📖 0. Chapter 8: Birchas Hashachar – The morning blessings

Chapter 8: Birchas Hashachar/The morning blessings

 

1. What is Birchas Hashachar?[1]

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.

The reason for the institution to recite Birchas Hashachar: Every Jew is obligated to recite one hundred blessings each day.[2] The blessings of Birchas Hashachar were thus instituted by the Sages[3] in order to accumulate these 100 daily blessings. The purpose of the blessings is to remind oneself of Hashem, and ones love and fear of Him.[4]

 

List of the blessings included in Birchas Hashachar:

1. Al Netilas Yadayim
2. Asher Yatzar
3. Elokaiy Neshama
4. Hanosen Lasechvi Binah
5. Pokeiach Ivrim
6. Matir Assurim
7. Zokef Kefufim
8. Malbish Arumim
9. Hanosane Layaef Koach
10. Roka Haaretz Al Hamayim
11. Hamachin Mitzadeiy Gaver
12. Sheasa Li kol Tzarchi
13. Ozer Yisrael Bigevurah
14. Oter Yisrael Bisifara
15. Shelo Asani Goy
16. Shelo Asani Aved
17. Shelo Asani Isha
18. Hamavir Sheiyna until Hagomel Chasadim Tovim

 

 

 

Are women obligated to recite Birchas Hashachar?[5] Yes.[6]   Are women obligated to recite 100 blessings a day?[7] Some Poskim[8] rule that women are not obligated in the recital of the 100 blessings.[9] Other Poskim[10] rule that women are obligated in the 100 blessings, just like men.[11] Practically, women are to endeavor to recite 100 blessings a day, just like a man, and so is the custom.[12] The custom is to educate even children, boys and girls, in reciting the 100 blessings per day.[13] [Those women who do not Daven three times a day are to try to fulfill the 100 blessings through eating, drinking and smelling spices.[14]]   May one answer Baruch Hu Uvaruch Shemo for a blessing which one is hearing for the sake of fulfilling his 100 blessings?[15] Yes.

Sparks of Chassidus Refines soul for day’s service:[16] The blessings of Birchas Hashachar draw down an essential revelation from the name Havaya and are the source of all one’s ability to serve Hashem throughout the day with a subjugation of the body. When a person first awakens his heart and soul are coarse and insensitive. The morning blessings draw nullification and spiritual refinement to the mind and soul and are the source of one’s spiritual accomplishments during prayer.   The number of blessings included in Birchas Hashachar: The grouping referred to as Birchas Hashachar consists of eighteen blessings.[17] These eighteen blessings correspond to the eighteen blessings of Shemoneh Esrei, as the Sages instituted Birchas Hashachar in correspondence to Shemoneh Esrei.[18] The blessing of Hanosein Layaeif Koach is the 19th blessing that was added corresponding to the blessing of “Lamalshinim” which is also the 19th blessings that was added to Shemoneh Esrei. Both the blessing of Birchas Hashachar and Shemoneh Esrei were instituted to strengthen the faith of the Jewish people against the heretics.[19] In Kabala[20] it is explained that the eighteen blessings of Birchas Hashachar represent the elevation of Elokus in the world of Yetzira while the eighteen blessings of Shemoneh Esrei represent the elevation of Elokus in the eighteen thousand worlds which are in Atzilus.

 

The three blessings of Netilas Yadayim; Asher Yatzar; Elokaiy Neshama

2. Al Netilas Yadayim:

*The laws of washing hands in the morning were discussed in length in chapters 3-4. Below a short summary which relates to the blessing is brought. See Chapter 4 Halacha 8 for the full analysis of this subject.

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.

 

3. Asher Yatzar:[21]

*The following laws relate to the blessing of Asher Yatzar that is recited upon awakening, as part of the morning blessings. The laws of Asher Yatzar that is recited after using the bathroom was explained in the previous chapter Halacha 13.

The reason behind the blessing:[22] There are various reasons given behind the recital of this blessing in the morning: 1) One has probably used the bathroom during the night.[23] 2) As a thanksgiving blessing to Hashem for making a person a new creation upon awakening.[24] [3) Prior to washing hands one is not allowed to touch the orifices of the body and hence after washing we thank Hashem for that ability.[25]]

Must one use the bathroom prior to reciting Asher Yatzar in the morning blessings?[26] One who desires to avoid Halachic question should be careful to use the bathroom after awakening, prior to reciting the blessing of Asher Yatzar in the morning blessings.[27] Thus immediately[28] after washing hands upon awakening one is to 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[29] and] Asher Yatzar.

What is the law if one is unable to relieve himself?[30] If one is unable to use the bathroom immediately[31] upon awakening he is nevertheless to recite the blessing of Asher Yatzar upon awakening [if it is after midnight[32]], immediately after reciting the blessing of Al Netilas Yadayim.

When is the blessing of Asher Yatzar to be said?[33] As stated above the blessing of Asher Yatzar is to be recited immediately after saying the blessing of Al Netilas Yadayim. This applies irrelevant of whether one was able to use the bathroom beforehand.[34]

 

Summary: 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.   Q&A If one did not sleep the previous night is he to say the blessing of Asher Yatzar in the morning?[35] 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.[36] If one slept 60 breaths?[37] If one slept for sixty breaths at night [30 minutes[38]] 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?[39] 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.[40]   Is one to recite Asher Yatzar after each time he goes to the bathroom at night, upon awakening from sleep? Yes.[41] However, there are Poskim[42] 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?[43] 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, as explained in Chapter 7/13.[44]]

From the Rav’s Desk Question: I wake up often in middle of the night to use the bathroom and I always wondered what I should do about saying the blessing of Asher Yatzar. Do I have to say it right away after using the bathroom, or can I, or should I, delay saying it until the morning blessings where I will anyway say Asher Yatzar? I would also appreciate if you can let me know what order I should follow regarding washing hands when I wake up to go to the bathroom in middle of the night.   Answer: We do not delay the blessing of Asher Yatzar until morning and it is therefore to be said after each time you use the bathroom in middle of the night. The order you should follow is such: One who wakes up in middle of the night to use the bathroom should first wash his hands next to his bed before walking, then use the bathroom, then wash his hands again afterwards, and then immediately recite Asher Yatzar. If it is already past midnight, you may choose to already wash hands after the bathroom like you would by the second morning washing and already recite the blessing of Al Netilas Yadayim, and then immediately after recite Asher Yatzar. You don’t have to do so, however, if you plan to return to sleep and may simply wash after the bathroom without any blessing, and recite Asher Yatzar. If, however, it is already past daybreak then you should specifically do this order even though you still plan to return to sleep, and therefore you should wash hands after the bathroom and recite the blessing of Al Netilas Yadayim, and then immediately after recite Asher Yatzar and Elokaiy Neshama, and you may then return to sleep. Repeating Asher Yatzar in the morning: In the event that you went to the bathroom and already said Asher Yatzar in middle of the night, then you do not repeat it again in the morning upon awakening together with the other morning blessings unless you go to the bathroom again.   Explanation: Regarding whether one who uses the bathroom in middle of the night is to right away say Asher Yatzar or whether he may delay it until morning, and have it included in the Asher Yatzar recited in the morning blessings, we find a debate amongst Poskim, with the vast majority of them ruling that the blessing is not to be delayed until morning and is rather to be said right away after using the bathroom in middle of the night. The reason for this is twofold: 1) It is always proper to say the blessing of Asher Yatzar right away in close proximity to the benefit that one got from going to the bathroom. 2) According to some Poskim, delaying the blessing until one needs to use the bathroom again causes one’s original Asher Yatzar to expire, hence making it that he never recited Asher Yatzar for his first bathroom use. Furthermore, according to some Poskim, Asher Yatzar can only be said for a certain amount of time after using the bathroom and this time will surely expire if one were to delay its recital until morning. Accordingly, to avoid all this, the Poskim rule that the blessing should be said right away after using the bathroom in middle of the night and not be delayed. Now, while there are Poskim who hold that in truth there is never an expiration for the recital of Asher Yatzar, and even if one needs to use the bathroom again, his recital of Asher Yatzar counts for both bathroom uses, and so seems to be the opinion of Admur, and so indeed rules the Makor Chaim and other Poskim that one may delay saying Asher Yatzar in middle of the night until the morning, nonetheless it is best to follow the previous opinion in order to do according to all and also due to the first reason mentioned above that one should never initially delay the blessing of Asher Yatzar even if technically it can be included in a later recital.   Sources: Regarding not to delay the Asher Yatzar see: M”B 4:3; Chesed Lialafim 6:3; Ben Ish Chaiy Vayeitzei 12; Pnei Yitzchak 1:8; Maharam Di Lunzo in Matzas Shemurim p. 6; Birkeiy Yosef 6:3; Shalmei Tzibur p. 45; Zechor Leavraham Brachos 1:1;  Poskim in Kaf Hachaim 7:7; Piskeiy Teshuvos 7 footnote 7; For the dissenting opinion see: Opinion in M”B 4:3; Levush 4 and 6:1; Yad Aaron on Tur 6; Kisei Eliyahu 7:1; Makor Chaim of Chavos Yair 7:7; Poskim in Kaf Hachaim 7:7; For the opinion of Admur, see: Admur 7:13; [It is implied from Admur, from the fact the only reason why one does not say the blessing of Asher Yatzar twice after going to the bathroom a second time is because the blessing includes also the first time, and not because the blessing of the first time is lost, that his Asher Yatzar of the morning would cover all the nights bathroom uses. Nonetheless, certainly this is only Bedieved as we never tell a person to accumulate all his bathroom uses during the day and say one Asher Yatzar at night for them] Regarding washing hands with a blessing after midnight see: Siddur Admur; Admur Kama 4:14; Rav Raskin in “Notes on Siddur“page 10; Regarding repeating Asher Yatzar the next morning see: Admur 6:1; Rama 4:1; Ketzos Hashulchan 5:2 as rules Admur in Kama 4:14 and 6:1

 

4. Elokaiy Neshama:

The reason why we recite the blessing:[45] Elokaiy Neshama is a blessing of thanksgiving to Hashem for returning ones soul to him upon awakening.

Why does Elokaiy Neshama not begin with a blessing? Blessings of thanks do not begin with an opening blessing.[46] It is for this reason that Elokaiy Neshama does not begin with a blessing.[47]

Reciting the blessing immediately after Asher Yatzar:[48] It is proper to recite the blessing of Elokaiy Neshama immediately after reciting the blessing of Asher Yatzar.[49] [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.[50]]

One who awoke before daybreak and plans to return to sleep:[51] If one awoke[52] [in middle of the night, even past midnight] and knows that he will be going back to sleep a set[53] 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…“.[54] [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…”.[55] 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[56], if it is past midnight[57].]

Reciting Hamapil prior to returning to sleep for the second time:[58] 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?[59] [see below for more detailed version]

Ruling of the Siddur:[60] If one did not sleep throughout the night, or slept for less than 60 breaths worth [i.e. thirty minutes[61]] then one is not to recite the blessing of Elokaiy Neshama. [If one is in doubt whether he slept for 60 breaths than he is to recite the blessing without Hashem’s name.[62]]

Chabad Custom:[63] 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[64], immediately after washing hands with a blessing.[65]]

 

Does one recite the morning blessing of Elokaiy Neshama if he did not sleep at night?

1. Background:[66]

It is disputed amongst the Poskim[67] whether the fifteen morning blessings starting from Hanosein Lasechvi Vina, are to be said even if one did not sleep at night, and did not receive the benefit for which the blessing was established. Practically, we rule that one is to recite all fifteen morning blessings even if he did not sleep at night, and hence did not receive their corresponding benefits, as they were established based on the normal daily routine benefits and not based on personal benefits.[68] The question, however, is raised regarding whether this custom likewise applies to the blessing of Elokaiy Neshama, which is said prior to these 15 blessings, thanking Hashem for the return of the soul. Perhaps it should be said even if one did not sleep at night, due to the custom of thanking Hashem for the normal daily routine benefits. On the other hand, perhaps this blessing was never established in this manner and hence requires one to actually receive the benefit of waking from sleep in order for it to be said. Practically, this matter is debated amongst the Poskim based on different ways of learning the Peri Eitz Chaim, and the practical ruling of the Siddur differs from the accepted Chabad custom today. The following are the details of this matter:

 

1. The Law:

Some Poskim[69] rule Elokaiy Neshama is to be recited in the morning even if one did not sleep at night, just as is customarily done regarding the other morning blessings, and so is the widespread Sephardi custom. Other Poskim[70], however, rule that if one did not sleep at night, or slept for less than 60 breaths worth [i.e. thirty minutes[71]], then the blessing of Elokaiy Neshama may not be recited.[72] [According to this opinion, if one is in doubt whether he slept for 60 breaths, then he is to recite the blessing without Hashem’s name.[73]] Other Poskim[74] conclude that due to doubt, one is to hear the blessing from another person, and so is the widespread Ashkenazi custom.

The Chabad custom:[75] Admur in his Siddur [unlike his implied ruling from the Shulchan Aruch] holds of the latter opinion that the blessing is not to be recited [and that there is no need to even hear it from someone else], and seemingly so was the Chabad custom in previous times.[76] The public directive from the Rebbe Rayatz likewise follows this ruling, although emphasizing one may hear it from another person who did sleep. However, the private directive of the Rebbe Rayatz is that one should say the blessing, as rules the first opinion above.[77] It is implied from the above directives that unless one received a private directive from the Rebbe otherwise, then he is not to say the blessing, as is the public directive. Nonetheless, the accepted, widespread, custom amongst Chabad Chassidim today is to follow the private directive and recite the blessing of Elokaiy Neshama even if one did not sleep the night before.[78] [The blessing is to be said after Alos[79], immediately after washing hands with a blessing.[80]]

 

Summary: 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. Q&A Does one recite Elokaiy Neshama if he slept during the day?[81] No.[82]   If one accidently spoke after saying Asher Yatzar is he to still recite the blessing of Elokaiy Neshama right away?[83] 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?[84] 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.[85] However there are Poskim[86] 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.

The Nussach: Making an interval between Elokaiy and Neshama:[87] 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.[88]] Tehora Hi: In the Siddur Admur writes the word Tehora Hi.  Some[89] however omit the word Hi.

Sparks of Chassidus: The soul’s descent:[90] The prayer of Elokaiy Neshama refers to the descent of the Jewish soul below into the body. The Neshama first starts off in the world of Atzilus. In this level the Neshama is found in complete unity with G-dliness, and is pure and refined, prior to its descent below. It is referred to in the words “Tehora Hi”. The Neshama then begins its descent below to the worlds of Beriya, Yetzira and Assiya. This is referred to in the words “Ata Barasa [Beriya]; Ata Yatzarta [Yetzira]; Ata Nafachta Bi [Assiya]”. The descent into these three spiritual worlds, one lower than the other, effects the necessary changes for it to become invested within the animal soul and physical body. Returning the soul to unification with G-d:[91] The reason the Sages instituted that this prayer be said in the beginning of Birchas Hashachar, prior to Davening, is because it represents the soul’s Mesirus Nefesh throughout the day. In this prayer we state that “You gave me the soul…and You will take it from me in the future”. This means to state that since You have given me the soul and will eventually take it back therefore I will already now begin to dedicate it and hand it over to you, to unite it within your unification. This will be accomplished through binding my thoughts with Your thoughts and my speech with Your speech, through the letters of the Torah and prayer. It is with this preparation of giving over the soul to Hashem that we begin Birchas Hashachar.

 

 

 

The 15 blessings from Hanosein Lasechvi Bina until Hagomel Chassadim Tovim

*The following contains a concise summary of laws which relate to the morning blessings which are recited upon awakening. These laws are found in Shulchan Aruch chapters 46 and 47. A more thorough study of this subject will be brought in our future publication on the laws of prayer.

 

5. The blessings recited and their corresponding pleasure:[92]

Hanosein Lasechvi Binah:

Is a blessing said to give thanks to G-d for creating the rooster which awakens man in the morning.[93]

 

Sparks of Kabala The inner meaning of Hanosein Lasechvy Bina:[94] The spiritual root of the rooster in the world of Yetzira is the angel Gavriel. The root in the world of Atzilus is the five Gevuros of Ima. The job of these five Gevuros in Atzilus is to awaken the Sefira of Malchus which descends at night into the lower worlds. This occurs exactly at midnight. Likewise the angel Gavriel is in charge of awakening the souls in Gan Eden which have a level of concealment of G-dliness when night begins. At midnight Gavriel awakens the souls to greet the new revelation of G-dliness that they can now experience. Likewise in this world man must awaken to praise G-d at midnight. The physical rooster which is rooted in Gavriel and the five Gevuros hence crows to awaken man below just like its root does above. This is the inner meaning of this blessing, as it is going on all the levels of “Sechvy/rooster” that awaken the souls at night.

 

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.[95]

 

 

 

 

 

Hanosane Layaef Koach:[96]

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.[97]

 

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[98]] 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:[99]

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 ones 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 ones 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.[100]

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:[101]

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[102]; 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.[103] Alternatively, the Kabalists[104] 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.[105]]

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.[106]

Does a convert say the blessing of “Shelo Asani Goy”? There are opinions[107] who say that a convert should recite the blessing of “Sheasani Ger” and is not to recite the blessing of Shelo Asani Goy.[108] Others[109] however rule that he may not say this blessing of “Sheasani Ger”.[110] According to the Kabalists however, even a convert may say the blessing of “Shelo Asani Goy”.[111] [Practically a convert may say the blessing of Shelo Asani Goy if he desires to rely on this opinion of the Kabalists.[112] However some[113] 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.[114]

 

Sheasani Kiritzono:[115]

Women are accustomed to recite the blessing of “Sheasani Keritzono/That He made me according to his will[116]” [in the place of the blessing of “Shelo Asani Isha,” and so is the widespread Ashkenazi custom[117]]. [Other Poskim[118] , however, rule that the blessing is not to be said being that it has no source in the Talmud and so is the widespread Chabad custom as explained next. Some Poskim[119] conclude that it is to be said without God’s name and so is the Sephardic custom. According to all it is completely forbidden for a woman to say Shelo Asani Isha.[120]]

 

May one recite other blessing which were not included in the above list?[121]

(It is forbidden to recite any blessing which has not been instituted by the Sages or has not become accepted amongst majority the Jewish people.) [Thus one may not add on to the blessings recited above, even though there are other benefits which he would like to thank G-d for giving him. One who does so has said a blessing in vain, and carries with it all the severities which are said regarding one who says blessings in vain.[122]] Those that recite the blessing of Baruch Someich Noflim and Baruch Magbia Shefalim are making a mistake, and these blessings are not to be said at all.

 

Q&A Is it the Chabad custom for women to recite the blessing of “Sheasani Kiritzono”?[123] The widespread custom amongst Chabad women, including the Rebbetzins of Chabad[124], is not to say the blessing of Sheasani Kiritzono, and hence there is no blessing said in the place of “Shelo Asani Isha.”[125] However there are some Chabad women of prestige Chabad lineage who are accustomed to say the blessing of Sheasani Keritzono based on a tradition that they received.[126] The Rebbe did not voice any unequivocal opinion on the subject, and when asked, he forwarded the questioner to women of lineage to clarify the matter.[127] Thus, the Rebbe neither negated nor condoned its practice, and left it for the tradition of the families of women to decide, explicitly stating that he has yet to reach a conclusion on the matter.

Shelo Asani Shifcha:[128] Some women have the custom to recite the blessing of Shelo Asani Shifcha in place of Shelo Asani Aved.[129] [This is not the widespread Chabad custom, however there are some that say it.[130]]   Shelo Asani Goyah: Some women have the custom to recite the blessing of Shelo Asani Goyah in place of Shelo Asani Goy.[131] [This is not the widespread Chabad custom.[132]]   Shelo Asani Biheima:[133] Some have the custom to recite the blessing of Shelo Asani Biheima. This is not the accepted custom.

