Birchot HaShachar: Difference between revisions

# Originally, Chazal instituted that every Bracha of Birchot HaShachar be said when a person gets the particular enjoyment that relates to that bracha, however, nowadays, the minhag is to make all the [[Brachot|brachot]] together when one gets to Shul. <Ref>Shulchan Aruch 6:2 and 46:2. The source for the [[Brachot|brachot]] of Shelo Asani Goy, Shelo Asani Isha, and Shelo Asani Eved is the Gemara Menachot 43b, which is codified by the Shulchan Aruch 46:4. </ref>

# In Birchot HaShachar every day Jewish males recite the [[Brachot|brachot]] of shelo asani goy, shelo asani eved, shelo asani isha <ref>Menachot 43b, Tur and Shulchan Aruch 46:4</ref> as praise for the different levels of mitzvot for which we are obligated <Ref>Bet Yosef 46:4, Mishna Brurah 46:16, Rashi in menachot</ref>.

# The earliest time to say Birchot HaShachar is from [[Chatzot]] (midnight)<ref> Kaf HaChaim 46:49, Or Letzion (vol 2, 4:9) </ref> except for HaNoten Lesechvi Binah which should not be said until Olot.<ref>Magen Avraham 47:13, Ishei Yisrael 5:6</ref>

# If one slept well after nightfall, one may recite Birchot HaShachar at [[Chatzot]] even if one plans on going back to sleep. Elokai Neshama and HaMaavir Sheina, however, should only be said after one got up and when one no longer plans on going back to sleep. One who forgot to say the Birchot HaShachar before [[davening]], may say them afterwards, besides [[Birchot HaTorah]] and Elokai Neshama, as a result of some debate. <ref>Shulchan Aruch 47:13, Mishna Brurah 47:30 and 52:9-10</ref>

# If one woke up before [[Olot HaShachar]] and one plans on going to sleep afterwards, one should make Birchot HaShachar except for Elokai Neshama and HaMaavir Shenah which should be said without [[Shem UMalchut]]. In the morning, one should make Elokai Netsor and HaMaavir Shenah with [[Shem UMalchut]]. <Ref> Mishna Brurah 47:30 </ref> However, if one slept the day before some say one may make the bracha oneself. <Ref> Piskei Teshuvot 494:7 </ref>

# According to some poskim, the bracha "Sheasa Li Kol Tzorki" should not be recited on [[Yom Kippur]] and [[Tisha BeAv]]. <ref> Ben Ish Hai, Vayeshev, 9; Kaf Hachaim 46:17 </ref> Others disagree. <ref> Chazon Ovadyah (Yamim Noraim pg 320), Mishna Brurah 554:31, [http://www.dailyhalacha.com/displayRead.asp?readID=951 Rabbi Eli Mansour]  </ref>  

# Ideally, Birchot HaShachar should be recited before the 4th Halachik hour of the day, but may be recited until midday. If one did not yet do so, one may recite Birchot HaShachar until one goes to sleep at night, as there is no definitive zman (time frame) in which to say them. <ref>Shulchan Aruch 47:13, Mishna Brurah 47:30 and 52:9-10, Yechave Daat 4:4. Derech Hachaim 247:4 writes that according to the Magen Avraham 71:1 the time for Birchat Hashachar is until the 4th hour of the day. Biur Halacha 52:1 s.v. kol disagrees. He accepts the Maamar Mordechai and Nahar Shalom that the time is all day. He also cites the Maaseh Rav that it can even be said by day. Mishna Brurah 52:10 concludes that initially one should say the birchot hashachar before 4 hours or Chatzot.</ref>

# Sephardim have a minhag to say the birchot hashachar before putting on Tefillin.<Ref>Kaf Hachaim 46:2 writes that the Arizal's practice was to say Birchot Hashachar, Akeda, and then put on Tallit and Tefillin.</ref>

# One may say Birchot HaShachar while standing or sitting. <ref>Pri Megadim (Peticha Lehilchot Brachot no. 18), Pri Megadim M"Z 432:3, Ishei Yisrael 5:14, Yalkut Yosef (Birchat HaShachar pg 23) </ref> The Ashkenazic practice is to stand.<ref>Ishei Yisrael 5:14 writes that some have the practice to stand. Piskei Teshuvot 46:3 writes that the Ashkenazic minhag is to stand and a person shouldn't deviate from that practice unless they are sick or old. The minhag to stand is sourced in the Mekor Chaim 46:2 and Siddur Yaavetz (prior to Netilat Yadayim in the morning).</ref>

