Introduction
The Morning Blessings are a collection of blessings that our Sages required us to recite every morning. With these blessings, we thank G-d for all of the ordinary, “simple” things that He gives us every day anew. For instance, we thank Him for the fact that we have woken up in the morning, for the ability to see and walk, for the fact that we have clothing to wear, and so forth. We also thank Him for having “chosen us from all the nations” and for having given us the Torah, and we pray to Him that we and our children have the privilege of engaging in Torah study with love.
When these blessings were originally instituted, each one would be recited in conjunction with the act for which it gives thanks. For instance, the blessing of “Who releases the bound” was meant to be recited as soon as a person sat up in bed (freeing himself from the “chains” of immobility), the blessing of “Who straightens the bent” was established for the moment that one stood up, and the blessing of “Who clothes the naked” was recited after dressing.
Nowadays, we recite these blessings all together, while we are still at home, giving thanks to G-d for everything we have done since the moment we arose in morning. Every person is required to recite all of these blessings even if he did not personally benefit on this particular morning from the actions they describe. (For instance, a person who went to sleep fully dressed is still required to recite the blessing of “Who clothes the naked” in the morning.) This is because the intent of these blessings is not merely to give thanks to G-d for the ways in which we have personally benefited; their purpose is to thank Him for the fact, in general, that He created everything needed for the world.
In some communities, the Morning Blessings are not recited by every individual at home; instead, they are recited in the synagogue, as a part of the Shacharit service. In some of these communities, it is customary for the entire congregation to recite them together. In other communities, one person recites all of the blessings aloud, and the others respond “Amen” after each blessing. Every individual should follow the custom of the community where he lives or the tradition of his family.
- The Morning Blessings should be recited after the mouth has been washed, while standing.
Hand Washing
Technically, one can recite the blessing on Netilat Yadayim together with the other Morning Blessings even without performing the ritual washing of the hands again. Similarly, the blessing of “Asher Yatzar,” which is recited after relieving oneself, can be recited at this point even if one does not use the restroom first. Nevertheless, it is recommended, at this point, to relieve oneself and then wash one’s hands again before reciting these two blessings. This will place them in close conjunction with the acts for which they are recited.
The hands should be washed following the same procedure that was used upon awakening in the morning. Water should be poured from a cup three times alternately on each hand.
After the hands have been washed, one should dry them and then lift them to one’s eye level, with the fingers spread. At this point, the Morning Blessings begin with the blessing over Netilat Yadayim.
- For those who wish to perform the ritual in an even more ideal way, it is even better to use a towel to hold the cup, in order to avoid touching it with wet hands.
Explanation of the Blessings
The following is a list of the Morning Blessings, along with a brief explanation of each. (Please note that we have explained each blessing in accordance with its most straightforward meaning, but there are many other fascinating and profound layers of meaning in each one.)
Al Netilat Yadayim / Regarding the Washing of the Hands
The first blessing gives thanks to G-d for the mitzvah of Netilat Yadayim, which helps us become purer and holier people.
Asher Yatzar / Who Fashioned Man with Wisdom
This blessing gives thanks to G-d for the wisdom with which He created human beings, and for the incredible fact that all of the beneficial components of the food we ingest become integrated into our bodies, while the waste material is expelled from the body. We also express wonder over the fact that the spiritual soul resides within a material body.
- Important! This blessing is recited throughout the day after every use of the lavatory facilities (after one’s hands have been washed). We are obligated to recite this blessing even if the body expels a minimal amount of waste.
G-d, the Soul You Have Placed in Me…
This blessing gives thanks to G-d for creating the soul, for endowing it with its abilities, and for placing it within our bodies. We thank G-d for every moment that the soul is within us.
Who Gives Wisdom to the Rooster
This blessing gives thanks to G-d for endowing the rooster with the ability to discern the moment that the darkness of night gives way to the light of day, which is when it crows.
Even though we no longer rely on roosters to wake us in the morning, since modern technology has provided us with inventions such as the alarm clock, we still recite this blessing due to its deeper meaning: We are also thanking G-d for giving us the ability to distinguish between good (which is represented by day) and evil (which is symbolized by night).