 

6. Must one receive the pleasure that the blessing corresponds to in order to recite it?
7. The law:[134]

The custom is to recite all the morning blessings even if one did not receive the particular pleasure that the blessing corresponds to. One may not be stringent in this matter. Nevertheless, if possible, it is proper for one to receive the pleasures of all the blessings that he recites.[135] (If one is unable to receive the pleasures of all the blessings he should at the very least walk, get dressed, put on a belt and hat prior to the blessings in order to suspect for the stringent opinions.[136])

From when in the morning may the above blessings be recited if one did not receive their benefit?[137] If one did not receive the particular benefit that corresponds to a particular blessing then that blessing may not be recited until Alos [daybreak].[138]

 

1. The pleasures which one should initially try to receive prior to reciting the blessings:[139]
2. To sleep at least for thirty minutes during the night. This obligates one in Elokaiy Neshama.
3. Hear a rooster crow. This obligates one in Hanosen Lasechvy Bina.
4. Put on a shirt.[140] This obligates one in Malbish Arumim.
5. Place the hand over the eyes. This obligates one in Pokeiach Ivrim.
6. Sit on the bed. This obligates one in Matir Assurim.
7. This obligates one in Zokef Kefufim.
8. Place ones feet on the ground.[141] This obligates one in Roka Haaretz Al Hamayim.
9. Put on leather[142] This obligates one in Sheasa Li Kol Tzarki.
10. This obligates one in Hameichin Mitzadei Gaver.
11. Put on a belt which separates between ones upper and lower half of the body.[143] This obligates one in Ozer Yisrael Begevura.
12. Put on a hat [or skullcap].[144] This obligates one in Oter Yisrael Bisifara.
13. Wash the hands properly. One recites Al Netilas Yadayim.
14. Wash the face. This obligates one in Hamaavir Sheiyna.
15. Relieve ones bowls or bladder. This obligates one in Asher Yatzar.
16. See footnote regarding the blessings of Shelo Asani Goy/Aved/Isha.[145]

 

1. Does a blind person say the blessing of “Pokeach Ivrim”?[146]

There is an opinion[147] who states that despite the above custom, a blind person does not say the blessing of Pokeach Ivrim.[148] [Practically, a blind person does not say this blessing.[149]]

 

1. Does a deaf person recite the blessing of “Hanosen Lasechvi Binah”?[150]

A deaf person is to recite the blessing of Hanosein Lasechvi Bina [from daybreak and onwards[151]].[152]

 

1. Not to recite the blessing of “Sheasa Li Kol Tzarki” on the ninth of Av and Yom Kippur:[153]

One does not recite the blessing of “Sheasa Li Kol Tzarki” on the ninth of Av or Yom Kippur.[154] [One only resumes saying it the next day.[155]]

 

Summary: 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]. Q&A Does a mourner recite the blessing of Sheasa Li Kol Tzarki?[156] Yes.   May one who is on a boat or plane recite the blessing of Roka Haaretz al Hamayim?[157] The blessing may only be recited after dawn.[158]

 

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

The definition of not having slept:[159] One who did not sleep for a period of thirty minutes at night is considered as if he did not sleep at all. If one is in doubt as to the amount of time he slept, then 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. The following are the laws of the blessings that he may recite.

Al Netilas Yadayim: According to the ruling in Shulchan Aruch one is to wash hands without a blessing. However the Chabad custom is to wash hands with a blessing. See Chapter 4 Halacha 16!

Asher Yatzar:[160] One does not recite Asher Yatzar unless he used the bathroom beforehand. See above Halacha 3 in Q&A!

Elokaiy Neshama: According to the ruling in the Siddur one is to omit the blessing of Elokaiy Neshama. However the Chabad custom is to say it. See above Halacha 4!

Blessings of “Hanosen Lasechvi Binah” until “Hagomel Chassadim Tovim”:[161] One is to recite all the fifteen morning blessings [starting from Hanosen Lasechvi Binah until Hagomel Chassadim Tovim[162]] even if he did not sleep the night before and hence did not receive their corresponding benefits.[163] Nevertheless, if possible, it is proper for one to receive the pleasures of as many blessings as he can.[164]

Birchas Hatorah: The blessing is recited after Alos. See next chapter Halacha 11.

From when may the above blessings be recited if one did not sleep the previous night?[165] If one did not sleep the night before and hence did not receive the benefit that corresponds to a particular blessing, such as he did not switch clothing, then that blessing may only be said after Alos [daybreak].[166] [If however he received the corresponding benefit after midnight then he may say that blessing even before Alos.[167]] Hence, if one heard the rooster crow after midnight he may say the blessing of Lasechvi Bina. If, however, he heard the rooster crow before midnight then the blessing may not be said until Alos.[168]

 

Summary: 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. Q&A If one is in doubt if he slept for sixty breaths may the morning blessings be said prior to Alos?[169] If one is in doubt as to whether he slept for sixty breaths[170], 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[171] are to be said without the mentioning of G-d’s name.   Which Alos is one to follow with regards to saying Birchas Hashachar?[172] 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.[173] Nonetheless, it is proper for him to try to be Yotzei the blessing by with a Minyan[174], or to teach the blessings to a young child, having him repeat after you word after word, and having in mind to fulfill your obligation in case that you were not Yotzei before Alos, and as well to have in mind to educate the child so that he learn the blessing.[175]

 

 

 

8. May one recite the morning blessings upon awakening, prior to daybreak/Alos?[176]

Example: One wakes up at 4:00 A.M. to go to work. Alos only begins at 4:50. May he say the morning blessings prior to this time?

One who slept [at least sixty breaths[177]] at night and became obligated[178] in the morning blessings may[179] recite all[180] the morning blessings as soon as he becomes obligated in them, even before daybreak. Nevertheless, the blessings may only be recited after midnight.[181] [If, however, he did not become obligated in the morning blessing, such as he did not hear the rooster crow[182], or did not change clothing or wear leather shoes or put on a belt or hat, then he may not say these blessings until Alos, even if he slept at night. Thus those who wake up before Alos and say the morning blessings must beware to receive all the pleasures to which the blessings correspond to as explained in Halacha 6B.[183] However there are opinions[184] who rule one may recite all the morning blessings prior to Alos even if he did not receive their corresponding benefit. According to all, the blessings of Shelo Asani Goy/Aved/Isha may be said immediately upon awakening, prior to Alos.[185]]

If one plans to return to sleep:[186] The above law applies even if one plans on returning to sleep a set sleep prior to Alos, nevertheless he may[187] say all the morning blessings that he became obligated in prior to Alos, past midnight. [Nevertheless regarding the blessing of Elokaiy Neshama see above, Halacha 4, that in such a case one is to say it without Hashem’s name after the first time he awakens.] These blessings are not repeated a second time when he awakens in the morning.[188]  However, one should wash his hands again without a blessing after awakening the second time, as explained in Chapter 4 Halacha 19B.

 

Summary: 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. Q&A 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.[189] 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[190] 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 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.[191] 1.       Question: [Sunday, 21st Shevat, 5782] I woke up at about 3 o’clock in the morning and recited all the morning blessings. I then realized that it was still before Alos, and I should not have said the blessing of Hanosein Lasechvi Bina being that I did not hear a rooster crow. My question is what I should do now? Was it a blessing in vain and I need to repeat it again after Alos, or at least Bedieved I fulfilled my obligation?   Answer: It is questionable whether you fulfilled your obligation of this blessing and therefore you should try to fulfill your obligation with another person after Alos. This can be fulfilled in one of two ways: 1) By hearing it from an individual in front of a minyan, such as to go to a Shul in which the custom is for the Chazan to begin with Birchas Hashachar. [However, you cannot fulfill your obligation from an individual if there is no Minyan.] 2) Teaching the blessing of Hanosein Lasechvi Bina to a young child, having him repeat after you word after word, and having in mind to fulfill your obligation in case that you were not Yotzei before Alos, and as well to have in mind to educate the child so that he learn the blessing.   Explanation: It is disputed amongst Poskim as to whether one must receive the benefit of the morning blessings, in order to be allowed to say them in the morning, such as if one must hear the rooster crow in order to say the blessing of Hanosein Lasechvi Bina. Practically, we rule that the blessings may be said even if one did not receive the benefit due to the fact the people of the world receive these benefits daily. Nonetheless, in the event one did not receive the benefit, then it may only be said when the general populace of the world receives the benefit which is after Alos. Accordingly, Admur and other Poskim rule that one may not recite the blessing of Hanosein Lasechvi Bina prior to Alos unless one heard the rooster crow [and some are stringent even if one heard the rooster crow]. Thus, those who wake up before Alos and say the morning blessings must beware to receive all the pleasures to which the blessings correspond to, and are hence to skip the blessing of Hanosein Lasechvi Bina unless they heard a rooster crow. [However, there are opinions who rule one may recite all the morning blessings prior to Alos, including Hanosein Lasechvi Bina, even if he did not receive their corresponding benefit and did not hear the rooster crow.] Now, regarding the law Bedieved if one already went ahead and said the blessing Hanosein Lasechvi Bina prior to Alos despite not hearing a rooster crow, seemingly, according to Admur one does not fulfill his obligation. Nonetheless, being that this is not clearly written, and being there are opinions who argue and rule that Bedieved one does fulfill his obligation and that even Lechatchila it may be done, therefore one is not to repeat the blessing and is rather to hear it from a Shliach Tzibur by a minyan or educate a child to recite it.   Sources: See regarding not reciting the blessing of Hanosein Lasechvi Bina prior to Alos Hashachar unless one heard the rooster crow: Admur 47:9; Siddur Admur regarding one who did not sleep at night [The Ketzos Hashulchan 5 footnote 14 applies this law likewise to one who slept at night. See also Piskei Hassidur 46 that he brings this down]; M”A 47:13; Ketzos Hashulchan 5 footnote 14; Piskei Hassidur 46; Sefer Haminhagim p. 5 [English]; Luach Kolel Chabad; Shevach Hamoadim 2:2; According to the Michaber 47:13 one may never say the blessing of Hanosein Lasechvi Bina prior to Alos even if he heard the rooster crow. So is also implied from M”A 47:13 that one is initially to be stringent not to say the blessing before Alos at any time; See Shaareiy Teshuvah 47:13; M”B 47:31; Biur Halacha 47 “Mivareich”; Kaf Hachaim 46:49; 47:30; Glosses of Rav Raskin on Siddur p. 16; Other opinions who rule that may say blessing before Alos even if did not hear rooster: See M”A 47:13 in name of Zohar; Machazik Bracha 47:6; Kesher Gudal 5:11; Shalmei Tzibur 47; Shaareiy Teshuvah 47:13; M”B 47:31 and Biur Haacha ibid that so is implied from Gr”a in Maaseh Rav and Peri Megadim 46 A”A 14; Kaf Hachaim 47:30; Kaf Hachaim 46:49 in name of Rashash in Nehar Shalom and Arizal; brought also in Shalmei Tzibur 46 and Zechor Leavraham 1:300; See Koveitz Ohalei Torah 777-780 where Rav Shalom Ber Levin writes a different interpretation in the Siddur [which in my opinion is impossible to enter into the wording] and concludes that practically Chassidim were not particular to recite the morning blessings after Alos. He explains in the Siddur that if one slept at night he may even say the blessing of Hanosein Lasechviy prior to Alos, even if one did not hear the rooster crow. Harav Asher Lemel Hakohen, Chabad Rav of Beitar, agrees with his opinion. Harav Yosef Simcha Ginzberg [through a personal correspondence] defended the opinion of the Ketzos Hashulchan in Admur, stating that there is no other way to interpret it. See regarding bedieved if said blessing of Hanosein Lasechvi before Alos: Shaareiy Teshuvah 47:13; M”B 47:31 [Yotzei] See regarding the dispute if one must receive the benefit of the morning blessings, and that we are lenient: Admur 46:7; Siddur; Ketzos Hashulchan 5:6; Michaber 46:8; Peri Chadash 46:8; Birkeiy Yosef 46:12; Rav Poalim 2:8; Kaf Hachaim 46:49; Piskeiy Teshuvos 46:14; See regarding not to say any blessing before Alos if did not receive benefit:  Siddur Admur; Admur 47:7; 4:13; Siddur; Ketzos Hashulchan 5:6; Tehila Ledavid 4:10; Rama 47:13; Piskeiy Teshuvos 46:15; The Mekubalim rule that one is to recite all the morning blessings from after midnight, even if one did not sleep at night and did not receive their corresponding blessings. [Kaf Hachaim 46:49 in name of Rashash in Nehar Shalom and Arizal; brought also in Shalmei Tzibur 46 and Zechor Leavraham 1:300]  See regarding needing a minyan present by the morning blessings in order to be Yotzei: Admur 59:4; Levush 6:4 and 59:4; M”A 6:10 and 59:8; Chayeh Adam 5; M”B 59:23; Ketzos Hashulchan 5 footnote 9; P”M 6 A”A 10; See regarding educating children in blessings: Admur 167:23; 215:2; Michaber 167:19; 215:2-3; Brachos 53b; Rosh Hashanah 29a; Igros Kodesh 3:138

 

 

If one woke up early may one eat prior to Alos,:[192] It is forbidden to begin a meal starting from 30 minutes prior to Alos [however, snacking is allowed]. [Nevertheless, some Poskim[193] rule it is a grave prohibition according to Kabala to eat, prior to dawn, after awakening, throughout the entire year. This prohibition applies starting from midnight and onwards, after awakening from a standard sleep of 60 breaths.[194] Practically, the custom of Sefaradi Jewry is to be stringent.[195] However, Ashkenazi Jewry is lenient[196] and so is the Chabad custom.[197] If one did not sleep that night for at least 60 breaths, then according to all, he may eat up until dawn.[198] Likewise, some Poskim[199] rule that if one plans to return to sleep for a second time before Alos, then this prohibition does not apply. Likewise, if one is weak or sick he may eat prior to Alos even according to the Zohar.[200]]

 

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

The ruling in Shulchan Aruch:

Al Netilas Yadayim; Asher Yatzar; Elokaiy Neshama:[201] These three blessings are to be recited immediately upon awakening and washing hands as explained in Chapter 4 Halacha 8B and Halachas 2-4 in this chapter.

Hanosen Lasechvi Binah through Hagomel Chassadim Tovim:[202] These blessings were all originally instituted to be said immediately upon one receiving the pleasure that he is thanking Hashem for, [and so was the custom in the Talmudic era].[203] If one delays the blessings, he has forfeited the proper time of obligation and his recital is a mere matter of Tashlumin [supplement].[204] Nevertheless being that today, many times we have already received the pleasure before washing the hands [and are thus not allowed to make a blessing], and many do not know the blessings by heart, therefore the custom became to hear the blessings in Shul from the Chazan together with the other morning prayers.[205] [Practically, this remains the custom of Chassidic communities that derive from Poland.]

 

The Chabad custom:[206]

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.[207]

 

Summary: 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. Q&A According to the Chabad custom is one to delay the blessings if he is a Baal Keri?[208] 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.[209] Some[210] 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.[211] One who follows this custom must proceed to the Mikveh immediately upon awakening and recite all the morning blessing right after Mikveh.[212]

Sparks of Kabala:[213] 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.

 

10. The order of the blessings?

In previous times:[214] The morning blessings were established to be recited as soon as one received the pleasure that the blessing corresponds to. Hence 1) when he awakens from his sleep he says Elokaiy Neshama; 2) when he hears the rooster crow he says Hanosein Lasechvy Bina; 3) when he wears his shirt he says Malbish Arumim; 4) when he rubs his eyes he says Pokeaich Ivrim; 5) when he sits he says Matir Assurim; 6) when he stands straight he says Zokeif Kefufim; 7) when he places his feet on the ground he says Roka Haaretz Al Hamayim; 8) when he puts on his shoes he says Sheasa Li Kol Tzarki; 9) when he walks he says Hameichin Mitzadei Gaver; 10) when he wears his belt he says Ozer Yisrael Begevura; 11) when he wears his hat he says Oter Yisrael Bisifara; 12) when he washes his hands he says Al Netilas Yadayim; 13) when he washes his face he says “Hamaavir Sheina.”

The order to be followed today:[215] [It is no longer accustomed today to say the blessings directly after receiving the pleasure, and rather the blessings are all read together in one order, as explained in the previous Halacha.] The order of these blessings is to follow the same order that the community is accustomed to receive the corresponding pleasures. Thus for example if in ones community one walks barefoot at home and only wears shoes upon leaving the house, then the blessing of “Hameichin Mitzadeiy Gaver“ is to be said prior to the blessing of “Sheasa Li Kol Tzarchi“. If they first put on the shoes and then walk, then the blessing of Sheasa Li Kol Tzarki is said prior to the blessing of Hameichin Mitzadei Gavar. (The same applies regarding the blessing of Pokeaich Ivrim and Malbish Arumim.)

The order written in the Siddur:[216] The order of Admur written in the Siddur follows the order of the Gemara, together with the applicable changes based on today’s order of receiving pleasure, and based on the Arizal and Kabala.

 

 

 

11. What is the law if one recited the blessings in the wrong order?[217]

If one said the blessings in the wrong order it has no Halachic significance, and one may continue to recite the remaining blessings.[218]

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.[219]

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.[220] Likewise if he first said the blessing of Shelo Asani Isha he may continue with the blessing of Shelo Asani Goy and Aved.[221]

 

Q&A What is the law if one said Zokeif Kefufim and then quickly corrected himself and said Matir Assurim?[222] 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.[223] 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[224]  rule it is questionable as to which blessing he has fulfilled. Other Poskim[225] 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?[226] 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.[227] However there are opinions[228] 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.[229] However some Poskim[230] rule he has fulfilled his obligation of Hanosein Lasechvy and is to repeat the blessing of Pokeiach Ivrim. Other Poskim[231] rule he fulfills his obligation of both blessings.

 

12. Fulfilling ones obligation through hearing the blessings from another person:[232]

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 ones 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.[233]

 

Should one avoid saying Birchas Hashachar out loud

 

1. Question: [Sunday, 22nd Teves, 5782]

I know that the widespread Chabad custom is to avoid saying blessings aloud when there are other people around due to that it can accidentally cause others to fulfill their obligation of the blessing. I was wondering if this like this applies to the morning blessing of Birchas Hashachar?

 

Answer:

The blessings of Birchas Hashachar, starting from Hanosein Lasechvi Bina until Hagomel Chassadim Tovim, may be said out loud without issue even according to the Chabad custom. Birchas Hatorah, however, should be said in silent if there are other people around who have yet to say it.

 

Explanation: The widespread Chabad custom is to recite blessings quietly. The reason for this custom is because Admur rules that one who hears a blessing is Yotzei according to some opinions even if he did not have intent to be Yotzei, and hence, in order to prevent others from entering into this doubt, we therefore recite the blessings silently. Now, this worry does not apply to Birchas Hashachar, being that Admur rules that one cannot be Yotzei Birchas Hashachar by hearing the blessings from another unless there is a minyan present. However, regarding Birchas Hatorah, a minyan is not required and therefore it should be said in silent when other people around. This is in order to suspect for the opinion that Birchas Hatorah is rabbinical and therefore one can fulfill his obligation through hearing it, even without having in mind to be Yotzei.

 

Sources: See regarding being Yotzei a blessing even if had no Kavana to be Yotzei: Admur 213:4; Admur 489:12; 296:17; 6:9 See regarding the allowance to repeat Birchas Hashachar even after hearing it from another: Admur 6:9; [In 6:9 Admur rules that one may repeat Birchas Hashachar if he did not have in mind to fulfill his obligation. This is a change in wording from the Michaber 6:4 who says “They intend to not be Yotzei”. The wording of the Michaber ibid is based on the Rashba, while that of Admur is based on the Iggur. Vetzaruch Iyun Gadol, as this seemingly contradicts the above ruling from 489:12 and 213:4 which does not allow one to repeat the blessing unless he had in mind to not be Yotzei as writes Michaber ibid. Tehila Ledavid 6:4 asks this question and concludes with a Tzaruch Iyun Gadol. Some suggest the following explanation: By Birchas Hashevach, which is the case in 6:9, Admur holds one must have in mind to be Yotzei from another in order to fulfill his obligation, as otherwise it cannot be considered that he praised anyone. However, by Birchas Hanehenin or Mitzvos, according to one opinion even if he does not have in mind to fulfill his obligation he is nevertheless Yotzei. [Chikreiy Halachos 9:8] See regarding needing a minyan present by the morning blessings in order to be Yotzei: Admur 59:4; Levush 6:4 and 59:4; M”A 6:10 and 59:8; Chayeh Adam 5; M”B 59:23; Ketzos Hashulchan 5 footnote 9; P”M 6 A”A 10; See regarding being Yotzei Birchas Hatorah even without a Minyan: Admur 47:7; See regarding if Birchas Hatorah is Biblical: Beir Heiytiv 47:1; Shaareiy Teshuvah 47:1; Kaf Hachaim 47:2; M”B 47:1

 

 

13. Answering Amen to another person’s Birchas Hashachar:[234]

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.[235] [As already mentioned in Halacha 9, the Chabad custom is to say the morning blessings at home.]

