Birchot HaShachar: Difference between revisions
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[[Birchot HaShachar]] and Elokai are recited daily in praise of Hashem for a variety of experiences. They are followed by [[Birchot HaTorah]]. | |||
==What Is the Nature of Birchot HaShachar?== | ==What Is the Nature of Birchot HaShachar?== | ||
<p class="indent">There is a famous discussion about Birchot 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 Pokeach 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 say these [[brachot]] only if the corresponding situation relates to you or are they general [[brachot]] that everyone should say.</p> | <p class="indent">There is a famous discussion about Birchot 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 Pokeach 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 say these [[brachot]] only if the corresponding situation relates to you or are they general [[brachot]] that everyone should say.</p> | ||
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#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> | #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> | #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> | ||
#Some recite "Shelo Asani Nochri" as opposed to "Shelo Asani Goy".<ref>Rav Soloveitchik's practice (Nefesh HaRav p. 107)</ref> | |||
==Who Is Obligated in these Brachot?== | ==Who Is Obligated in these Brachot?== | ||
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#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 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 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> | ||
==Elokai Neshama== | ==Elokai Neshama== | ||
#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> | #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, Magen Avot (Orach Chaim 6:3)</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, Magen Avot (Orach Chaim 6:3)</ref> | ||
===What Is the Nature of Elokai Neshama?=== | |||
<p class="indent">If one forgot to say Birchot HaShachar before [[davening]], can one say them afterwards? The Rama 52:1 writes that if a person came late and did not get a chance to say Birchot HaShachar before [[davening]], they should say them afterwards.<ref>One major exception is Birchot HaTorah, which according to many poskim, one fulfills with Ahava Rabba in the Ashkenazic minhag and Ahavat Olam in the Sephardic minhag. See Shulchan Aruch 47:8 for the full discussion.</ref> The Pri Chadash, however, argues that Elokai Neshama is an exception. He reasons that one already fulfilled one’s obligation of Elokai Neshama with the bracha of Mechayeh HaMeytim in [[Shmoneh 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 Neshama was Mechayeh HaMeytim. The Pri Megadim M”Z 52:1 writes that the Shulchan Aruch and Rama seem to disagree with the Pri Chadash.</ref></p> | |||
<p class="indent">The Maamar Mordechai 52:4, however, rejects the Pri Chadash on the grounds that Elokai Neshama is unrelated to Mechayeh HaMeytim. Elokai Neshama 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 [[Shmoneh Esrei]] even if one is late.<ref>Many poskim side with the Pri Chadash including the Chaye Adam 8:8, Kitzur Shulchan Aruch 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 is no doubt in his mind that the Pri Chadash is incorrect, he concludes that he once was unable to say Elokai Neshama before [[Shmoneh Esrei]] and he decided to follow the Pri Chadash.</ref> After the fact, if one did not 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>Beiur 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> | |||
==Specific Brachot== | ==Specific Brachot== | ||
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#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> | #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 Malbish Arumim, 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 Pokeach Ivrim, 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 Malbish Arumim, 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 Pokeach Ivrim, Who opens (the eyes of) the blind.<ref>Mishna Brurah 46:25</ref> | ||
#Although the beracha of HaNoten Layaef Koach 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. | #Although the beracha of HaNoten Layaef Koach 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> | ||
==Shelo Asani Goy, Eved, and Ishah== | |||
#Some recite "Shelo Asani Nochri" as opposed to "Shelo Asani Goy".<ref>Rav Soloveitchik's practice (Nefesh HaRav p. 107)</ref> | |||
= | ===Can a Ger Recite Shelo Asani Goy?=== | ||
==Can a Ger Recite Shelo Asani Goy?== | |||
<p class="indent">The Avudraham<ref>Cited by the Beit Yosef 46:4</ref> writes that a ger may not recite Shelo Asani Goy since this bracha is thanking Hashem for how we were created. The Shaarei Knesset HaGedola<ref>Cited by the Kaf Hachaim 46:36</ref> argued that a ger can recite Shelo Asani Goy because the intent is to praise Hashem for not creating him to remain a non-Jew.<ref>Magen Avraham 46:10 says that according to the Mekubalim a ger can recite Shelo Asani Goy because the bracha is referring to the state of one's Neshama when it will be taken from the world. Piskei Teshuvot 46:11 says one has on whom to rely if one wants to recite Shelo Asani Goy. Bear Heitiv cites the Yad Aharon who agrees. See also the Rambam's teshuva to Rav Ovadia Hager who seems to hold this opinion as well.</ref></p> | <p class="indent">The Avudraham<ref>Cited by the Beit Yosef 46:4</ref> writes that a ger may not recite Shelo Asani Goy since this bracha is thanking Hashem for how we were created. The Shaarei Knesset HaGedola<ref>Cited by the Kaf Hachaim 46:36</ref> argued that a ger can recite Shelo Asani Goy because the intent is to praise Hashem for not creating him to remain a non-Jew.<ref>Magen Avraham 46:10 says that according to the Mekubalim a ger can recite Shelo Asani Goy because the bracha is referring to the state of one's Neshama when it will be taken from the world. Piskei Teshuvot 46:11 says one has on whom to rely if one wants to recite Shelo Asani Goy. Bear Heitiv cites the Yad Aharon who agrees. See also the Rambam's teshuva to Rav Ovadia Hager who seems to hold this opinion as well.</ref></p> | ||
<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> | <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> | ||
