## Kitzur Shulchan Arukh Siman 7

###### Kitzur Shulchan Arukh 7:1
[Kitzur Shulchan Arukh 7:1](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/7:1)

אַחַר לַעֲסֹק בְּדִבְרֵי תוֹרָה, יֵשׁ מַחֲלֹקֶת הַפּוֹסְקִים אִם הַשּׁוֹמֵעַ יַעֲנֶה אָמֵן אוֹ לֹא. יֵשׁ אוֹמְרִים שֶׁאֵין כָּאן סִיּוּם הַבְּרָכָה אֶלָּא וְהַעֲרֵב נָא וְכוּ' גַּם כֵּן נִמְשָׁךְ לְמַעְלָה, וְהַכֹּל הִיא בְּרָכָה אֶחָת. וְעַל כֵּן אֵין לַעֲנוֹת אָמֵן. וְיֵשׁ אוֹמְרִים, דְּכָאן הוּא סִיּוּם הַבְּרָכָה. וְהַעֲרֵב נָא, הִיא בְּרָכָה אַחֶרֶת, וּצְרִיכִים לַעֲנוֹת אָמֵן. וְלָכֵן הַמְבָרֵךְ יֶשׁ לוֹ לוֹמַר בְּרָכָה זֹאת בְּלַחַשׁ, שֶׁלֹּא יִשְׁמַע חֲבֵרוֹ וְיָבֹא לִידֵי סְפֵקָא.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
There is a dispute among the authorities if the listener should answer Amein after hearing [the berachah] *La'asok B'divrei Torah*.¹ Some maintain that this is *not* the conclusion of the berachah but rather that *Veha'arev nah* etc. [please make pleasant] is a continuation of the above, thereby making the entire text one berachah, and therefore you should not answer Amein. Others maintain that this *is* the conclusion of the berachah and *Veha'arev nah* begins another berachah and therefore you should answer Amein. Therefore you should recite this berachah in an undertone, so no one should hear it, and become involved in doubt.

footnotes:
¹ “…to be engrossed in the words of Torah.”


###### Kitzur Shulchan Arukh 7:2
[Kitzur Shulchan Arukh 7:2](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/7:2)

בִּרְכַּת הַנוֹתֵן לַשֶֹכְוִי בִינָה וְכוּ', לֹא יְבָרֵךְ עַד שֶיָאִיר הַיוֹם.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The berachah, *Hanosein lasechvi vinah*,² should not be recited until the light of the day appears.

footnotes:
² “He who gives the rooster understanding.”


###### Kitzur Shulchan Arukh 7:3
[Kitzur Shulchan Arukh 7:3](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/7:3)

בִּרְכַּת פּוֹקֵחַ עִוְרִים, יָכוֹל גַּם סוּמָא לְבָרֵךְ, שֶׁיֶּשׁ לוֹ הֲנָאָה שֶׁאֲחֵרִים מַרְאִים לוֹ אֶת הַדֶּרֶךְ. [אִם קָדַם וּבֵרַךְ זוֹקֵף כְּפוּפִים קֹדֶם שֶׁבֵּרַךְ מַתִּיר אֲסוּרִים, שׁוּב לֹא יְבָרֵךְ מַתִּיר אֲסוּרִים, שֶׁכְּבָר נִכְלַל בְּזוֹקֵף כְּפוּפִים, שֶׁבִּכְלַל זְקִיפַת הַקּוֹמָה הִיא הַתָּרַת הָאֵבָרִים] (רז"ש סִימָן מ"ו סָעִיף ה').

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
The berachah, *Poke'ach ivrim*,³ may be said even by a blind person, because he also benefits from others who show him the way. If you recited the berachah, *Zokeif kefufim*,⁴ before you recite the berachah, *Mattir asurim*,⁵ You should not recite the berachah, *Mattir asurim,* since it is included in the berachah of *Zokeif kefufim,* because the uprighting of posture includes the free movement of the limbs.⁶ maintain that it is permissible to recite the berachah, *Mattir asurim*. Therefore it is better to listen to someone else who is reciting the berachah.

footnotes:
³ “Who gives sight to the blind.”
⁴ “Who straightens the bent.
⁵ “Who releases the imprisoned.” In this berachah we praise God Who loosens the joints of our bodies, giving us free movement.
⁶ Other Poskim