 

14. What does one do if he is in doubt if he recited one of the blessings?[236]

If one is in doubt if he recited one of the blessings, then he may not recite that blessing.[237] [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.[238] 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.]

 

15. May the morning blessings be said after Shacharis?[239]

If one davened Shacharis prior to reciting the morning blessings he is to recite all[240] the morning blessings after davening. However there is an opinion who states that the blessing of Elokaiy Neshama should not be recited if one already Davened.[241] Practically, one should initially suspect for this opinion and recite this blessing prior to Shacharis. [However in the event that one already Davened Shacharis he may nevertheless say the blessing, as rules the first opinion.[242]].

Regarding saying the blessing of Al Netilas Yadayim after Shacharis see chapter 4 Halacha 2 in Q&A for a dispute in this matter! Regarding reciting Birchas Hatorah after Davening-See Chapter 9 Halacha 12 that the blessing is not to be repeated if one recited the Shema immediately after Ahavas Olam.

 

Summary: 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. Q&A 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.[243] If one did not do so, the blessings may be said throughout the entire day [up until sunset].[244] Furthermore, some Poskim[245] rule it may be said even at night, up until one goes to sleep. However, some Poskim[246] 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[247] 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[248], and in the morning, although if this time was missed the blessings may be said up until sunset.[249]

General Q&A Should one stand while reciting the morning blessings? Letter of the law: From the letter of the law, one is only required to stand when saying blessings which involve commands, such as when saying the blessing over Tzitzis, and Tefillin.[250] However, blessings of praise do not require standing.[251] This especially applies to Birchas Hashachar which were initially instituted to be said in the process of awakening, and hence many were said in a sitting or lying position.[252] [Thus, in the morning blessings, from the letter of the law one is only required to stand for the blessings of Al Netilas Yadayim[253] and Birchas Hatorah[254] being that they are commands and not blessings of praise, however he is not required to stand for any of the other morning blessings.] Nevertheless, some Poskim[255] argue and rule one is required to stand even for blessings of praise. Custom: Practically, the custom amongst Ashkenazi Jewry is to say all the morning blessings in a standing position.[256] However, Sephardic Jewry is accustomed to sit while reciting the blessings in order to increase concentration.[257]   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.[258] However some are accustomed to recite the morning blessings with a Gartel, as was directed by the Rebbe’s father, Reb Levi Yitzchak Schneerson.[259]   May one answer Kaddish or Kedusha if he is in the middle of Birchas Hashachar?[260] 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”[261], 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.[262] 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.[263]

 

Compilation –  May the morning blessings be said after Shacharis if one forgot to say them beforehand?

1. The general rule:[264]

If one davened Shacharis prior to reciting the morning blessings he is to recite all[265] the morning blessings after davening [with exception to the blessings to be discussed below which are under debate, and besides for Birchas Hatorah, as will be discussed in D].

 

1. Elokaiy Neshama:[266]

There is an opinion[267] which states that the blessing of Elokaiy Neshama should not be recited if one already Davened.[268] Practically, one should initially suspect for this opinion and recite this blessing prior to Shacharis. [However, in the event that one already Davened Shacharis he may nevertheless say the blessing, as rules the first opinion.[269]]

 

1. Al Netilas Yadayim:

If one did not recite a blessing over washing prior to Shacharis, and he has already Davened, then some Poskim[270] rule he may no longer wash with a blessing.[271] Others[272] rule one is still able to wash with a blessing.[273] Some[274] rule one is to wait until Mincha and then wash with a blessing.

 

1. Birchas Hatorah:

See Halacha 7!

 

Summary: One who Davened Shacharis prior to reciting the morning blessings after Davening may recite all the morning blessings, up until Birchas Hatorah, starting from Asher Yatzar until Hagomel Chassadim Tovim. It is disputed whether one may recite the blessing of Al Netilas Yadayim after Davening.   Q&A 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.[275] If one did not do so, the blessings may be said throughout the entire day [up until sunset].[276] Furthermore, some Poskim[277] rule it may be said even at night, up until one goes to sleep. However, some Poskim[278] 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[279] 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[280], and in the morning, although if this time was missed the blessings may be said up until sunset.[281]

 

Having a drink before saying the morning blessings

Question:

I always wondered if it is permitted for me to have a drink before I say the morning blessings. I’m not necessarily referring to having a coffee but rather to lets say have a drink of water or other beverage to quench my thirst and then say the blessing. I always thought that it is forbidden to eat or drink anything before the morning blessings but recently someone told me that it is allowed and I would like to know what the Halacha says about this.

 

Answer:

Although one is initially to say the morning blessings as soon as possible after awakening, it is permitted for one to have a drink of plain water prior to saying the morning blessings if he is thirsty. This especially applies if doing so will help him concentrate on the morning blessings. Furthermore, from the letter of the law one may even drink coffee or tea and other beverages prior to saying the morning blessings, although practically it is best not to do so and rather one is to first say the morning blessings, and Shema, prior to doing so. Nonetheless those who have a coffee even prior to morning blessings are not considered to be doing any prohibition.

 

Explanation: Although there is a general prohibition against eating and drinking prior to reciting the morning prayers, water is an exception to the rule since it is not a substance that has any relevance to haughtiness [as it is not considered a pampering food] and it thus does not fall under the reason behind the general prohibition. Hence it is permitted to drink water prior to Davening. Accordingly, it is also permitted to drink the water prior to even saying the morning blessings as we do not find any special restrictions against eating or drinking prior to the morning blessings other than the general restrictions against eating and drinking prior to the morning prayers. Thus just as one may drink water before the morning prayers he may drink water before the morning blessings, and no Posek has ever stipulated the allowance to drink water before prayer to the person first saying the morning blessings. Nonetheless, due to a separate reason it is proper to say the morning blessings prior to doing anything else, including drinking water, as initially the morning blessings are to be said immediately upon awakening to thank God for all the pleasures one received, and hence it is not proper for one to first drink before doing so. However, if one is thirsty and not drinking will cause him to have difficulty in concentrating on the morning blessings, then certainly there is no need to be stringent.

 

All the above is only regarding the drinking of plain water prior to the morning blessings, however regarding drinking other beverages such as tea and coffee, and certainly regarding eating foods for those who are sick or weak and have an allowance to eat or drink before prayer for this purpose, the matter is a bit more complex. It is indeed correct that we do not find mentioned in the Poskim any stipulation which requires one to say the morning blessings prior to eating or drinking for purposes of health or concentration for prayer, nonetheless, the Mishneh Berurah novelizes that it is proper for one to at least say the first paragraph of the Shema prior to eating or drinking. The reason for this is because one of the reasons behind the general prohibition of eating and drinking prior to prayer is because it’s not proper for one to deal with his own matters prior to accepting the yoke of heaven, and hence writes the Mishneh Berurah that it is proper for one to first recite at the very least the first paragraph of the Shema prior to eating or drinking, in order to accept upon himself the yoke of heaven prior to dealing with his own matters. Now, since he will be saying the Shema beforehand it is proper for him to likewise recite Birchas Hatorah, as one should not recite a verse of Scripture prior to saying Birchas Hatorah. Now, since one will anyways be saying Birchas Hatorah, one therefore just recites the entire Birchas Hashachar beforehand as well. Now, while Admur makes no mention of this requirement in his Shulchan Aruch, and it is likewise omitted from all the other Poskim and we find some Poskim who explicitly argue on this, which seems to imply that it is a mere lone opinion of the Mishneh Berurah, in truth one can argue that even in their opinion it is proper to be stringent in this. The reason is as follows: There is a separate law which prohibits man from dealing with his mundane activities prior to prayer in order so he does not remove his mind from his need to pray. Now, the Poskim record that some are accustomed to be lenient to deal with their mundane matters prior to prayer once they have recited the morning blessings. Now, although the Poskim negate this opinion, nonetheless, from it we can learn that there is more room to be lenient to deal with one’s mundane activities after saying the morning blessings, than beforehand. Accordingly, there is room to be stringent to not eat or drink anything prior to saying the morning blessings in order so one does not deal with any mundane matters prior to prayer. Now, while it is difficult to say that this would be a requirement from the letter of the law being that it is clear from the Shulchan Aruch that the prohibition to eat or drink prior to prayer is not due to the prohibition of dealing with one’s needs before prayer, nonetheless, this can still remain the basis for a stringency in this matter.

 

Another possible reason to be stringent is the fact that upon saying the morning blessings one fulfills a Biblical prayer, and hence at the very least precedes his biblical prayer prior to his eating and drinking.

 

Thus, to summarize, while we do not find any proof that there is a requirement to recite the morning blessings prior to eating and drinking before prayer [for those allowed to do so] nonetheless, we have traced different reasons to be stringent to do so.

 

Sources: See regarding the prohibition to eat and drink before prayer and that drinking water is permitted: Admur 89:5-6 and 70:5; Michaber 89:3; Tur 89:3; Rebbe Eliezer Ben Yaakov in Brachos 10b; Ketzos Hashulchan 11:2; See regarding at the very least saying the paragraph of Shema before eating and drinking for health or concentration before prayer: M”B 89:22; Biur Halacha 89:3 “Velo Lechol”; Admur 70 Kuntrus Achron 2 that perhaps there is an independent prohibition against eating and drinking also prior to saying the Shema; Siddur Olas Reiyah 1:186 that so did Rav Kook; Piskeiy Teshuvos 89:17; Other opinions: See Peri Chadash and Peri Megadim, brought in Biur Halacha 89:3 “Vichein” that one may eat for medical purposes before prayer even if he can push it off until after. This implies that on the contrary there is no need to say the Shema beforehand in any case that one is permitted to eat or drink before prayer. Vetzaruch Iyun Gadol as to this contradiction in the Biur Halacha; See Asia 75 p. 84; See regarding those who would deal with their mundane activities after saying the morning blessings: Admur 89:4; Rama 89; Terumos Hadeshen 18; See regarding saying a small prayer prior to eating and drinking even when allowed: Halichos Shlomo 2:1; Nishmas Avraham 89:1; Siddur Olas Reiyah 1:186 that so did Rav Kook; Teshuvos Vehanhagos 1:77 in name of Ateres Tzvei; Keren Ledavid 21; Piskeiy Teshuvos 89:17 footnote 218; See regarding saying Birchas Hatorah beforehand: Admur 46:8; Michaber and Rama 46:9; Leket Hakemach Hachadash 89:39; See regarding saying the morning blessings immediately upon awakening: Admur 71:1 as explained in Ketzos Hashulchan 5 footnote 19; Rebbe in Igros Kodesh 18:277; Shaareiy Halacha Uminhag vol. 1 page 26

 

 

^[1] 46:1

[2] Dovid Hamelech instituted that one must say 100 blessings every day as a result of the sudden death of 100 Jews each day during his reign. At first Dovid did not know the reason for the sudden deaths until he saw with Ruach Hakodesh and instituted the one hundred blessings. This institution of reciting 100 blessings daily has Biblical support from the verse “What does Hashem ask of you but to fear Him“. The term “what” in Hebrew is “Mah” which can also be read as “Maeh” which means 100. Thus the verse is saying “100 [blessings] G-d is asking from you”. [ibid]

Kabalistic reason: The Ben Ish Chaiy [Balak] explains how the 100 blessings nullified the 400 evil Kelipos which caused the people to die. The Rokeiach explains that the 100 blessings recited nullify the 100 curses mentioned in Deuteronomy. [Kesher Gudal in name of Rokeaich brought in Ketzos Hashulchan 5 footnote 1]

Reason of Chassidus: The commands draw G-d’s radiance below in a concealed manner, in a way that it is not felt by the person. In order to internalize the radiance one is required to say a blessing prior to the command. It is for this reason that 100 blessings are required. As the number 100 in Kabala represents a level of G-dliness which is completely above the worlds, and it is this level which we want to reveal in our soul and thus unite with him. [Based on Sefer Hamamarim 5672 “Ayin Beis” volume 1 page 93]

Definition of day: The day in this regard starts from one night until the next night. [Admur ibid]

[3] The Shivleiy Haleket writes that the original one hundred blessings that King David instituted to be said were forgotten, until the times of the Talmud in which the sages came and established [new] blessings, in place of the blessings that were forgotten. [Shaar Hakolel 1:6; This answers an apparent contradiction in Admur if it was David that instituted the blessings or if it was the sages.]

[4] Thus through reciting the 100 blessings one comes to fulfill the simple meaning of the verse, which is to fear G-d.

[5] Setimas Kol Haposkim; Conclusion of M”B 70:2 that so is implied from Setimas Haposkim in 46:6 regarding that women say Sheasani Keritzono

[6] The Background: On the one hand, there seems to be no reason to exempt women from the obligation to recite Birchas Hashachar, as they are equally obligated in thanking G-d for their benefits, and originally the morning blesisngs were meant to be said as one receives his personal benefit. However, the M”B ibid questions that perhaps since some Poskim rule that the morning blessings may only be recited until a certain time in the day, they are therefore viewed as time dependent, of which a woman is exempt. Furtehrmore, accoridng to those who rule that women are exempt from the 100 blessings [See Shevet Halevi 5:23; Halichos Shlomo 22:25; Shevet Hakehasi 1:63; Teshuvos Vehanhagos 2:129; Rivivos Efraim 3:47; Piskeiy Teshuvos 46:9 footnote 106], perhaps they would also be exempt from Birchas Hashachar, as the entire purpose of the Birchas Hashachar was for the accumulation of 100 blessings.

[7] See Halichos Olam Vayeishev Os Pei; Halichos Beisa 13 footnote 2; Hiskashrus 478:14;

[8] Shevet Halevi 5:23; Halichos Shlomo 22:25; Shevet Hakehasi 1:63; Teshuvos Vehanhagos 2:129; Rivivos Efraim 3:47; See Piskeiy Teshuvos 46:9 footnote 106; Vetzaruch Iyun if according to this approach the special leniencies given in Admur 215:5 and 249:11 due to Meiah Brachos would not apply to women

[9] The reason: As the Poskim write a list of the 100 blessings, and that list contains blessings not pertinent to women, such as Tallis and Tefillin, and all three prayers of Shemoneh Esrei. [Poskim ibid]

[10] Ruling of Rav Elyashiv, brought in Sefer Yashiv Moshe; Rav Ovadia Yosef in Halichos Olam Vayeishev Os Pei; See edited Sicha of Rebbe in Toras Menachem 5751 1:315 [Edited], printed in Shulchan Menachem 1:22, that it is a very easy thing for even women to recite 100 blessings and the custom is to eduate even girls below Bas Mitzvah to do so [However, no proof can be brought from here that the Rebbe learns it is an obligation, as perhaps it is a mere matter of custom and endeavor, and not obligation-See Hiskashrus 478:14]; See wording of Admur 46:1 “The 100 blessings that every person is obligated to recite each day.” Likewise, the Tur 46:3 writes “Certainly it is an obligation on each and every individual… and every person must be careful in them” [Vetzaruch Iyun if this wording is coming to include women, or simply to emphasize that it is an individual obligation rather than a communal obligation; From the Tur ibid, it is possible to learn that it is coming to teach us the latter, and not necessarily to be inclusive of women; See also Admur 489:1 who writes regarding Sefiras Haomer “It is a positive command for every Jew..” and then writes in 489:2 “Women are exempt”] In addition to the above, the term Adam used in the Talmud and all Poskim can be understood to also include women, as in general we rule that the term Adam includes men and women. [See Sdei Chemed Alef 73 and Peas Hasadeh Alef 132; Hiskashrus ibid] See M”B 70:2 who discusses whether women are obligated in Birchas Hashachar, and depends it on whether it has a time limit until when it may be said. This implies that they obligated in the 100 blessings, as if they were exempt, then certainly they would be exempt from Birchas Hashachar which was instituted for the sake of accumulating 100 blessings. Vetzarcuh Iyun; See Halichos Beisa 13 footnote 2

[11] The reason: As the Poskim do not explicitly exempt women from it, hence implying that they are equally obligated. Likewise, the Gemara and earlier Rishonim do not make any list of Mitzvos at all from which we can derive that women are excluded. Furthermore, women are also in neeed to love and fear G-d, and also need the protection offered by the 100 blessings due to the 100 souls that died in the times of Dovid. Furthermore, from the fact women are obligated in Birchas Hashachar, which itself said due to the 100 blesisngs, we see that they are obligated in the 100 blessings. [See Halichos Beisa ibid; Hiskashrus ]

[12] This matter is inconclusive, and hence women are to endeavor to recite the blessings. See Piskeiy Teshuvos ibid who concludes that they are certainly encouraged to do so as a Mitzvah, even if they are not obligated. See edited Sicha of Rebbe, brought in next footnote, that the recital of 100 blessings a day is a matter that is easy to do for men, women and children, and that so is the custom!

[13] Toras Menachem 5751 1:315 [Edited], printed in Shulchan Menachem 1:22, “Even before Bar and Bas Mitzvah they are educated to recite the 100 blessings every day.”

[14] See Admur ibid; Beis Yosef ibid; Hiskashrus ibid in length

[15] Alef Hamagen 622:3;  Piskeiy Teshuvos

[16] Sefer Hamamarim 5672 Vol. 2 P. 737

[17] Rambam Tefilah 7; Torah Oar p. 146; Shaar Hakolel 1:6; Sefer Hamamarim 5672 p. 737

Background:

The Rambam ibid writes that “the above 18 blessings which the sages instituted (Birchas Hashachar)……” In the Shaar Hakolel 1:6 he constantly mentions that Birchas Hashachar includes 18 blessings. This number of 18 is not mentioned in Admur.

Which blessings are included within the eighteen blessings? There are different listings of the eighteen blessings found in Sefarim. The Shaar Hakolel 1:12 writes that the Peri Eitz Chaim includes different listings of the blessing. At times the eighteen blessings are counted from Netilas Yadayim until Hagomel, and thus Birchas Hatorah is not included. At other times it is listed from Hanosen until after Birchas Hatorah. At other times it lists that Birchas Hashachar is twenty blessings which go from washing hands until after Birchas Hatorah. The Rambam ibid does not list the blessings of the Torah within the eighteen blessings and it is rather listed in a later Halacha in that chapter. He also does not include the blessing over washing hands but rather includes Hamapil, while Admur in 46:2 lists washing hands but not Hamapil. Regarding the opinion of Admur: In 46:1 Birchas Hatorah is listed separately from the 15 blessings from Hanosen- until Hagomel, as well as in 46:2 when Admur lists all of Birchas Hashachar the blessing said over Torah is not listed, thus implying that it is not considered to be defined within the grouping of “The morning blessings” [However one can argue that just like there are other blessings which are also seemingly included in Birchas Hashachar which are not included in the listing in 46:2 but are written in a separate Halacha, so too is the case regarding Birchas Hatorah, which is given a separate chapter. So too in 46:1 one can argue that also Elokaiy Neshama which is part of Birchas Hashachar, as listed in 46:2, is not included within the 15 blessings from Hanosen.] As well from the fact that Admur rules [59:4] that Birchas Hashachar cannot be heard from someone else without a Minyan, while by Birchas Hatorah he rules in 47:7 that one can hear it from someone else, implies that it is not considered to be included within “Birchas Hashachar“. Vetzaruch Iyun!

