|
|
| Line 1: |
Line 1: |
| − | ==Time to wake up==
| + | #REDIRECT [[What to do upon arising]] |
| − | # One should wake up to pray to Hashem specifically at the end of the first third, the second third, or at the end of the night because prayer is especially accepted at those times. <ref>S"A 1:2 </ref>
| |
| − | # Preferably one should wake up before Olot HaShachar so that your are able to "awaken the dawn". <ref> S"A 1:1 writes that one should awaken the dawn. Halacha Brurah 1:1 explains that dawn here means Olot HaShachar. </ref> However, there is a basis for the widespread practice to wake up later <ref> Piskei Teshuvot 1:2 quoting Mishmeret Shalom 1:1 </ref>, as long as one is insistent to wake up (around a half hour) before the time for davening in a minyan. <ref> Mishna Brurah 1:9 </ref> | |
| − | # Many Achronim hold that one should "connect" the night and day with Torah by learning at end of the night (which is the beginning of the day) and end of the day (which is beginning of night). <ref> Shlah HaKadosh (Chulin, Derech Chaim D"H VeZeh Lashon Tolat Yacov) writes that one should connect the night and day with learning Torah. Many Achronim quote this as halacha including the Magan Avraham 1:1, Bear Hetiev 1:2, Mishna Brurah 1:2, Ben Ish Chai (Vayishlach 2), and Halacha Brurah 1:1. </ref> However, those who don't do this have what to rely on. <ref> Netziv in Emek She'elah (Vetchanan 143:3) writes that the source of the Shelah is the Yerushalmi (first perek of Yoma) that one should learn two chapters during the morning and night to fulfill "VeHegita Bo Yomam VeLaylah". However, the Bavli in Menachot 99b says one should learn one chapter at day and night implies that one doesn't need to connect the night and day. Rav Ovadyah in Halichot Olam (Vayishlach 1:1) writes that those who don't follow the Shelah can rely on the Bavli. </ref>
| |
| − | # The Shulchan Aruch open with the words “A person should be strong like a lion to stand up in the morning to serve one’s creator.” Mishna Brurah comments that this was the purpose that man was created. <Ref>S”A 1:1, Mishna Brurah 1:1 </ref>
| |
| − | | |
| − | ==Waking Up in the Morning==
| |
| − | # One should wake up strong like a lion to serve the will of the Creator. <ref>S"A 1:1. Piskei Teshuvot 1:1 expands on the idea in explaining that the Torah and Chazal used physical metephors for spiritual tasks so that we can relate to the expressions used. </ref>
| |
| − | # One shouldn't get up immediately because it dangerous to one's health rather one should pause momentarily and then get up. <ref> Magan Avraham 1:3 says that even though one should get up strongly like a lion to serve Hashem, one shouldn't stand up immediately because it's dangerous as it says in Gemara Gittin 70a. All achronim concur including the Mishna Brurah 1:8, Kaf HaChaim 1:4, and Halacha Brurah 1:1. </ref>
| |
| − | | |
| − | ==Modeh Ani==
| |
| − | # When one wakes up one should say "Modeh Ani Lifanecha Melech Chai VeKayam, Shehechazarti BeChemlah, Rabba Emunatcha" מודה אני לפניך מלך חי וקים שהחזרת בי נשמתי בחמלה, רבה אמונתך with a pause between BeChemlah and Rabba. <ref> This is first sourced in the Seder Hayom (Beginning of the book; Rabbi Makhir 16th century Tzfat) and then is quoted as halacha by all the achronim including Mishna Brurah 1:8, Chaye Adam 1:1, Kitzur Shulchan Aruch 1:4, Shulchan Aruch HaRav 1:6, Halacha Brurah 1:2. </ref>
| |
| − | # One can say Modeh Ani even before washing one's hands. <Ref> Because Modeh Ani doesn't have Hashem's name in it, it can be recited before washing hands. so rules Chaye Adam 1:1, Kaf HaChaim 1:4, Mishna Brurah 1:8, Shulchan Aruch HaRav 1:6, and Halacha Brurah 1:2. </ref>
| |
| − | # It’s preferable to cover one’s head with a Yarmalka or one’s blanket while saying Modeh Ani. <Ref> Tefilla K’hilchoso 9:2, Halachically Speaking (vol 3, article 1, pg 2). See Rivevot Ephraim 4:2.</ref>
| |
| − | | |
| − | ==Being conscience of Hashem's presence==
| |
| − | # One should always be conscience of Hashem's presence by thinking of the Pasuk "Shaviti Hashem LeNegdi Tamid" שויתי ה' לנגדי תמיד (Tehilim 16:8) <ref> Rama 1:1 writes as the first comment in the book that one should keep in mind the principle of "Shaviti". The Arizal's practice was to keep an inscription of Hashem's name before him always (Shaar Ruach HaKodesh 21). This is brought down by the achronim including Bear Heteiv 1:3, Mishna Brurah 1:4, Kaf HaChaim 1:2, and Halacha Brurah 1:3. </ref>
| |
| − | # Some have the practice to hang up a poster in a glass casing in Shul with a inscription of "Shaviti" (and sometimes the perek of Tehilim 67 "Lamanase'ach Benginot" in the shape of a Menorah). However if it's not encased it's not improper to keep it up. <ref> Shaarei Teshuva 1:3 in the name of the Tevuot Shor that one should nullify the practice to hang up Klaf with Shaviti inscribed on it because people aren't careful about it leading to a desecration of a holy script and possibly an erasing of Hashem's name. Shaarei Teshuva says that if it's covered by glass then it's of no concern. This is brought as halacha by the Mishna Brurah 1:4. </ref>
| |
| − | | |
| − | ==References==
| |
| − | <references/>
| |
