1. Waking up on time: [1]
One should be strong like a lion and overcome his desire [to continue sleeping] by waking [from his sleep[2] some time[3]] prior to the morning [dawn[4]] in order to serve G-d [which is the purpose of his creation and it is for this reason that his soul was returned[5]]. One is to greet the morning[6] [rather than have the morning greet him[7]. This is the conduct of a Beinoni.[8]]
Avoiding giving into one’s inclination:[9] One should not allow himself to be persuaded by his inclination which tells him that he did not get enough sleep.
If one cannot awaken before dawn:[10] If one cannot awaken before morning, then at the very least he should not sleep past the time that the congregation gathers for prayer.
How to motivate oneself to get out of bed:[11] [Immediately upon awakening, in order for one to overcome his inclination and motivate himself to get out of bed with alacrity[12]], he should [accustom himself to immediately[13]] think about who he is lying before and how G-d is constantly standing over him.[14] He should contemplate how if he were to lie in the presence of a king of flesh and blood it would be considered a capital offense and even more so here that he is lying before the King of all Kings. [He should then contemplate that due to this he should therefore immediately and speedily come out of bed to serve his lofty creator.[15]]
Not to stand immediately upon awakening:[16] One should not suddenly stand immediately upon awakening, [being that one who does so is closer to death than life[17]]. Rather one is to wait a little [prior to standing[18] until he completes the recital of Modeh Ani, as is explained in Tractate Derech Eretz.[19]] [Practically one is to refrain from placing his feet on the ground until after he washes hands, as will be explained in Chapter 4 Halacha 3 Q&A.]
Reciting Modeh Ani: See Halacha 4.
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Summary: One should wake up early, some time prior to dawn. If one cannot awaken before dawn, then at the very least he should not sleep past the time that the congregation gathers for prayer.
Q&A Does the above law of awaking prior to dawn apply in today’s times?[20] In today’s times one is not required to awaken prior to dawn. The reason for this is because the order of life and sleeping schedule has changed since previous generations[21], and in order to receive enough sleep, sleeping past dawn is required. One is not required to shorten his learning schedule at night in order to wake up prior to dawn.[22]
How much sleep does a person need at night? The Rambam[23] writes that one is to sleep at night for one third of the day, which is a period of eight hours. In other Sefarim[24] it states that one is required to sleep four hours. Practically the Poskim[25] conclude that the amount of sleep one needs varies in each person, and each person is to sleep enough time that he have a clear and calm mind for learning Torah and serving Hashem.[26] The Yaavetz[27] writes that a healthy person can sleep for six hours a night and this is dependent on one’s sleeping habits that he acquired. The older one becomes the less sleep he requires.[28]
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2. Tikkun Chatzos: [29]
In the first chapter in Shulchan Aruch Admur discusses the detailed laws of Tikkun Chatzos. It is no longer accustomed amongst most Jewry to perform Tikkun Chatzos[30] and hence the detailed laws written by Admur have been omitted from this chapter. Nevertheless parts of this Halacha have been brought for the reader to gain some general background of this tradition.
Awaking before midnight: [Although one may sleep until dawn, this is only the conduct of a Beinoni, however for[31]] all G-d fearing Jews [whom G-d touches their heart[32]], it is proper to awaken by [midnight[33]] and recite the Tikkun over the destruction of our temple and the exile of the Shechina, as during this period of time G-d also laments His destruction of the Temples [and for this reason ones prayer said at that time is accepted before G-d[34]].
Having a rooster wake one up:[35] It is proper to prepare a rooster to awaken one from his sleep by midnight emulating Rabbi Akiva who was accustomed to have a rooster even when traveling in order to wake him by midnight. If this is not possible then one should hire someone to wake him up.
The auspiciousness of this time: The auspiciousness of this time is elaborated on in the Zohar. As well the Talmud says that this is a time of appeasement above and that anyone who learns Torah at night the Shechinah resides opposite him, and a “string of kindness” is drawn upon him for that day. One who does so is also called a servant of G-d.[36] The auspiciousness of the time of midnight is applicable at all times and in all places.[37]
Until when should one learn? When one has completed the Tikkun he should learn Torah until the morning[38], as it is proper to connect the day and night through learning Torah and prayer.[39]
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The order of Tikkun Chatzos:[40] One would awaken close to midnight and sit barefoot near the Mezuzah of the doorpost. He places ash on his forehead in the area of the head Tefillin and then recites the paragraph of “Lasum Laavleiy Tziyon”. He is then to stand and recite the verses of “Hisnaariy Meiafar Kumiy”. After the Tikkun , if it is still before midnight, one should study Mishnayos as whoever studies codified laws is granted a portion in the world to come. After midnight he is to study passages from the Zohar which discuss the prayers recited during the Tikkun.[41]
The custom today of Tikkun Chatzos:[42] It is no longer accustomed amongst most Jewry to perform Tikkun Chatzos. The current Chabad custom is not to say it.[43] Nevertheless one is to perform the service of Tikkun Chatzos during his recital of Kerias Shema Sheal Hamita.[44] Likewise, if one is awake near Chatzos he should not go to sleep and is to rather use the auspicious time to learn Chassidus[45], or learn a Sicha or perform an accounting of the soul.[46]
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3. Thinking of being in G-d’s constant presence:
To think of G-d immediately upon awakening:[47] [Immediately upon awakening, in order for one to overcome his inclination and motivate himself to get out of bed with alacrity[48]], he should [accustom himself to immediately[49]] think about who he is lying before and how G-d is constantly standing over him.[50] He should contemplate how if he were to lie in the presence of a king of flesh and blood it would be considered a capital offense, and even more so here that he is lying before the King of all Kings.