[18] Shaar Hakolel ibid; The Peri Eitz Chaim explains that the 18 blessings correspond to the 18 times that G-d’s name is mentioned in the 18 verses of Yehi Chivod, and in Shiras Hayam . [Shaar Hakolel 1:12]

[19] Shaar Hakolel 1:11

[20] Torah Oar p. 146; See there that the 18 blessings correspond to the angel Matat which contains two letters Tes, which is 9 each. Through Matat Hakadosh Baruch Hu [the level of Z”a of Beriya] rides on his light chariot and is elevated throughout his 18 thousand worlds.

[21] 6:1; Based on Rama 4:1; M”A 4:1

Background of Admur:

Admur ibid states as follows: According to Talmudic law the morning blessing of Asher Yatzar may only be recited if one went to the bathroom beforehand. However the custom of the world [as rules Rama] is to recite the blessing of Asher Yatzar every morning immediately after the blessing of Al Netilas Yadayim [even if one did not use the bathroom beforehand]. The reason for this is because [they claim that] the blessing is being said as an acknowledgment towards Hashem for making us into a new creation every day upon awakening. [second reason in M”A ibid] Therefore one may say the blessing of Asher Yatzar which includes the statement of “He created man with wisdom”. Practically one who desires to avoid the doubt [regarding if one is allowed to follow the custom to say the blessing without first using the bathroom which contradicts the Talmudic ruling] should be careful to use the bathroom immediately after washing his hands [without saying the blessing over the washing] and then wash again [and say the blessing over the washing] and then say the blessing of Asher Yatzar. This blessing of Asher Yatzar then serves as both a blessing being said for after the bathroom [as requires the Talmud] and as a blessing being said to thank Hashem for making us a new creation [as requires the custom]. As even if one is obligated to recite this blessing solely for having awoken in the morning and becoming a new creation, he nevertheless fulfills his obligation with saying it after the bathroom, as a single blessing is valid to fulfill both requirements. [ibid]

[22] Halachic ramification between the reasons: The practical ramification between the reasons is regarding if one may say Asher Yatzar if he did not use the bathroom at night [first reason-no, second and third reason-yes] and regarding if he also did not sleep at night. [Peri Megadim 4 A”A 2; First and second reason-No; Third reason-yes. See Q&A!] The M”A and Admur ibid both rule like the second reason mentioned.

[23] Levush 6, following the ruling of the Talmud brought in Admur ibid.

[24] M”A 4:1; Admur ibid in explanation of custom

The difference between the thanksgiving in Asher Yatzar and Elokaiy Neshama: The thanks expressed in the blessing of Asher Yatzar is for physical rejuvenation and corresponds to the new creation of the body. However the blessing of Elokaiy Neshama is a thanksgiving for the return and rejuvenation of the soul. [M”B 4:3 in name of Gr”a and M”A]

[25] Darkei Moshe [brought as first reason in M”A 4:2] The M”A ibid rules like the previous reason mentioned. This reason is omitted from Admur.

[26] 6:1-see background; based on M”A 4:1; The Rama 4:1 based on Abudarham rules that one is to recite the blessing of Asher Yatzar after reciting the blessing over morning washing even if he did not use the bathroom. The Rama concludes that so is the custom.

[27] This applies even if one does not feel an urge to use the bathroom, nevertheless one is to try to goto the bathroom in order to be able to recite Asher Yatzar after doing his needs. See Chapter 4 Halacha 8B in footnotes.

[28] It is unclear as to why Admur writes that one must immediately go to the bathroom after washing. This especially applies in this part of the text which assumes that the person already said the blessing of Al Netilas Yadayim when he first washed near his bed. Hence what is the rush to immediately use the bathroom and recite Asher Yatzar? Seemingly however the answer is as follows: According to the custom mentioned in background, one is obligated to recite the blessing of Asher Yatzar as soon as he awakens, as it is said to thank Hashem for becoming a new creation upon awakening, and a blessing must always be said in proximity to its received pleasure. Hence one is not to delay the blessing any more than necessary and he is to immediately precede to the bathroom and recite Asher Yatzar afterwards. It is for this reason that Admur initially mentioned that the custom is to “to recite the blessing of Asher Yatzar every morning immediately after the blessing of Al Netilas Yadayim [even if one did not use the bathroom beforehand]”, as the blessing must be made in proximity to the pleasure received upon awakening.

[29] See Shaareiy Teshuvah 6:4 that Al Netilas Yadayim is recited first. See footnotes below for explanation.

[30] Rama 4:1 based on Abudarham; Ketzos Hashulchan 5 footnote 2 based on the wording in Admur here that the custom is to recite Asher Yatzar even if one did not use the bathroom, and in a case of a custom we do not apply the rule of Safek Brachos Lihakel. [See Zechor Leavraham 1 “Havdala”] This is likewise implied from the wording in Admur “one who desires to avoid the doubt” and not that one is required to do so. [ibid]

Other Opinions: The Beis Yosef records the ruling of Abudarham and questions it. The Arizal [Peri Eitz Chaim Shaar Habrachos 1] writes one must go to the bathroom prior to saying Asher Yatzar. So rules also Birkeiy Yosef 6:3; Mamar Mordechai 4:1 based on Rabeinu Yerucham 3:1; Olas Tamid 4:2; Rashash in Nehar Shalom p. 87; Shalmei Tzibur p. 45; Zechor Leavraham 1:300; Yifei Laleiv 1:4; Kaf Hachaim 4:9

[31] It is implied from Ketzos Hashulchan ibid that even if one knows he will need to use the bathroom later on he is not to delay the recital of Asher Yatzar until then. So is also implied from Admur ibid which states the need to immediately use the bathroom after washing.

[32] Ketzos Hashulchan 5:2 based on Siddur

[33] See wording of Admur brought in background which states that the custom was to recite the blessing of Asher Yatzar immediately after Al Netilas Yadayim if one did not use the bathroom. In a case however that one went to the bathroom before he said the blessing, Admur does not mention if the blessing of Netilas Yadayim should be said before Asher Yatzar or afterwards. However it is implied from the above custom [of saying it immediately after the blessing of Netilas Yadayim] that here too it should be said afterwards. As well it was the institution of the Geonim to first say the blessing of Netilas Yadayim [Shaar Hakolel 1:8], and so is the order in the Siddur and so rules the Ketzos Hashulchan 5:2; Shaareiy Teshuvah 6:4. However see Shaareiy Teshuvah ibid who brings the Kneses Hagedola that if one went to the bathroom before reciting Al Netilas Yadayim he is to first say Asher Yatzar as the blessing of Netilas Yadayim is now considered a Tashlumin and hence loses its precedence. See there for his answer.

[34] The reason for approximating Asher Yatzar to Al Netilas Yadayim: See previous footnotes that one is required to recite the praise of Asher Yatzar as close as possible to awakening. Alternatively it is because these two blessings share the same reason for being said; as a result of awakening as a new creation. [See Admur 4:1 and 6:1; M”A 4:1] Alternatively it is because Asher Yatzar is said as a result of washing hands, as before washing one is not allowed to touch the orifices and hence after washing we thank Hashem for this ability. [Darkei Moshe; M”A 4:2; Peri Megadim 4 A”A 1 explicitly writes this as the reason of why Asher Yatzar should be said immediately after the blessing for washing.] Alternatively it is done in order so the blessing of Al Netilas Yadayim be in proximity with some prayer. [See Piskeiy Teshuvos 4 footnote 12] See Chapter 4 Halacha 8b in background.

[35] Peri Megadim 4 A”A 2; M”B 4:3; Ketzos Hashulchan 5:2

Other Opinions: According to the reason of the Darkei Moshe [see previous footnotes] one may say the blessing of Asher Yatzar even if he did not sleep the previous night. [Peri Megadim ibid] In Hiskashrus Harav Ginzberg understands that the blessing may be said even if one did not use the bathroom, based on Minhag Haolam. He basis his ruling on the Rebbe in Yechidus [Heichal Menachem 2:213]. However see Shulchan Menachem p. 17 that the Rebbe referred him to go to the bathroom beforehand and hence the entire basis of Rav Ginzberg is unfounded.

[36] If one did not need relieve himself he may not say Asher Yatzar in a case that he did not sleep as even according to the custom which states that Asher Yatzar is recited as a thanks to Hashem for making a person a new creation, in this case he did not become a new creation. Now, although Admur rules [46:7] that one is to recite all the morning blessings even if he did not receive the pleasure of the blessing, as it is a general worldly pleasure, nevertheless regarding Asher Yatzar this does not apply. The reason for this is because from Talmudic law Asher Yatzar is only said after bathroom use and it is only customary to recite it every morning due to the pleasure received. Hence one may not use this custom to novelize a new law and apply it even in a case that one did not receive the pleasure that the custom requires.

[37] Ketzos Hashulchan ibid

[38] See Chapter 4 Halacha 17.

[39] Ketzos Hashulchan 5:5; Seemingly a doubt in this regard would include if one knows the amount he slept but it was between one-thirty minutes of which there is a dispute if it constitutes 60 breaths. [See Chapter 4 Halacha 17 in Q&A]

[40] Ketzos Hashulchan ibid footnote 9 based on Admur 59:4; unlike Shaareiy Teshuvah 46 footnote 12

[41] M”B 4:3; Maharam Di Lunzo in Matzas Shemurim p. 6; Birkeiy Yosef 6:3; Shalmei Tzibur p. 45; Zechor Leavraham Brachos 1:1; Chesed Lialafim 6:3; Ben Ish Chaiy Vayeitzei 12; Pnei Yitzchak 1:8; Poskim in Kaf Hachaim 7:7; Piskeiy Teshuvos 7 footnote 7;

[42] Opinion in M”B 4:3; Makor Chaim of Chavos Yair 7:7; Levush 4 and 6:1; Yad Aaron on Tur 6; Kisei Eliyahu 7:1; Poskim in Kaf Hachaim 7:7;

Opinion of Admur: See Admur 7:13 from which it is implied from Admur, from the fact the only reason why one does not say the blessing of Asher Yatzar twice after going to the bathroom a second time is because the blessing includes also the first time, and not because the blessing of the first time is lost, that his Asher Yatzar of the morning would cover all the nights bathroom uses. Nonetheless, certainly this is only Bedieved as we never tell a person to accumulate all his bathroom uses during the day and say one Asher Yatzar at night for them]

[43] Ketzos Hashulchan 5:2 as rules Admur in Kama 4:14 and 6:1 that the blessing after using the bathroom includes also the pleasure for awakening.

[44] In such a case, if it is past midnight, one would need to wash hands a second time after the bathroom and say the blessing of Netilas Yadayim and Asher Yatzar. However regarding Elokaiy Neshama he should delay it until morning even though that through doing so he may lose the ability to be “Masmich Bracha Lichaverta. See next Halacha!

^[45] 46:2 states Elokaiy Neshama is said due to that one awakened from his sleep. 6:7 states it is a thanksgiving blessing. The thanks expressed in the blessing of Elokaiy Neshama is a thanksgiving for the return and rejuvenation of the soul. [M”B 4:3 in name of Gr”a and M”A]

Why is it recited in addition to Modeh Ani? One is required to bless Hashem for the pleasure he received in receiving his soul upon awakening. Modeh Ani does not contain Hashem’s name and is hence not considered a blessing. [214:1] Thus Elokaiy Neshama must be recited in addition to Modeh Ani. Nevertheless Modeh Ani is also said being that it is necessary to thank Hashem immediately upon awakening [being that every blessing needs to be said in close proximity to the pleasure received] and it is not possible to recite Elokaiy Neshama immediately due to ones unclean hands. [Shulchan Menachem 1:1]

[46] Admur 6:6

Background from Admur: All blessings begin with the words “Baruch Ata Hashem” besides for a blessing which is said in continuation of a previous blessing [Bracha Hasemucha Lichaverta] and a blessings of Thanks. The reason a blessing of thanks does not begin with a blessing is because its entire wording expresses thanks. Thus for example the blessings said over rain that fell “Modim Anachnu Lach Al Kol Tipa Vetipa” does not begin with a blessing, and so applies to all blessings of this kind. An example of a Bracha Hasemucha Lichaverta is the blessing of Ahavas Olam which does not begin with a blessing being it is said after the blessing of Yotzer Oar, which counts for it as its opening blessing. [Admur 6:6]

^[47] Admur 6:7

Why don’t we say the reason is because it is a Bracha Hasemucha Lechaverta? Although any blessing which follows immediately after another blessing, also does not begin with a blessing, [and so is the case with Elokaiy Neshama, as it follows the blessing of Asher Yatzar] nevertheless in the times of the Talmud Elokaiy Neshama was said immediately upon awakening, before Asher Yatzar. It thus was not originally a blessing that followed a blessing. Nevertheless even then the Sages did not institute Elokaiy Neshama to begin with a blessing being it is a blessing of thanks. [ibid]

^[48] 6:7; M”A 6:8; Shaar Hakavanos Drush Birchas Hashachar; Soles Belula 6:1; Kesher Gudal 5:6; Ben Ish Chaiy Vayeishev 2; Kaf Hachaim 6:5; Gr”a 4:3; Shulchan Hatahor 6:2: “It is forbidden to make an interval according to Talmudic law”

The custom in the times of the Talmud: In the times of the Talmud, Elokaiy Neshama was said immediately upon awakening, before Asher Yatzar. [ibid; 46:2; Rabbeinu Yonah in Brachos 60b; Shulchan Menachem 1:1; See Likkutei Torah Devarim; However see Shulchan Hatahor ibid] However, since today our hands are impure we therefore cannot say it until after we wash.

Other Opinions: The Beis Yosef writes that the custom of Sefarad is to recite the blessing of Elokaiy Neshama in Shul while Asher Yatzar is recited at home. Birchas Habayis 35:1 writes that those that pray Nussach Ashkenaz and say Birchas Hatorah immediately after Asher Yatzar are to say Elokaiy Neshama immediately after Birchas Hatorah and hence proximate it to the blessing of Birchas Hatorah.

^[49]  The Reason: The reason for this is in order to attach the blessing of  Asher Yatzar to Elokaiy Neshama and hence consider Elokaiy Neshama to have started with an opening blessing. [Bracha Hasmucha Lichaverta] [ibid based on M”A 6:8] Perhaps this is the reason the Geonim instituted that Elokaiy Neshama is to be said after Asher Yatzar, as mentioned in Shaar Hakolel 1:8. The Gr”a 4:3 writes the reason is because the thanksgiving in Asher Yatzar refers to the body while of Elokaiy Neshama refers to the soul, and we hence proximate their blessing.

Reason of Kabala: The Arizal ibid states that Elokaiy Neshama is to be said immediately after Asher Yatzar in order to unite Aba with Ima which are required to always be together. [brought in Kaf Hachaim 6:3]

[50] Shulchan Hatahor 6:2

^[51]  6:8 based on Seder Hayom brought in M”A 6:8; Ketzos Hashulchan 5:5; M”B 47:30

Ruling of Admur in Siddur: In the Siddur Admur rules regarding Netilas Yadayim that one may say the blessing after the first time so long as it is past midnight, as is the rule with all Birchas Hashachar. This implies that one may recite all Birchas Hashachar after the first time he wakes up. Nevertheless this inference is not explicit enough to deduce from the Siddur a ruling that retracts the ruling in Shulchan Aruch. [Ketzos Hashulchan 5 footnote 10] To note that also regarding Netilas Yadayim according to the Rosh the blessing is invalidated if one returns to sleep a set sleep after washing and nevertheless Admur rules here [6:8 and in Siddur] that one may say it the first time.

Other Opinions: Some Poskim [Shaareiy Teshuvah 6:7] rule one may choose to say the blessing of Elokaiy Neshama after awakening the first time, and then say it without the concluding blessing after awakening the second time. Some Poskim rule there is no need at all to recite the blessing of Elokaiy Neshama the first time he awakens and he is even initially to push it off until the morning. [Peri Chadash brought in Shaareiy Teshuvah ibid] Some Poskim rule based on the Mekubalim that there is no need at all to delay the blessing of Elokaiy Neshama and rather one is to recite the entire blessing after the first time he awakens if it is past midnight and is not to repeat it at all in the morning. [Shalmei Tzibur 46; Chesed Lealafim 47:6; Kaf Hachaim Falagi 9:1; Kaf Hachaim 46:49 that so is the custom; However see Shulchan Hatahor 46:3 that even according to the Mekubalim one may delay the blessing.]

[52] See Q&A regarding if one plans to return right away to sleep.

^[53] Lit. Shinas Keva. This means that one will sleep in his bed [as opposed to a nap on his chair] for a period of at least thirty minutes. [see M”B 4:27; See Piskeiy Teshuvos 4 footnote 18 and 47:15; Chapter 4 Halacha 17]

The reason for mentioning a set sleep: The word “set” sleep is added by Admur to the original Halacha brought in the M”A ibid. Seemingly the reason for this is because Admur holds that if one merely sleeps a temporary sleep then according to all he does not need to recite the blessing of Elokaiy Neshama after this sleep, and hence there is no reason to delay saying Elokaiy Neshama until he awakens the second time. See Chapter 3 Halacha 7 regarding the doubt of whether the impure spirit resides on the hands when one sleeps a temporary sleep. See Shaareiy Teshuvah 6:7 that implies the blessing is said after the first time if he will not return to a proper sleep.

^[54] The reason for this is because there are opinions which say that the blessing of Elokaiy Neshama is to always be recited upon awakening, even when one went to sleep during the day. [Igur and Shivlei Haleket brought in Beis Yosef 231] Now, although we do not rule like this opinion [Beis Yosef ibid], nevertheless initially one must suspect for their opinion and hence delay the blessing until after awakening the second time in order to fulfill the obligation according to all. [M”A 6:9 as explained in Ketzos Hashulchan 5 footnote 10]

^[55]  Ketzos Hashulchan 5:5 based on Shaareiy Teshuvah 6:7; Chayeh Adam; Biur Halacha 47 “Hamashkim”

Other Opinions: The Peri Chadash rules that in such a case one is to repeat the blessing of Elokaiy Neshama with Hashem’s name after awakening for the second time. [See Biur Halacha ibid]

[56] Implied from Admur ibid; Shaareiy Teshuvah ibid. see previous footnotes.

[57] Ketzos Hashulchan 5:5

[58] Admur 6:8 based on M”A ibid, based on Seder Hayom; Beir Heiytiv 6:7; Machatzis Hashekel ibid; Derech Chaim 227; Ketzos Hashulchan 5:5 footnote 10

Other Opinions: Some Poskim rule there is never a need to repeat the blessing of Hamapil, and the real versions of the Magen Avraham is to read “Hamaavir Sheiyna” rather than “Hamapil”. [Shaareiy Teshuvah 6:7; M”B 47:30] See Siddur Yaavetz Mosach Hashabbos Mitos Kesef 7 Chulya 3:11 who initially writes not to repeat the blessing, although concludes that one who repeats the blessing does not lose out, and that the main thing is if one had intent to cover all the nights sleep with the original Hamapil then the blessing is not to be repeated, while if he intended to only exempt the first sleep of the night then he may repeat the blessing prior to each sleep.

[59] This matter is based on different ways of learning the Peri Eitz Chaim. Practically the ruling of the Siddur differs from the accepted custom today as is explained here. Regarding hearing the blessing of Elokaiy Neshama from another person, see Halacha 12 in footnotes.

[60] Siddur based on Peri Eitz Chaim Shaar Habrachos 4 as explained in Shaar Hakolel 1:10 unlike Shaareiy Teshuvah 46:12; So rules also Ketzos Hashulchan 5:5; Hagahos Ateres Zahav 46:6; M”B 46:24 in name of Elya Raba; Piskeiy Teshuvos 46:15. See Ketzos Hashulchan 5 footnote 8; Shaar Hakolel 1:10 and Rav Raskin on Siddur p. 8 for the disproof against the understanding of the Shaareiy Teshuvah in the Peri Eitz Chaim; See also Yagdil Torah Jerusalem 5:40. The following Poskim rule one is to hear the blessing from another person: Peri Megadim 46 A”A 2; Shaareiy Teshuvah 46:12; M”B ibid; Siddur Yaavetz; Chayeh Adam 8:9; Derech Chaim; Birchas Habayis 35:2; Likkutei Mahrich; Toras Chaim Sofer 7.

