Daily Prayer

BeHashkamah

בְּהַשְׁכָּמָה

Visible layers

the body [רא״ש ברכות, פ״ט: כג]. Finally, it is noted that a person who wakes is like a newborn; therefore, one needs to sanctify oneself by washing [שו״ת רשב״א ח״א, קצא].

322 The blessing of אֲשֶׁר יָצַר should be said each time after relieving oneself. It is recommended that one should go to the bathroom immediately after washing hands, then say the blessings of עַל נְטִילַת יָדָיִם followed by אֲשֶׁר יָצַר. However, even if one does not relieve oneself, one is permitted to say אֲשֶׁר יָצַר after washing hands [רמ״א או״ח, ד:א]. One should not postpone going to the bathroom [שו״ע או״ח, ג:יז].

323 According to the Gemara, the blessing of אֱלֹהַי נְשָׁמָה should be said upon waking [ברכות, ס:]. The contemporary custom is to say אֱלֹהַי נְשָׁמָה immediately after אֲשֶׁר יָצַר [משנ״ב, שם: יב]. However, some rule that one who stays up all night should not say אֱלֹהַי נְשָׁמָה and the blessing הַמַּעֲבִיר שֵׁנָה מֵעֵינָי, and should instead hear them from others [משנ״ב, מו: כד].

324 The custom is to say the Birkhot HaTorah after אֲשֶׁר יָצַר, because one should not read or recite Torah verses before making the requisite blessings on Torah study [שו״ע ורמ״א, או״ח: מו, ט].

דִּינֵי צִיצִית

Laws of Tzitzit

325 Putting on a four-cornered garment with tzitzit attached fulfills an affirmative mitzva from the Torah. The obligation applies only during the daytime [מנחות, מג.]. Since wearing tzitzit is a time-bound mitzva, women are exempt [שו״ע או״ח, יז:ב].

326 The accepted practice is to wear a tallit katan all day long and to wear a tallit gadol during Shaḥarit [שו״ע או״ח, כד:א]. The dominant Ashkenazi custom is to begin wearing a tallit gadol when one marries [משנ״ב, יז:י], but Jews of German and Sephardi descent begin wearing the tallit gadol at an earlier age. Nevertheless, the custom is to wear a tallit gadol - even if unmarried - when acting as Shaliaḥ Tzibbur, reading from or being called up to the Torah, opening the Ark or performing hagbaha or gelila.

327 One should put on the tallit katan immediately upon dressing. One should first examine the strings of the tzitzit to ensure that they are not torn [שו״ע או״ח, ח:ט]. Then, while standing [שו״ע או״ח, ח:א], one should say the blessing of עַל מִצְוַת צִיצִית and immediately put on the garment [רמ״א או״ח, ח:ו]. One does not say the blessing if (a) one is about to put on a tallit gadol, and (b) one will have in mind the tallit katan when saying the blessing on the tallit gadol. On the other hand, if there is a substantial interruption between the time one puts on the tallit katan and one puts on the tallit gadol, one should say the separate blessing on the tallit katan [שו״ע או״ח, ח:יג].

328 The blessing on tzitzit may be said at daybreak, but not before [רמ״א או״ח, יח:ג].

329 Similarly with the tallit gadol, one should first examine the strings, then while standing, say the blessing לְהִתְעַטֵּף בְּצִיצִית and put on the tallit gadol. The word לְהִתְעַטֵּף means to wrap oneself; one should initially wrap the tallit gadol around to cover one's head and face for a few moments, after which it is sufficient that it cover the torso [מג״א, ח:ב].

330 If one removes the tallit gadol for any reason, one should repeat the blessing when putting the tallit back on [שו״ע או״ח, ח:יד]. The blessing is not repeated if the tallit gadol is put back on soon after taking it off, and either (a) one was wearing a tallit katan all along, or (b) one's original intention was to put the tallit back on shortly [משנ״ב, שם: לו].

331 If one's head is otherwise covered, there is no requirement to cover one's head with the tallit gadol [ט״ז או״ח, ח:ג]. Some authorities nevertheless require married men to cover their heads with the tallit gadol throughout Shaḥarit, because it promotes reverence in prayer [בה״ט או״ח, ח:ג (בשם הרדב״ז)]. Others have the custom to cover their heads during the Amida only, or from Barekhu through the end of the Amida. Unmarried persons should not wear the tallit gadol over their heads [קידושין, כט:].

דִּינֵי תְּפִלִּין

Laws of Tefillin

332 Putting on tefillin fulfills an affirmative mitzva from the Torah. The obligation applies only on weekdays [שו״ע או״ח, לא]. Since wearing tefillin is a time-bound mitzva, women are exempt [שו״ע או״ח, לח:ג].

333 One puts on tefillin after the tallit, because the former are more sacred, and we follow the principle of "ascending in sanctity" (מעלין בקודש) [שו״ע או״ח, כה:א].

334 The tefillin shel yad is worn on the weaker arm, meaning that right-handed people wear it on the left arm, and left-handed people wear it on the right arm [שו״ע או״ח, כז:א].

335 The tefillin shel yad is put on first, by placing the box on the biceps near the elbow joint, angled toward the heart, and saying the blessing לְהָנִיחַ תְּפִלִּין. One then tightens the strap around the muscle and wraps the strap around the forearm seven times. Without speaking or otherwise becoming distracted [שו״ע או״ח, כה:ט–י], one places the tefillin shel rosh on the head above the hairline, centered over the nose, and says the blessing עַל מִצְוַת תְּפִלִּין. One then adjusts the straps, so that the knot rests at the base of the skull and the two straps hang down the front of one's chest, and says בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד [רמ״א או״ח, כה:ה].