One acts differently upon having the realization of G-d’s presence:[51] [This is a great rule in the Torah and in the levels of the righteous which walk before G-d[52]], that when one views himself in G-d’s constant presence, one acts in accordance to him being in the presence of the king. Just like ones speech and actions in front of a king differs from how they would be were he to be alone, so much more so will his actions be different when he realizes that he stands before the king of all kings.[53] This realization immediately enters into a person’s heart a constant fear, submission, and bashfulness of the awe of G-d. [One should therefore think about this matter in all of his dealings and actions.[54]]
What should one do if the thought of G-ds presence does not stir him?[55] If one does not begin having these feelings right away then he needs to contemplate in this for longer periods of time and in greater intensity until he begins to feel it. As well one should do Teshuvah on ones sins, as sins prevent a person from feeling fear of G-d, as the verse states “Your sins separate between you and I“.
| Summary:
Immediately upon awakening one should think how G-d is constantly standing over him, and how it is unbefitting to remain lying before the King. This realization should immediately enter into a person’s heart a constant fear, and bashfulness of G-d. If one does not begin having these feelings right away he needs to contemplate in this for longer periods of time and in greater intensity until he begins to feel it. As well one should do Teshuvah on ones sins, as sins prevent a person from feeling fear of G-d. Q&A How is one to fulfill the verse of Shivisi Havaya Linegdi Samid if he must learn Torah and work which involves having other matters on his mind? The command is not to constantly think of G-d’s presence on ones conscious mind, as one is required to think of other matters as well. The intent is that one should be so permeated with the knowledge of G-ds constant presence that whenever a challenge arises one automatically remembers that G-d is before Him. Thus G-d’s presence is always on his subconscious mind, ready to be made conscious.
Picturing the name of Hashem in one’s mind:[56] It is written in the name of the Arizal that one should accustom himself to vision the letters of the name of Hashem [Yud Kei Vav Kei] in his mind as this is of great assistance in bringing a person to fear of G-d. |
| Sparks of Chassidus
The first thought of the day sets the tone for the entire day:[57] Just like the order in expression of one’s self is thought, speech and action, and ones speech is an outcome of thought, so too it is with regards to the first thought and speech that one has when he wakes up. The first thought and speech one has upon awakening sets the tone for all the thought and speech of that day. Therefore the first thought and speech that one has upon awakening is to be of matters of holiness, in order to draw this holiness into all his thought and speech of that day. In order to awaken like a Jew one must go to sleep like a Jew:[58] In order for one to wake up with the proper thoughts one must go to sleep with the proper thoughts. Thus the start of a good day which is imbued with joy and spiritual matters is dependent on the order one follows prior to sleep. Hence one should think of spiritual matters prior to going to sleep as is accustomed to do when one says Kerias Shema Sheal Hamita. |
4. Saying Modeh Ani:[59]
Immediately upon awakening, even prior to washing ones hands[60], it is proper[61] to [accustom oneself[62] to] say Modeh Ani.[63] [This is done in order to remember that Hashem is standing over him and motivate him to get up with alacrity.[64] Alternatively, it is done in order to thank Hashem immediately upon awakening for the pleasure received in having the soul returned.[65]]
In what position is it to be recited? One should say it while still sitting or lying on his bed.[66] [One who sits up on his bed is to do so without placing his feet on the ground.[67] One is to place one hand against the other, and lower his head upon reciting Modeh Ani.[68]]
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Summary: Immediately upon awakening, prior to washing ones hands, one should place one hand against the other, lower his head, and say Modeh Ani. One should say it while still sitting or lying on his bed, and not while standing. One who sits up on his bed is to do so without placing his feet on the ground.