Who Gives Sight to the Blind
Throughout the night, our eyes have been closed. Now that we have opened our eyes in the morning, we thank G-d for endowing us with the ability to see.
Who Releases the Bound
This blessing is a reference to the limbs of the human body, which were, in a sense, “bound” throughout the night, while the body was sleeping. We thank G-d for giving us the ability to move our limbs however we desire.
Who Straightens the Bent
We have spent the entire night lying in our beds. Now that we are awake, we thank G-d for giving us the ability to stand up straight on our feet, which is one of the human characteristics distinguishing us from other living things.
Who Clothes the Naked
This blessing thanks G-d for giving us the ability to wear clothing, as well as for the garments themselves with which we cover our bodies.
Who Gives Strength to the Weary
This is a blessing of thanks to G-d for the infusion of strength and the refreshed feeling that we experience in the morning after having gone to sleep tired the night before, with all of our strength depleted.
Who Establishes the Land on the Water
This blessing thanks G-d for the simple fact that there is dry land upon which we can walk. We give thanks to Him for having created land above the water level, for if the sea and the land were on the same level, the waters of the sea would flood the land and we would not be able to survive.
Who Prepares the Footsteps of Man
This blessing thanks G-d for giving us the ability to walk.
Who Has Made for Me All of My Needs
In this blessing, we thank G-d for providing us with all of our needs. On a simple level, this blessing thanks G-d for providing for all of our needs, but our Sages actually intended for it to be said when we put on our shoes. A person needs to be wearing shoes in order to be capable of walking, running, and attending to all of his needs; that is why the gift of shoes is described in this fashion.
Our Sages teach us: “A person should sell even the walls of his house, in order to buy shoes for his feet” (Babylonian Talmud, Tractate Shabbat).
Who Girds Israel with Strength
In this blessing, we thank G-d for the belts that we wear around our bodies. In earlier times, people would wear a belt around a loose garment in order to make it firmer or more comfortable. A belt also had special significance for a person involved in combat, since it held his weapons (his knife or sword; today, his gun).
Who Crowns Israel with Glory
In earlier times, every distinguished person would always wear a hat or other form of head covering when walking outside. This blessing gives thanks to G-d for our head coverings, and the Sages instituted this blessing to be recited upon putting on one’s kippah or hat.
Who Did Not Make Me a Gentile
In this blessing, we thank G-d for making us part of the Chosen People, who were given all 613 commandments of the Torah, rather than making us members of the nations of the world, who have only seven commandments to observe.
Who Did Not Make Me a Slave
This blessing thanks G-d for creating us as free people who can do whatever we please and can fulfill all of the 613 commandments.
Who Did Not Make Me a Woman
This is a blessing in which men give thanks to G-d for creating them with the obligation to observe all of the Torah’s 613 commandments, unlike women, who are exempt from a large number of Biblical precepts.
- Women do not recite this blessing. They recite a different blessing, which concludes with the words, “she’asani kirtzono—Who made me in accordance with His Will.”
Chauvinism? Not in the least!
For an explanation, see The Jewish Woman.
Who Removes Sleep from My Eyes
This blessing gives thanks to G-d for removing the deep nighttime slumber that held us in its grip, during which our eyelids covered our eyes.
May It Be His Will…Who Performs Good Kindnesses for His Nation Israel
This passage is a continuation of the first part of this blessing (“Who removes sleep from my eyes…”) and beseeches G-d to always grant us success in Torah study and observing His commandments. We also ask G-d not to place us in a situation in which we are tested or suffer disgrace, not to let the Evil Inclination — yetzer hara — control us, and to see to it that we always do good deeds, that we are always surrounded by good people and appropriate friends, and that we find favor in the eyes of everyone around us.
May It Be Your Will…and From the Judgment of the Netherworld
Continuing the theme that we began in the previous blessing, we recite another prayer to G-d to protect us from brazen or insolent people, from evildoers or bad friends, from slander and gossip, from sickness and unnatural death, and from the need to pass through the netherworld on our way to Heaven.
