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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]].
[[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?==
==Why Chazal Instituted Birchot HaShachar==
#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.
#The Berachot were instituted as a means to help us reach [[Meah Berachot]] daily more quickly.<ref>Tur (Orach Chaim 46)</ref>
==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, 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 [[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> Therefore, even if one doesn't hear a rooster crow, sleeps with his clothes on, or is blind he still recites the corresponding Berachot that morning.<ref>Mishna Brurah 46:25</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==
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