Chapter 18: Birchas Hashachar-The morning blessings[1]

1. What is Birchas Hashachar?

Birchas Hashachar is a list of daily blessings instituted by the Sages to be said as a blessing to G-d in accordance to the typical daily pleasures that people benefit from. The blessings were instituted to be said at the time that one first receives these benefits each day.

Are women obligated to recite Birchas Hashachar? Yes.

2. Saying Modeh Ani:[2]

Immediately upon awakening, even prior to washing one’s hands, it is proper to [accustom oneself to] say Modeh Ani. [This is done in order to remember that Hashem is standing over him and motivate him to get up with alacrity.  Alternatively, it is done in order to thank Hashem immediately upon awakening for the pleasure received in having the soul returned.]

In what position is it to be recited? One should say it while still sitting or lying on his bed. [One who sits up on his bed is to do so without placing his feet on the ground.  One is to place one hand against the other, and lower his head upon reciting Modeh Ani.] 

In what position are the hands to be held while reciting Modeh Ani? There are different customs followed amongst Chassidim with regards to the positioning of the hands while saying Modeh Ani. Some are accustomed to place the hands over each other [right over left] in an overlapping position, near the heart, as some people do during Shemoneh Esrei. Others lock the hands together in an embrace. The most common custom is to place the fingers and palm of the hands next to each other and hold them forward, away from the body. It is told that the Rebbe Rayatz demonstrated the positioning of the hands upon revealing this custom and his hands were positioned like the third custom mentioned. 

Where is the Nekuda [stop] to be made within the sentence of Modeh Ani? One is to make a slight stop between the words Bichemla and Raba Emunasecha.

How are women to pronounce the word; Modeh or Modah? There are those who say that women should say “Modah” rather than Modeh. Practically one should follow the custom of their community.

3. Al Netilas Yadayim:

Every meticulous person should beware to wash his hands immediately upon awakening [after saying Modeh Ani] even if he plans on remaining lying in his bed.

When is the blessing recited? After awakening in the morning, one is to wash his hands [near his bed] without a blessing, immediately proceed to use the bathroom, and [immediately] after leaving the bathroom he is to wash his hands a second time and recite the blessing of Al Netilas Yadayim.

Drying and raising the hands: The Chabad custom is to dry the hands, lift them separately to the height of his Peiyos [ears] and only then begin to say the blessing. This blessing is immediately followed by Asher Yatzar and Elokaiy Neshama as will be explained next.

Summary of how to wash:

1. Prepare a full basin of water near the bed prior to going to sleep.
2. Upon awakening immediately proceed to wash the hands.
3. Take the basin of water with the right hand and pass it to the left hand.
4. One then pours over ones entire right hand, up to his wrist.
5. One then takes the vessel into his right hand and pours on his left hand. One repeats this order another two times, hence washing each hand three times inconsecutively.
6. One then immediately proceeds to the bathroom, discarding the water into the sink or toilet.
7. One then rinses his mouth.
8. After using the bathroom one is to wash his hands a second time inconsecutively. A towel is used for this washing.
9. One then rubs his hands together while still wet and dries his hands.
10. After they are dry one lifts them separately to the height of his Peiyos [ears].
11. One then recites the blessings of Al Netilas Yadayim, Asher Yatzar and Elokaiy Neshama.
12. One then washes his face.

Summary of the laws applicable to the washing:

Any detail that invalidates the washing for bread likewise invalidates the morning washing, and a blessing may not be recited.

1. There must be at least a Revius of water within the vessel used to pour.
2. Only water which is kosher for washing hands for bread may be used for this washing.
3. The water must be poured from a vessel through the effect of a human. When having someone else pour on one’s hands then only one who has already washed should pour.
4. One may not have any interference on his hands.

4. Asher Yatzar:

Asher Yatzar is recited immediately after the blessing of Al Netilas Yadayim. The blessing of Al Netilas Yadayim is recited after washing after using the bathroom, immediately upon awakening in the morning. If one is unable to use the bathroom immediately upon awakening, he is to nevertheless recite the blessing of Asher Yatzar after the blessing of Al Netilas Yadayim.

If one did not sleep the previous night is he to say the blessing of Asher Yatzar in the morning? If one did not sleep during the entire night then he may not recite the blessing of Asher Yatzar unless he uses the bathroom beforehand. 

