{"id":8208,"date":"2016-02-06T00:07:52","date_gmt":"2016-02-05T22:07:52","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=8208"},"modified":"2018-05-24T12:32:29","modified_gmt":"2018-05-24T09:32:29","slug":"03-06-07","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/03-06-07\/","title":{"rendered":"07. One Who Was Awake All Night"},"content":{"rendered":"

As a general rule, even one who stayed up all night recites <\/span>Birkhot Ha-sha\u0125ar<\/span><\/i>. As we learned (section 4 above), these <\/span>berakhot<\/span><\/i> were instituted on the basis of general enjoyment, and therefore, even if one does not personally derive pleasure from something, she still recites a <\/span>berakha<\/span><\/i> on it. However, there are differing customs regarding the number of <\/span>berakhot <\/span><\/i>recited. <\/span><\/p>\n

With regard to <\/span>netilat yadayim<\/span><\/i>, according to Sephardic custom one does not recite a <\/span>berakha<\/span><\/i> (<\/span>Kaf Ha-\u0125ayim <\/span><\/i>4:49). According to the Ashkenazic custom, if one is getting ready to pray the <\/span>Amida<\/span><\/i>, it is best that before praying, she goes to the bathroom and touches a part of the body which is normally covered, thereby necessitating <\/span>netilat yadayim <\/span><\/i>with a <\/span>berakha<\/span><\/i> (MB 4:30; see above, 5:5). <\/span><\/p>\n

T<\/span>here is a dispute about whether or not one must repeat <\/span>Birkhot Ha-Torah <\/span><\/i>with the dawn of a new day. Therefore, it is best that the woman praying recites <\/span>Ahavat Olam<\/span><\/i>, which in addition to being one of the <\/span>Birkhot Keri\u2019at Shema<\/span><\/i>, can take the place of <\/span>Birkhot Ha-Torah<\/span><\/i>. One who does so must take care to recite the <\/span>Shema<\/span><\/i> following the <\/span>berakha<\/span><\/i> in order to learn Torah after its recitation. 1<\/a><\/sup><\/span><\/p>\n

Likewise, there is doubt concerning <\/span>Elokai Neshama<\/span><\/i> and <\/span>Ha-ma\u2019avir Sheina<\/span><\/i>, since some say that only one who has slept may recite them. In order to avoid uncertainty, it is best to hear these <\/span>berakhot<\/span><\/i> being recited by someone who has slept with intent to fulfill her obligation. If there is no one around to recite them, according to Sephardic practice and some Ashkenazic <\/span>poskim<\/span><\/i>, she may recite them herself (<\/span>Peninei Halakha: Prayer<\/span><\/i> 9:6 and n. 6; however, those who follow MB do not recite them). <\/span><\/span><\/p>\n

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  1. For men there is uncertainty whether the recitation of Shema is considered Torah study or not, as explained in Peninei Halakha: Prayer, ch. 10 n. 2. However, concerning women, since they are not obligated to recite Shema, clearly its recitation is considered Torah study, as explained in MB 47:17. According to many poskim, men must recite Birkhot Ha-Torah with the dawn of a new day, and that is the practice of Sephardim and some Ashkenazim, as clarified in Peninei Halakha: Prayer 10:7. However, a woman, in any case of uncertainty, should be lenient and refrain from reciting the berakhot (Birkei Yosef; Kaf Ha-\u0125ayim 47:34). One reason for this is that in the opinion of many poskim, men have a biblical obligation to recite Birkhot Ha-Torah, and therefore in cases of uncertainty they must act stringently and recite the berakhot, whereas women are not biblically commanded to recite Birkhot Ha-Torah. Hence, the correct ruling is that in any case of uncertainty, a woman must recite Ahavat Olam (Ahava Rabba in the Ashkenazic liturgy) and with that she will have fulfilled her obligation of Birkhot Ha-Torah, as explained in SA 47:7. Even a woman who is not accustomed to reciting Ahavat Olam every day can still fulfill her obligation by reciting it. This is explained below, 7:5 (see also above, ch. 2 n. 10.) ↩<\/a><\/span><\/li>\n<\/ol>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

    As a general rule, even one who stayed up all night recites Birkhot Ha-sha\u0125ar. As we learned (section 4 above), these berakhot were instituted on the basis of general enjoyment, and therefore, even if one does not personally derive pleasure from something, she still recites a berakha on it. However, there are differing customs regarding […]<\/p>\n","protected":false},"author":9,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[110],"tags":[],"class_list":["post-8208","post","type-post","status-publish","format-standard","hentry","category-03-06"],"yoast_head":"\n07. 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