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Birchot HaShachar: Difference between revisions

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==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>
<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 was not obligated in a specific bracha, such as if one did not hear the rooster that morning. The Ramban Pesachim 7b s.v. VeHa, on the other hand, argues that Birchot HaShachar are unequivocal obligations 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 did not 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 was not obligated in a specific bracha, such as if one did not hear the rooster that morning, and he believes it is incorrect. The [[Ramban]] (Pesachim 7b s.v. VeHa), on the other hand, argues that Birchot HaShachar are unequivocal obligations 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 did not benefit from the occurrences that the [[brachot]] relate to. </p>
<p class="indent">The Shulchan Aruch<ref>Shulchan Aruch 46:8</ref> rules like the Rambam, that one only recites the Berachot if he experiences the described phenomena, while the Rama accepts the opinion of the Ramban, who rules the Berachot were instituted for the nature's routine. Nevertheless, even Sephardim follow the latter opinion on this matter and recite all the Berachot daily, due the pre-existing Minhag described by the Rambam and the Arizal's insistence on it, as well.<Ref>Yabia Omer 2:25:13. The Magen Avraham 46:14 ponders whether a blind person could recite Pokeach Ivrim or a deaf person recite HaNoten LaSechvi. He concludes (following the girsa of Rabbi Akiva Eiger and Pri Megadim) that a blind person may recite Pokeach Ivrim since they benefit from people who can see and are able to guide them; a deaf person though, may not recite HaNoten LaSechvi. Considering that the Magen Avraham is following the Rama, why would a deaf person not be able to recite the bracha which is meant to be a praise for the nature of the world? 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. It is possible to suggest that the Magen Avraham understood that even if the Birchot 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. This logic is drawn out from the language of the Hagahot Maimoniyot cited by the Magen Avraham.</ref> </p>
<p class="indent">The Shulchan Aruch<ref>Shulchan Aruch 46:8</ref> rules like the Rambam, that one only recites the Berachot if he experiences the described phenomena, while the Rama accepts the opinion of the Ramban, who rules the Berachot were instituted for the nature's routine. Nevertheless, even Sephardim follow the latter opinion on this matter and recite all the Berachot daily, due the pre-existing Minhag described by the Rambam and the Arizal's insistence on it, as well.<Ref>Yabia Omer 2:25:13. The Magen Avraham 46:14 ponders whether a blind person could recite Pokeach Ivrim or a deaf person recite HaNoten LaSechvi. He concludes (following the girsa of Rabbi Akiva Eiger and Pri Megadim) that a blind person may recite Pokeach Ivrim since they benefit from people who can see and are able to guide them; a deaf person though, may not recite HaNoten LaSechvi. Considering that the [[Magen Avraham]] is following the Rama, why would a deaf person not be able to recite the bracha which is meant to be a praise for the nature of the world? 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. It is possible to suggest that the [[Magen Avraham]] understood that even if the Birchot 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. This logic is drawn out from the language of the Hagahot Maimoniyot cited by the Magen Avraham.</ref> </p>
#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.
#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>
#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>
#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>


==When to Recite Birchot HaShachar==
==When to Recite Birchot HaShachar==
See above regarding whether one has to fulfill
===Experiencing The Topics===
===Experiencing The Topics===
#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>.
#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>
#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>
===Earliest Time for Birchot HaShachar===
===Earliest Time for Birchot HaShachar===
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#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>
#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>
#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>
#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 a Tzibbur===
===In a Tzibbur===
#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>
#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>
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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>
#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>


==Who Is Obligated in these Brachot?==
==Who Is Obligated in these Brachot?==
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#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>
#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>
===What Is the Nature of Elokai Neshama?===
===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">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>
<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>


 
==HaNoten Leyaef Koach==
==Specific Brachot==
 
#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 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==
==Shelo Asani Goy, Eved, and Ishah==
#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>.
#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>
#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>
#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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