The reason: This blessing of Elokaiy Neshama refers to one’s personal benefit of awakening and not the general pleasure that the world receives. Therefore it may not be said if one did not receive this personal benefit. [Ketzos Hashulchan 5 footnote 8; Peri Megadim 46 A”A  2]

Ruling of Admur in Shulchan Aruch: Admur does not explicitly state in the Shulchan Aruch whether or not one is to say the blessing of Elokaiy Neshama if he did not sleep at night. However it is implied from 46:7 and 494:3 that it is to be said. See glosses of Rav Raskin on Siddur p. 8

^[61] See Chapter 4 Halacha 17 Q&A

[62] Ketzos Hashulchan 5:5

[63] Based on Shulchan Menachem 1:6 [Shaareiy Halacha Uminhag vol. 1 page 25; Likkutei Sichos 9 p. 276]; Heichal Menachem 2:213; Hiskashrus 931; Shevach Hamoadim p. 240 footnote 7 in name of Rabbanei Anash; Rav Raskin in footnotes on Siddur p. 8

Background:

In a letter dated on the 9^th of Tishreiy 1949 the Rebbe responded as follows to the question of whether one is to recite the blessing of Al Netilas Yadayim and Elokaiy Neshama in a case that he did not sleep at night: “The public directive follows the ruling in the Siddur of Admur that it is not to be said, although one may hear it from another person who did sleep. (However the private directive is to say it. This is what I heard from my father in law the Rebbe Rayatz).” Although from this letter it remains unclear as to whether a Chassid is to follow the private or public directive, in actuality the custom has become to follow the private directive and so rule Rabbanei Anash. [Shevach Hamoadim ibid] Furthermore in a Yechidus recorded in Heichal Menachem ibid the Rebbe told a Chassid that one is to follow the private directive.

Other Poskim which rule like this opinion: Shaareiy Teshuvah 46:12 in accordance to his understanding of the Arizal in Peri Eitz Chaim; Birkeiy Yosef 46:12; Kaf Hachaim 46:49; Shulchan Hatahor 46:8; Aruch Hashulchan 46:13; Ben Ish Chaiy Bracha 3; Oar Letziyon 2:4-9.

[64] Based on Siddur and 47:7 that the other blessings of Birchas Hashachar may only be said after Alos [in a case that one did not sleep] as this is the time that people wake up.

[65] See Chapter 4 Halacha 16

[66] See Admur 46:7

[67] First opinion-Rambam: Some Poskim rule that if one did not receive the corresponding pleasure of a particular blessings then he may not recite that blessing. Hence if one did not hear the rooster crow, or did not walk or did not get dressed or did not wear a belt, (or stayed awake the entire night and hence did not need to remove the slumber from his eyes) then he may not say the blessings that correspond to these pleasures. [1^st opinion in Admur ibid; Michaber 46:8; Rambam Tefila 7:7-9]

Second Opinion-Rosh: Other Poskim rule that all blessings said over the natural order [and public benefit] of the world, such as “Hanosein Lasechvy Bina” and “Roka Haaretz Al Hamayim” may be recited even if one did not receive their pleasure. However, those blessings which are said for a person’s personal benefits, such as “Malbish Arumim” and “Hameichin Mitzadeiy Gaver” and “Ozer Yisrael Begevura” and Oter Yisrael”, then if he did not receive their corresponding pleasure, such as if he is still lying unclothed in his bed, then they may not be said at all. [2^nd opinion in Admur ibid; Tur 46; Rosh 9:23; See Tosafus Brachos 60b; Rabbeinu Yona in Sefer Hayirah; Levush 46:8]

Third Opinion-Ramban: Other Poskim rule one can say all the morning blessings even if he did not receive any of the corresponding pleasures at all. The reason for this is because the blessings are not only being said for his personal benefits but rather as a blessing that Hashem created the needs of man which the general populace receive benefit from, irrelevant of whether or not he received this benefit. [3^rd opinion in Admur ibid; Rama 46:8; Ramban Pesachim 7b; Shut Min Hashamayim 12; Sefer Heshkol Birchas Hashachar; Sefer Hamichtam Brachos 60 in name of Rav Nytraiy Gaon, Rav Amram Gaon]

[68] Admur 46:7 “The widespread custom is like the third opinions and one may not swerve from it.”; Siddur Admur; Rama ibid; Peri Chadash 46:8; Birkeiy Yosef 46:12; Rav Poalim 2:8; Kaf Hachaim 46:49 in name of many Poskim; Ketzos Hashulchan 5:6; Piskeiy Teshuvos 46:14

Ruling of Sephardim: Although the Michaber 46:8 rules like the Rambam, nevertheless even the Sefaradim follow the Rama in this regard to recite the blessings even if they did not receive its benefit. [Peri Chadash 46:8; Birkeiy Yosef 46:12; Rav Poalim 2:8; Kaf Hachaim 46:49 in name of many Poskim; Piskeiy Teshuvos 46:14]

Gra and Chazon Ish: The Chazon Ish rules that according to the Gr”a one may not recite the blessings of any pleasure that one did not receive. He would direct people to follow this opinion. [See Piskeiy Teshuvos 46 footnote 147]

The blessing of Hamaavir Sheiyna until Hagomel Chassadim Tovim: Some Poskim rule that if one did not sleep the night before he is not to say the blessing of Hamaavir Sheiyna, being that it is said for removing the slumbers of sleep from one’s eyes [see Admur 46:7 in parentheses]. [Ateres Zahav 46:6; Elya Raba brought in M”B 46:24] Other Poskim however rule it is to be recited. [Shaareiy Teshuvah 46:12 in name of Arizal; Birkeiy Yosef 46:12; Kaf Hachaim 46:49; Shulchan Hatahor 46:8; Aruch Hashulchan 46:13; Ben Ish Chaiy Bracha 3; Oar Letziyon 2:4-9] Other Poskim arbitrate that one is to hear the blessing from another person. [Peri Megadim 46 A”A 2; Shaareiy Teshuvah 46:12; M”B ibid; Siddur Yaavetz; Chayeh Adam 8:9; Derech Chaim; Birchas Habayis 35:2; Likkutei Mahrich; Toras Chaim Sofer 7] According to the Siddur of Admur and Admur 46:7 one is to recite the blessing of Hamaavir Sheiyna even if he did not sleep the night before. [Ketzos Hashulchan 5:6] Regarding why according to the Siddur one does not recite Elokaiy Neshama but does recite Hamaavir Sheiyna-see Ketzos Hashulchan 5 footnote 8 and Shaar Hakolel 1:10

[69] Implication of Admur 46:7 and 494:3; Shaareiy Teshuvah 46:12 in accordance to his understanding of the Arizal in Peri Eitz Chaim; Birkeiy Yosef 46:12; Ben Ish Chaiy Bracha 3; Shulchan Hatahor 46:8; Aruch Hashulchan 46:13; Kaf Hachaim 46:49; Or Letziyon 2:4-9

Ruling of Admur in Shulchan Aruch: Admur does not explicitly state in the Shulchan Aruch whether one is to say the blessing of Elokaiy Neshama if he did not sleep at night. However, it is implied from 46:7 and 494:3 that it is to be said. See glosses of Rav Raskin on Siddur p. 8

[70] Admur in Siddur based on Peri Eitz Chaim Shaar Habrachos 4, as explained in Shaar Hakolel 1:10 [unlike understanding of Shaareiy Teshuvah 46:12 in Peri Eitz Chaim]; Hagahos Ateres Zahav 46:6; M”B 46:24 in name of Elya Raba; Ketzos Hashulchan 5:5; Piskeiy Teshuvos 46:15; See Ketzos Hashulchan 5 footnote 8; Shaar Hakolel 1:10 and Rav Raskin on Siddur p. 8 for the proofs against the understanding of the Shaareiy Teshuvah in the Peri Eitz Chaim; See also Yagdil Torah Jerusalem 5:40.

^[71] See our Sefer “Awaking like a Jew” Chapter 4 Halacha 17 Q&A

[72] The reason: This blessing of Elokaiy Neshama refers to one’s personal benefit of awakening and not the general pleasure that the world receives. Therefore, it may not be said if one did not receive this personal benefit. [Ketzos Hashulchan 5 footnote 8; Peri Megadim 46 A”A  2]

[73] Ketzos Hashulchan 5:5

[74] Peri Megadim 46 A”A 2; Shaareiy Teshuvah 46:12; Siddur Yaavetz; Chayeh Adam 8:9; Derech Chaim; M”B ibid; Birchas Habayis 35:2; Likkutei Maharich; Toras Chaim Sofer 7; See Rebbe in Likkutei Sichos 9 p. 276

[75] See Likkutei Sichos 9 p. 276; Shulchan Menachem 1:6; Shaareiy Halacha Uminhag vol. 1 page 25; Heichal Menachem 2:213; Hiskashrus 931; Shevach Hamoadim p. 240 footnote 7 in name of Rabbanei Anash; Rav Raskin in footnotes on Siddur p. 8

[76] As is evident from the rulings of the Shaar Hakolel 1:10 and Ketzos Hashulchan 5:5 to follow this ruling of Admur in the Siddur

[77] Background: In a letter dated on the 9^th of Tishreiy 1949 the Rebbe responded as follows to the question of whether one is to recite the blessing of Al Netilas Yadayim and Elokaiy Neshama in a case that he did not sleep at night: “The public directive follows the ruling in the Siddur of Admur that it is not to be said, although one may hear it from another person who did sleep. (However, the private directive is to say it. This is what I heard from my father in law the Rebbe Rayatz).”

[78] Shevach Hamoadim p. 240 footnote 7 in name of Rabbanei Anash that although from this letter it remains unclear as to whether a Chassid is to follow the private or public directive, in actuality, the custom has become to follow the private directive and so rule Rabbanei Anash; See also Heichal Menachem ibid for a Yechidus recorded in which the Rebbe told a Chassid that one is to follow the private directive.

[79] Based on Siddur and 47:7 that the other blessings of Birchas Hashachar may only be said after Alos [in a case that one did not sleep] as this is the time that people wake up.

[80] See our Sefer “Awaking like a Jew” Chapter 4 Halacha 16

[81] Rama 231:1 in name of Beis Yosef

[82] Possibly the reason for this is because the Sages only instituted the blessing to be said during the normal times that Hashem returns the souls, which is in the morning. [M”B 231:2]

[83] Piskeiy Teshuvos 46 footnote 48 as speaking accidently is not considered an interval in middle of a blessing.

[84] Shaareiy Teshuvah 6:7 in name of Rambam Hilchos Tefilah 7; Kesef Mishneh ibid; Ateres Zikeinim 46; So is also implied from Admur ibid which writes “Hamashkim Lakum” which implies that one has woken up and plans to do some time costing matter while awake.

[85] Based on Admur 6:8 that writes “Hamapil” and not “Hamaavir” as is our version of the M”A and so writes Beir Heiytiv 6:7; Machatzis Hashekel ibid; Ketzos Hashulchan 5 footnote 10

[86] Shaareiy Teshuvah 6:7; M”B 47:30 based on their claim of the correct version of the Magen Avraham.

[87] M”B 46:3; Rebbe Rashab brought in Likkutei Dibburim Likut 23 p. 633

[88] Likkutei Dibburim Likut 23 p. 633

[89] Shaareiy Teshuvah 6:7; The reason for this is because the blessing is to contain 47 words in corresponded to the Gematria of the names Havaya Ehye-h. [See Piskeiy Teshuvos 46 footnote 46]

[90] Torah Oar 71a; See “Lilmod Eich Lihispalel” Vol. 1 p. 55-75

[91] Tanya chapter 41

^[92] Based on 46:2; These blessings are recorded in the Gemara Brachos 60b and Menachos 43b

[93] See Tosafus Brachos 60b “Ki Shama Kol Tarnigola”

[94] Torah Oar 86a; Ayin Beis p. 1,142

^[95] The Arizal explains that it is said for a person that has lost the levush of his soul due to sin, and in the morning Hashem returns it to him upon awakening. [Shaar Hakolel 1:11]

^[96] 46:6; Rama 46:6

Other Opinions brought in Admur: There are opinions [Michaber 46:6] which question whether one may recite this blessing, as no person has the power to institute blessings after the Talmudic period, [which preceded the Geonic period by about half a century]. Practically, their argument is insufficient to negate the institution of the Geonim and the widespread custom of reciting this blessing. [ibid based on Rama ibid; and so rules Kabala] However certainly a blessing which has not been instituted by the Geonim, or was but has not become the widespread custom, may not be recited and one who recites it transgresses the saying of a blessing in vain. [Admur ibid]

Custom of the Sefaradim: The Sefaradim are accustomed, based on the Mekubalim, to recite this blessing despite the fact that according to the Michaber it is not tobe said. [Birkeiy Yosef 46:11; Sdei Chemed Mareches Brachos 2]

[97] This blessing was instituted to strengthen the faith of the Jewish people against the heretics. [Shaar Hakolel 1:11] The Arizal explains that it is said for a person that has lost part of his levush of his soul due to sin, and in the morning Hashem returns it to him refreshed upon awakening. [Shaar Hakolel ibid]

^[98] As non-leather shoes do not hold Halachic significance. See Hilchos Yom Kippur Chapter 614.

^[99] Some have the custom to say “Asher Heiychin…” [46:2] This however is not our custom as written in the Siddur.

[100] Although every blessing must conclude with a wording that reflects the content of the opening blessing, one can say that this is the case here as well as perhaps the words Hagomel Chassadim Tovim refers to the kindness G-d does by removing tiredness from one’s eyes. [ibid]

Considered a Biblical prayer: This blessing is considered a Biblical prayer, as the Shla writes that in this blessing is hinted the Shema, its blessings and Shemoneh Esrei. In addition it contains all the aspects required for a Biblical prayer, which open and close with praise of G-d, and have requests in the middle. Thus by saying this paragraph one has fulfilled the Biblical mitzvah of prayer. [Shaar Hakolel 1:8]

Second Yehi Ratzon: The Yehi Ratzon said after this blessing is written in the Gemara and is a Takanas Chachamim, and may therefore be said on Shabbos, despite that it contains requests. The Rashal would say it after Elokaiy Nitzor of Shemoneh Esrei, as did Rabeinu Hakadosh. However in the Siddur of the Geonim it was said after this last Bracha here. The reason for this is because the blessing of Hamavir is similar to Shemoneh Esrei, and thus it is proper to place this blessing after it just like Rabeinu Hakadosh would say it after Shemoneh Esrei. In the Gemara it is written in plural, while Admur writes it in singular. The reason for this is because by Gemara it was said with congregation after the Amidah, while now it is said individually as part of the Brachos. [Shaar Hakolel 1:15]

^[101] Admur 46:4; The positioning of these blessings here follows the order of laws in Shulchan Aruch. However practically these blessings are said before the blessing of Hamavir as it is like a preparation for the Davening, to which Hamavir is compared to as explained above.

[102] The Nussach of this blessing: In the older prints of the Shulchan Aruch it states “Shelo Asani Nachri”. However in the Luach Hattikun it states that it should really say Goy, and so has been printed in the new editions of the Shulchan Aruch and this is the way that the blessing is written in the Siddur. In the Rama 46:4 the Nussach is “Shelo Asani Akum”. [See Piskeiy Teshuvos 46:6]

[103] Admur 46:5 based on Beis Yosef, Levush; Kaf Hachaim 46:32

There is an advantage and disadvantage between all these three types of people: Although a gentile is worse than a slave in terms of his current obligation in Mitzvos, nevertheless there is an advantage of a gentile over a slave being that a slave does not have any lineage, as his children do not follow his ancestry but rather the mother, just like by an animal. This is learned from the verse “Shevu Lachem Poh Im Hachamur” that a slave is similar to a donkey in this regard. However a gentile [does continue the lineage of his father]. Furthermore a gentile is able to convert on his own accord and become a full fledged Jew. This is opposed to a slave [which requires his master to free him]. The disadvantage of a woman is that she is unable to become obligated in all the Mitzvos. This is unlike a gentile whom can convert and a slave which can be freed by his master. We thus must give thanks to Hashem that he did not create us as even the best of these three, but rather we merited to serve Hashem and be closer to him than any of the above three types of people. [ibid]

[104] M”A 46:10; Matzas Shmurim Kavanas Habrachos; See Kaf Hachaim 46:32

[105] First explanation of Matzas Shmurim brought in Kaf Hachaim ibid, omitted by Admur. See there that certain sins can cause ones soul to be reincarnated into a gentile, slave or woman, and hence we must thank Hashem daily for this not having occurred. Rav Avraham Azulai explains the reason for saying the blessing of “Shelo Asani Goy” is because after Avraham was chosen by Hashem all the Jewish souls are brought from one source and all the gentile souls from another. However prior to Avraham all the souls, both pure and impure were received from the same source. [Birkeiy Yosef 46:7]

[106] As the blessing is not being said out of thanks for ones physical freedom, but rather on that a Hashem did not create him as a slave which is only obligated in the Mitzvos of a woman, [as even in captivity he is obligated to fulfill all the Mitzvos just like a free man]. [ibid]

[107] Rama 46:4; Taz 46:5

[108] The Reason: He may not recite the blessing of “Shelo Asani Goy” being that he was first created as a gentile. Rather, he should recite a blessing of “that He made me a convert”, as upon his conversion he is considered liken a child that was just born and he has become newly formed and created. [ibid]

[109] M”A 46:10 in name of Shlah; Bach brought in Taz ibid

[110] Being that he converted on his own accord, and thus it is not true to say “that he was created a convert”. [ibid]

[111] Being that the Kabalists explain that the meaning of the blessing is to thank G-d for not attaching a soul of a gentile to him upon awakening [and this matter is equally relevant to a convert]. [ibid; and so rules M”A 46:10; Piskeiy Teshuvos 46:11; See Matzas Shmurim brought in Kaf Hachaim 46:32]

[112] Piskeiy Teshuvos 46:11

[113] Kaf Hachaim 46:36; Siddur Yaavetz

[114] Now although he was born a gentile which is even worse than a slave nevertheless [being born a gentile is also advantageous] being that he is able to convert and then become obligated in all the Mitzvos. However if he were to be born a slave then he would be unable to [become obligated in all the Mitzvos] unless he were to be freed from his master [which is not dependent on him]. [ibid]

[115] Admur 46:4; Michaber 46:4; Levush 46:5; Tur 46;  Abudarham Seder Shacharis Shel Chol; Taz 46:4; P”M 46 M”Z 4

[116] The reason: This blessing comes to justify the judgment of G-d upon herself which inherited her with a negative aspect. [Admur ibid; This means to say that despite the negative fact that He did not obligate them to fulfill all of His commands nevertheless they bless Him and thank Him for His judgment.]

[117] Likkutei Maharich [although arites to say Baruch Sheim afterwards]; Halichos Bas Yisrael 2:5

[118] Peri Chadash 46:4; Mateh Yehuda 46:10; Shalmei Tzibur p. 54; Makor Chaim [Chavos Yair] 46:4; Radbaz in Metzudos David Mitzvah 74

[119] Chida in Kesher Gudal 5:23; Siddur Beis Oveid 13; Siddur Yaavetz; Ben Ish Chaiy Vayeishev 10; Od Yosef Chaiy Vayeishev 9; Aruch Hashulchan 46:11; Kaf Hachaim 46:41; Yechaveh Daas 4:4; Chazon Ovadia 1:38; Halacha Berurah [Yosef] 46:10 footnote 38

[120] Pashut; Koveitz Zalman Shimon p.28; Maaneh of Rebbe “it is obvious that women cannot say the blessing of Shelo Asani Isha”

[121] 46:6

^[122]  see Shulchan Aruch chapters 206 and 215

[123] See glosses of Rav Raskin on Siddur; Yagdil Torah 33:50, 34:86, 36:156; Koveitz Zalman Shimon p. 28

[124] Rabbi Beryl Yunik in a letter to the Rebbe writes that he had verified regarding the following women that they did not say it: The Rebbetzin that she believes that her mother [Rebbetzin Nechama Dina] did not say it; Rebbetzin Chanah Gurary that she does not say it and that Rebbetzin Shterna Sarah stated in front of the Rebbe Rashab and Rayatz that she does not say it

[125] Rav Zalman Shimon Dworkin writes that the custom amongst women of Anash is to not say the blessing being it was not written by Admur in the Siddur. However he then mentions that there are women also amongst Anash that are accustomed to say it. [Koveitz Zalman Shimon p. 28] Rav Pesach Bugomilsky wrote in Yagdil Torah 33:50 against this custom proving that the fact Admur omitted it from the Siddur shows that one is not to say it; Glosses on New Siddur Tehilas Hashem write not to say it.