Children saying Modeh Ani:[69] It is the custom of righteous women to recite Modeh Ani on behalf of, and together with, their baby even prior to him learning how to speak.[70] Even those who don’t do so, are nonetheless accustomed to teach the child to say Modeh Ani starting from when the child learns how to speak.[71] Certainly, from age 3 and onwards every parent is to make sure that their child says Modeh Ani upon awakening.[72]
Q&A In what position are the hands to be held while reciting Modeh Ani?[73] There are different customs followed amongst Chassidim with regards to the positioning of the hands while saying Modeh Ani. Some[74] are accustomed to place the hands over each other [right over left] in an overlapping position, near the heart, as some people do during Shemoneh Esrei.[75] [Exhibit A] Others[76] lock the hands together in an embrace. [Exhibit B] The most common custom is to place the fingers and palm of the hands next to each other and hold them forward, away from the body.[77] It is told that the Rebbe Rayatz demonstrated the positioning of the hands upon revealing this custom and his hands were positioned like the third custom mentioned.[78] [Exhibit C]
Where is the Nekuda [stop] to be made within the sentence of Modeh Ani?[79] One is to make a slight stop between the words Bichemla and Raba Emunasecha.
How are women to pronounce the word; Modeh or Modah?[80] There are those[81] who say that women should say “Modah” rather than Modeh. Practically one should follow the custom of their community.[82]
May one say Modeh Ani if he has feces on his body or within four cubits of himself? Some[83] write that it may not be said.[84] However there are Poskim[85] who rule that it is allowed.[86]
May one say Modeh Ani if he smells feces such as from the diaper of a child?[87] Child can eat grains: If the child is old enough to consume a Kezayis [27 grams] of grains, such as porridge, then it has the same ruling as explained in the previous Q&A. Child cannot eat grains: If the child is not yet old enough to consume a Kezayis of grains then it is permitted to say Modeh Ani in his presence. |
| Sparks of Chassidus
The Chassidic Meaning of Modeh Ani:[88] The five levels of the soul and their corresponding method of service of G-d: A Jews G-dly soul contains five levels. Nefesh, Ruach, Neshama, Chaya, and Yechida. Each level of the soul represents a different ability of the soul. For example the Neshama level refers to ones intellectual abilities, while the Ruach refers to ones emotions. Regarding ones G-dly soul[89] these levels are all in relation to ones service of G-d. Thus ones Neshama level of his G-dly soul refers to ones comprehension and understanding of G-d’s greatness, while ones Ruach level refers to ones love and fear of G-d. The lowest level of the soul is Nefesh. This level does not represent service of G-d out of love for Him or due to ones comprehension of His greatness, but rather it is done simply because G-d is his King despite lack of feeling or comprehension. This level although being the lowest, is a prerequisite for revealing the levels above it. As first and foremost one must accept upon himself an eternal attachment to G-d irrelevant of what he may or may not feel or comprehend. In other words his attachment to G-d is not based on feeling or understanding but rather an essential connection which rides above feeling and understanding. Throughout a Jews day he serves G-d using each one of these soul powers. However the beginning of his service must commence with his Nefesh, accepting the yoke of heaven despite lack of feeling or understanding. This is referred to as Kabalas Ol. The inner meaning of Modeh Ani: The inner meaning behind saying Modeh Ani as soon as one awakens is to emphasize the lower service of Nefesh. That even before one has had the ability to think about G-d’s greatness and feel love for Him, he first accepts G-d as his eternal King. The greatness of Kabalas Ol: In truth although this is the lowest level of service, being that it doesn’t involve any of one’s emotions and intellect, nevertheless for this same reason it is rooted higher than the other levels of service, as it is an expression of his souls essence which cannot be separated from G-d under any circumstances, irrelevant to if he feels burning love for G-d or understanding of His greatness. Thus the reciting of Modeh Ani expresses the essence of the soul, the Yechidah.[90] The inner reason for why Modeh Ani is recited before washing hands:[91] It is for this reason (from a Chassidic perspective) that one says Modeh Ani even before purifying his hands through washing. As all of the impurities in the world cannot contaminate the Yechidah of a Jew. Certainly a person may be lacking in one respect or another, but his or her Yechidah always remains perfect, and thus is not considered to be impure. Therefore the Modeh Ani prayer which expresses the Yechidah can be said despite that the persons lower soul levels may be considered impure. Stretching the Modeh Ani throughout the day: The Rebbe Rashab stated that the dot after the word Bichemla in Modeh Ani needs to be spread throughout the entire day. The meaning of this statement is that at every moment of the day one is required to infuse the service of Modeh Ani [Kabalas Ol] within his service of G-d. Awaking with a sincere gratitude for having another day of life and being able to serve G-d:[92] A person should awaken with sincere gratitude to G-d that he has been granted another day at life, and rejoice over another day of being able to serve Him. |
5. Washing immediately upon awakening: [94]
Every meticulous person should beware to wash his hands immediately upon awaking [after saying Modeh Ani] even if he plans to remain lying in his bed, and through this he will be saved from having a emission of seed in vain [nocturnal emission].
6. Not to think or speak words of Torah while lying in bed even if one has already washed: [95]
One should not speak or even think words of Torah while still lying in his bed, [even if he has already washed his hands[96]], rather he should get up [and stand or sit in fear of Heaven[97]] as the verse states that one needs to prepare himself properly before he comes to greet G-d.
[1] Kama and Basra 1:1.
