Shulchan Aruch: Chapter 6 - Laws Relating to Blessings Asher Yatzar & Elokai Neshamah, & their Meanings

SECTION 6 Laws Relating to the Blessings Asher Yatzar and Elokai Neshamah, and their Meanings. (1–9)

1 According1 to the law as stated in the Gemara,2 it is not necessary to recite the blessing Asher Yatzar unless one relieves himself. Nevertheless, it has become universal custom to recite this blessing every morning immediately after the blessing Al netilas yadayim, for every day a person becomes a newly-created being.3 Thus every single day it is appropriate to recite a blessing [which praises G‑d for] “form[ing] man with wisdom.”

A person who wishes to leave no room for doubt should make a point of relieving himself immediately after washing his hands in the morning.4 After leaving the lavatory he should wash his hands a second time and recite the blessing Asher Yatzar. With this blessing, he fulfills his obligation even if he had earlier been obligated to recite it as an expression of gratitude for having become a newly-created being, for the one blessing serves both purposes.5

It is preferable that the blessing Al netilas yadayim not be recited until after he washes his hands this second time, after leaving the lavatory.6 In particular, this [postponement of the blessing Al netilas yadayim] is advisable if [when he rose] he felt the need to relieve himself, in which instance it would have been forbidden for him to recite a blessing.7

2 Some people, when desiring to go to the synagogue to pray immediately after rising in the morning, are accustomed to delay reciting the blessing Al netilas yadayim until they reach the synagogue. There they recite it together with all the other Morning Blessings, for washing the hands in the morning was mainly instituted so that we may sanctify ourselves and purify our hands before our Divine service, like a priest who would sanctify his hands before his service [in the Beis HaMikdash]. Thus, since the fundamental element of our Divine service is praising and lauding G‑d and praying to Him, it is appropriate that the blessing Al netilas yadayim be recited directly before prayer. For if there would be no prayer, there would be no [obligation to] wash our hands.

3 When does the above apply? When one goes to the synagogue directly after washing his hands and immediately begins to recite the series of blessings. It is, however, forbidden to make an interruption between washing and reciting the blessing by studying, by [reciting] any prayer, and certainly by interposing any other activity.

If someone does want to interpose something else [before reciting his prayers] — as with those who recite Psalms before praying, or as during the days of Selichos8 when these [additional] prayers are recited before the regular Morning Service — he should make a point of reciting the blessing Al netilas yadayim at home, directly after washing his hands.9

4 During the days of Selichos and the Days of Awe, some people are accustomed to making an interruption [after washing their hands] by reciting Selichos, Psalms, and the like, and only then do they recite the blessings Al netilas yadayim and Asher Yatzar. In light of subsection 3 above, these people should be rebuked, for this practice is unacceptable whichever way it is perceived. If they have not already recited the blessings Al netilas yadayim and Asher Yatzar, such a delay constitutes a prolonged and improper interruption, as has been explained. And if they have already recited the blessings, repeating them now would mean that they were reciting blessings in vain.

Even the sheliach tzibbur who leads the prayers should not recite the blessings twice. Even if the second time his intent is to enable the congregation to fulfill their obligation by listening, this still constitutes a blessing in vain. For in the present age people are all considered proficient: they know how to recite the blessings and they each recite them independently.

If a sheliach tzibbur does not desire to change the prevailing custom and refrain from reciting the blessings Al netilas yadayim and Asher Yatzar when leading the congregation, he should take care not to recite those blessings before his communal prayers. Moreover, he should take care not to make an interruption between washing his hands and reciting the blessing Al netilas yadayim by interposing Psalms, or study, or, how much more so, anything else.

5 There are, by contrast, others who recite the blessings Al netilas yadayim and Asher Yatzar in their homes, directly after washing their hands. When they come to the synagogue, they recite all the Morning Blessings with the exception of those which they recited at home, which should not be recited a second time.

This is a desirable custom and it is proper to follow it, for as a rule, the blessing over any mitzvah should precede its performance.10 However, since in this case one cannot recite a blessing before washing his hands,11 it is postponed until after the washing. Accordingly, the blessing should be recited as close as possible to the washing, without any intervening delay.

6 All blessings begin with Baruch [Atah A-donai...] — “Blessed [are You, G‑d...],” except for a blessing in direct sequence to another blessing.12 For example, Ahavah Rabbah13 follows directly after Yotzer Or,14 and [the opening phrase] Baruch... which begins Yotzer Or suffices for both.

There is another exception to this principle — blessings of thanksgiving,15 such as the blessing that begins, “We thank You for each and every drop,” which is recited [in appreciation of abundant] rainfall. This blessing need not begin with [the phrase] Baruch... because it is entirely an expression of gratitude. Similar laws apply in all analogous situations.

7 The blessing beginning Elokai Neshamah... (“My G‑d, the soul...”) does not [necessarily] follow in direct sequence to the blessing Asher Yatzar.16 For according to the ruling of the Gemara17 one is obligated to recite Elokai Neshamah immediately upon arising, whereas there is no obligation to recite Asher Yatzar until one relieves himself. The reason that Elokai Neshamah does not begin with Baruch... is that it is a blessing of thanksgiving.

Nevertheless, it is desirable to recite [Elokai Neshamah] directly after Asher Yatzar so that the two blessings will be recited as blessings that follow in sequence, in which case [the opening phrase] Baruch... at the beginning of the first blessing serves the second one too.18

8 When a person gets up early and knows that he will return to sleep for a significant period,19 he should recite the blessing Elokai Neshamah without concluding [with the phrase Baruch Atah A-donai...].20 And when he lies down to sleep a second time, he should recite the blessing HaMapil without the opening, [Baruch Atah A-donai...]. Instead, he should begin it with the words, Baruch hamapil chevlei sheinah... and continue to the end, except for the concluding words, [Baruch Atah A-donai...].21

When he wakes up the second time, he should recite Elokai Neshamah and conclude [Baruch Atah A-donai...]. This time, however, he should not recite the blessing Al netilas yadayim; he should do this only the first time he rises, as is stated in sec. 4[:14].

9 It is the custom of some people22 that after [several congregants assemble in the synagogue] one of them recites the Morning Blessings, and all those present respond Amen to each blessing. One of those who responded then recites all the Morning Blessings likewise, and all the others respond Amen to each blessing. And so they continue, each person who already answered Amen taking his turn, in order to complete the recitation of Amen 90 times a day.23

One should not challenge their [practice] by arguing that they already fulfilled their obligation [to recite the blessings] with the Amen that they answered at the outset. For none of those reciting the blessings intended to fulfill the obligation on behalf of the others. And even if one of those reciting a blessing did intend to fulfill the obligation on behalf of the others, they for their part did not intend to fulfill their obligation by listening to his blessing.24