###### Kitzur Shulchan Arukh 7:4
[Kitzur Shulchan Arukh 7:4](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/7:4)

אַחַר הַמַּעֲבִיר שֵׁנָה מֵעֵינַי וּתְנוּמָה מֵעַפְעַפַּי, אֵין עוֹנִין אָמֵן, כִּי אֵין כָּאן סִיּוּם בְּרָכָה, אֶלָּא וִיהִי רָצוֹן וְכוּ', שַׁיָּךְ גַם כֵּן לִבְרָכָה זֹאת. וְסִיּוּם הַבְּרָכָה הוּא, הַגּוֹמֵל חֲסָדִים טוֹבִים לְעַמּוֹ יִשְֹרָאֵל.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
After [the berachah], *Hama'avir sheinah mei'einai usenumah mei'afapoi*,⁷ you should not answer Amein, because this is not the conclusion of a berachah, for *Vihi ratzon* etc. [may it be Your will] is also part of this berachah, and the actual conclusion of the berachah is *Hagomeil chasadim tovim le'amo yisrael*.⁸

footnotes:
⁷ “Who removes sleep from my eyes, and slumber from my eyelids.”
⁸ “Who bestows bountiful kindness upon His people Israel.”


###### Kitzur Shulchan Arukh 7:5
[Kitzur Shulchan Arukh 7:5](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/7:5)

הַנֵּעוֹר כָּל הַלַּיְלָה מְבָרֵךְ בַּבֹּקֶר כָּל בִּרְכוֹת הַשַּׁחַר, חוּץ מִבִּרְכַּת עַל נְטִילַת יָדַיִם שֶׁאֵינוֹ מְבָרֵךְ. וּבִרְכַּת אֱלֹהַי נְשָׁמָה וְהַמַּעֲבִיר שֵׁנָה וְכֵן בִּרְכוֹת הַתּוֹרָה, יֵשׁ סָפֵק אִם יְבָרֵךְ אוֹ לֹא, וּלְכָךְ יֵשׁ לוֹ לְהַדֵּר לִשְׁמֹעַ אוֹתָן מִפִּי אֲחֵרִים וְלַעֲנוֹת אָמֵן (וְעַיֵּן לְעֵיל סִימָן ו' סָעִיף ט).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
[Even] If you are awake the entire night, in the morning, you should recite all of the morning *berachos,* except for the berachah of *Netilas yadayim*,⁹ which you do not recite. There is a question if the berachah of *Elokai neshamah*,¹⁰ and the berachah *Hama'avir sheinah*,⁷ and also the *berachos* on the Torah should be said, and therefore it is best to hear them from another person and to answer Amein.¹¹ unless you actually went to the lavatory. (See Chapter 6: 9 and Chapter 2: 8)

footnotes:
⁹ This is the berachah on washing the hands.
¹⁰ My God, the soul which You bestowed in me etc.
⁷ “Who removes sleep from my eyes, and slumber from my eyelids.”
¹¹ Similarly, you should not recite the berachah of Asher yatzar


###### Kitzur Shulchan Arukh 7:6
[Kitzur Shulchan Arukh 7:6](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/7:6)

כָּל בִּרְכוֹת הַשַּׁחַר אִם לֹא אֲמָרָן קֹדֶם שֶׁיִּתְפַּלֵּל, יָכוֹל לְאָמְרָן לְאַחַר הַתְּפִלָּה חוּץ מִבִּרְכַּת עַל נְטִילַת יָדַיִם (מִכֵּיוָן שֶׁיֵּשׁ אוֹמְרִים דִּנְטִילַת יָדַיִם שַׁחֲרִית נִתְקְנָה מִשּׁוּם הַתְּפִלָּה, אִם כֵּן לְאַחַר שֶׁהִתְפַּלֵּל אֵין עוֹד מָקוֹם לִבְרָכָה זֹאת), וְחוּץ מִבִּרְכַּת אֱלֹהַי נְשָׁמָה (שֶׁכְּבָר יָצָא בְּבִרְכַּת מְחַיֵּה הַמֵּתִים).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If you did not say all the morning *berachos,* before the morning prayers, you may say them after prayers,¹² except for the berachah of *Netilas yadayim,* (some authorities hold that washing the hands in the morning was instituted as a preparation for prayers; if so, after the prayers are concluded there is no need for this berachah), and the berachah of *Elokai neshama*¹⁰ (for which the obligation was fulfilled with the berachah of *Mechayei hameisim*.)¹³.

footnotes:
¹² You should try to say them at least before the fourth hour of the day, but in extreme cases, you may say them until you go to sleep.
¹⁰ My God, the soul which You bestowed in me etc.
¹³ The berachah of “Resurrection of the dead” which was said as part of the Amidah


