Shulchan Aruch, Orach Chayim Siman 46

Siman 46

Presented here for study, not as a practical ruling. The Shulchan Aruch rules by Sephardi custom, the Rema's glosses by Ashkenazi custom, and the Kitzur follows Ashkenazi custom. For a practical question, ask your rabbi.

א כְּשֶׁנֵּעוֹר מִשְּׁנָתוֹ, יֹאמַר אֱלֹהַי נְשָׁמָה. כְּשֶׁשּׁוֹמֵעַ קוֹל הַתַּרְנְגוֹל, יְבָרֵךְ הַנּוֹתֵן לַשֶּׂכְוִי בִּינָה. כְּשֶׁלּוֹבֵשׁ יְבָרֵךְ מַלְבִּישׁ עֲרֻמִּים. כְּשֶׁיַּנִּיחַ יָדָיו עַל עֵינָיו, יְבָרֵךְ פּוֹקֵחַ עִוְרִים. כְּשֶׁיֵּשֵׁב יְבָרֵךְ מַתִּיר אֲסוּרִים. כְּשֶׁזּוֹקֵף יְבָרֵךְ זוֹקֵף כְּפוּפִים. כְּשֶׁיַּנִּיחַ רַגְלָיו בָּאָרֶץ, יְבָרֵךְ רֹקַע הָאָרֶץ עַל הַמָּיִם. כְּשֶׁנּוֹעֵל מִנְעָלָיו, יְבָרֵךְ שֶׁעָשָׂה לִי כָּל צָרְכִּי. כְּשֶׁהוֹלֵךְ יְבָרֵךְ הַמֵּכִין מִצְעֲדֵי גָבֶר. כְּשֶׁחוֹגֵר חֲגוֹרוֹ, יְבָרֵךְ אוֹזֵר יִשְׂרָאֵל בִּגְבוּרָה: הַגָּה: אוֹ לוֹבֵשׁ הָאַבְנֵט הַמַּפְסִיק בֵּין לִבּוֹ לָעֶרְוָה. (בֵּית יוֹסֵף בְּשֵׁם הָרַאֲבָ"ד) כְּשֶׁמֵּשִׂים כּוֹבַע אוֹ מִצְנֶפֶת בְּרֹאשׁוֹ, יְבָרֵךְ עוֹטֵר יִשְׂרָאֵל בְּתִפְאָרָה. כְּשֶׁיִּטֹּל יָדָיו, יְבָרֵךְ עַל נְטִילַת יָדָיִם. כְּשֶׁיִּרְחַץ פָּנָיו, יְבָרֵךְ הַמַּעֲבִיר שֵׁנָה מֵעֵינַי וְכו' וִיהִי רָצוֹן וְכו' עַד בָּרוּךְ אַתָּה ה' גּוֹמֵל חֲסָדִים טוֹבִים לְעַמּוֹ יִשְׂרָאֵל. וְאֵין לַעֲנוֹת אָמֵן אַחַר הַמַּעֲבִיר שֵׁנָה מֵעֵינַי, עַד שֶׁיַּחְתֹּם הַגּוֹמֵל חֲסָדִים טוֹבִים לְעַמּוֹ יִשְׂרָאֵל, שֶׁהַכֹּל בְּרָכָה אַחַת הִיא.
1 When a person wakes from his sleep, he says "E-lohay neshamah." When he hears the voice of a cock, one blesses "He who gives understanding." When he gets dressed, he blesses "Who clothes the naked." When he passes his hand in front of his eyes, he blesses "Who gives sight to the blind." When he sits, "Who frees the bound." When he stands, "Who straightens the bowed." When he puts his feet on the ground, he blesses "Who stretches the earth over the water." When he puts on his shoes, "Who provides me with all of my needs." When he goes out, he blesses "Who prepares the steps of man." When he puts on a belt, "Who girds Israel with strength." Rema: Or if he wears a sash that is sufficient to separate his heart and groin areas (Beit Yosef in the name of the Ravad) When he puts a hat or turban on his head, he blesses "Who crowns Israel with glory." When he washes his hands, he blesses "regarding the washing of hands." When he washes his face, he blesses "who removes the sleep from my eyes etc." and "may it be Your will etc." until "blessed are You Hashem who bestows loving-kindness on His people Israel." One does not answer 'Amen' after "who removes sleep from my eyes" until he has finished with "bestows loving-kindness on His people Israel," because it is all one single blessing.