If one slept 60 breaths? If one slept for sixty breaths at night [30 minutes] then he may recite the blessing of Asher Yatzar upon awakening, even if he cannot relieve himself, so long as it is past midnight. Nevertheless, he is to try to relieve himself as explained above. If he slept for less than sixty breaths it is considered as if he did not sleep that night.

If one is in doubt if he slept sixty breaths? If he did not use the bathroom then he is to say the blessing of Asher Yatzar without Hashem name. It does not help to hear the blessing from another person being that it is considered as part of Birchas Hashachar of which Admur rules one only fulfills his obligation if he hears the blessing said with a Minyan.

Is one to recite Asher Yatzar after each time he goes to the bathroom at night, upon awakening from sleep? Yes. However, there are Poskim that rule one may delay reciting Asher Yatzar until the morning blessings.

If one awoke in middle of the night and said Asher Yatzar is he to say the blessing again in the morning even if he is unable to relieve himself again? Example: One awoke to use the bathroom in middle of the night and recited Asher Yatzar after doing so. He then returned to sleep. Is he to say Asher Yatzar again in the morning even if cannot go to the bathroom? No. The blessing is not to be repeated a second time unless he uses the bathroom. [Practically, if one did go to the bathroom in middle of the night, he is to say Asher Yatzar afterwards and not delay saying it until the morning.]

5. Elokaiy Neshama:

The reason why we recite the blessing:  Elokaiy Neshama is a blessing of thanksgiving to Hashem for returning one’s soul to him upon awakening.

Why does Elokaiy Neshama not begin with a blessing? Blessings of thanks do not begin with an opening blessing.  It is for this reason that Elokaiy Neshama does not begin with a blessing.

Reciting the blessing immediately after Asher Yatzar:  It is proper to recite the blessing of Elokaiy Neshama immediately after reciting the blessing of Asher Yatzar.  [Thus, immediately after washing hands after using the bathroom upon awakening one is to say the three blessings of Netilas Yadayim, Asher Yatzar, and Elokaiy Neshama. One who makes an interval between Asher Yatzar and Elokaiy Neshama causes a great blemish in the spiritual worlds.]

One who awoke before daybreak and plans to return to sleep:  If one awoke [in middle of the night, even past midnight] and knows that he will be going back to sleep a set sleep for a second time, he should say the blessing of Elokaiy Neshama without the ending sentence of “Blessed are you Hashem…”. When he wakes up in the morning he repeats the blessing of Elokaiy Neshama with the ending sentence of “Blessed are you G-d…“. [If one said the entire blessing upon awakening the first time, then when he reawakens later, he repeats the blessing without reciting the ending sentence of “Blessed are you G-d…”.  If one will not return to sleep a set sleep but rather a mere nap, he is to say the entire blessing after the first time, if it is past midnight.]

Reciting Hamapil prior to returning to sleep for the second time:  Prior to returning to sleep for the second time one is to repeat the blessing of Hamapil without mentioning G-d’s name in the opening sentence [i.e. Baruch Hamapil Chevleiy] and without saying the closing sentence of “Blessed are you Hashem…”.

Does one recite the blessing of Elokaiy Neshama if he did not sleep at night? The accepted, widespread, custom amongst Chabad Chassidim is to recite the blessing of Elokaiy Neshama even if one did not sleep the night before. [The blessing is to be said after Alos, immediately after washing hands with a blessing. ]

Does one recite the morning blessing of Elokaiy Neshama if he did not sleep at night? The widespread Sephardi custom, and the widespread Chabad custom of today, is to recite the blessing of Elokaiy Neshama in the morning even if one did not sleep at night. The widespread Ashkenazi custom is to hear this blessing recited from another.

Does one recite Elokaiy Neshama if he slept during the day? No.

If one accidently spoke after saying Asher Yatzar is he to still recite the blessing of Elokaiy Neshama right away? Yes, one is to stop speaking and say it right away.

If one woke up in middle of the night and plans to return to sleep right away, must he say Elokaiy Neshama and Hamapil without a concluding blessing? Example: One woke up to use the bathroom or quiet down a crying baby, must they say the blessing of Elokaiy Neshama and Hamapil without the concluding blessing? No. The obligation to do so is only upon awakening with intent to remain awake for some time prior to returning to sleep, such as to recite Tikkun Chatzos or learn Torah.

Is one to recite the blessing of Hamavir Sheiyna upon awakening the first time? No. However there are Poskim that require one to say it without Hashem’s name upon awakening the first time, and when he awakes the second time he is to say it with Hashem’s name.