###### Kitzur Shulchan Arukh 7:7
[Kitzur Shulchan Arukh 7:7](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/7:7)

וּבִרְכוֹת הַתּוֹרָה אִם לֹא אֲמָרָן קֹדֶם הַתְּפִלָּה, נֶחְלְקוּ הַפּוֹסְקִים אִם יֹאמְרָן לְאַחַר הַתְּפִלָּה אוֹ לֹא. יֵשׁ אוֹמְרִים שֶׁלֹּא יֹאמְרָן, מִשּׁוּם דִּכְבָר נִפְטַר בְּאַהֲבָה רַבָּה (אוֹ אַהֲבַת עוֹלָם), שֶׁיֵּשׁ בִּבְרָכָה זֹאת גַּם כֵּן מֵעֵין בִּרְכַּת הַתּוֹרָה, וְתֵן בְּלִבֵּנוּ בִּינָה לְהָבִין וּלְהַשְׂכִּיל לִשְׁמֹעַ לִלְמֹד וּלְלַמֵּד וְכוּ'. וְיֵשׁ אוֹמְרִים, דְּאֵין בִּרְכַּת אַהֲבָה רַבָּה פּוֹטֶרֶת מִבִּרְכוֹת הַתּוֹרָה, אֶלָּא אִם לוֹמֵד לְאַחַר הַתְּפִלָּה מִיָּד בְּלִי הֶפְסֵק. לָכֵן לְכַתְּחִלָּה צְרִיכִים לִזָּהֵר לְבָרֵךְ בִּרְכוֹת הַתּוֹרָה קֹדֶם הַתְּפִלָּה. וּבְדִיעֲבַד אִם שָׁכַח לְבָרֵךְ קֹדֶם הַתְּפִלָּה, יִלְמַד אֵיזֶה דָבָר מִיָּד אַחַר הַתְּפִלָּה. וְאִם גַּם זֹאת שָׁכַח, אֲזַי מִסְּפֵקָא גַּם כֵּן אֵינוֹ צָרִיךְ לְבָרֵךְ עוֹד בִּרְכַּת הַתּוֹרָה (מ"ו מ"ז נ"ב).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Regarding the *berachos* on the Torah, if they were not said before the morning prayers, there is a controversy among the authorities if they are to be said after the prayers. Some maintain not to say them because they were exempt with the saying of *Ahava rabbah* [With unbounded love] (or *Ahavas olam*) [With an everlasting love] which are *berachos* whose contents are also similar to those of the Torah *berachos:* "Grant into our hearts the ability to understand to listen, to learn, and to teach etc." And, others maintain that saying *Ahava rabbah* does not exempt the reciting of the Torah *berachos* unless one learns after the *Amidah* immediately without any interruption. Therefore, initially, you should be careful to recite the Torah *berachos* before the morning prayers. In the event, however, that you forgot to recite [the Torah *berachos*] before morning prayers, you should study a Torah text immediately after the *Amidah*. If you also forgot to do this, then because of doubt you are not required to recite the *berachos* on the Torah.¹⁴ you should recite the berachos.

footnotes:
¹⁴ According to Mishnah Berurah,


###### Kitzur Shulchan Arukh 7:8
[Kitzur Shulchan Arukh 7:8](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/7:8)

אִם קְרָאוּהוּ לַעֲלוֹת לַתּוֹרָה קֹדֶם שֶׁבֵּרַךְ בִּרְכוֹת הַתּוֹרָה, אִם אֶפְשָׁר לוֹ לְבָרֵךְ קֹדֶם, כָּל בִּרְכוֹת הַתּוֹרָה, וְגַם לוֹמַר לְכָל הַפָּחוֹת פָּסוּק אֶחָד כְּגוֹן יְבָרֶכְךָ וְגוֹ', יַעֲשֶׂה כֵּן וְאַחַר כָּךְ יַעֲלֶה לַתּוֹרָה וִיבָרֵךְ. וְאִם אִי אֶפְשָׁר לוֹ לַעֲשׂוֹת כֵּן, יַעֲלֶה כָּךְ לַתּוֹרָה. וְכֵיוָן שֶׁבֵּרַךְ אֲשֶׁר בָּחַר בָּנוּ וְכוּ', לֹא יֹאמַר אַחַר כָּךְ, רַק בִּרְכַּת אֲשֶׁר קִדְּשָׁנוּ וְכוּ' וְהַעֲרֵב נָא וְכוּ' עַד לְעַמּוֹ יִשְֹרָאֵל, וְיֹאמַר יְבַרְכְךָ וְכוּ' (חיי אדם).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If you are called to the Torah before having recited the *berachos* on the Torah, if it is possible before the *Aliyah* to recite all the Torah *berachos* and also to say at least one Torah verse, for example *Yevarechecha* etc, [May He bless you], you should do so and then go to the Torah and recite the *berachos*. If, however, it is impossible to follow this procedure you should go to the Torah anyway. Since at the Torah you will have recited *Asher bachar banu* etc, [Who chose us] you should say afterwards, only the berachah of *Asher kiddeshanu* etc. [Who sanctified us] and *Veha'arev nah* etc. [Please make pleasant] until *Le'amo yisrael* [to His people Israel]¹⁵ and then say *Yevarechecha* etc.

footnotes:
¹⁵ This is the conclusion of the berachah.