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Simanim 7-8 - Morning Blessings and Prohibitions Before Prayer

21.09.2014
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1. BIRKOT HA-SHACHAR

 

We have just explained that berakhot in general focus our attention on the subject of the berakha, on its identity, and on our relation to it.  It is natural that we start our day by focusing on our OWN identity.  After the recitation of "modeh ANI" - I acknowledge - makes us wonder, who am "I" - the morning blessings give expression to all the wondrous traits which characterize us as human beings and as Jews.

 

2. THE BERAKHA "SHE-LO ASANI GOY"

 

The berakha is usually translated as "Who has not made me a Gentile."  Actually, the word "goy" does not mean "non-Jew;" for this purpose we would use the word "nokhri" - alien.  (For this very reason, it is said that Rav Yosef Dov Soloveitchik used to rely on an early opinion which reads "she-lo asani nokhri.") Rather, the word "goy" is cognate with the word "ge'eh" - to be proud.  (Just as the word "noy" - beauty - is related to the word "na'eh" - beautiful).  The Jewish people are also a proud nation (we are a "mamlekhet kohanim ve-goy kadosh" - a kingdom of priests and a holy nation), but we humble ourselves as a nation before God.  Even though there are many very pious Gentiles, our sages considered that they are unwilling to accept God's yoke on a national level.

 

Thus, when we recite specifically "she-lo asani goy," we are thanking God for making us a member of a nation whose modesty and submission to God is an inherent part of its national character, and not merely a praiseworthy trait of many of its members.

 

3. MEN THANK "SHE-LO ASANI ISHA" ("WHO HAS NOT MADE ME A WOMAN"), WOMEN THANK "SHE-ASANI KI-RETZONO" ("WHO HAS MADE ME ACCORDING TO HIS WILL")

 

The benediction customarily recited by women is truly a "women's berakha."  It is a women's berakha because it was instituted by women themselves (the Rishonim indicate that it was NOT formulated by a man on women's behalf), and it is a women's berakha because it gives expression to a way of looking at the world which is characteristic of women. 

 

In contrast to women, men tend to view and define things in a more analytic, negative, numerical way.  Their characteristic mode of SELF-definition follows from this perspective, and is expressed in the form and content of the men's benediction: it is analytic (separating humankind into its two distinct sexes), negative (who has NOT made me a woman), numerical (the order of blessings is based on a numerical ordering of who is obligated in the most commandments, namely, slaves more than Gentiles, women more than slaves).

 

Women, on the other hand, tend to a more inclusive, positive, and holistic point of view.  The blessing which they adopted to thank God for their unique status reflects this: it is inclusive (since men are also created, in their own way, according to His will), positive (Who HAS MADE me, as opposed to the men's berakha "who has not made me") and holistic (a general statement that women are made according to His will, not a quantitative measure of this fact).

 

4. PERSONAL OR COLLECTIVE THANKS? (se'if 2, 3)

 

There is a difference of opinion in the Rishonim as to the character of the morning blessings.  Some regard them as personal and specific, while others view them as communal and general.  For instance, the Rambam rules that one should bless "Who gives wisdom to the cock" only when actually hearing him crow, but most Rishonim do not have this requirement.

 

Our practice reflects a kind of synthesis between these points of view.  One blesses on phenomena which one does not perceive or enjoy directly, as long as their enjoyment is possible and relevant.  For instance, we recite "Who gives wisdom to the cock" even if we don't hear him - but only if, indeed, daybreak has arrived, so that we can assume that cocks have begun to crow (se'if 2).  A blind person blesses "Who gives sight to the blind" - but only because he benefits from the vision of sighted people, who can help direct him (se'if 3).

 

5. BIRKAT HA-TORAH (se'if 1, 7, 8)

 

Birkat ha-Torah is one of our most important blessings, and though many might think that the grace after meals is the only berakha of Torah origin (de'oraita), there are opinions which maintain that this blessing, too, is scripturally ordained.