Making an interval between Elokaiy and Neshama: One is required to make a slight break between the words Elokaiy and Neshama, so it does not sound like one is saying that his soul is his G-d. [The Rebbe Rashab would also make an interval between the words Tehora Hi and Ata Barasa and between the words Ata Barasa and Ata Yatzarta.]

Tehora Hi: In the Siddur Admur writes the word Tehora Hi.  Some however omit the word Hi. 

6. The blessings:

Pokeach Ivrim: Is a blessing said to give thanks to G-d for giving us sight.

Matir Assurim: Is a blessing said to give thanks to G-d for giving us the ability to move around our limbs after a night’s sleep of being unable to move.

Zokef Kefufim: Is a blessing said to give thanks to G-D for giving us the ability to stand straight after a night’s sleep of being in a crouching position.

Malbish Arumim: Is a blessing said to give thanks to G-D for clothing us.

Hanosane Layaef Koach: Is a blessing recited in thanks to G-d for returning a fresh and re-energized soul to one’s body, which is a great act of kindness. This blessing was instituted by the Geonim as a result of the physical weakness which had descended to the world.

Roka Haaretz Al Hamayim: Is a blessing said to give thanks to G-d for giving us land to stand on.

Sheasa Li kol Tzarki: Is a blessing said to give thanks to G-d for giving us the comfort of wearing [leather ] shoes. This blessing does not include other physical benefits [such as food etc] as by them a blessing is said separately by each time that their benefit is received. This blessing is not recited on the ninth of Av or on Yom Kippur as will be explained.

Hamachin Mitzadeiy Gaver: Is a blessing said to give thanks to G-d for giving us the ability to walk.

Ozer Yisrael Bigevurah: Is said upon wearing a belt which separates one’s heart from ones genitalia. The reason why the Jewish people [“Yisrael”] were specified in this blessing is because the wearing of a belt for a Jew is not just for bodily benefit alone, but also for the purpose of modesty and sanctity to separate one’s heart from ones genitalia.

Oter Yisrael Bisifara: Is said upon wearing a covering over ones head. The reason why the Jewish people [“Yisrael”] were specified in this blessing is because the wearing of a head covering for a Jew is not just for bodily benefit alone, but also as an act of modesty and holiness in order to draw upon oneself fear of heaven.

Hamavir Sheiyna until Hagomel Chasadim Tovim: Is a blessing said to give thanks to G-d for removing drowsiness from one’s eyes. This blessing includes the Yehi Ratzon and concludes with Baruch Ata Hashem Hagomel Chassadim. It is hence considered one long blessing which both opens and closes with a blessing.

Is one to answer Amen at the end of the blessing of Hamaavir Sheiyna? Being that it is considered one long blessing one does not answer Amen until the closing blessing of Hagomel Chassadim Tovim is recited.

The blessings of Shelo Asani Goy, Shelo Asani Aved, Shelo Asani Isha: Aside for the above blessings [which cover the physical benefits that one receives on a daily basis] one is also obligated to recite the following three blessings: Shelo Asani Goy ; Shelo Asani Aved; Shelo Asani Isha. These blessings are recited in thanks to G-d for creating us as a free male Jew, which has the merit and obligation to fulfill all of G-d’s commands that are given in the Torah, as a gentile, slave, and female, are only obligated in certain commands. Alternatively, the Kabalists explain that these three blessings are recited in thanks to G-d for not attaching to our soul, which ascended during sleep, the spirit of a gentile, slave, or woman. [Alternatively, it is said as a thanks to Hashem for not originally placing our soul into the body of a gentile, slave or woman.]

Does a person in captivity recite the blessing of Shelo Asani Aved? Even a person in captivity is to recite the blessing of Shelo Asani Aved.

Does a convert say the blessing of “Shelo Asani Goy”? There are opinions who say that a convert should recite the blessing of “Sheasani Ger” and is not to recite the blessing of Shelo Asani Goy.  Others however rule that he may not say this blessing of “Sheasani Ger”.  According to the Kabalists however, even a convert may say the blessing of “Shelo Asani Goy”.  [Practically a convert may say the blessing of Shelo Asani Goy if he desires to rely on this opinion of the Kabalists. However, some rule a convert is to recite the blessing of Shelo Asani Goy without Hashem’s name.]

Does a convert recite the blessing of Shelo Asani Aved? A convert is to recite the blessing of Shelo Asani Aved.