# Some say that one should not say Birchot HaShachar while walking or doing any other task such as getting dressed. <ref> Kaf HaChaim (Rav Chaim Palagi 9:7) </ref>

# Birchot HaShachar should be recited individually, so even if somebody makes the brachot aloud, one should say "amen" and have in mind to not be yotze through them. <ref> Shulchan Aruch 6:4, Aruch Hashulchan 6:13 </ref>

# Even though the common practice is to say all of Birchot HaShachar at once, since they were not instituted by Chazal with this in mind, they are not considered a series of brachot. Therefore, one may not answer "amen" to solely the last bracha wanting to cover all of them, but rather says "amen" to each separately. Though Birchot HaTorah were instituted together, one may be halachically mafsik in between them.<ref>Birkat Hashem vol. 1 6:17-18 based on Brachot 60b and Tur-Beit Yosef OC 46, See [[Answering_Amen_to_Your_Own_Bracha]]</ref>  

## Practically, it is wise to say them all together so that one doesn't lose one's place.<ref>Piskei Teshuvot 46:3</ref>

# Some of the [[blessings]] identify Hashem with the ה, as a definite object such as hamotzi lechem. Some [[brachot]] do not such as Malbish Arumim and Matir Asurim. One should certainly not alter the text in any way from the way Chazal established it. <ref> Rivivot Ephraim 1:36:2 </ref>

# Some poskim say that if you mistakenly say Zokef Kfufim before Matir Asurim, one should not go back and say Matir Asurim. <ref> Yalkut Yosef Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 4 since safek brachot lihakel. </ref>  

# If one switched the order of the brachot of Shelo Asani Goy, Shelo Asani Aved, and Shelo Asani Isha one can still recite all three. <ref> Yalkut Yosef Hilchot Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 10 </ref>

# Even though the [[brachot]] were instituted for particular action or enjoyment, even if one does not do that action or get that enjoyment the [[brachot]] are still made, for example, one should make HaNoten LiSichvei Binah even if one did not hear the rooster crow, or a blind person can make the bracha of Pokeach Ivrim. <Ref>Rama 46:8, Mishna Brurah 46:25, Yalkut Yosef Hilchot Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 11. </ref>

# Women make Birchot HaShachar except that instead of Shelo Asani Isha they say Sheasani Kirtzono 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>Ben Ish Chai in [http://www.hebrewbooks.org/pdfpager.aspx?req=41237&pgnum=44 Od Yosef Chay Vayeshev n. 9], Yechave Daat 4:4, 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 they ask, we tell them not to recite it because of the concept of safek brachot lihakel. <ref> Yalkut Yosef Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 27. </ref>  

# A convert cannot recite Shelo Asani Goy but if they want to they can recite it without Hashem's name. <ref> Yalkut Yosef Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 31.</ref>

# Even if one did not sleep at all at night, Ashkenazim may nevertheless make all the Birchot HaShachar except for Elokai Nishama, HaMaavir Sheynah, and [[Birchot HaTorah]] which one should hear from and be motzi by someone who has slept.<Ref> Rama 46:8, Mishna Brurah 46:24 </ref>Sephardim may make all the Birchot HaShachar (including [[Birchot HaTorah]]) except for [[Netilat Yadayim]] (and [[Asher Yatzer]] which one could make oneself if one 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>

# If one forgot to say Birchot HaShachar and remembered in middle of [[Pesukei DeZimrah]] one should say it between the paragraphs in [[Pesukei DeZimrah]]. <Ref>Ishei Yisrael 5:27 </ref>

# If one forgot to say Birchot HaShachar and only remembered in [[Kriyat Shema|Brachot Kriyat Shema]] one should not interrupt to say the Birchot HaShachar but rather have intent not to fulfill one’s obligation of Elokai Nishama with the bracha of Mechaya Meytim. <Ref>Mishna Brurah 52:9 </ref>

# If one forgot to say Birchot HaShachar before [[davening]] one may say all the Birchot HaShachar afterwards except for Elokai Nishama which some say was fulfilled with the bracha of Mechaye Maytim. <Ref>Kaf HaChaim 46:9, Mishna Brurah 52:9 </ref>

# If one forgot to say [[Birchot HaTorah]] and remembered in middle of [[Pesukei DeZimrah]] one should say it between the paragraphs in [[Pesukei DeZimrah]]. <Ref>Mishna Brurah 51:10 </ref>

