama, HaMaavir Sheynah, and [[Brachot HaTorah]] which one should hear from someone who did sleep. <Ref> Rama 46:8, Mishna Brurah 46:24 </ref>Sephardim may make all the [[Brachot HaShachar]] (including [[Brachot HaTorah]]) except for [[Netilat Yadayim]] (and [[Asher Yatzer]] which he could make himself if he goes to the bathroom). <ref>Kaf HaChaim 46:49, Sh"t Yabia Omer 5:6, [[Tefillah]] KeHilchata (chap 9 note 159) quoting Chacham Ben Tzion Abba Shaul, Yalkut Yosef Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 13 </ref> | # Even if didn’t sleep at all at night, Ashkenazim may make all the [[Brachot HaShachar]] oneself except for Elokei Nishama, HaMaavir Sheynah, and [[Brachot HaTorah]] which one should hear from someone who did sleep. <Ref> Rama 46:8, Mishna Brurah 46:24 </ref>Sephardim may make all the [[Brachot HaShachar]] (including [[Brachot HaTorah]]) except for [[Netilat Yadayim]] (and [[Asher Yatzer]] which he could make himself if he goes to the bathroom). <ref>Kaf HaChaim 46:49, Sh"t Yabia Omer 5:6, [[Tefillah]] KeHilchata (chap 9 note 159) quoting Chacham Ben Tzion Abba Shaul, Yalkut Yosef Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 13 </ref> | ||
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<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>One major exception is Birkot HaTorah, which according to many poskim, one fulfills with Ahava Rabba in the Ashkenazic minhag and Ahavat Olam in the Sephardic minhag. 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 reviving the dead.<ref>In fact, he explains a vague 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">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>One major exception is Birkot HaTorah, which according to many poskim, one fulfills with Ahava Rabba in the Ashkenazic minhag and Ahavat Olam in the Sephardic minhag. 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 reviving the dead.<ref>In fact, he explains a vague 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 each day, while Mechayeh HaMeytim is an affirmation of the fact that in the future Hashem will bring the dead back to life. 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 once was unable to say Elokai Neshama before Shemona Esrei and he decided to follow the Pri Chadash.</ref> After the fact, if one didn’t say it before [[davening]], there is what to rely upon to say it afterwards, but many poskim side with the Pri Chadash, who holds that one should not say it.<ref>Biur Halacha 52:1 s.v. VeMekol Makom cites many poskim including the Rama, Gra, Shaarei Teshuva, Pri Megadim, and Maamar Mordechai who disagree with the Pri Chadash, but also a number of poskim who quote the Pri Chadash. He concludes that there is what to rely on to follow either approach.</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 each day, while Mechayeh HaMeytim is an affirmation of the fact that in the future Hashem will bring the dead back to life. 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 once was unable to say Elokai Neshama before Shemona Esrei and he decided to follow the Pri Chadash.</ref> After the fact, if one didn’t say it before [[davening]], there is what to rely upon to say it afterwards, but many poskim side with the Pri Chadash, who holds that one should not say it.<ref>Biur Halacha 52:1 s.v. VeMekol Makom cites many poskim including the Rama, Gra, Shaarei Teshuva, Pri Megadim, and Maamar Mordechai who disagree with the Pri Chadash, but also a number of poskim who quote the Pri Chadash. He concludes that there is what to rely on to follow either approach.</ref></p> | ||
==Can a Ger recite Shelo Asani Goy?== | |||
<p style="text-indent: 2em">The Avudraham<ref>Cited by the Beit Yosef 46</ref> writes that a ger may not recite shelo asani goy since this bracha is thanking Hashem for how we were created. The Taz 46:5, however, argues that a ger is like a newborn baby (Yevamot 23a) and therefore can recite sheasani ger, because it is as if he was created as a ger. Additionally, the Kaf Hachaim 46:36 quotes Shyarei Knesset HaGedola who held that a ger can recite shelo asani goy because the intent is to praise Hashem for not creating him to remain as a non-Jew. <Ref>Magen Avraham 46:10 says that according to the Mikubalim a ger can recite shelo asani goy because the beracha is recited on the way that one’s Neshama will be taken from the world. Piskei Teshuvot 46:11 says one has on whom to rely if he wants to recite shelo asani goy.</ref> </p> | |||
<p style="text-indent: 2em"> The Rama (Darkei Moshe 46:3) writes that the ger can recite a different beracha, sheasani ger.<ref> He codifies this in his comments to S”A (Rama 46:4).</ref> On the other hand, the Bach<ref>Bach 46 s.v. VeYesh Od</ref> claims that he can’t recite sheasani yehudi because he only became a Jew through his own decision to convert. The Magen Avraham adds that everyone agrees that a ger can recite Shelo Asani Aved and Shelo Asani Isha.<ref>He explains that since it was up to his decision whether to convert or not, he can thank Hashem for being created a free male, who has the potential to be chayav in mitvzot. Aruch Hashulchan 46:10, Yalkut Yosef 46:21, and Kaf Hachaim 46:36 rule like that a ger should only recite Shelo Asani Aved and Shelo Asani Isha.</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]. | ||