[126] Rav Shalom Marazov in Yagdil Torah 34:86 argued that it was the custom amongst the women in his family to say it, and that his family was very close to the family of the Rebbe Rashab, and hence one can assume that the wives of the Rabbeim themselves said it. Rav Zalman Shimon Dworkin writes that the custom amongst women of Anash is to not say the blessing being it was not written by Admur in the Siddur. However he then mentions that there are women also amongst Anash that are accustomed to say it. [Koveitz Zalman Shimon p. 28] The custom of the Beis Rivkah girls school in Crown Heights was to recite this blessing. [see Yagdil Torah 34:86]

[127] Igros Kodesh 20:63 [The Rebbe was addressed this question and answered that the asker should verify this matter amongst the women of Anash that have a tradition regarding it.]; Maaneh of Rebbe “it is obvious that women cannot say the blessing of Shelo Asani Isha however, regarding how the blessing should be said, one should clarify this matter by women of Anash who have a tradition in this.” Maaneh of Rebbe “as for the reason of why blessing of Sheasani Keritzono was not written in the Siddur, this can be explained in different opposing ways, and at the moment I do not have a final arbitration on the matter”

 

[128] The Rebbe was addressed the question of whether women are to recite this blessing and replied that it is dependent on the custom of the community. [Likkutei Sichos 24 p. 410]

[129] Chida in Kesher Gudal 5:22 in name of Achronim; Ashel Avraham Butchach writes that he has not seen in any Sefer that women should say the blessing of Shelo Asani Shifcha instead of Aved. The Yaavetz in his Siddur writes women are to say this blessing without Hashem’s name.

[130] See Koveitz Zalman Shimon p. 28 that mentions this custom [although not amongst Chabad women].

[131] Chida in Kesher Gudal 5:22 in name of Achronim; The Yaavetz in his Siddur writes women are to say this blessing without Hashem’s name.

[132] See Koveitz Zalman Shimon p. 28 that mentions this custom [although not amongst Chabad women].

[133] The mother of the Terumas Hadeshen was accustomed to say “Shelo Asani Biheima”. [Koveitz Zalman Shimon p. 28]

[134] Admur 46:7; Siddur; Ketzos Hashulchan 5:6

Background:

Admur ibid records three opinions in this matter:

First opinion-Rambam: Some Poskim [Rambam; Michaber 46:8] rule that if one did not receive the corresponding pleasure of a particular blessings then he may not recite that blessing. Hence if one did not hear the rooster crow, or did not walk or did not get dressed or did not wear a belt, (or stayed awake the entire night and hence did not need to remove the slumber from his eyes) then he may not say the blessings that correspond to these pleasures.

Second Opinion-Rosh: Other opinions [Rosh:Tur] rule that all blessings said over the natural order [and public benefit] of the world, such as “Hanosein Lasechvy Bina” and “Roka Haaretz Al Hamayim” may be recited even if one did not receive their pleasure. However those blessings which are said for a persons personal benefits, such as “Malbish Arumim” and “Hameichin Mitzadeiy Gaver” and “Ozer Yisrael Begevura” and Oter Yisrael”, then if he did not receive their corresponding pleasure, such as if he is still lying unclothed in his bed, then they may not be said at all.

Third Opinion-Ramban: There are opinions [Ramban:Rama] that rule one can say all the morning blessings even if he did not receive any of the corresponding pleasures at all. The reason for this is because the blessings are not only being said for his personal benefits but rather as a blessing that Hashem created the needs of man which the general populace receive benefit from, irrelevant of whether or not he received this benefit.

Final ruling of Admur: The widespread custom is like the third opinions and one may not swerve from it. Nevertheless, if possible, it is proper for one to receive the pleasures of all the blessings that he recites. (If one is unable to receive the pleasures of all the blessings he should at the very least walk, get dressed, put on a belt and hat prior to the blessings in order to suspect for the stringent opinions.)

Ruling of Admur in Siddur: “All these blessings [from Hanosen Lasechvi Bina] are recited even if one did not become obligated in them, such as he was awake the entire night and did not remove his clothes and put on other clothes.”

Ruling of Sefaradim: Although the Michaber 46:8 rules like the Rambam, nevertheless even the Sefaradim follow the Rama in this regard to recite the blessings even if they did not receive its benefit. [Peri Chadash 46:8; Birkeiy Yosef 46:12; Rav Poalim 2:8; Kaf Hachaim 46:49 in name of many Poskim; Piskeiy Teshuvos 46:14]

Gra and Chazon Ish: The Chazon Ish rules that according to the Gr”a one may not recite the blessings of any pleasure that one did not receive. He would direct people to follow this opinion. [See Piskeiy Teshuvos 46 footnote 147]

[135] This is done in order to suspect for the first opinion mentioned in background which is stringent in this matter. [This ruling of Admur is based on the Amek Habracha brought in M”A 46:14] Although this ruling is not recorded in the Siddur it does not necessarily mean that Admur retracted this ruling. The Ketzos Hashulchan 5:6 records this ruling after bringing the ruling of the Siddur.

[136] Parentheses in original. This is done in order to suspect for the second opinion mentioned in background which is stringent by all blessings of personal benefit.

[137] Siddur Admur “If one stayed awake all night and did not become obligated in them, the blessing may only be said after Alos Hashachar”; Admur 47:7 regarding Birchas Hatorah that one must wait until Alos if stayed up all night “just as we rule regarding Birchas Hashachar” and Admur 47:9 regarding Hanosein Lasechvi Bina that even if slept at night one must wait until Alos; See also Admur 4:13 that the washing is to be done after Alos; [This idea of waiting until Alos is omitted from Admur 46:7 and is not mentioned in previous Poskim, with exception to the blessing of Hanosein Lasechvi Bina]; Recorded in: Ketzos Hashulchan 5:6; Sefer Haminhagim p. 5 [English]; Luach Kolel Chabad; Shevach Hamoadim 2; Piskeiy Teshuvos 46:15 writes it is proper to suspect for these words of Admur in the Siddur; So rule regarding Hanosein Lasechvi Bina: Admur 47:9; Michaber 47:13; M”A 47:13; See Poskim in Shaareiy Teshuvah 47:13; M”B 47:31; Biur Halacha 47 “Mivareich”; Kaf Hachaim 46:49; 47:30;

Other Opinions: Some Poskim rule that one may say blessing before Alos even if one did not get the benefit. [M”A 47:13 in name of Zohar; Machazik Bracha 47:6; Kesher Gudal 5:11; Shalmei Tzibur 47; Shaareiy Teshuvah 47:13; M”B 47:31 and Biur Haacha ibid that so is implied from Gr”a in Maaseh Rav and Peri Megadim 46 A”A 14; Kaf Hachaim 47:30; The above ruling of Admur is not mentioned in previous Poskim. The Tehila Ledavid 4:10 questions this matter of whether one must wait until Alos to say blessings that he did not receive pleasure from. He brings support from 47:13 that according to the Rama it is not necessary.] The Mekubalim rule that one is to recite all the morning blessings from after midnight, even if one did not sleep at night and did not receive their corresponding blessings. [Kaf Hachaim 46:49 in name of Rashash in Nehar Shalom and Arizal; brought also in Shalmei Tzibur 46 and Zechor Leavraham 1:300]

Bedieved: If one said the blessing prior to Alos, despite not having received the benefit, then if it was already after midnight at the time that he said the blessings, then he does not repeat the blessing after Alos. [M”B 47:13] Nonetheless, it is proper for him to try to be Yotzei the blessing by with a Minyan [Admur 59:4; Levush 6:4 and 59:4; M”A 6:10 and 59:8; Chayeh Adam 5; M”B 59:23; Ketzos Hashulchan 5 footnote 9; P”M 6 A”A 10], or to teach the blessing of Hanosein Lasechvi Bina to a young child, having him repeat after you word after word, and having in mind to fulfill your obligation in case that you were not Yotzei before Alos, and as well to have in mind to educate the child so that he learn the blessing. [Admur 167:23; 215:2; Michaber 167:19; 215:2-3; Brachos 53b; Rosh Hashanah 29a; Igros Kodesh 3:138]

[138] The reason for waiting until after Alos: Seemingly the reason for this is because it is not applicable for one to say a blessing based on the worldly custom prior to the common time that people of the world receive these pleasures. [See Tehila Ledavid ibid]

When is dawn? Seemingly in this regard one should be stringent to follow the opinion of the Magen Avraham which holds that dawn does not begin until 72 minutes prior to sunrise.

^[139] Ketzos Hashulchan 5 footnote 7 based on 46:2 and 7. To note that if one slept at night he normally receives all the benefits listed below within the process of waking up and getting dressed.

[140] It is not enough for one to be wearing clothing to be obligated in the blessing of Malbish Arumim. Rather he must actually put on clothing. Thus if he slept in his clothing he is to change at least one clothing that he is wearing. [See Siddur: “All these blessings are recited even if one did not become obligated in them, such as he was awake the entire night and did not remove his clothes and put on other clothes.”]

^[141] As opposed to a boat or plane. See Q&A!

[142] Ketzos Hashulchan ibid; See Siddur that this blessing is not said on Tishe Beav and Yom Kippur being we do not wear leather shoes.

[143] Seemingly one has to actually put on a belt and sleeping with a belt does not suffice. Accordingly it is proper for one to include a belt in his daily dress code.

[144] Alternatively one can put on a different Yarmulke.

^[145] Regarding the blessings of Shelo Asani Goy:Aved:Isha, it seems that its pleasure is dependent on the dispute brought above regarding the reason behind saying this blessing. According to those which say that its being said as thanks for being given the merit and obligation to fulfill all the Mitzvos, then seemingly the pleasure is received at the time that one is obligated to say the blessing over Torah study. However according to the opinion of the Mekuballim which hold that these blessings thank G-d for not attaching souls of gentiles, then seemingly the pleasure is received as soon as one awakes. [Ketzos Hashulchan 5 footnote 15]

[146] Admur 46:7

[147] M”A 46:14

[148] The reason: Although we rule like the opinion which holds one is to say the blessings even if he did not receive their corresponding benefit nevertheless a blind man is not to say this blessing as he does not contain the physical ability to see. [ibid] This opposed to other pleasures, which although one may not have received the pleasure that day, nevertheless he has the physical ability to receive them.

[149] Ketzos Hashulchan 5:6; Machatzis Hashekel 46:14; Mor Uketzia 46; Yeshuos Yaakov 46:7; Shulchan Shlomo 6; Birchas Habayis 36:5; Yabia Omer 5:10

Other Opinions: The following Poskim rule a blind person may say the blessing of Pokeiach Ivrim based on that he receives benefit from the fact that other people are able to see and assist him: Kitzur SH”A 7:3; M”B 46:25 in name of Peri Megadim; Rav Akiva Eiger; Kesher Gudal 5:14; Birkeiy Yosef 46:10 [Shiyurei Bracha]; Shalmei Tzibur; Zechor Leavraham; Beis Oved brought in Kaf Hachaim 46:50; Ben Ish Chaiy Vayeishev 5; Piskeiy Teshuvos 46:14.

[150] 46:7

^[151] Ketzos Hashulchan 5:6 based on Siddur

^[152] As the blessing does not mention anything of the fact that one is able to hear [the crow of the rooster]. [ibid]

[153] Siddur based on Arizal in Peri Eitz Chaim Shaar Habrachos 4; opinion brought in Levush 554:17; Sefer Haminhagim p. 47 [Hebrew]. So also rule the following Poskim: Kesher Gudal 5:19; Zechor Leavraham 1:300; Beis Oveid 10; Shaareiy Teshuvah 46:12; Kaf Hachaim Falagi 9:11; Yifei Laleiv 3:4; Ben Ish Chaiy Vayeishev 12; Maaseh Rav 9; Mamar Mordechaiy 46:10; Kaf Hachaim 46:17; See also Sdei Chemed Peas Hasadeh Asifas Dinim Bein Hameitzarim 2:9 [Vol. 8 p. 765 Kehos]; Otzer Minhagei Chabad p. 217; 250; Chikrei Minhagim p. 185

Other Opinions: The following Poskim rule the blessing is to be recited as usual: Levush ibid; M”B 554:31; Alef Hamagen 619:47; Darkei Chaim Veshalom 775

[154] The reason: This is due to that one is not allowed to wear leather shoes on these dates, and thus there is no worldly pleasure received from leather shoes on these days. [Peri Eitz Chaim ibid]

^[155] Sefer Haminhagim p.47 [Hebrew]; Hayom Yom 9^th of Av and 10^th of Tishreiy; This was a directive received from the Tzemach Tzedek in name of the Alter Rebbe. So also rules Ben Ish Chaiy ibid

Other Opinions: Some Poskim [Gra in Maaseh Rav 9; Mamar Mordechai 46:10] rule that the blessing is to be said at night after the fast.

[156] Kaf Hachaim 46:17; Ben Ish Chaiy Vayeishev 9; Shalmei Tzibur; Birkeiy Yosef 46:3; Shaareiy Teshuvah 46:7; Kitzur SH”A 209:5; Chaim Beyad 125:14; Kaf Hachaim Falagi 9:11; Siddur Yaavetz; Kesher Gudal 5:19

[157] Ketzos Hashulchan notes page 82

[158] Based on our custom to always recite the morning blessings one who is on a boat [or an airplane] may say the blessing after dawn. However before dawn he may not say the blessing as he has not walked on the ground, and thus has not received its corresponding pleasure. [ibid]

[159] Ketzos Hashulchan 5:5

^[160] Ketzos Hashulchan 5:2

^[161] Admur 46:7; Siddur; Ketzos Hashulchan 5:6; For the background of this Halacha see the previous Halacha and the footnote there!

[162] The blessing of Hamaavir Sheiyna until Hagomel Chassadim Tovim: Some Poskim rule that if one did not sleep the night before he is not to say the blessing of Hamaavir Sheiyna, being that it is said for removing the slumbers of sleep from one’s eyes [see Admur 46:7 in parentheses]. [Ateres Zahav 46:6; Elya Raba brought in M”B 46:24] Other Poskim however rule it is to be recited. [Shaareiy Teshuvah 46:12 in name of Arizal; Birkeiy Yosef 46:12; Kaf Hachaim 46:49; Shulchan Hatahor 46:8; Aruch Hashulchan 46:13; Ben Ish Chaiy Bracha 3; Oar Letziyon 2:4-9] Other Poskim arbitrate that one is to hear the blessing from another person. [Peri Megadim 46 A”A 2; Shaareiy Teshuvah 46:12; M”B ibid; Siddur Yaavetz; Chayeh Adam 8:9; Derech Chaim; Birchas Habayis 35:2; Likkutei Mahrich; Toras Chaim Sofer 7] According to the Siddur of Admur and Admur 46:7 one is to recite the blessing of Hamaavir Sheiyna even if he did not sleep the night before. [Ketzos Hashulchan 5:6] Regarding why according to the Siddur one does not recite Elokaiy Neshama but does recite Hamaavir Sheiyna-see Ketzos Hashulchan 5 footnote 8 and Shaar Hakolel 1:10

[163] This follows the practiced custom that the morning blessings are said in gratitude for the general pleasure that people receive, as explained in the previous Halacha. Thus one says all the above mentioned blessings every morning, despite not having slept the night before.

[164] Thus one is to try to change at least one clothing, put on a belt and hat prior to saying the blessings. This is done in order to suspect for the first opinion mentioned in background which is stringent in this matter. Although this ruling is not recorded in the Siddur the Ketzos Hashulchan 5:6 records this ruling after bringing the ruling of the Siddur.

[165] Siddur Admur “If one stayed awake all night and did not become obligated in them, the blessing may only be said after Alos Hashachar”; Admur 47:7 regarding Birchas Hatorah that one must wait until Alos if stayed up all night “just as we rule regarding Birchas Hashachar” and Admur 47:9 regarding Hanosein Lasechvi Bina that even if slept at night one must wait until Alos; See also Admur 4:13 that the washing is to be done after Alos; [This idea of waiting until Alos is omitted from Admur 46:7 and is not mentioned in previous Poskim, with exception to the blessing of Hanosein Lasechvi Bina. This is not mentioned in previous Poskim. Tehila Ledavid 4:10 questions this matter of whether one must wait until Alos to say blessings that he did not receive pleasure from. He brings support from 47:13 that according to the Rama it is not necessary]; Recorded in: Ketzos Hashulchan 5:6; Sefer Haminhagim p. 5 [English]; Luach Kolel Chabad; Shevach Hamoadim 2; Piskeiy Teshuvos 46:15 writes it is proper to suspect for these words of Admur in the Siddur; So rule regarding Hanosein Lasechvi Bina: Admur 47:9; Michaber 47:13; M”A 47:13; See Poskim in Shaareiy Teshuvah 47:13; M”B 47:31; Biur Halacha 47 “Mivareich”; Kaf Hachaim 46:49; 47:30;

Other Opinions: Some Poskim rule that one may say blessing before Alos even if one did not get the benefit. [M”A 47:13 in name of Zohar; Machazik Bracha 47:6; Kesher Gudal 5:11; Shalmei Tzibur 47; Shaareiy Teshuvah 47:13; M”B 47:31 and Biur Haacha ibid that so is implied from Gr”a in Maaseh Rav and Peri Megadim 46 A”A 14; Kaf Hachaim 47:30; The above ruling of Admur is not mentioned in previous Poskim. The Tehila Ledavid 4:10 questions this matter of whether one must wait until Alos to say blessings that he did not receive pleasure from. He brings support from 47:13 that according to the Rama it is not necessary.] The Mekubalim rule that one is to recite all the morning blessings from after midnight, even if one did not sleep at night and did not receive their corresponding blessings. [Kaf Hachaim 46:49 in name of Rashash in Nehar Shalom and Arizal; brought also in Shalmei Tzibur 46 and Zechor Leavraham 1:300]

Bedieved: If one said the blessing prior to Alos, despite not having received the benefit, then if it was already after midnight at the time that he said the blessings, then he does not repeat the blessing after Alos. [M”B 47:13] Nonetheless, it is proper for him to try to be Yotzei the blessing by with a Minyan [Admur 59:4; Levush 6:4 and 59:4; M”A 6:10 and 59:8; Chayeh Adam 5; M”B 59:23; Ketzos Hashulchan 5 footnote 9; P”M 6 A”A 10], or to teach the blessings to a young child, having him repeat after you word after word, and having in mind to fulfill your obligation in case that you were not Yotzei before Alos, and as well to have in mind to educate the child so that he learn the blessing. [Admur 167:23; 215:2; Michaber 167:19; 215:2-3; Brachos 53b; Rosh Hashanah 29a; Igros Kodesh 3:138]

Yair Hayom versus Alos: In the Siddur Admur uses the term Alos while in the Shulchan Aruch 47:7; 47:9 and in the Siddur regarding Birchas Hatorah the term “Yair Hayom:Daylight” is used. Vetzaruch Iyun as to whether there is a difference between Yair Hayom and Alos. Seemingly there is no difference as Admur states that one may say the blessings starting from Alos [Siddur] and Yair Hayom [Siddur by Birchas Hatorah] and if there were a difference this would create a contradiction in Admur in the Siddur. Nevertheless it remains to be understood why Admur uses different terms each time. See glosses of Rav Raskin on Siddur p. 16 and 22.

[166] The reason for waiting until after Alos: Seemingly the reason for this is because it is not applicable for one to say a blessing based on the worldly custom prior to the common time that people of the world receive these pleasures. [See Tehila Ledavid ibid]

[167] Regarding saying the blessings before day break, from Admur in Siddur and from Ketzos Hashulchan 5:6 it is implied that it has the same Halachic status as one who has slept and woke up before daybreak, in which the ruling is that one may say any blessing for which he has already received the corresponding pleasure. This is implied from the fact that he writes that if one heard the rooster crow before dawn then he may say the blessing of Hanosen upon hearing it. Seemingly the same should apply if he received the corresponding benefits of other blessings. This is also implied from the wording of the Siddur “and he did not yet become obligated in them” implying that it is possible to not sleep and nevertheless become obligated in them prior to dawn.