 

So great is its importance that the gemara (Nedarim 81) says that the Land of Israel was laid waste, and the Jews exiled, because even though they studied Torah, "they did not make the blessing on the Torah first."  The commentators explain that they did not properly appreciate the value of Torah, as elaborated in the blessings on the Torah: 

that the Torah we study is "Torato", the Torah of HaShem - making it important because of its exalted content;  

that He gave it to us since He chose us from among the nations - making it important because it is a token of His love of the Jewish people and their special chosen status as God's people; 

that He commanded us to occupy ourselves with it - making the study important not only because it leads us to a sufficient knowledge of how to act, but also because occupying ourselves with Torah is itself a Divine mandate and a way of cleaving to God.

 

The Kitzur raises the question whether "la'asok be-divrei Torah" and "Ve-ha'arev" are a single berakha or two separate ones.  The more accepted opinion is that these phrases constitute a single berakha, and therefore one should refrain from saying amen after "la'asok be-divrei Torah."

 

 

SIMAN 8 - ACTIVITIES WHICH ARE RESTRICTED UNTIL MORNING PRAYERS ARE RECITED

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1. INTRODUCTION

 

Besides the restrictions before the morning prayers, there are certain activities which are restricted before Mincha or Ma'ariv (afternoon and evening prayers) as we will learn later on (simanim 69 and 70).  Those restrictions are meant to ensure that we do not forget to say our prayers, and therefore they are removed when there is some kind of reminder.

 

However, the restrictions before morning prayers are much stricter and are not rescinded even when a person has taken steps to ensure that he will remember to pray.  The reason for the morning limitations is not in order to remember our prayers, but for the simple fact that prayer should be the first thing on a person's schedule for the day.  (Compare se'if 6 - which is comparable to the rules of Mincha and Ma'ariv - with the rest of the siman.)

 

2. PROHIBITION ON EATING BEFORE PRAYERS (se'if 2)

 

The principle that our spiritual needs should take precedence over our material needs is an important one, and our sages emphasized its importance by finding a scriptural source - the one cited in se'if 2: "Do not eat on the blood" (Vayikra 19:26), which is explained: do not eat until you have prayed on your blood.

 

The primary Torah prohibitions learned from this verse include: not to eat in a degrading, gluttonous way which would make one so bestial that one would not refrain from bloodshed; not to eat an animal alive - what we would call a bloodthirsty act; and not to eat a sacrifice before its blood is offered - prior to that stage, the sacrifice does not bring atonement.  All of these transgressions involve an acute lack of self-control in eating, so that the eating fails to achieve its basic ends.  Overeating and eating live foods are unhealthy, whereas eating is meant to strengthen us; eating a sacrifice too early defeats the whole purpose of the offering.

 

Likewise, someone who eats before he prays is in danger of spoiling the opportunity to make eating an elevating experience.  Food appropriately consumed is holy; our sages say that eating without making a blessing is like embezzling from the sacred!  By eating we take simple animal and vegetable matter and make it the fuel for all of our spiritual endeavors.  Yet, with the impatience expressed by giving eating precedence over prayer, a person demonstrates that he or she gives precedence to the material aspect of eating over eating's spiritual potential.

 

Obviously, if one is eating only to enhance one's spiritual service - for instance, if one will be unable to concentrate during services without eating something first (a common situation on Shabbat morning when services may end close to noon), then eating has the opposite symbolism.  It is a means to strengthen the spirit.  In this case, moderate eating which serves the purpose is indeed permissible.

 

3. GREETING ONE'S FELLOW

 

The language of the Kitzur, following that of the gemara, is clear.  One may not go specially to greet one's fellow before Shacharit.  However, there is no prohibition against greeting someone we encounter.  Our sages greatly emphasized the importance of receiving one and all with a hearty greeting, and since there is no ban on greeting before services it follows that one MUST greet people in a conventional and polite way.  It is possible, as the Kitzur points out, to modify one's greeting so that the other person will understand that we don't have time to delay; everyone is well versed in such greetings from other times of the day when we are pressed for time.  Uninformed piety leading to ignoring fellow human beings in the morning has led to many hurt feelings.

 

Replying is always permissible.  Indeed, the Mishna Berura rules that one who has already prayed may even go specially to greet his friend who has NOT yet prayed - even though that friend will be in a position where polite conduct will oblige him to reply in a normal (though businesslike) fashion.

 

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