# If one forgot to say [[Birchot HaTorah]] and only remembered in [[Kriyat Shema|Brachot Kriyat Shema]] one should not interrupt to say the [[Brachot]] but rather have intent to fulfill one’s obligation of [[Birchot HaTorah]] with Ahavat Olam and then learn a little right after [[davening]]. <Ref>Mishna Brurah 52:9 </ref>

# If one forgot to say [[Birchot HaTorah]] before [[davening]] and only remembered afterwards and did not learn right after [[davening]], one should not say [[Birchot HaTorah]] because there is a doubt amongst poskim as to whether one fulfilled one’s obligation. <Ref> Sulchan Aruch 47:8 </ref>

# One should say [[Birchot HaTorah]] prior to saying any pesukim as [[tefillah]]. <Ref>Shulchan Aruch 46:9, Mishna Brurah 46:27 </ref>

#One should pause between the words elokai and neshama so as not to give the impression that the neshama is one's God. <ref> Yalkut Yosef Hilchot Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 1; Ben Ish Hai, Vayeshev, Halacha 2; Kaf HaChaim 6:5 </ref>

# Ideally, one should say Elokai Neshama in connection with Asher Yatzar or any other bracha that begins with the word baruch. <ref> Yalkut Yosef Hilchot Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 21; Ben Ish Hai, Vayeshev, Halacha 1; Kaf HaChaim 46:4 </ref>

# The Birchas Hashachar do not have to be recited in order except for Matir Asurim, which must be said before Zokef Kefufim. If one said Zokef Kefufim before Matir Asurim, one should not recite Matir Asurim since Zokef Kefufim, straightening the bent, includes Matir Asurim, releasing the bound. One who erred should preferably listen to someone else recite Matir Asurim in order to fulfill their obligation. <ref>Shulchan Aruch 46:5, Mishna Brurah 46:20</ref>

# In the bracha of Elokai Neshama, one should pause after saying Elokai, My God, and then continue Nishama SheNatana Bi. If the first two words were read together, the translation would incorrectly be equating one's Neshama with God, which would be blasphemous. <ref>Mishna Brurah 46:3</ref>

# The Gemara notes that there is an apparent contradiction between two pesukim in Tehillim. On one hand, the pasuk says that Hashem owns the world, yet, the other pasuk describes how the land was given to mankind. Chazal explain that indeed, everything belongs to Hashem, but once a person recites a bracha over a certain worldly pleasure, he acquires it. <ref> Gemara Brachot 35a</ref> Chazal, therefore, instituted a series of [[brachot]] to be recited every morning, each blessing corresponding to another of the various worldly benefits and pleasures.  

# Many poskim rule that while reciting [[Birchot HaShachar]], the morning [[brachot]], and while reciting blessings of praise or thanks, one does not need to stand. Others recommend standing. Some say that this only applies if it will not detract from one's concentration. <ref>Pri Megadim (Peticha LeHilchot Brachot #18 and M"Z 432:3, Halichot Shlomo ch. 20, Teshuvot VeHanhagot 2:37</ref>

# In Talmudic times each of the Birchot HaShachar were recited when the particular benefit for which it was composed occurred: One would open one's eyes and recite the blessing Pokeach Ivrim; when one would sit up one would say, Matir Asurim; etc. Nowadays, because of a concern of unclean hands when reciting the [[blessings]], as well as the prevalence of those without sufficient knowledge of halacha, we recite all the [[brachot]] at one time, after preparing oneself for tefillah. <ref>Shulchan Aruch 46:1-2, Aruch HaShulchan 46:9</ref>

# In three of the Birchot HaShachar, we thank Hashem for not making us a non-Jew, who is not obligated in as many mitzvot as a Jew or a slave who is also limited in the mitzvot he is obligated in. Men also recite a bracha thanking Hashem for not being created a woman who too is not obligated in certain mitzvot men are. At this time, women affirm their unique status in Judaism and recite SheAsani Kirtzono.<ref>Tur and Shulchan Aruch 46:4</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>

# 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>

<p class="indent">The Rama writes that the ger can recite a different beracha, Sheasani Ger.<ref>Darkei Moshe 46:3. He codifies this in his comments to Shulchan Aruch (Rama 46:4).</ref> On the other hand, the Bach<Ref>Bach 46 s.v. VeYesh Od</ref> claims that he cannot recite Sheasani Yehudi because he only became a Jew through his own decision to convert. The Taz 46:5 defends the Rama saying that since a ger is like a newborn baby (Yevamot 23a) he can recite Sheasani Ger, because it is as if he was created as a ger. 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 concur that a ger should only recite Shelo Asani Aved and Shelo Asani Isha.</ref></p>

# 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].

<References/>