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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: [1] These three blessings are to be recited immediately upon awakening as explained in this chapter.
Hanosen Lasechvi Binah through Hagomel Chassadim Tovim:[2] 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].[3] If one delays the blessings he has forfeited the proper time of obligation and his recital is a mere matter of Tashlumin [supplement].[4] 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, the custom became to hear the blessings in Shul from the Chazan together with the other morning prayers.[5] [Practically this remains the custom of Chassidic communities that derive from Poland.]
The Chabad custom:[6]
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.[7]
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?[8]
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.[9] Some[10] 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.[11] One who follows this custom must proceed to the Mikveh immediately upon awakening and recite all the morning blessing right after Mikveh.[12]
Sparks of Kabala:[13]
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.
[1] 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.
[2] 46/2-3
[3] 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. [46/2]
[4] 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.
[5] 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].
[6] 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]
[7] 71/1 as explained in Ketzos Hashulchan 5 footnote 19; Igros Kodesh 18/277
[8] 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.
[9] 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
[10] 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 ]
[11] Mishmeres Shalom 2/1 and so is the custom of many Chassidim; Pela Yoeitz Tevila
[12] See Chapter 4 Halacha 8B in Q&A!
[13] Kaf Hachaim 46/58
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