Sheasani Kiritzono: Women are accustomed to recite the blessing of “Sheasani Keritzono/That He made me according to his will” [in the place of the blessing of “Shelo Asani Isha”].  [See below regarding the Chabad custom in his matter. According to all it is completely forbidden for a woman to say Shelo Asani Isha. ]

Is it the Chabad custom for women to recite the blessing of “Sheasani Kiritzono”? The widespread custom amongst Chabad women is not to say the blessing of Sheasani Kiritzono, and hence there is no blessing said in the place of “Shelo Asani Isha“. However, there are some Chabad women of elder Chabad lineage who are accustomed to say the blessing of Sheasani Keritzono based on a tradition that they received.

Shelo Asani Shifcha: Some women have the custom to recite the blessing of Shelo Asani Shifcha in place of Shelo Asani Aved.  [This is not the widespread Chabad custom, however there are some that say it.]

Shelo Asani Goyah: Some women have the custom to recite the blessing of Shelo Asani Goyah in place of Shelo Asani Goy. [This is not the widespread Chabad custom.]

Shelo Asani Biheima: Some have the custom to recite the blessing of Shelo Asani Biheima. This is not the accepted custom.

7. Must one receive the pleasure that the blessing corresponds to in order to recite it?

The custom is to recite all the morning blessings even if one did not receive the particular pleasure that the blessing corresponds to. Nevertheless, it is proper for one to receive the pleasures of all the blessings that he recites. In all cases that one did not receive the particular benefit that corresponds to a particular blessing then that blessing may not be recited until Alos [daybreak].

From when in the morning may the above blessings be recited if one did not receive their benefit?  If one did not receive the particular benefit that corresponds to a particular blessing, then that blessing may not be recited until Alos [daybreak]. 

The pleasures which one should initially try to receive prior to reciting the blessings:

• To sleep at least for thirty minutes during the night. This obligates one in Elokaiy Neshama.
• Hear a rooster crow. This obligates one in Hanosen Lasechvy Bina.
• Put on a shirt. This obligates one in Malbish Arumim.
• Place the hand over the eyes. This obligates one in Pokeiach Ivrim.
• Sit on the bed. This obligates one in Matir Assurim.
• This obligates one in Zokef Kefufim.
• Place one’s feet on the ground. This obligates one in Roka Haaretz Al Hamayim.
• Put on leather shoes. This obligates one in Sheasa Li Kol Tzarki.
• This obligates one in Hameichin Mitzadei Gaver.
• Put on a belt which separates between ones upper and lower half of the body. This obligates one in Ozer Yisrael Begevura.
• Put on a hat [or skullcap]. This obligates one in Oter Yisrael Bisifara.
• Wash the hands properly. One recites Al Netilas Yadayim.
• Wash the face. This obligates one in Hamaavir Sheiyna.
• Relieve one’s bowls or bladder. This obligates one in Asher Yatzar.
• See footnote regarding the blessings of Shelo Asani Goy/Aved/Isha.

Does a blind person say the blessing of “Pokeach Ivrim”? There is an opinion who states that despite the above custom, a blind person does not say the blessing of Pokeach Ivrim. [Practically, a blind person does not say this blessing.]

Does a deaf person recite the blessing of “Hanosen Lasechvi Binah”? A deaf person is to recite the blessing of Hanosein Lasechvi Bina [from daybreak and onwards].

Not to recite the blessing of “Sheasa Li Kol Tzarki” on the ninth of Av and Yom Kippur: One does not recite the blessing of “Sheasa Li Kol Tzarki” on the ninth of Av or Yom Kippur.  [One only resumes saying it the next day.] 

Does a mourner recite the blessing of Sheasa Li Kol Tzarki? Yes.

May one who is on a boat or plane recite the blessing of Roka Haaretz al Hamayim? The blessing may only be recited after dawn. 

8. Does one say the morning blessings if he did not sleep at night?

If one did not sleep at night for a period of thirty minutes the Chabad custom is to recite all the morning blessings [including Al Netilas Yadayim, Elokaiy Neshama and Hamaavir Sheiyna] from after Alos. This however is with exception to Asher Yatzar which may only be said if one went to the bathroom. One may not say these blessing prior to Alos unless one received their corresponding pleasure.

If one is in doubt if he slept for sixty breaths may the morning blessings be said prior to Alos?  If one is in doubt as to whether he slept for sixty breaths, he should be stringent and wait until daybreak to say the blessings which he has not received their corresponding pleasure. Those blessings which require one to sleep in order to be allowed to be said are to be said without the mentioning of G-d’s name.