Siddur Hashkamas Haboker: “ On a night that one is unable to awaken by midnight he should at least try to awake some time [Eiyzeh shah] prior to dawn”
[2] Basra 1:1
[3] Siddur
[4] Siddur
[5] Kama 1:1
[6] As the verse states “You shall awake the morning” which means to say I arouse the morning in contrast to the morning arousing me. [Basra ibid]
[7] Basra 1:1 based on Taz 1:2; omitted in Kama 1:1; Michaber 1:1; See Likkutei Sichos 16 Purim 1 [p. 361-363] for an explanation of the difference between the ruling of the Kama and Basra.
Background:
The Michaber ibid records that one is to awake like a lion in order so he greet the morning. The Michaber does not record the ending “and not have the morning greet him”. The Tur however does record this ending. Admur in the Kama ibid omits it, as writes the Michaber. However the Basra ibid records the ending as rules the Tur. The Taz ibid explains the reason behind the ending is as follows: The two parts of the statement refer to two types of arousals. One is an arousal from below, in which the person arouses himself to serve G-d. This arousal then draws down a second arousal from above which helps and assist him in his services. The meaning of “and the Shachar/morning does not greet me” means to say that one does not need the arousal from above as assistance, as his own arousal is suffice. Who however is able to say “I do not need assistance from above”? Only David the king. However a regular Jew needs this Divine assistance. It is for this reason that the Michaber omitted the ending of the Tur, as in today’s times every Jew needs the Divine assistance and woe that we should merit to do the arousal from below so we can receive the arousal from above. Accordingly however Tzaruch Iyun why Admur wrote the ending in the Basra while omitted it in the Kama. The Rebbe ibid explains as follows: This Halacha refers to the conduct of a Beinoni. In the Kama, which was written according to the codifiers, Admur rules like the codifiers that a Beinoni is one who has 50:50 sins and merits. Thus he requires the arousal from above in order so he not sin. However the Basra follows the Kabalists, which rule that a Beinoni has no sins at all, hence the Beinoni does not need any arousal from above to prevent sin. Nevertheless this only refers to the type of arousal called “Shachar:morning” which is meant to prevent sin. However arousals from above for one to add in love and fear and increase in holiness, that every Jew needs, even a Tzaddik. [Likkutei Sichos ibid]
[8] Basra 1:1
[9] Kama 1:1
[10] Kama 1:4; Rama 1:1; Tur 1:1
[11] Basra 1:4, Kama 1:1; Siddur
[12] Basra ibid; Siddur
[13] Siddur
[14] As the verse states “And the entire earth is filled with his glory”. [Basra ibid] or As the verse states “Do I not fill the heavens and the earth states Hashem” [Kama ibid; Siddur] The Kama and Basra quote different verses as the source for the idea of G-d standing over the person. To note the Chassidic explanation of the difference between these two versus is that the verse brought in Basra refers to G-d’s revelation of Mimalei Kol Almin [the personal and internal G-dly energy which he infuses into every creation according to its level] and the verse in Kama refers to Soveiv Kol Almin [the encompassing G-dly light which surrounds every creation equally]. [See Torah Oar 16a; 94b; 123b]
[15] Kama ibid
[16] Admur Basra and Kama 1:6 [See also Hilchos Shemiras Haguf Vihanefesh 5]; Gittin 70a; Lechem Chamudos Brachos 9:69; Ateres Zekeinim 1:2; See M”A 1:3
[17] Kama 1:6; Gittin 70a
[18] Kama ibid
[19] Basra ibid
[20] Mishmeres Shalom 1:1; See Pischeiy Teshuvah 1:1; M”B 1:9
The Elya Raba and Peri Megadim write in the name of Poskim that if awaking prior to dawn will cause one to sleep during his prayer then it is better for him to sleep as much as required than to awaken early and sleep during Davening. This applies even if one will not fall asleep during Davening but will not have a clear mind for prayer and learning Torah. [Mishmeres Shalom ibid]
[21] Today we no longer follow the same sleeping schedule as was followed in previous times. Back then people went to sleep immediately after nightfall. This is no longer accustomed today. Hence the times of waking up from sleep have also changed. Hashem does not demand the impossible from his creations and hence waking up past dawn even initially is justified in today’s times. [Mishmeres Shalom ibid]
[22] Pischeiy Teshuvah ibid
[23] Hilchos Deios 4:4
[24] Ashel Avraham Butchach 1; Mahram Schik 1
[25] M”A 238; M”B 238:2; Taz Even Haezer 25:1
[26] Taz ibid
[27] In his Siddur under the section of the bedtime Shema; See also Maggid Dvarav Leyaakov Hosafos p. 47 for a letter that the Maggid wrote to his son Avraham in which he states to his son that he sould sleep not less than six hours per night.