[168] Siddur; 47:9 regarding one who slept at night; See next Halacha in footnotes regarding the significance of midnight.

Other Opinions: According to the Michaber 47:13 one may never say the blessing of Hanosein Lasechvi Bina prior to Alos even if he heard the rooster crow. So is also implied from M”A 47:13 that one is initially to be stringent not to say the blessing.

[169] Based on Ketzos Hashulchan 5:5 regarding the blessing of Netilas Yadayim, Asher Yatzar, and Elokaiy Neshama that he writes that they should be recited without the mention of G-d’s name, being that he rules that if one did not sleep then these blessings may not be recited. However according to our custom to recite Elokaiy Neshama and Netilas Yadayim, despite not having slept the night before, as explained above, one would be able to recite it with G-d‘s name. And only the blessing  of Asher Yatzar is to be recited without G-d’s name if one had not gone to the bathroom. Nevertheless, these blessings, as well as all the other morning blessings, are to only be recited once it has reached daybreak [Alos Hashachar], being that we are in doubt if one had slept enough time, and thus must be stringent to say them only upon daybreak just like is the law when one has not slept.

[170] Seemingly a doubt in this regard would include if one knows the amount he slept but it was between one-thirty minutes of which there is a dispute if it constitutes 60 breaths. [See Chapter 4 Halacha 17 in Q&A]

^[171] According to our custom this only refers to the blessing of Asher Yatzar and only in a case that one has not gone to the bathroom.

[172] See Piskeiy Teshuvos 47:16; Upashut!

[173] M”B 47:13; As many Poskim rule that he may even initially say the blessings after midnight, and it is unclear from Admur that he would invalidate it even Bedieved.

[174] See Admur 59:4; Levush 6:4 and 59:4; M”A 6:10 and 59:8; Chayeh Adam 5; M”B 59:23; Ketzos Hashulchan 5 footnote 9; P”M 6 A”A 10

[175] Admur 167:23; 215:2; Michaber 167:19; 215:2-3; Brachos 53b; Rosh Hashanah 29a; Igros Kodesh 3:138

[176] Siddur Admur; Sefer Haminhagim p. 5 [English] [To note that the English edition omitted the words “obligated in them” from the translation. These words are in the Siddur and in the original wording of the Hebrew Edition.]; Luach Kolel Chabad; Shevach Hamoadim 2:2 regarding waking up early to say Selichos; [The above ruling of Admur in Siddur is not mentioned in previous Poskim. The Tehila Ledavid 4:10 questions this matter of whether one must wait until Alos to say blessings that he did not receive pleasure from. He brings support from 47:13 that according to the Rama it is not necessary.] So rule regarding Hanosein Lasechvi Bina: Admur 47:9; Michaber 47:13; M”A 47:13; See Poskim in Shaareiy Teshuvah 47:13; M”B 47:31; Biur Halacha 47 “Mivareich”; Kaf Hachaim 46:49; 47:30;

Ruling of Admur in Shulchan Aruch: In 47:9 Admur rules that one who awakens before Alos may recite all the morning blessings upon awakening with exception to Hanosein Lasechvi Bina which may only be said after Alos, unless he heard the rooster crow in which case he may say the blessing immediately after midnight. See 6:8 regarding Elokaiy Neshama; 4:14 regarding Al Netilas Yadayim. Regarding if this ruling in Shulchan Aruch refers even to one who slept only a temporary sleep: Admur here does not mention any differentiation. However in 47:7 regarding Birchas Hatorah it is implied one needs to sleep a standard sleep. Vetzaruch Iyun.

Differences between Shulchan Aruch and Siddur: According to the Shulchan Aruch there is no need to a) receive the corresponding pleasures of the morning blessings in order to recite the blessings before Alos, other than hearing the rooster crow. B) One may recite the blessings even before midnight.

Other opinions: Some Poskim rule that one may recite all the morning blessings before Alos [even if one did not receive their benefit], with exception to Hanosein Lasechvi Bina. [Admur 47:9 and Michaber 47:13 regarding all blessings aside for Hanosein Lasechvi Bina] Other Poskim rule that one may recite all the morning blessings before Alos [even if one did not receive their benefit], including Hanosein Lasechvi Bina. [M”A 47:13 in name of Zohar; Machazik Bracha 47:6 in name of Sefer Hapardes of Rashi that Rashi would say all the blessings before Alos, and in name of Arizal, and that so is the custom; Kesher Gudal 5:11 in name of Shut Min Hashamayim that even Hanosein Lasechvi Bina may be said before Alos evenb if did not hear; Shalmei Tzibur 47; Siddur Beis Oved 3; Shaareiy Teshuvah 47:13; M”B 47:31 and Biur Haacha ibid that so is implied from Gr”a in Maaseh Rav and Peri Megadim 46 A”A 14; Kaf Hachaim 47:30] Some understand that even according to Admur in the Siddur, all the blessings may be recited. [See Koveitz Ohalei Torah 777-780; See coming footnotes] The Mekubalim rule that one is to recite all the morning blessings from after midnight, even if one did not sleep at night and did not receive their corresponding blessings. [Kaf Hachaim 46:49 in name of Rashash in Nehar Shalom and Arizal; brought also in Shalmei Tzibur 46 and Zechor Leavraham 1:300]

^[177] Approximately thirty minutes. [Ketzos Hashulchan 1 footnote 2] The sleeping of 60 breaths is needed in order to become obligated in Al NetilasYadayim; Elokaiy Neshama; and the three Shelo Asani blessings. However regarding all the other blessings, according to the Siddur, irrelevant of whether one slept he must receive the pleasure of the blessing in order to recite it before Alos, and hence sleeping gives no practical ramification. However according to the Shulchan Aruch if one slept he would be allowed to recite all the morning blessings even if he did not receive its corresponding pleasure. Nevertheless it remains unclear if this would apply even if one slept a temporary sleep of 60 breaths, as explained in the previous footnote.

[178] This means to say that one received the pleasure that the blessings corresponds to as explained in Halacha 6B. If however one did not receive that corresponding pleasure then that blessings may not be said prior to Alos even if he slept at night. [Ketzos Hashulchan ibid, and so is implied to be the simple interpretation of Admur in Siddur]

[179] It is implied from Admur in Siddur  [“Yachol Levareich Meyad”] that this is not an obligation and one may hence choose to say the blessing in the morning if he so chooses.

[180] This includes the blessing of Hanosein Lasechvi Bina. [Admur 47:9 and so is implied from Siddur; Peri Chadash 47:13; Shaareiy Teshuvah 47:13; M”B 47:31; Kaf Hachaim 46:49; 47:30]

Other Opinions: According to the Michaber 47:13 one may never say the blessing of Hanosein Lasechvi Bina prior to Alos even if he heard the rooster crow. So is also implied from M”A 47:13 that one is initially to be stringent not to say the blessing. See Biur Halacha 47 “Mivareich”.

^[181] Siddur; The Siddur mentions this regarding the blessings of Hanosen through Birchas Hatorah and regarding Al Netilas Yadayim. The Ketzos Hashulchan adds that this applies likewise to the blessing of Elokaiy Neshama [5:5] and regarding the blessing of Asher Yatzar. [5:2]

The ruling of Admur in Shulchan Aruch: In 47:9 there is no mention made of needing to wait until midnight to say the morning blessings with exception to the blessing of Hanosein Lasechvi Bina.

Other Poskim: The above ruling in Siddur that requires all the morning blessings to be said only past midnight is not recorded in previous Poskim. [Glosses of Rav Raskin p. 16] The Ashel Avraham Butchach [Mahadurah Tinyana] 4 is puzzled by this ruling of Admur. However see Kaf Hachaim 46:49 in name of Mekubalim that one is to recite all the morning blessings from after midnight and perhaps it is based on this that Admur writes his ruling. Nevertheless to note that there it applies: a) even if one did not sleep at night and b) even if one did not receive their corresponding pleasure. Regarding washing hands before midnight see Ben Ish Chaiy Toldos 12 that rules one may wash and say the blessing before midnight and so concludes Kaf Hachaim 4:52. The Peri Chadash 46 and 47:13 mentions midnight regarding the blessings of Hamaavir Sheiyna and Birchas Hatorah.

[182] Admur 47:9 “One who woke up before morning may say all the Seder Brachos except for Hanosein Lasechvi Bina, unless he heard the rooster crow”; Siddur Admur “If one stayed awake all night and did not become obligated in them, the blessing may only be said after Alos Hashachar…If he stayed up all night and heard a rooster crow after midnight then he may say Hanosein lasechvi” [The Ketzos Hashulchan 5 footnote 14 applies this law likewise to one who slept at night, that he may only say the blessing before Alos if he heard it as rules Admur 47:9; See also Piskei Hassidur 46 that he brings this down]; Michaber 47:13; M”A 47:13; Mateh Yehuda 47:17; See Poskim in Shaareiy Teshuvah 47:13; M”B 47:31; Biur Halacha 47 “Mivareich”; Kaf Hachaim 46:49; 47:30

Other opinions: See first footnote above!

[183] Ketzos Hashulchan 5:6 based on the simple understanding of Admur in the Siddur and based on the ruling of Admur regarding the blessing of Hanosen Lasechvi Bina. This is unlike the ruling of Admur in the Shulchan Aruch 47:9 which does not require one to receive all the corresponding pleasures of the morning blessings, with exception to the roosters crow. Vetzaruch Iyun the reason why the hearing of the rooster was excluded more than any of the other blessings. See glosses of Rav Raskin on Siddur p. 16.

Airplane or boat: Based on the above if one is on a boat or airplane he may not say the blessing of Roka Haaretz before dawn, as he has not walked on the ground, and thus has not received its corresponding pleasure. [Ketzos Hashulchan notes page 82]

[184] See Koveitz Ohalei Torah 777-780 for a discussion on this matter. Rav Shalom Ber Levin writes a different interpretation in the Siddur [which in my opinion is impossible to enter into the wording] and concludes that practically Chassidim were not particular to recite the morning blessings before Alos. He explains in the Siddur that if one slept at night he may even say the blessing of Hanosein Lasechviy prior to Alos, even if one did not hear the rooster crow. Harav Asher Lemel Hakohen, Chabad Rav of Beitar, agrees with his opinion. Harav Yosef Simcha Ginzberg [through a personal correspondence] defended the opinion of the Ketzos Hashulchan in Admur, stating that there is no other way to interpret it.

^[185] Ketzos Hashulchan 5 footnote 15 being that according to the opinion of the Mekuballim, which hold that these blessings thank G-d for not attaching souls of gentiles to us upon returning our soul to our body, then the blessings may be said as soon as one awakens. Furthermore, even according to those which say that it is said as thanks for being given the merit and obligation to fulfill all the Mitzvos, it seemingly is to be said at the time that one says the blessing over Torah study, which is immediately upon awakening from a set sleep at night. [Seemingly however the practical ramification between the two opinions would be regarding one who slept a temporary sleep of 60 breaths, in which case according to the Mekubalim he could recite the blessing while according to the Poskim he cannot being that he is not yet obligated in Birchas Hatorah. Vetzaruch Iyun]

[186] Ketzos Hashulchan 5:6

[187] It is implied from Admur in Siddur  [“Yachol Levareich Meyad”] that this is not an obligation and one may hence choose to say the blessing after the second time he awakens in the morning if he so chooses.

[188] Ketzos Hashulchan 5:6 based on Siddur which states that the blessing of Al Netilas Yadayim is only said one time upon awakening “just like all the morning blessings”; See Chapter 4 Halacha 18.

[189] Siddur regarding one who did not sleep at night, brought in previous Halacha.

[190] M”B 47:31

[191] As many Poskim rule that he may even initially say the blessings after midnight, and it is unclear from Admur that he would invalidate it even Bedieved.

[192] Admur 89:5; Rama 581:2

[193] M”A 89:14 in name of Tov Haaretz, Rav Chaim Vital and Zohar 2:215; Beir Heiytiv 581:12 in name of Zohar and Kisvei Arizal; Chida in Machazik Bracha 581:5; Birkeiy Yosef 89:1 [Shiyurei Bracha] in name of Mekubbalim; Yosef Ometz 17:2; Mishnes Chassidim Chatzos 7; Oar Hachama Zohar ibid;  Nitzutzei Oros Zohar ibid; Kaf Hachaim 581:69; 89:28-31]

The reason: As one who eats food past midnight after awakening adds vitality to the Kelipos. [Rebbe ibid] It is however not prohibited due to the prohibition of eating prior to prayer, as this prohibition only begins from Alos. [89:5; Rebbe ibid]

Other Poskim: Some rule that even according to Kabala there is no need to refrain from eating prior to Alos. [Heishiv Moshe 6 based on Siddur Arizal of Rav Shabsi of Rashkov that Rav chaim Vital ate before Alos; Mahril and Rama ibid]

Opinion of Shulchan Aruch Harav: In Igeres Hateshuvah chapter 3 Admur writes that one may eat prior to three hours before sunrise on a fastday. The Rebbe in Igros Hakodesh 3:75 writes that this ruling only was said regarding when the prohibition of eating prior to a fast begins and is not discussing the prohibition of the Zohar, which in certain cases is allowed. Nevertheless a proof can be brought from Admur 89:5, which omits this law of the M”A ibid brought from the Zohar, that Admur rules it is permitted.

[194] So is evident from M”A ibid; Beir Heiytiv ibid; and other Poskim; Igros Hakodesh 3:75

[195] Kaf Hachaim ibid

[196] Shvus Yaakov 3:41 defends the ruling of Rama; Some Poskim write that the current Ashkenazi custom is to only be lenient to allow to drink coffee or tea prior to Alos, although regarding eating food they are careful. [Shaareiy Teshuvah 581:12; M”B 581:21]

[197] See Igros Hakodesh 3:75 [brought in Shulchan Menachem 1:44] that so is the ruling of Admur. It is our custom to allow one to eat after Alos before Davening in order to have strength to Daven. Certainly then, one may be lenient to eat before Alos in order to have strength to Daven.

[198] P”M 89 A”A 14; Igros Hakodesh 3:75

[199] Ashel Avraham Butchach [Tinyana] 89; See there that he connects the prohibition of the Zohar to the prohibition of eating before Davening.

[200] Nitzutzei Oros Zohar ibid; A”A 89 in name of Shev Yaakov [brought in Igros Hakodesh ibid]

[201] The blessing of Netilas Yadayim must be said immediately after washing upon awakening as explained in 6:2-4 [chapter 8 Halacha 4]. The blessing of Asher Yatzar must also be said immediately upon awakening, after Netilas Yadayim as explained in 6:1 [Halacha 3 above]. Elokaiy Neshama must be said immediately after Asher Yatzar as explained in 6:7 [Halacha 4 above]. Thus in conclusion these three blessings are always to be said in the home.

^[202] Admur 46:2-3

[203] Thus, for example, as soon as one would awaken he would say the blessing of Elokaiy Neshama, and as soon as one would hear the crow of a rooster he would say the blessing of Hanosen Lasechvi Binah and so on and so forth by the remaining blessings and their corresponding benefits. [Admur 46:2]

[204] Admur 71:1 as explained in Ketzos Hashulchan 5 footnote 19; Rebbe in Igros Kodesh 18:277; Shaareiy Halacha Uminhag vol. 1 page 26

Other Opinions: The Derech Chaim 247:4 learns that the main time of reciting the blessing is within four hours into the day and past that time is Tashlumin.

^[205] 46:3

The reason the blessings may be delayed: This may be done in spite that time has passed between the pleasure that was received and the recitation of its blessing, as these blessings are not similar to blessings over Mitzvos which must be recited before performing the Mitzvah, as these blessings are blessings of praise and thanks and may be recited after the pleasure is received. For this reason the sages did not enact a time limit from after the benefit was received to be able to recite these blessings. [ibid] Thus the blessings may be recited until night time. [Ketzos Hashulchan 5:7].

[206] Sefer Hasichos 1904 p. 20; Igros Kodesh 19:390; 18:277; Shulchan Menachem 1:6

In Sefer Hasichos ibid the Rebbe Rayatz brings from Reb Aba Person that by us [Chabad Chassidim] the custom is to always say the morning blessings at home. However Poilisher Chassidim are accustomed to say it in Shul. The Rebbe further emphasizes this Chabad custom in his letters printed above.

Sources for this custom from Shulchan Aruch Admur: 6:1-5 regarding Al Netilas Yadayim, Asher Yatzar and Elokaiy Neshama; 46:3 Admur rules that the original institution was to say the blessings at the time of receiving the pleasures. 71:1 Admur states that the main time of all the blessings is immediately upon awakening, while saying it later on in the day, is only considered Tashlumin, a supplement, of the original obligation.

The reason for this custom: 1) The obligation is to say the morning blessings immediately upon awakening otherwise it is Tashlumin. 2) Since today one does not go immediately to shul upon awakening, therefore if one were to delay the Torah study blessing, one will almost indefinitely come to learn Torah before saying the blessing over Torah study. [Igros Kodesh 18:277; Shaareiy Halacha Uminhag vol. 1 page 25]

[207] 71:1 as explained in Ketzos Hashulchan 5 footnote 19; Igros Kodesh 18:277

[208] Regarding the custom of not praying while one is a Baal Keri, see Admur 88; Piskeiy Teshuvos 88:2 and the commentaries on the chapter. The following relates specifically to reciting Birchas Hashachar.

[209] Darkei Chaim Veshalom 9: When the Munkatcher would immerse Tevilas Ezra he would say the blessings of Al Netilas Yadayim and Asher Yatzar beforehand while Elokaiy Neshama he would say in his mind until after he immersed; See Ashel Avraham Butchach 88; Reishis Chochmah Shaar Hahava 11:35

[210] So I received from Harav Yosef Simcha Ginzberg and other Rabbanei Anash that all the blessings are to be recited prior to Mikvah.

The reason: 1) The Rebbe ibid does not differentiate between one who is a Baal Keri or not. 2) One may come to verbalize words of Torah which is forbidden prior to Birchas Hatorah. 3) One is nullifying his time of learning [Bittul Torah] until he immerses. [See Admur 1:7; Siddur: “If it occurred that one does not have [enough] water available to wash his hands three times properly, [and he is thus unable to remove the impurity from his hands], nevertheless when he awakens at night Heaven forbid that he delay learning Torah until he is able to wash his hands three times.” Now if this was said regarding one who has impure hands from sleeping, which is a prohibition in the Zohar, certainly it would apply to a Baal Keri which according to all is allowed from the letter of the law to recite blessings. 4) In Chassidus it is explained that the blessings of Birchas Hashachar do not need any spiritual preparation to be said as they draw G-dliness from a very high source and are the source of one’s ability to prepare for Avodas Hashem throughout the day. Thus they do not require one to be on any specific spiritual level of sensitivity to allow their recital, as their entire purpose is to prepare and enter sensitivity even to the coarsest of matters. Hence it would appear that it is not contradictory to Chassidic practice to recite the blessings while one has the spiritual impurity of a Baal Keri. [See Sefer Hamamarim 5672 Vol. 2 P. 737; Toras Menachem Vol. 5 pages 83-85 ]

[211] Mishmeres Shalom 2:1 and so is the custom of many Chassidim; Pela Yoeitz Tevila; See Maor Vashmesh Emor regarding not even thinking Torah beforehand; See Shulchan Melachim [Tevilas Ezra] 20

[212] See Chapter 4 Halacha 8B in Q&A!

[213] Kaf Hachaim 46:58

[214] 46:2; The order listed here follows mainly the order written in the Gemara Brachos 60b with slight changes. These changes were made based on today’s order of receiving pleasure and for reasons mentioned in Shaar Hakolel 1:8.