Which Alos is one to follow with regards to saying Birchas Hashachar? One is to be stringent in this regard to follow the opinion which states that Alos begins 72 minutes prior to sunrise.

What is the law if one who did not sleep at night recited the blessings prior to Also? If it was already after midnight at the time that he said the blessings, then he does not repeat the blessing after Alos.  Nonetheless, it is proper for him to try to be Yotzei the blessing by with a Minyan.

9. May one recite the morning blessings upon awakening, prior to daybreak/Alos?

If one awoke before daybreak [after having slept at least 30 minutes] he may recite all the morning blessings for which he has already received their corresponding pleasure, prior to Alos, after midnight. Those blessings of which he did not yet receive their corresponding pleasure, such as hearing a rooster crow, may only be said after Alos.

If one awoke prior to midnight, may he say the blessings after midnight? If one heard a rooster crow prior to midnight he may not say the blessing after midnight, prior to Alos, on the basis of this crow.  It is unclear if this law would apply to the other morning blessings.

If one recited the blessings prior to midnight, must he repeat the blessings? If one recited the blessing of Hanosen Lasechvi prior to midnight some Poskim rule he must repeat the blessing after midnight. This applies even if he heard the crow of the rooster before midnight. It is unclear if this law would apply to the other morning blessings.

What is the law if one who did not sleep at night recited the blessings prior to Alos? If it was already after midnight at the time that he said the blessings, then he does not repeat the blessing after Alos. 

10. When are the morning blessings to be recited; at home or in Shul?

It is the Chabad custom to recite all the morning blessings at home, immediately upon awakening, before leaving to Shul. This includes the blessing of Birchas Hatorah. One is not to delay the blessings until he goes to Mikveh. If one delays the blessings, he has forfeited the proper time of obligation and his recital is a mere matter of Tashlumin.

According to the Chabad custom is one to delay the blessings if he is a Baal Keri? Even if one is a Baal Keri he is to nevertheless wash his hands immediately after using the bathroom upon awakening, and recite Al Netilas Yadayim and Asher Yatzar. He is not to delay the blessings until after Mikveh.  Some write that one is to also recite all the morning blessings before leaving the home, just like he would do normally. Nevertheless, there are those that are accustomed not to say any blessings until after they have immersed and purified themselves from their state of Keri.  One who follows this custom must proceed to the Mikveh immediately upon awakening and recite all the morning blessing right after Mikveh. The Rashash writes that one who delays Birchas Hashachar allows the Kelipos to continue nurturing from the upper worlds and from one’s soul. Therefore, the earlier one says Birchas Hashachar, the more praiseworthy he is and he merits in removing the Kelipos from his soul.

11. The order of the blessings?

What is the law if one recited the blessings in the wrong order? If one said the blessings in the wrong order, it has no Halachic significance, and one may continue to recite the remaining blessings. 

Zokeif Kefufim before Matir Assurim: The above law, however, is with exception to the blessing of Matir Assurim, in which case if one proceeded to recite the blessing of Zokeif Kefufim before Matir Assurim, then he may no longer recite Matir Assurim.

Shelo Asani: If one recited the blessing of Shelo Asani Aved prior to Shelo Asani Goy, he may continue with the blessing of Shelo Asani Goy. Likewise, if he first said the blessing of Shelo Asani Isha he may continue with the blessing of Shelo Asani Goy and Aved.

What is the law if one said Zokeif Kefufim and then quickly corrected himself and said Matir Assurim?  Intended to say Zokeif Kefufim: If one intended to recite the blessing of Zokeif Kefufim and he indeed concluded with the words Zokeif Kefufim and then quickly corrected himself and said Matir Assurim, he has fulfilled the blessing of Zokeif Kefufim and may no longer say the blessing of Matir Assurim, as explained above. 

Intended to say Matir Assurim and his tongue slipped: If however he had in mind to say the blessing of Matir Assurim and his tongue slipped and recited Zokeif Kefufim, and then quickly, within Kdei Dibur, he corrected himself to say Matir Assurim, some Poskim   rule it is questionable as to which blessing he has fulfilled. Other Poskim rule he has fulfilled the blessing of Matir Assurim and is to repeat the blessing of Zokeif Kefufim.