[28] See Tiferes Yisrael Avos 6:83
[29] Basra 1:2-3; Kama 1:8-9; Siddur; See Kaf Hachaim 1:7-24; Piskeiy Teshuvos 1:10-12
Siddur Hashkamas Haboker: “It is known the greatness of awaking by midnight which is an auspicious time above. One who is not able to awaken every night should at least do so the nights that he is able and thus be considered a servant of G-d. On a night that one is unable to awaken by midnight he should at least try to awake some time [Eizeh Shaah] prior to dawn”
[30] Tikkun Chatzos used to be performed by the masses, including even the simple folk. [Reishis Chochma Shaar Hakedusha 7] As the generations progressed the amount of people who performed Tikkun Chatzos gradually decreased to the point that only those that are spiritually exceptional and righteous continued to perform it.
The justification for not performing Tikkun Chatzos: The Ashel Avraham [Butchach 1:2] writes that if waking up for Tikkun Chatzos will affect ones health [sleep schedule] then he is not to do so even if there is the slightest doubt that it may affect his ability to function and health. He thus justifies the practice of many that do no wake up for Tikkun Chatzos. The Nimukeiy Orach Chaim [1:1] takes the Ashel Avraham to task for giving such a wide spread allowance to anyone with the slightest doubt of a health hazard as in this path one will avoid fulfilling all Torah and Mitzvos that may somehow possibly affect his health. The Nimukeiy Orach Chaim hence suggests that if one is unable to awaken by Chatzos then he should stay awake until Chatzos and then perform the Tikkun.
The Chabad custom: In the Siddur, Admur writes that every person which the fear of heaven touches his heart is to remove the mask of shame and perform Tikkun Chatzos in public gatherings of ten people or less or even alone. This was practiced by many Chassidim in the times of Admur to perform Tikkun Chatzos with a Minyan in Shul. [Igros Kodesh Rayatz 8 p. 341] With the spread of Chassidism in the times of the Alter Rebbe the custom then spread to recite Tikkun Chatzos alone. [Likkutei Dibburim 3 p. 757] The custom then became not to do so every day. [Kuntrus Hatefilah 11 p. 24] The custom then became not to do so at all. [Sichas Kodesh 5711 p. 451 in answer to Rav Yitzchak Hutner; Rebbe Rashab in Toras Shalom p. 6 “Today it is thought that Tikkun Chatzos is only to be performed by great Chassidim”] The Rebbe there stated that the fulfillment of Tikkun Chatzos is now done through learning Chassidus after Chatzos. The Rebbe once stated in Yechidus that one does not have to sleep before Chatzos and hence if he already recited Kerias Shema Sheal Hamita and it is near Chatzos, he should use his time to learn a Sicha or do a Cheshbon Nefesh. [See Toras Menachem 3 p. 357; Nimukeiy Orach Chaim ibid] To note however that the noted Chabad Posek Rav A”C Naah records in his Sefer Ketzos Hashulchan 1:2-3 the laws of Tikkun Chatzos and does not make mention of any change from the custom.
A Tradition from the Baal Shem Tov: It is said in the name of the Baal Shem Tov that he nullified the performance of Tikkun Chatzos from the common folk and instituted it be done only by distinguished individuals that truly lament the exile of the Shechina. In the writings found in “Geniza Charsanit” it is brought that the Baal Shem Tov already purified the first half of the night.
[31] Basra 1:2
[32] Basra 1:2
[33] Basra 1:2, and Siddur.
Ruling of Admur in Kama: In the Mahadurah Kama the time of “midnight” is not mentioned, rather Admur says that it is proper for one to awaken before daybreak, and it is best to awaken at the end of any of the three Mishmaros to say the Tikkun, as at that time G-d remembers the destruction. [1:8] Thus there is an argument between the Kama and Basra as to when G-d remembers the destruction. At the times of the Shulchan Aruch they still did not know of the greatness and auspiciousness of the time of midnight which is based on mainly Kabalistic sources, and thus in the 1st edition of the Shulchan Aruch of Admur he does not make mention of midnight. However in the second edition which follows more the Kabalistic rulings it is mentioned that midnight is the proper time of awakening. [See Machatzis Hashekel 1:4; Piskeiy Teshuvos 581:2 regarding the time of Selichos].
[34] Kama 1:8 regarding the time of the end of each Ashmura.
[35] Basra 1:3
[36] Basra 1:3
[37] Basra 1:8
[38] Basra 1:2
[39] Kama 1:8 based on Shlah brought in M”A
[40] Siddur
[41] To note however from Kama 1:8-9: “One should learn the Oral Torah at this time.” And “One who knows how to learn should not elongate the supplications, and instead should spend his time learning Torah, as learning Torah is greater than Iyun Tefilah.”
[42] See Hiskashrus 256 and 601
[43] Sichas Kodesh 5711 p. 451 in answer to Rav Yitzchak Hutner; Rebbe Rashab in Toras Shalom p. 6 “today it is thought that Tikkun Chatzos is only to be performed by great Chassidim”.
