Birchot HaShachar: Difference between revisions
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==When to say these Brachot== | ==When to say these Brachot== | ||
# Originally, Chazal instituted that every Bracha of Birkot 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]] together when one gets to Shul. <Ref>S”A 6:2 and 46:2. The source for the [[Brachot]] of Shelo Asani Goy, Shelo Asani Isha, and Shelo Asani Eved is the Gemara Menachot 43b, which is codified by the | # Originally, Chazal instituted that every Bracha of Birkot 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]] together when one gets to Shul. <Ref>S”A 6:2 and 46:2. The source for the [[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 Birkot Hashachar every day Jewish males recite the [[berachot]] of shelo asani goy, shelo asani eved, shelo asani isha <ref>Menachot 43b, Tur and S”A 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>. | # In Birkot Hashachar every day Jewish males recite the [[berachot]] of shelo asani goy, shelo asani eved, shelo asani isha <ref>Menachot 43b, Tur and S”A 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 shouldn't be said until Olot.<ref>Magan Avraham 47:13, Ishei Yisrael 5:6</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 shouldn't be said until Olot.<ref>Magan Avraham 47:13, Ishei Yisrael 5:6</ref> | ||
# If one slept well after nightfall, one may recite Birkhot HaShachar at [[Chatzot]] even if one plans on going back to sleep. Elokai Nishama and HaMaavir Sheina, however, should only be said after one got up and doesn't plan on going back to sleep. One who forgot to say the Birkot HaShachar before [[davening]], may say them afterwards, besides [[Brachot HaTorah]] and Elokai Nishama, as a result of some debate. <ref> | # If one slept well after nightfall, one may recite Birkhot HaShachar at [[Chatzot]] even if one plans on going back to sleep. Elokai Nishama and HaMaavir Sheina, however, should only be said after one got up and doesn't plan on going back to sleep. One who forgot to say the Birkot HaShachar before [[davening]], may say them afterwards, besides [[Brachot HaTorah]] and Elokai Nishama, 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 will go to sleep afterwards, one should make [[Brachot HaShachar]] except for Elokai Nishama 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> | # If one woke up before [[Olot HaShachar]] and one will go to sleep afterwards, one should make [[Brachot HaShachar]] except for Elokai Nishama 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 beracha "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> | # According to some poskim, the beracha "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, Birkhot HaShachar should be recited before the 4th Halachik hour of the day, but may be recited until midday. If one didn't do so, one may recite Birkhot HaShachar until one goes to sleep at night. <ref> | # Ideally, Birkhot HaShachar should be recited before the 4th Halachik hour of the day, but may be recited until midday. If one didn't do so, one may recite Birkhot HaShachar until one goes to sleep at night. <ref>Shulchan Aruch 47:13, Mishna Brurah 47:30 and 52:9-10</ref> | ||
==How to make the Brachot== | ==How to make the Brachot== | ||
# One may say [[Brachot HaShachar]] while standing or sitting. <ref>Yalkut Yosef (Birchat HaShachar pg 23) </ref> Some have the practice to stand.<ref>Ishei Yisrael 5:14</ref> | # One may say [[Brachot HaShachar]] while standing or sitting. <ref>Yalkut Yosef (Birchat HaShachar pg 23) </ref> Some have the practice to stand.<ref>Ishei Yisrael 5:14</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> | ||
# Birkhot hashachar should be recited individually, so even if somebody makes the berachot aloud, one should say "amen" and have in mind to not be yotze through him. <ref> | # Birkhot hashachar should be recited individually, so even if somebody makes the berachot aloud, one should say "amen" and have in mind to not be yotze through him. <ref> Shulchan Aruch 6:4, Aruch Hashulchan 6:13 </ref> | ||
===Proper Text=== | ===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> | # 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> | ||
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# Ideally, one should say elokai neshama in connection with asher yatzar or any other beracha that begins with the words 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> | # Ideally, one should say elokai neshama in connection with asher yatzar or any other beracha that begins with the words 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> | ||
==Specific Brachot== | ==Specific Brachot== | ||
# The Birchas Hashachar don't have to be recited in order except that Matir Asurim must be said before Zokef Kefufim. If one said Zokef Kefufim before Matir Asurim, 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 his obligation. <ref> | # The Birchas Hashachar don't have to be recited in order except that Matir Asurim must be said before Zokef Kefufim. If one said Zokef Kefufim before Matir Asurim, 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 his obligation. <ref>Shulchan Aruch 46:5, Mishna Brurah 46:20</ref> | ||
# In the bracha of Elokai Nishama, one should pause after saying Elokai, My G-d, and then continue Nishama SheNatana Bi. If the first two words were read together, the translation would incorrectly equating one's Neshama with God, which would be blasphemous. <ref>Mishna Brurah 46:3</ref> | # In the bracha of Elokai Nishama, one should pause after saying Elokai, My G-d, and then continue Nishama SheNatana Bi. If the first two words were read together, the translation would incorrectly 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 manking. 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. | # 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 manking. 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 [[Birkhot HaShachar]], the morning [[Berachos]], and while reciting blessing 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> | # Many poskim rule that while reciting [[Birkhot HaShachar]], the morning [[Berachos]], and while reciting blessing 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 [[Birkhot HaShachar]] were recited when the particular benefit for which it was composed occurred: One would open his eyes and recite the blessing Poke'ach Ivrim; when one would sit up he 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 Teffilah. <ref> | # In Talmudic times each of the [[Birkhot HaShachar]] were recited when the particular benefit for which it was composed occurred: One would open his eyes and recite the blessing Poke'ach Ivrim; when one would sit up he 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 Teffilah. <ref>Shulchan Aruch 46:1-2, Aruch HaShulchan 46:9</ref> | ||
# In three of the [[Birkhot HaShachar]], we thank Hashem for not making us a non-Jew, who isn't obligated in any mitzvot or a slave who is limited in the mitzvot he is obligated in. Men also recite a bracha thanking Hashem for not being created a woman who is not as obligated as men in certain mitzvot. At this time, women also affirm their unique status in Judaism and recite SheAsani Kirsono.<ref>Tur and | # In three of the [[Birkhot HaShachar]], we thank Hashem for not making us a non-Jew, who isn't obligated in any mitzvot or a slave who is limited in the mitzvot he is obligated in. Men also recite a bracha thanking Hashem for not being created a woman who is not as obligated as men in certain mitzvot. At this time, women also affirm their unique status in Judaism and recite SheAsani Kirsono.<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 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> | ||
# 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> | ||
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<p class="indent">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 class="indent">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 class="indent">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 class="indent">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 class="indent">The Shulchan Aruch<ref> | <p class="indent">The Shulchan Aruch<ref>Shulchan Aruch 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?== | ||