The Blessings over Torah Study
We then move on to a series of three blessings associated with Torah study. Torah study is the very foundation of our existence as Jews, as we will explain later (in a chapter dedicated to the topic). The three blessings are as follows:
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- “Blessed are You…Who has sanctified us with His commandments and commanded us to be involved in words of Torah.” This is a blessing over the commandment that requires us to study the Torah.
- “Please, G-d our L-rd, make the words of Your Torah sweet in our mouths…Blessed are You, G-d, Who teaches the Torah to His nation Israel.” In this passage, we ask G-d to let us enjoy the Torah and find it sweet and pleasing, and to cause all of our children, grandchildren, and great-grandchildren to continue in the path of Torah study.
- “Blessed are You…Who has chosen us from among all the nations and given us His Torah. Blessed are You, G-d, Who gives the Torah.” In this blessing, we give thanks to G-d for having chosen us out of all the nations and having given us the most wonderful gift that exists on earth: His holy Torah.
Passages from the Torah
In order to see to it that the blessings over Torah study are followed immediately by actual Torah study, we recite several passages that are drawn from the three portions of the Torah: the Bible, the Mishnah, and the Talmud.
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- From the Bible, we recite the verses from the Book of Numbers that make up the Blessing of the Kohanim.
- We then recite a passage from the Mishnah beginning with the words, “These are the things that have no set amount.” This passage lists a number of Biblical commandments that do not specify a quantity or measure for their observance. For instance, with respect to the mitzvah to perform acts of kindness, we are not given any specific instructions as to how often to do so, or in what fashion. This is an example of a precept in the Torah that has no “amount,” neither a minimum amount to qualify it as an act of kindness nor a maximum amount beyond which we are not obligated to extend ourselves.
- In a similar vein, we recite another passage that enumerates the precepts for which we are rewarded both in this world and in the Next World when we perform them: honoring parents, hosting guests, visiting the sick, and so forth. The passage concludes with the statement that, despite the tremendous value of all of the mitzvot it enumerates, “Torah study is equivalent to them all”—i.e., the value of the mitzvah of studying the Torah is greater than that of all of the other commandments!
The Blessing over Tzitzit
At the conclusion of the Morning Blessings, we recite a special blessing over the tallit katan, a garment with tzitzit (ritual fringes tied to each of its four corners) that we will go on to wear throughout the day. (In the coming pages, we will discuss the details of this mitzvah and its meaning at greater length.)
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- Before reciting the blessing, one should examine each of the fringes to make sure that they are intact. One should also separate any threads that have become tangled.
- The two front tzitzit should be held in the right hand, and one should recite the blessing, “Blessed are You… Who has sanctified us with His commandments, and commanded us regarding the precept of tzitit.”
- At the conclusion of the blessing, one should pass the tzitzit before the eyes and then kiss them.
This is the blessing recited over the tallit katan (literally, “small tallit”), a garment that we put on immediately upon arising in the morning. There is another garment, the tallit gadol (literally, “large tallit,” generally called simply “the tallit”), which is worn in the synagogue. We discuss the tallit at length in The Tallit—The Synagogue and Prayers.
- A person who wears a tallit during the prayer services (either because he is married or because the custom in his family is to begin wearing a tallit from the age of 13) does not recite the blessing over the tzitzit as part of the Morning Blessings. He is considered to have fulfilled this obligation with the blessing recited at the time that he dons the tallit.
Reciting the Shema Early
Jewish law requires the Shema to be recited within about three hours of sunrise. In the parlance of Jewish law, this period is known as the zman (time) of the Shema.
Sometimes, the prayer services in the synagogue begin at such a late hour that the time for the Shema will have passed by the time the congregation reaches that point in the service. If you find yourself in such a situation, simply recite the three paragraphs of the Shema (including the verse, “Blessed is the Name of His Glory…”) at this point in the prayer service.
What happens if you recite the Shema early, and then later you do succeed in reciting it at its designated point in the prayer service before the latest time has passed? There is no problem at all! In such a situation, you have simply gained the recitation of a few additional Biblical verses early in the morning. It is better to do this than to take the chance of missing the proper time for the Shema altogether.
After the Morning Blessings, we begin the morning prayer service, Shacharit, while wearing our tallit and tefillin. For a detailed discussion of this service, see The Shacharit Service—The Synagogue and Prayers.