[44] Sefer Hasichos Toras Shalom p. 6So is accepted amongst Chassidim. See Hiskashrus ibid
[45] Sichas Kodesh 5711 p. 451 in answer to Rav Yitzchak Hutner
[46] Toras Menachem 3 p. 357 brought in Hiskashrus 601
[47] Basra 1:4, Kama 1:1; Siddur
[48] Basra ibid; Siddur
[49] Siddur
[50] As the verse states “And the entire earth is filled with his glory”. [Basra ibid] or As the verse states “Do I not fill the heavens and the earth states Hashem” [Kama ibid] The Kama and Basra quote different versus as a source for the idea of G-d standing over person. To note the Chassidic explanation of the difference between these two versus that the verse brought in Basra refers to G-d’s revelation of Mimalei Kol Almin [the personal and internal G-dly energy which he infuses into every creation according to its level] and the verse in Kama which refers to Soveiv Kol Almin [the encompassing G-dly light which surrounds every creation equally]. [See Torah Oar 16a; 94b; 123b] To note that in Kama 1:2 Admur quotes the same verse as the Basra regarding this matter. Vetzaruch Iyun.
[51] Basra 1:5, Kama 1:2; Rama 1:1
[52] Basra 1:5; As the verse states “Shavisi Havaya Linegdi Samid”
[53] One cannot compare his form of dwelling, dealings and movements when he is in the privacy of his home to the way they are when he is in front of a great king. Likewise ones speech and form of conversation when he is with his family and relatives cannot be compared to his form of speech when he is before a king. This certainly applies when he contemplates that he is before Hashem the king of all kings is standing over him and sees his actions, as the verse states “if man conceals his actions will I not see it says Hashem” and “his glory fills all the earth”. [Kama and Basra ibid with a slight difference that in Kama the verse of “his glory” precedes the verse of “if man”.]
[54] Kama ibid
[55] Basra 1:5
[56] Beir Heiytiv 1:2; Kaf Hachaim 1:2 in name of Shaar Ruach Hakodesh 21; Ketzos Hashulchan 144 footnote 6 states that his uncle Reb Dovid Tzevi Aryeh Schneerson told him that the Gaon of Brisk would periodically write the name of Hashem in the air in order to fulfill the verse of “Shavisi Havayah Linegdi Samid”.
[57] Keser Shem Tov teaching 212; Igara Depirka 205; Derech Pikudecha 18:5; Shulchan Hatahor 3
[58] Toras Shalom p. 5-6; So is the accustomed saying amongst Chassidim, brought in Arugas Bosem 1:1 in name of Rav Meir of Parmishlan; This explains why the Rama [1:1] writes that when one lays in his bed to go to sleep he should know before whom he is lying as this will affect how he will awaken the next morning.
[59] Siddur; Basra 1:6; Kama 1:5; Bier Heiytiv 1:5; M”B 1:8 based on Seder Hayom; Siddur Yaavetz Hashkamas Haboker 3; Siddur Haarizal; Ateres Zikeinim. Not mentioned in Tur, Shulchan Aruch, Taz or Magen Avraham.
Background of Modeh Ani:
When did the recital of Modeh Ani begin?
In Talmudic times, Modeh Ani was not recited. The reason for this is because they were able to recite the entire blessing of Elokaiy Neshama upon awakening, due to lack of impurity. There was thus no need to recite Modeh Ani as in Modeh Ani there is nothing new or additional to the blessing of Elokaiy Neshama. Saying Modeh Ani is only required in our times being we cannot recite Elokaiy Neshama due to the impurity, and it is thus said in order that the thanks be given immediately upon awakening from sleep. [“On the Essence of Chassidus” p. 58 based on Rabbeinu Yonah in Brachos 60b; Shulchan Menachem 1:1] There is likewise no mention of Modeh Ani in the Rambam as he simply rules [Hilchos Tefilah 7:3] that as soon as one awakes he should say Elokaiy Neshama.
The first source: The first source which records the custom to recite Modeh Ani is the Seder Hayom. [Authored by Moshe Makir Tzfas 1600] To note from Siddur Yaavetz 3 “The sect of later Chassidim have added on their own accord to say Modeh Ani upon awakening”. This implies that even in the 1700’s the idea of saying Modeh Ani was not yet widespread.
[60] Kama 1:5, Basra 1:6, and Siddur state that it may be said prior to washing hands; Hayom Yom 11th Shvat and Rebbe in Igros Kodesh 10:23 [28th Tishreiy 5715] state that it is specifically to be said prior to washing. So is also implied from the term “immediately” used in Admur and from fact that Admur in both SH”A and Siddur explains why this can be said prior to washing. This is also understood from the fact Admur in his Siddur placed the saying of Modeh Ani prior to Netilas Yadayim. [ibid]
The reason Modeh Ani is allowed to be said prior to washing hands: There is no prohibition in saying Modeh Ani prior to washing hands, despite that in general it is forbidden to bless G-d before washing, as there is no mention of one of the seven names of G-d in this statement [Kama 1:5; Basra 1:6; and Siddur] and therefore this statement is not considered to contain the holiness required for clean hands. [Kama ibid] This allowance to recite Modeh Ani before washing hands applies even if one slept without clothing and hence most probably touched areas of his body that are normally covered. [Basra 1:6]
Other Opinions: Some Poskim rule one is to only say Modeh Ani after washing hands. [Yaavetz in his Siddur Hashkamas Haboker 4; opinion in Chida in Kesher Gadol 1:1; Rechev Eliyahu and Minchas Aron brought in Igros Kodesh 10:23] Practically we rule as above that Modeh Ani precedes washing of the hands as so is the ruling of most Poskim. [Igros Kodesh ibid; Kaf Hachaim 1:4; Piskeiy Teshuvos 1 footnote 28 writes that the Yaavetz is the sole opinion who holds that Modeh Ani is to be said after washing, however as brought above there are other Poskim which agree to his ruling.]
