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Birchot HaShachar: Difference between revisions
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# One may say [[Brachot HaShachar]] while standing or sitting. <ref>Yalkut Yosef (Birchat HaShachar pg 23) </ref> | # One may say [[Brachot HaShachar]] while standing or sitting. <ref>Yalkut Yosef (Birchat HaShachar pg 23) </ref> | ||
# Some say that one shouldn't say Birchot HaShachar while walking or doing any other task such as getting dressed. <ref> Kaf HaChaim (Rav Chaim Palagi 9:7) </ref> | # Some say that one shouldn't say Birchot HaShachar while walking or doing any other task such as getting dressed. <ref> Kaf HaChaim (Rav Chaim Palagi 9:7) </ref> | ||
===Proper Text=== | |||
# Some of the [[blessings]] identify Hashem with the ה, as a definite object such as hamotzi lechem. Some [[berachot]] do not such as malbish arumim and matir asurim. One should certainly not alter the text in any way from the way Chazal established them. <ref> Rivivot Ephraim 1:36:2 </ref> | |||
==Order of Brachot== | ==Order of Brachot== | ||
# Some poskim say that if you mistakenly say zokef kfufim before [[matir]] asurim that you should not go back and say [[matir]] asurim. <ref> Yalkut Yosef Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 4 since safek [[berachot]] lihakel. </ref> | # Some poskim say that if you mistakenly say zokef kfufim before [[matir]] asurim that you should not go back and say [[matir]] asurim. <ref> Yalkut Yosef Birkot Hashachar, Birkot Hatorah and Psukei Dizimra 5764 page 4 since safek [[berachot]] lihakel. </ref> | ||
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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 blessing 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 blessing 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> | ||
# The Kiddush cup itself must contain the volume of at least a reviis of one in order to be valid. The amount of a reviis is open to dispute. According to Rav Chaim Naeh, 3.2 fluid ounces is sufficient. According to Rav Moshe Feinstein, on Friday night one needs 4.42. During the day, Rav Moshe requires only 3.3 fluid ounces. <ref>Haggadat Kol Dodi, Mishna Brurah 183:9, Shaar HaTziyun 183:14</ref> | # The [[Kiddush]] cup itself must contain the volume of at least a reviis of one in order to be valid. The amount of a reviis is open to dispute. According to Rav Chaim Naeh, 3.2 fluid ounces is sufficient. According to Rav Moshe Feinstein, on Friday night one needs 4.42. During the day, Rav Moshe requires only 3.3 fluid ounces. <ref>Haggadat Kol Dodi, Mishna Brurah 183:9, Shaar HaTziyun 183:14</ref> | ||
==What is The Nature of Birkat HaShachar?== | ==What is The Nature of Birkat HaShachar?== | ||
<p style="text-indent: 2em">There is a famous discussion about Birkhot 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 Poke'ach 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 style="text-indent: 2em">There is a famous discussion about Birkhot 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 Poke'ach 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 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?== | ==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>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>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> | <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>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> | ||
==Can a Ger recite Shelo Asani Goy?== | ==Can a Ger recite Shelo Asani Goy?== | ||