ב עַכְשָׁו מִפְּנֵי שֶׁאֵין הַיָּדַיִם נְקִיּוֹת, וְגַם מִפְּנֵי עַמֵּי הָאֲרָצוֹת שֶׁאֵינָם יוֹדְעִים אוֹתָם, נָהֲגוּ לְסַדְּרָם בְּבֵית הַכְּנֶסֶת, וְעוֹנִין אָמֵן אַחֲרֵיהֶם, וְיוֹצְאִים יְדֵי חוֹבָתָן.
2 Nowadays - because the hands are not [ritually] clean and because the ignorant do not know them [referring to the blessings above] - we have become accustomed to arrange them [the blessings] at the synagogue; we answer 'amen' after them and with that fulfill the obligation.
ג חַיָּב אָדָם לְבָרֵךְ בְּכָל יוֹם מֵאָה בְּרָכוֹת לְפָחוֹת.
3 One must bless each day at least one hundred blessings
ד צָרִיךְ לְבָרֵךְ בְּכָל יוֹם (שֶׁעֲשָׂאַנִי יְהוּדִי) [שֶׁלֹּא עָשָׂנִי גּוֹי] הַגָּה: וַאֲפִלּוּ גֵּר יָכוֹל לְבָרֵךְ כֵּן (דִּבְרֵי עַצְמוֹ) אֲבָל לֹא יֹאמַר שֶׁלֹּא עָשָׂנִי גּוֹי, שֶׁהֲרֵי הָיָה גּוֹי מִתְּחִלָּה (אַבּוּדַרְהַם) שֶׁלֹּא עָשָׂנִי עָבֶד, שֶׁלֹּא עָשָׂנִי אִשָּׁה, וְהַנָּשִׁים מְבָרְכוֹת: שֶׁעָשָׂנִי כִּרְצוֹנוֹ.
4 One needs to bless every day "who did not make me a non-Jew", "who did not make me a slave", and "who did not make me a woman". Rema: And even a convert can bless so [his (ie. the Rem"a's) own words], but he should not say "who did not make me a non-Jew" for behold, he was a non-Jew previously [Abudarham]. And women bless "who made me according to His will" (instead of the last one mentioned above).
ה אִם קָדַם וּבֵרַךְ זוֹקֵף כְּפוּפִים קֹדֶם שֶׁבֵּרַךְ מַתִּיר אֲסוּרִים, לֹא יְבָרְכֶנָּה.
5 If one was premature and blessed "who straightens the bowed" prior to having blessed "who frees the bound", he may not bless it [i.e. the missed blessing in the set order].
ו יֵשׁ נוֹהֲגִין לְבָרֵךְ הַנּוֹתֵן לַיָּעֵף כֹּחַ, וְאֵין דִּבְרֵיהֶם נִרְאִים: הַגָּה: אַךְ מִנְהָג פָּשׁוּט בִּבְנֵי אַשְׁכְּנַזִּים לְאָמְרָהּ.
6 There are those who have the practice to bless "who gives strength to the weary", but their words do not appear [to be correct]. Rema: but the common practice for Ashkenazim is to say it
ז יֵשׁ נוֹהֲגִים לְבָרֵךְ בְּרָכוֹת אֲחֵרוֹת נוֹסָפוֹת עַל אֵלּוּ, וְטָעוּת הוּא בְּיָדָם.
7 There are those who have the practice to bless other blessings in addition to these, but error is in their hands.
ח כָּל הַבְּרָכוֹת הָאֵלּוּ, אִם לֹא נִתְחַיֵּב בְּאֵיזֶה מֵהֶן, כְּגוֹן שֶׁלֹּא שָׁמַע קוֹל הַתַּרְנְגוֹל, אוֹ שֶׁלֹּא הָלַךְ, אוֹ לֹא לָבַשׁ, אוֹ לֹא חָגַר, אוֹמֵר אוֹתָהּ בְּרָכָה בְּלֹא הַזְכָּרַת הַשֵּׁם: הַגָּה: וְיֵשׁ אוֹמְרִים דַּאֲפִלּוּ לֹא נִתְחַיֵּב בָּהֶן מְבָרֵךְ אוֹתָן, דְּאֵין הַבְּרָכָה דַּוְקָא עַל עַצְמוֹ, אֶלָּא מְבָרְכִין שֶׁהַקָּבָּ"ה בָּרָא צָרְכֵי הָעוֹלָם. וְכֵן הַמִּנְהָג וְאֵין לְשַׁנּוֹת (טוּר וְתוס' הָרֹא"שׁ פֶּרֶק הָרוֹאֶה וְרַ"ן פ"ק דִּפְסָחִים וְכָל בּוֹ).