[61] Lit. Tov [Siddur, and Shulchan Aruch in both versions]
[62] Basra 1:6 and Siddur
[63] Other Verses: Some write that one is to also say the verse of “Baruch Shenasan Torah Liamo Yisrael” [Siddur Yaavetz; Siddur Daas Kedoshim] and the prayer of “Yehi Ratzon Milifanecha Sheyihei Libi Nachon…” [Siddur Yaavetz ] This is not our custom.
[64] Siddur and Basra 1:6
[65] Shulchan Menachem 1:1; It is necessary to thank Hashem immediately upon awakening being that every blessing needs to be said in close proximity to the pleasure received. In “The essence of Chassidus” chapter 10 the Rebbe explains this to be the level of Pshat of the meaning behind Modeh Ani.
The level of Remez: The recital of Modeh Ani alludes to the resurrection, as just like we see that after sleep our soul is returned so too the dead will eventually have their soul returned. This then is the Remez meaning of Modeh Ani ”that you have returned my soul [and hence] I believe [in the resurrection]”. [See Midrash Eicha 3:23]
The level of Drush: The message that Modeh Ani teaches a Jew is with regards to returning collateral of a debt to its owner. Just like Hashem returns our soul which he could choose to “collect” due to our many “debts” so too we should act accordingly to others and return collaterals that they gave us in exchange for loans. [See Midrash Eicha 3:23]
The level of Sod: According to the “esoteric” part of Torah, Modeh Ani is explained in the following manner: the words “living and eternal King” refer to the Divine attribute of Malchus as it is united with the attribute of Yesod. The word melech, King , indicates G-d’s attribute of Malchus, and “living and eternal” His attribute of Yesod. “Living and eternal King who has restored my soul within me” means, then, that the restoration of the soul comes from the level of Malchus as it unites with the level of Yesod. [See Shaar Hakavanos Drushei Halayla]
The level of Chassidus: See “Sparks of Chassidus”. For a thorough explanation of the Chassidic addition to all previous four explanations, see “On The essence of Chassidus” chapters 12-15.
[On the Essence of Chassidus p. 58-60]
[66] Basra 1:6
The reason not to stand: The reason for why one should not stand is because Modeh Ani is to be said immediately upon awakening and one should not suddenly stand up on his feet immediately upon awakening. [Basra and Kama 1:6] The reason for this is because one who does so is closer to death than life. [Kama ibid]
[67] It is our custom not to place our feet on the ground until after washing hands, as will be explained in Chapter 4 Halacha 3 Q&A
[68] Sefer Haminhagim p. 3 [English Edition] based on Sichas Chag Hashevuos 2nd day 1949 chapter 13 printed in Sefer Hamamarim 5750 p. 244; See Hiskashrus 623 p. 16
Background:
The Rebbe Rayatz stated the following during a gathering on the 2nd day of Shavuos 1949: When they educated me to say Modeh Ani they told me to place one hand over the other and to nod my head downwards while saying it. When I was a bit older, although still a child, I asked my father for the reason behind this custom. He answered me: In truth you must fulfill without asking why, although since I told you to ask me all your questions [I will thereby give you an explanation]. My father then called into his study the beadle Yosef Mordechai which was 80 years old at the time. He asked him how he says Modeh Ani and he answered that he proximate his two hands together and lowers his head. He then asked him why he does so and he answered “I don’t know but that is how I was taught to do it since I was a child. My father than replied: You see he does it because his father taught him to do it that way and so on and so forth all the way back to Moshe Rabbeinu and Avraham Avinu which was the first Jew. A Jew must comply by his tradition without asking why he must do so. [ibid] Rabbi Leibel Groner stated that when he compiled Sefer Haminhagim he was in doubt whether to enter this custom into the Sefer and the Rebbe answered him to do so as it is a directive that is pertinent to the public. [Hiskashrus 623 p. 16]
[69] Toras Menachem 5742 2:816; 5749 2:37; Shevach Habris 3:35
[70] Toras Menachem 5749 2:37
[71] Toras Menachem 5742 2:816 that so is the custom today of all Israel
[72] Toras Menachem 5742 2:816; See Igros Kodesh Rayatz 2:438; Brought in Hayom Yom 4th Iyar; Sefer Haminhagim p. 87; Igros Kodesh 5:21
[73] See Hiskashrus 623 p. 16; 711 p. 15
[74] Rav Tzevi Hirsh Ganzburg states that this is the custom he received.
