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Birchot HaShachar: Difference between revisions

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# If one slept fully dressed in the clothing he will wear the next day, the blessing מלביש ערמים, Who clothes the naked, does not apply to him when he awakens; nevertheless, he should still recite that blessing. This is because the blessings were not enacted for a particular person, but for the general community to acknowledge that Hashem provides humanity's needs. Similarly, a blind person must recite the blessing פוקח עורים, Who opens (the eyes of) the blind. <Ref>Mishna Brurah 46:25</ref>
# If one slept fully dressed in the clothing he will wear the next day, the blessing מלביש ערמים, Who clothes the naked, does not apply to him when he awakens; nevertheless, he should still recite that blessing. This is because the blessings were not enacted for a particular person, but for the general community to acknowledge that Hashem provides humanity's needs. Similarly, a blind person must recite the blessing פוקח עורים, Who opens (the eyes of) the blind. <Ref>Mishna Brurah 46:25</ref>
# Some recite "Shelo Asani Nochri" as opposed to "Shelo Asani Goy".<ref>Rav Soloveitchik's practice (Nefesh HaRav p. 107)</ref>
# Some recite "Shelo Asani Nochri" as opposed to "Shelo Asani Goy".<ref>Rav Soloveitchik's practice (Nefesh HaRav p. 107)</ref>
# Although the beracha of הנותן ליעף כח is not mentioned in the Gemara, the practice nowadays is to say it. <ref> [http://www.dailyhalacha.com/displayRead.asp?readID=3043 Rabbi Eli Mansour DailyHalacha]. However, Rav Yosef Dov Soloveitchik (Nefesh Harav pg. 107) didn't recite this beracha. Halacha Brurah (Otzrot Yosef 3:10) explains that Sephardim say the bracha even though it isn't in the gemara since it is the minhag and supported by the Arizal. The Chida in Birkei Yosef argued that if Rav Yosef Karo knew of the Arizal's opinion he would have retracted. Rav Ovadia in Yechava Daat 4:4 disagreed with this contention but agreed to the conclusion that the minhag of Sephardim is to recite Hanoten Layef Koach. Halacha Brurah adds that it is also acceptable according to Rashi in Sefer Hapardes siman 5 that one can add brachot onto Brachot Hashachar as you wish. Although his opinion is rejected it is another point.
# Although the beracha of הנותן ליעף כח is not mentioned in the Gemara, the practice nowadays is to say it. <ref> [http://www.dailyhalacha.com/displayRead.asp?readID=3043 Rabbi Eli Mansour DailyHalacha]. However, Rav Yosef Dov Soloveitchik (Nefesh Harav pg. 107) didn't recite this beracha. Halacha Brurah (Otzrot Yosef 3:10) explains that Sephardim say the bracha even though it isn't in the gemara since it is the minhag and supported by the Arizal. The Chida in Birkei Yosef 46:11 argued that if Rav Yosef Karo knew of the Arizal's opinion he would have retracted. Rav Ovadia in Yechava Daat 4:4 disagreed with this contention but agreed to the conclusion that the minhag of Sephardim is to recite Hanoten Layef Koach. Halacha Brurah adds that it is also acceptable according to Rashi in Sefer Hapardes siman 5 that one can add brachot onto Brachot Hashachar as you wish. Although his opinion is rejected it is another point.
* As to the larger topic of reciting Brachot that aren't in the Gemara see: Shulchan Aruch OC 46, Shulchan Aruch EH 63, Pear Hadur of Rambam Siman 129 fnt. 7 of Rav Dovid Yosef, and Yachava Daat 4:4 footnote. </ref>
* As to the larger topic of reciting Brachot that aren't in the Gemara see: Shulchan Aruch OC 46, Shulchan Aruch EH 63, Pear Hadur of Rambam Siman 129 fnt. 7 of Rav Dovid Yosef, and Yachava Daat 4:4 footnote. </ref>