8 [Regarding] all of these blessings, if one is not obligated in one of them - for example, if one did not hear the sound of the rooster, or one did not go out, or he did not get dressed, or did not put on a belt - one says that blessing without mentioning the Name. Rema: And there are those who say that even though one is not obligated in them, one blesses them [all], for the blessing is not just about oneself, but rather we bless that the Holy One Blessed be He created [for] the needs of the world. And so is the practice, and we do not change [it]. [Tur and Tosafot haRosh chapter "the one who sees" and Ran, first chapter of Pesachim and Kol Bo]
ט לֹא יִקְרָא פְּסוּקִים קֹדֶם בִּרְכַּת הַתּוֹרָה, אַף עַל פִּי שֶׁהוּא אוֹמְרָהּ דֶּרֶךְ תַּחֲנוּנִים. וְיֵשׁ אוֹמְרִים שֶׁאֵין לָחוּשׁ, כֵּיוָן שֶׁאֵינוֹ אוֹמְרָם אֶלָּא דֶּרֶךְ תַּחֲנוּנִים. וְנָכוֹן לָחוּשׁ לִסְבָרָא רִאשׁוֹנָה: הַגָּה: אֲבָל הַמִּנְהָג כִּסְבָרָא אַחֲרוֹנָה, שֶׁהֲרֵי בִּימֵי הַסְּלִיחוֹת מִתְפַּלְּלִין הַסְּלִיחוֹת וְאַחַר כָּךְ מְבָרְכִין עַל הַתּוֹרָה עִם סֵדֶר שְׁאָר הַבְּרָכוֹת, וְכֵן בְּכָל יוֹם כְּשֶׁנִּכְנָסִין לְבֵית הַכְּנֶסֶת אוֹמְרִים כַּמָּה פְּסוּקִים וְתַחֲנוּנִים וְאַחַר כָּךְ מְבָרְכִין עַל הַתּוֹרָה, וְנָהֲגוּ לְסַדֵּר בִּרְכַּת הַתּוֹרָה מִיָּד אַחַר בִּרְכַּת אֲשֶׁר יָצַר וְאֵין לְשַׁנּוֹת. (וְכֵן מַשְׁמָע בְּתוס' וּמָרְדְּכַי פ"ק דִּבְרָכוֹת) וְטוֹב לוֹמַר בְּשַׁחֲרִית אַחַר שְׁמַע יִשְׂרָאֵל וְגו' בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד, כִּי לִפְעָמִים שׁוֹהִין עִם קְרִיאַת שְׁמַע לִקְרוֹתָהּ שֶׁלֹּא בִּזְמַנָּהּ, וְיוֹצֵא בָּזֶה (טוּר):
9 One does not recite [biblical] verses prior to the blessing of the Torah, even though one is saying it in the way of supplications. And there are those who say that there is no concern since one is not saying them other than in the way of supplications. And it is correct to be concerned according to the former opinion. Rema: but the practice is according to the latter opinion, for [we see] on the days of s'lichot (penitential liturgical poems), we pray the s'lichot, and afterwards we bless regarding the Torah along with the order of the rest of the blessings. And so every day when we enter the synagogue, we say a few verses and supplications, and afterwards bless regarding the Torah. And the practice is to order the blessing of the Torah immediately after the blessing of "who formed", and we do not change it. [and so is taught in Tosafot and Mordechai, first chapter of Berachot]. And it is good to say in Shacharit after "Hear O Israel, etc." "Blessed be the glorious Name of His kingdom forever and ever" for sometimes we delay with [the recitation of] the Sh'ma to recite it when it is not its [proper] time, and one fulfills [one's obligation] with this (i.e. an early morning recitation) [Tur]
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