[75] See Admur 95:4
[76] Rav Yitzchak Goldberg, Rosh Hayeshiva of Migdal Eimeik states that this is the custom of his family and of Anash that he knew in France.
[77] The Rebbe was asked how this position does not reflect the grace the Christians practice prior to meals and sleep. The Rebbe answered: The Rabbeim knew of this and nevertheless placed their hands in this position. The Christians prior to sleep prostrate themselves on their knees which we do not do and it is hence not similar. [Rav Leibel Groner, printed in Hiskashrus 623 p. 17]
[78] The correctness of this latter position is also to be understood from the fact the Rebbe answered why it is not forbidden due to being similar to the Christians and it is only this latter position which follows a similarity.
[79] Shaareiy Teshuvah 1:5 based on Yad Efraim 4; Kitzur SHU”A 1:2; M”B 1:28; Kaf Hachaim 1:5; Siddur Im Dach and Siddur Tehilas Hashem both place the Nekuda after Bichemla.
[80] Likutei Sichos 24:410
[81] In Halichos Shlomo [2 footnote 17] Rav SZ”A is brought to rule that women are to say Modah and not Modeh.
[82] Seemingly this refers to the sect of Jewry that one is affiliated with and not ones living community.
[83] Piskeiy Teshuvos 1:5
[84] As one may not think of Torah and Mitzvos while he has feces on him. [See Admur 85:1] The same prohibition applies with regards to thinking about Hashem [Rebbe in Hisvadyos Naso 1983 p. 1601; Lehoros Nasan 1:1; Tzitz Eliezer 13:; Levushei Mordechai 171; See Vayivarech David 15; This is also implied from the fact that in 85:1, the Halacha dealing with what one should think about in a bathroom, no mention is made of thinking about G-dliness.]
Analysis on above: Vetzaruch Iyun from the fact that it is permitted to mention Hashem in a bathhouse so long as one does not mention one of His seven names, and hence one may say Chanun or Rachum [the merciful one]. [85:2] Thus seemingly the same would apply here that it is permitted to say Modeh Ani in an impure area [near feces] being that one is not mentioning any of Hashem’s Divine names. [Accordingly the above Poskim only forbade contemplating about Hashem in an impure area while simply mentioning Him they would allow.] On the other hand however there are Poskim who rule that even Chanun and Rachum may only be said if it does not refer to Hashem himself and one is using it to refer to another person. [Kaf Hachaim 85:12 in name of Gur Aryeh] Likewise the Peri Megadim [85 A”A 3] rules that one may not pray in a bathroom using the names Rachum Vechanun. Vetzaruch Iyun as to the opinion of Admur [based on his wording in 85:2] in all this.
[85] Eretz Tzevi 1:52 [Appendix]
[86] His reasoning is because it is permitted to mention Chanun Verachum in a bathroom being that one is not explicitly mentioning Hashem’s name. Hence we see one may think about Hashem. The same would then apply with Modeh Ani of which one thinks about Hashem but does not mention any of His names. He explains the reason it is permitted to think about Hashem is because one’s body figuratively covers the words and it is as if the feces is covered. This is not similar to thinking words of Torah near feces which is forbidden being that when thinking Torah one’s entire body becomes like a vessel for Torah as is learned from a verse in the Talmud. [ibid; see there in which he bases some of his logics on Tanya]
[87] Based on 81:1
[88] Based on “On The Essence of Chassidus” chapter 11
[89] As explained in Tanya chapter 2, every Jew has two souls, a G-dly soul and an animal soul. The G-dly soul is “a part of G-d above”. Meaning it is a revelation of G-d and thus its entire existence is only for G-dliness.
[90] In Sichas Parshas Toldos 1992 the Rebbe explains that before one says Modeh Ani, immediately upon awaking is when his actual soul’s essence, which is even above Yechidah, is revealed. As the Yechidah, although being the highest level, is only a revelation of the essence, but not the essence itself. Thus it is the highest level of expression of the soul, but is not the soul itself. Thus as soon as one awakens is when ones actual essence is revealed without expression, without even the expression of Yechida. The Rebbe concludes that according to this as soon as one awakens he should feel the spirit of Moshiach, which is the essence of Moshiach.
[91] Hayom Yom 11th Shvat
[92] See Keser Shem Tov Hosafos p. 536
[93] Rav Yosef Goldstein O.B.M. of San Diego, California, demonstrates the way he himself saw the Rebbe Rayatz during the Sicha of the 2nd night of Shavuos demonstrate to the congregation how to position the hands while saying Modeh Ani.
[94] Kama 1:7
[95] Basra 1:6, Kama 1:1
[96] Basra ibid
[97] Basra ibid; In Kama ibid Admur states he should stand up and get dressed.