The morning blessings:
According to Chabad custom one that did not sleep throughout the night is to nevertheless recite all the morning blessings himself, including washing hands with Al Netilas Yadayim, Elokaiy Neshama, Hamavir Sheiyna, Birchas Hatorah, and all the other morning blessings. This however is with exception to the blessing of Asher Yatzar which may only be recites after one uses the bathroom.
Blessing on Tzitzis: One does not say a blessing on the Tallis Katan in the morning, unless he switches it for a different Tallis. If one does not switch the Tallis Katan then he is to recite a blessing on a different pair and include it within the blessing [or alternatively he is hear the blessing over a Tallis from another person]. If one is married, then upon wearing his Tallis Gadol he is to have the Tallis Katan in mind.]
The definition of not having slept: 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 [i.e. Asher Yatzar according to Chabad custiom], are to be said without the mentioning of G-d’s name.
Receiving the benefits of the blessings: If possible, it is proper for one to try to receive the pleasures of as many blessings as he can.
From when may the above blessings be recited if one did not sleep the previous night? 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]. [If however he received the corresponding benefit after midnight then he may say that blessing even before Alos.] 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.
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.
Which Alos is one to follow with regards to saying Birchas Hashachar?
One is to be stringent in this regard to follow the opinion which states that Alos begins 72 minutes prior to sunrise.
Q&A on Birchas Hatorah
Which Alos is one to follow with regards to saying Birchas Hatorah?
One is to be stringent in this regard to follow the opinion which states that Alos begins 72 minutes prior to sunrise. One may learn Torah until this time arrives, even though it is past the Alos of other opinions [90 minutes and 120 minutes].
May one continue learning past Alos, prior to reciting Birchas Hatorah?
One may not continue learning Torah past Alos [of 72 minutes], and thus he is to stop learning and recite Birchas Hatorah. However some Poskim are lenient to allow one to continue learning past Alos, prior to saying Birchas Hatorah.
 Based on Shulchan Menachem 1/6 [Shaareiy Halacha Uminhag vol. 1 page 25; Likkutei Sichos 9 p. 276]; 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.
 Based on Shulchan Menachem 1/6 [Shaareiy Halacha Uminhag vol. 1 page 25; Likkutei Sichos 9 p. 276]; According to the ruling in the Siddur one is to omit the blessing of Elokaiy Neshama. However the Chabad custom is to say it.
 Ketzos Hashulchan 5/6;
 Siddur; 47/7; See supplement
 46/7; Siddur; Ketzos Hashulchan 5/6
 Ketzos Hashulchan 5/2
 8/27; 494/3; Ketzos Hashulchan 7/7
There is a dispute of opinion regarding if there is an obligation to have Tzitzis on a four cornered garment at nighttime. According to those which hold that there is an obligation of Tzitzis at night, then one cannot make a blessing upon awakening, as there has been no interval between the previous blessing made, and his current fulfillment of the Mitzvah. However according to those which hold that at nighttime there is no obligation of wearing Tzitzis on a four cornered garment, then it’s considered that he was not fulfilling the mitzvah throughout the entire night, and there is thus a long interval between the previous Bracha he made and his fulfillment of the mitzvah in the morning, and thus he is required to make a new Bracha. Practically, in compliance with the rule that when there is a dispute regarding the saying of a blessing, the blessing is not said, the blessing may not be said on the Tallis that he has woken up wearing. Nevertheless, in order to satisfy also the stringent opinion, one should try to wear another Tallis and upon saying the blessing on it have in mind also the Tallis that he is wearing. [8/27]
 The reason: As it is a dispute in whether nighttime is a time of wearing Tzitzis
 Ketzos Hashulchan ibid
 Ketzos Hashulchan 5/5
 Ketzos Hashulchan 5/6
 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 opinion 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.
 Siddur; 47/7; Ketzos Hashulchan 5/6; See also 4/13 that the washing is to be done after Alos; 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. Piskeiy Teshuvos 46/15 writes it is proper to suspect for these words of Admur in the Siddur.
Other Opinions: 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]
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.
 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]
 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.
 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.
 See Piskeiy Teshuvos 47/16; Upashut!
 Piskeiy Teshuvos 47/16; Upashut!
 Kaf Hachaim 494/12; Ashel Avraham Butchach 46; Poskim brought in Piskeiy Teshuvos 47 footnote 139; and so rules Shevach Hamoadim [page 240] and Luach Kolel Chabad. So is clearly implied from Admur in Siddur that rules it is forbidden to learn prior to the blessing despite the fact that he rules Birchas Hatorah is like Birchas Hashachar. This clearly disputes the ruling of the Mahrshag and Rav Raskin brought in next footnote.
 Mahrshag 1/62; Minhag Yisrael Torah Hi 47/1; Poskim brought in Piskeiy Teshuvos 47 footnote 141; and so concludes Rav Raskin in his glosses on Siddur footnote 135 [however there are many questions on his explanation there as brought in previous footnote]; See Hiskashrus Shavuos and Sukkos which debates this matter.
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