{"id":6139,"date":"2010-01-09T06:00:13","date_gmt":"2010-01-09T04:00:13","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=6139"},"modified":"2018-05-24T11:23:58","modified_gmt":"2018-05-24T08:23:58","slug":"02-09-06","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/02-09-06\/","title":{"rendered":"06 – One Who Was Awake All Night"},"content":{"rendered":"
As a general rule, even a person who did not sleep all night recites Birkot HaShachar<\/i>. As we learned (in halachah 3), these berachot<\/i> were instituted on the basis of general benefit, and therefore, even if one does not personally derive pleasure from something, he still recites a berachah<\/i> on it. However, there is a difference in minhag<\/i> regarding a number of berachot<\/i>.<\/p>\n
Concerning washing one\u2019s hands, it is agreed that a person needs to wash his hands before praying. However, the poskim<\/i> differ regarding whether or not to recite a berachah<\/i> on this washing. According to the Mishnah Berurah<\/i> (4:30), before praying, it is best relieve oneself and touch a part of the body which is normally covered, thereby necessitating the washing of one\u2019s hands with a berachah<\/i>. However, in any case, the Sephardic minhag<\/i> is not to say a berachah<\/i> on this washing (Kaf HaChaim<\/i> 4:49, and see above 8:2).<\/p>\n
Similarly, regarding Birkot HaTorah<\/i>, there is a dispute as to whether or not one is obligated to repeat these berachot<\/i> with the dawn of a new day. Therefore it is best to hear the berachot<\/i> recited by someone who slept, with the intention to fulfill the obligation by hearing them. If one cannot find another person around him who can recite the berachot<\/i> for him to hear, some poskim<\/i> rule that one may recite them by himself. Such is the custom of Sephardim<\/i> and some Ashkenazim<\/i>. There are others who rule that one should have in mind to fulfill his obligation in Ahavah Rabbah<\/i>, and that is how most Ashkenazim<\/i> practice (see the laws of Birkot HaTorah<\/i> further in this book 10:7).<\/p>\n
There is also doubt concerning Elokai Neshamah<\/i> and Hama\u2019avir sheinah<\/i>, since some say that only one who has slept may recite them. In order to avoid uncertainty, it is best to hear these berachot<\/i> being recited by someone who slept, and in doing so fulfill his obligation. If there is no one around to recite them, according to the Sephardic minhag<\/i> and some Ashkenazic poskim<\/i>, one may recite them himself, although the Mishnah Berurah<\/i> maintains that he should not.<\/p>\n
In summary: according to the Sephardic minhag<\/i> and some Ashkenazim<\/i>,<\/b> one recites all the berachot<\/i>, with the exception of Al netilat yadayim<\/i>, and it is best to hear another person recite Birkot HaTorah<\/i>, Elokai Neshamah<\/i>, and Hama\u2019avir sheinah.<\/i> According to the majority of the Ashkenazim<\/i>, based on the Mishnah Berurah<\/i>, <\/b>one first goes to the bathroom and then recites Al netilat yadayim<\/i>. Concerning Birkot HaTorah<\/i>, Elokai Neshamah<\/i>, and Hama\u2019avir sheinah<\/i>, one should hear another person recite them. If there is no one else there who needs to say these berachot<\/i>, a person may not recite them on his own; rather he should have in mind to fulfill his obligation of Birkot HaTorah<\/i> in Ahavah Rabbah.<\/i>[6]<\/a><\/sup><\/p>\n