Does this law apply likewise to the other blessings, such as if one said Pokeiach Ivrim and then quickly corrected himself and said Hanosein Lasechvy Bina? Intended to say the wrong blessing: If he had in mind to say Pokeiach Ivrim [the second blessing] and indeed said Pokeiach Ivrim and then corrected himself to say Hanosein Lasechvy [the first blessing], he has fulfilled his obligation of Pokeiach Ivrim and is then to repeat the blessing of Hanosein Lasechvy Bina. However, there are opinions who rule that in all cases that one ended with two different endings [Pokeaich Ivrim and Matir Assurim] he fulfills his obligation of both blessings irrelevant of one’s intent or which ending one preceded.

His tongue slipped and said the wrong blessing: If one had in mind to say the blessing of Hanosein Lasechvy Bina and his tongue slipped and recited Pokeiach Ivrim, and then quickly, within Kdei Dibur, he corrected himself to say Hanosein Lasechvy, it is questionable as to which blessing one has fulfilled.  However, some Poskim rule he has fulfilled his obligation of Hanosein Lasechvy and is to repeat the blessing of Pokeiach Ivrim. Other Poskim rule he fulfills his obligation of both blessings.

12. Fulfilling ones obligation through hearing the blessings from another person:

One does not fulfill his obligation of the morning blessings through hearing them from another person, even if the other person has in mind to fulfill one’s obligation. If, however, one hears the blessings from a Chazan, in the presence of a Minyan which is listening to his blessings, then he fulfills his obligation. 

Answering Amen to another person’s Birchas Hashachar: Some communities have the custom that the congregants who heard the morning blessing said in Shul, recite the morning blessings aloud to each other, in order so every person accumulates the answering of ninety amen’s each day. [As already mentioned in Halacha 9, the Chabad custom is to say the morning blessings at home.]

13. What does one do if he is in doubt if he recited one of the blessings?

If one is in doubt if he recited one of the blessings, then he may not recite that blessing. [It does not help for him to hear the blessing from someone else unless the blessing is being said in a presence of another nine people.  It is advisable to make a mark in the Siddur in the area that one is holding if he has to stop in middle of the blessings.]

14. May the morning blessings be said after Shacharis?

One who Davened Shacharis prior to reciting the morning blessings may recite all the morning blessings after Davening, starting from Asher Yatzar until Hagomel Chassadim Tovim. It is disputed whether one may recite the blessing of Al Netilas Yadayim after Davening. Birchas Hatorah may not be recited after Davening if one recited the Shema immediately after Ahavas Olam.

Until when during the day may one recite Birchas Hashachar? Initially, one is to recite Birchas Hashachar early in the morning, in close proximity to awakening. If one did not do so, the blessings may be said throughout the entire day [up until sunset]. Furthermore, some Poskim rule it may be said even at night, up until one goes to sleep. However, some Poskim argue that it may not be said the entire day and conclude that it may only be said until the 4th hour of the day [i.e. Sof Zman Tefila]. Other Poskim conclude that it may at the very least be said until midday, and those who say it until sunset are not to be protested. Practically, one is initially to be careful to recite the blessings as early as possible, and in the morning, although if this time was missed the blessings may be said up until sunset.

15. Should one stand while reciting the morning blessings?

Practically, the custom amongst Ashkenazi Jewry is to say all the morning blessings in a standing position.  However, Sephardic Jewry is accustomed to sit while reciting the blessings in order to increase concentration.

16. Is a married man to wear a Gartel while reciting the morning blessings?

Many are accustomed to recite the morning blessings without a Gartel, as was the custom of the Rebbe Rashab. However, some are accustomed to recite the morning blessings with a Gartel, as was directed by the Rebbe’s father, Reb Levi Yitzchak Schneerson.

17. May one answer Kaddish or Kedusha if he is in the middle of Birchas Hashachar?

Between blessings: If one is between blessings he may answer for all matters.

Short blessing: If one already recited G-d’s name in one of the short, one sentence, blessings, then he may not interrupt the blessing for any matter.

Long blessing: If one is in middle of a long blessing, such as Asher Yatzar or Hamaavir Sheiyna, then if he already recited a few words after “Elokeinu Melech Haolam,” then the law follows the same law as one who is in the midst of Shema. Thus, he may interrupt the blessing in order to answer Kaddish, Kedusha or Barchu. If one has already reached G-d’s name in the closing blessing, then he must finish the blessing and may not interrupt. If one stopped to answer directly prior to saying the closing blessing of Baruch, then one needs to repeat a few words prior to saying the closing blessing. 

[1] See our corresponding Sefer “Awaking like a Jew” for the full details of this subject!; Ketzos Hashulchan 1-5

[2] See Ketzos Hashulchan 1:6