The following is the order of the Gemara: 1) Asher Yatzar 2) Hamapil 3) Elokaiy Neshama, 4) Hanosein Lasechvy Bina 5) Pokeiach Ivrim 6) Matir Assurim 7) Malbish Arumim; 8) Zokeif Kefufim; 9) Roka Haaretz Al Hamayim; 10) Hameichin Mitzadei Gaver;

11) Sheasa Li Kol Tzarki; 12) Ozer Yisrael Begevura; 13) Oter Yisrael Bisifara; 14) Tzitzis 15) Tefillin of hand 16) Tefillin of head 17) Al Netilas Yadayim; 18) Hamaavir Sheina. [Shaar Hakolel 1:7]

[215] 46:5

[216] Shaar Hakolel 1:6; See Shaar Hakolel 1:8-11 for the reasons of behind the order of Admur in the Siddur.

^[217] 46:5

[218] Although the blessings of Birchas Hashachar correspond to the blessings of Shemoneh Esrei, nevertheless it is not as strict as Shemoneh Esrei in terms that its correct order is necessary to validate the prayer. [Shaar Hakolel 1:6]

[219] As included within the benefit of straitening the back is that one is able to move his limbs apart and hence why should he return and say a second blessing on this matter [which was already included within the blessing of Zokef Kefufim]. [ibid]

Other Poskim: The following Poskim argue that one may still say the blessing of Matir Assurim: Bach brought in M”A 46:11; Halachos Ketanos 1:118. The following Poskim rule like Admur that it may not be said: Taz 46:6; M”A 46:11; M”B 46:20; Derech Chaim; Chayeh Adam; Poskim mentioned in Kaf Hachaim 46:43

[220] As although a gentile is worse than a slave, nevertheless there is an advantage of a gentile over a slave being that a slave does not have any lineage, as his children do not follow his ancestry but rather the mother, just like by an animal. This is learned from the verse “Shevu Lachem Poh Im Hachamur” that a slave is similar to a donkey in this regard. However a gentile [does continue the lineage of his father]. Furthermore a gentile is able to convert on his own accord and become a full fledged Jew. This is opposed to a slave [which requires his master to free him]. [ibid]

Other Poskim: The following Poskim argue that one may not say the blessing of Goy if he said the blessing of Aved beforehand: M”A 46:9; Chayeh Adam 8:2 in name of Bach; Kaf Hachaim 46:34; Ben Ish Chaiy Vayeishiv 10. The following Poskim rule like Admur that it may still be said: Taz 46:6; Peri Chadash 46:5; Kesher Gudal 5:21; Birkeiy Yosef 46:9; Shalmei Tzibur 54; Beis Oved.

[221] As a woman is unable to become obligated in all the Mitzvos. This is unlike a gentile who can convert and a slave who can be freed by his master. We thus must give thanks to Hashem that he did not create us as even the best of these three, but rather we merited to serve Hashem and be closer to him than any of the above three types of people. [ibid]

Other Poskim: The following Poskim argue that one may not say the blessing of Aved and Goy if he said the blessing of Isha: M”A 46:9; Chayeh Adam 8:2 in name of Bach; Kaf Hachaim 46:34; Ben Ish Chaiy Vayeishiv 10. The following Poskim rule like Admur that it may still be said: Taz 46:6; Peri Chadash 46:5; Kesher Gudal 5:21; Birkeiy Yosef 46:9; Shalmei Tzibur 54; Beis Oved.

[222] See M”A 209:5; P”M 209 A”A 5; M”B 46:20; Kaf Hachaim 46:46

[223] M”B 46:20 in name of Peri Megadim 209:5; Kaf Hachaim 46:46

[224] M”A 209:5 leaves this matter in question and so explains Shaareiy Teshuvah and Degul Merivava; M”B ibid brings a dispute in this matter and does not give a conclusion. Perhaps he has fulfilled Pokeaich Ivrim being that this was his first conclusion. Alternatively perhaps he has fulfilled Hanosein Lasechvy being that he intended to say this blessing and then quickly fixed himself.

[225] P”M 209 A”A 5; Nesiv Chaim

[226] The question here is whether we follow the first conclusion of the blessing or the second conclusion of the blessing. This matter is affected by what was one’s originals intent when he started the blessing, as will be explained.

[227] M”A 209:5 as explained in Peri Megadim 209 A”A 5; M”B 46:20

[228] Kaf Hachaim 46:46; 296:9; There he rules 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.

[229] M”A 209:5 leaves this matter in question and so writes M”B ibid; Perhaps he has fulfilled Pokeaich Ivrim being that this was his first conclusion. Alternatively perhaps he has fulfilled Hanosein Lasechvy being that he intended to say this blessing and then quickly fixed himself.

[230] P”M 209 A”A 5

[231] Kaf Hachaim 46:46; 296:9; There he rules 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.

^[232] Admur 59:4; based on Levush 6:4 and 59:4; brought in M”A 6:10 and 59:8; So rules also Chayeh Adam 5; and so brings M”B 59:23; Ketzos Hashulchan 5 footnote 9

Other Opinions: The P”M 6 A”A 10 learns that the M”A 59:8 rules one fulfills his obligation even without a Minyan.

[233] Although by blessings said over food and Mitzvos one can fulfill his obligation through hearing someone else say the blessing, if that person is having him in mind, nevertheless this is not valid by the morning blessings. One can only fulfill his obligation of the morning blessings by either reciting them himself, or hearing them from someone who is saying them in the presence of another nine people which are listening and answering amen after them. The reason for this is because the morning blessings are blessings of praise and thanks, and therefore if one does not plan to recite them himself they need to be heard with a congregation, as this contains splendor towards the King which he is praising. They are thus similar to the blessings of prayer which one can only fulfill his obligation through hearing them in the presence of a Minyan. [ibid]

The blessing of Netilas Yadayim: One can fulfill his obligation through hearing someone else say the blessings of Netilas Yadayim even if it not being said in the presence of a Minyan. [Ketzos Hashulchan 5 footnote 9; Rebbe in Shaareiy Halacha Uminhag volume 1 page 25] The reason for this is because it is not a blessing of praise but of a Mitzvah and thus it is not included in this regard within “Birchas Hashachar.

The blessing of Elokaiy Neshama: The Ketzos Hashulchan ibid writes that according to Admur one does not fulfill his obligation through hearing Elokaiy Neshama said by another person. However the Rebbe [Shaareiy Halacha Uminhag volume 1 page 25] writes that one can fulfill his obligation through hearing someone else say the blessings of Netilas Yadayim and Elokaiy Neshama. Vetzaruch Iyun Gadol. Perhaps one can say that the Rebbe intended that one should hear these blessings from the Chazan within the presence of a Minyan.

The blessing of Birchas Hatorah: See next chapter Halacha 14 Q&A!

^[234] 6:9

[235] One should not protest this custom with the argument that they have already fulfilled their obligation with them hearing the blessings for the first time that day, as they did not have in mind to fulfill their obligation with hearing it. [ibid]

^[236] Michaber 209:3; Ketzos Hashulchan 5:12; Chesed Lealafim 47:8

[237] This applies to all blessings with exception to Birchas Hamazon being that it is a Biblical command. [Michaber ibid]

^[238] 59:4 brought above in Halacha 12

[239] 52:1

^[240] The Rebbe implies from here that even the blessing over washing is to be said. [Shaareiy Halacha Uminhag vol. 5 page 26. See Chapter 4 Halacha 2 in Q&A!] Seemingly however just like one must say, in order avoid contradiction, that the blessing over Torah is not included in the “all” mentioned above, so too there is room to say regarding the blessing over washing hands that it is not included. Vetzaruch Iyun. Although perhaps for this reason Admur wrote “all the morning blessings mentioned in chapter 46, thus excluding Birchas Hatorah which is mentioned only in chapter 47, and thus “all” is literal.]

[241] As it is included in the blessing of Mechaya Meisim which one recited within the prayer and one has hence already fulfilled his obligation. [ibid]

^[242] So is implied from Admur ibid who only writes that one should initially suspect for their opinion, and so learns Ketzos Hashulchan 5:7.

Other Opinions: Some Poskim rule like the stringent opinion that one may not recite the blessing of Elokaiy Neshama after Davening. [Kitzur SH”A 7:6]

[243] See Admur 46:2-3; 71:1; Sefer Hasichos 1904 p. 20; Igros Kodesh 19:390; 18:277; Shulchan Menachem 1:6

[244] Setimas Kol Haposkim who mention no limit [Biur Halacha 53:1 “Kol Habrachos”]; Machatzis Hashekel 71:1; Ketzos Hashulchan 5:7 based on Admur 52:1 which does not differentiate in this matter; Mamar Mordechai, Nehar Shalom and Gr”a, brought in M”B 52:10; The M”B ibid concludes that one who relies on these opinions is not to be protested.

The reason: As the custom today is to recite the blessings based on the pleasures of the world [and not one’s individual pleasures] and there is thus no reason to limit these blessings to the morning. [See Biur Halacha ibid]

[245] Gra in Maaseh Rav brought in M”B ibid

[246] Derech Chaim Onen 4 based on M”A 71:1, brought in M”B ibid and negated in Biur Halacha 53:1 “Kol Habrachos”

[247] Mishneh Berurah 52:10 that initially it should not be delayed past the 4^th hour, although Bedieved may be said until midday, as so is proven from many Achronim [Levushei Serud, Chochmas Adama, Shulchan Shlomo, brought in Biur Halacha ibid], and those who are lenient even past Chatzos are not to be protested;

[248] M”B ibid

[249] See Biur Halacha ibid who at first writes that one may/should be lenient even after midday, but then concludes only that one who is lenient after midday is not protested. Practically, from the Setimas Haposkim one may be lenient until midday

[250] Admur 8:3; M”A 8:2; Beis Yosef 8:1 in name Orchos Chaim Tzitzis 27 based on Yerushalmi “That which it states in the Yerushalmi that all blessings are to be said standing, it refers to Birchas Hamitzvos”; Haittur Zohar Tetzaveh brought in P”M 8 M”Z 1; P”M Pesicha to Hilchos Brachos 202:18 “We hold that Birchas Hamitzvos must be said standing” [however, see P”M 432 M”Z 3]; M”B 8:2 “All blessings of Mitzvos need to be done standing”

The reason: This is learned from Sefiras Haomer which is required to be said and blessed on in a standing position. [M”B ibid; See Kol Bo p. 16, brought in P”M 432 M”Z 3]

Cases of exception: The above rule is with exception for the blessings made over Shechitah and Challah, being that these two Mitzvos don’t hold the same weight as other commands, as they are done merely for the sake of being able to eat food. [Admur ibid; M”A 8:2] Vetzaruch Iyun according to this ruling here why we are accustomed today to sit by various blessings of Mitzvos, such as “Al Achilas Matzah”; “Leishev Basukkah” and others. See P”M Pesicha to Hilchos Brachos 202:18 who explains that since these Mitzvos involve eating, they may be said in a sitting position; See Bach 8; Pnei Yehoshua Megillah 21a; Mor Uketzia 8; Piskeiy Teshuvos 8:4 who differentiate between Mitzvos that are performed standing versus sitting.

Other opinions: Some Poskim rule that the blessings of Mitzvos are not required to be said in a standing position, with exception to those Mitzvos that must be performed standing. [P”M 432 M”Z 3 “Chazal instituted the blessing similar o the performance if it is done standing”; Artzos Hachaim 8:1 states it is only a Mitzvah Min Hamuvchar; Bach 8 only requires standing for Mitzvos that have no benefit; See Pnei Yehoshua Megillah 21a; Mor Uketzia 8 that depends it if the Mitzvah is accustomed to be performed standing; Piskeiy Teshuvos 8:4]

[251] P”M Pesicha to Hilchos Brachos 202:18 “Blessings of praise may be recited in a sitting position, except for Birchas Halevana”; P”M 432 M”Z 3 “Birchas Hanehnin may be said sitting and its possible that this applies likewise to blessings of praise”; Implication of Rambam Brachos 10:17; Abudarham Dinei Birchas Hashachar p. 45; Birchas Habayis 1:78; Piskeiy Teshuvos 218:1; 227:5

[252] See P”M Pesicha to Hilchos Brachos 202:18; Admur 46:2

[253] So is understood from Admur and Poskim in previous footnotes, as one is obligated to wash hands in the morning upon awakening. This is unlike washing for bread if which its blessing may be said in a sitting position. [See Admur ibid; Piskeiy Teshuvos 158:2; Seder Netilas Yadayim of Rav Elyashvili footnote 47 that so was custom of Rebbe]

[254] So is understood from Admur and Poskim in previous footnotes, as one has a constant obligation to learn Torah and so is the custom of Jewry; See Maarah Kohen 3:3; Yaskil Avdi 8:3 that this is similar to the standing of Bnei Yisrael on Har Sinai.

Other Opinions: Some Poskim rule that Birchas Hatorah may be said while sitting. [Aruch Hashulchan 47:7 and Rameh 102; Beir Moshe 5:17 [see there for a lengthy discussion on this matter]

[255] Siddur Yaavetz “I must teach you the following rule: All blessings of praise and thanks are to be said in a standing position”; See Piskeiy Teshuvos 218:1

[256] This is done to suspect for the Yaavetz ibid who rules that all blessings of praise of Hashem are to be said standing. This is especially understood from the fact that the 18 blessings of Birchas Hashachar correspond to the 18 blessings of Shemoneh Esrei as explained in Shaar Hakolel 1:6-11.

[257] Kaf Hachaim [Falagi] 9:7 “One is not to recite Birchas Hashachar while getting dressed…rather he is to sit in his place in seclusion and concentration in order to say Birchas Hashachar”; Yechaveh Daas 5:4

[258] Toras Menachem Vol 5 pages 83-85

The Rebbe states there, in the name of the previous Rebbe, that the Rebbe Rashab was not accustomed to wear a Gartel for the morning blessings, and was accustomed to say the blessings looking out a window. The Rebbe explains the reason for this is because a Gartel is meant as a preparation for prayer, and since the morning blessings are to be said immediately upon awakening, we see that one does not need any preparation before saying them, other than washing hands. This is similar to that a Jews Modeh Ani also does not require preparation. This shows how even when a Jew is still in an unprepared state he still has the ability to bless G-d. The Rebbe then says that this was publicized by the Rebbe Rashab in order so every Jew learn from it that he has the ability to break the barriers and attach to G-d even if he is found in a low state. This is also the inner meaning behind saying the blessings looking out a window, as looking represents a certain level of attachment to G-d, as explained in the teachings of Chassidus.

[259] Igeres Hakodesh of Reb Levi Yitzchak, page 207; In this letter the Rebbe’s father writes to the Rebbe that he should wear a Gartel also when saying the morning blessings.

^[260]  Ketzos Hashulchan 5:11

[261] Such as he recited “Asher Yatzar Es Haadam”. This is required as otherwise it is considered as if he is in the middle of a one sentence blessing of which the law is that one may not make an interval. [ibid; Kaf Hachaim; Nishmas Kol Chaiy] Thus if he did not yet say these words he is to say them and then answer.

[262] Chayeh Adam 5:13; Biur Halacha 66

[263] As one is required to say a few words of relation to the blessing prior to concluding the blessing. [ibid; M”B 66:52]

[264] Admur 52:1; Rama 52:1; Orchos Chaim Brachos 35; Kol Bo 5; Mahariy Abuhav

^[265] The Rebbe implies from here that even the blessing over washing is to be said. [Shaareiy Halacha Uminhag vol. 5 page 26. See Chapter 4 Halacha 2 in Q&A!] Seemingly however just like one must say, in order avoid contradiction, that the blessing over Torah is not included in the “all” mentioned above, so too there is room to say regarding the blessing over washing hands that it is not included. Vetzaruch Iyun. Although perhaps for this reason Admur wrote “all the morning blessings mentioned in chapter 46, thus excluding Birchas Hatorah which is mentioned only in chapter 47, and thus “all” is literal.]

[266] Admur ibid

[267] Peri Chadash 52; Yad Ahron on Beis Yosef; Chayeh Adam 8:8; Shalmei Tzibur p. 46; Kesher Gudal 5:10; Siddur Beis Oveid; ChesedLealafim 46:7; Kitzur SH”A 7:6; Ben Ish Chaiy Vayeishev 12; Kaf Hachaim 52:5

[268] The reason: As it is included in the blessing of Mechaya Meisim which one recited within the prayer and one has hence already fulfilled his obligation. [Admur ibid]

^[269] Implication of Admur ibid who only writes that one should initially suspect for their opinion, and so learns Ketzos Hashulchan 5:7; See Mamar Mordechai 52:4; Shaareiy Tehsuvah 6:7; Kaf Hachaim ibid

Other Opinions: Some Poskim rule like the stringent opinion that one may not recite the blessing of Elokaiy Neshama after Davening. [All Poskim ibid]

[270] Chayeh Adam 7:5; Kitzur SH”A 7:6; M”B 4:1; Ketzos Hashulchan 2:4 footnote 16; See Piskeiy Teshuvos 4:3

[271] The reason: As the entire reason behind washing hands with a blessing was in order to sanctify oneself and serve Hashem with prayer, hence if one has already prayed there is no longer a command to wash with a blessing. This applies according to the Rosh who rules the entire purpose of the washing is as a preparation to have clean hands before prayer. Furthermore, possibly even according to the Rashba, the blessing was only instituted to be said prior to the first prayer of the day, which is Shacharis. A proof for this can be brought from the Siddur of Admur which rules that in a time of need that one does not have a vessel available one may dip his hands in rainwater and say a blessing before Davening. From the fact he does not say to dip the hands in the water without a blessing before Davening and then after Davening to wash with a blessing if a vessel becomes available, proves that he learns one may not say the blessing after Davening. [Ketzos Hashulchan ibid]

[272] Avodas Hayom, brought in Tosefes Chaim on Chayeh Adam ibid; Rebbe in Shulchan Menachem 1:6, brought Shaareiy Halacha Uminhag 5:2; Biur Halacha 4 rules that after Davening one should use the bathroom and hence once again becomes liable to say a blessing according to the Rosh

[273] The Rebbe in Shulchan Menachem ibid asks on the ruling of the stringent opinion based on the fact that one still needs to Daven Mincha and hence due to Mincha he should be obligated to wash with a blessing [even according to the Rashba] in order to remove the impurity, sanctify himself as a new creation and prepare for prayer. This can also be inferred from Admur 51:1 which does not include the blessing over washing as one of the blessings that cannot be said after Davening. Nevertheless, the Rebbe concludes there in the letter that he does not want to explicitly rule this way being that he has not found other Poskim who agree with his ruling. [However, as mentioned in previous footnote, it has been revealed that there are Poskim who rule this way as well.]

[274] Birchas Habayis 32:10; Afikei Maginim 4:2; Chayeh Adam ibid leaves this matter in question

[275] See Admur 46:2-3; 71:1; Sefer Hasichos 1904 p. 20; Igros Kodesh 19:390; 18:277; Shulchan Menachem 1:6

[276] Setimas Kol Haposkim who mention no limit [Biur Halacha 53:1 “Kol Habrachos”]; Machatzis Hashekel 71:1; Ketzos Hashulchan 5:7 based on Admur 52:1 which does not differentiate in this matter; Mamar Mordechai, Nehar Shalom and Gr”a, brought in M”B 52:10; The M”B ibid concludes that one who relies on these opinions is not to be protested.

The reason: As the custom today is to recite the blessings based on the pleasures of the world [and not one’s individual pleasures] and there is thus no reason to limit these blessings to the morning. [See Biur Halacha ibid]

[277] Gra in Maaseh Rav brought in M”B ibid

[278] Derech Chaim Onen 4 based on M”A 71:1, brought in M”B ibid and negated in Biur Halacha 53:1 “Kol Habrachos”

[279] Mishneh Berurah 52:10 that initially it should not be delayed past the 4^th hour, although Bedieved may be said until midday, as so is proven from many Achronim [Levushei Serud, Chochmas Adama, Shulchan Shlomo, brought in Biur Halacha ibid], and those who are lenient even past Chatzos are not to be protested

[280] M”B ibid

[281] See Biur Halacha ibid who at first writes that one may/should be lenient even after midday, but then concludes only that one who is lenient after midday is not protested. Practically, from the Setimas Haposkim one may be lenient until midday