פירוש על ברכות 120:5

UPON HEARING THE SOUND OF THE ROOSTER, ONE SHOULD RECITE: BLESSED…WHO GAVE THE sekhvi UNDERSTANDING TO DISTINGUISH BETWEEN DAY AND NIGHT. From the way the Gemara is phrased it seems that this b’rochoh should be recited only when one actually hears a rooster crow. Tosfos will explain that the b’rochoh is not for the rooster that crows, rather the light from which we benefit. And the rule is so, that one recites this b’rochoh, even if he did not hear the rooster crow. For the text of this b’rochoh that refers to the crowing of a rooster, is only because the rooster discerns that he can benefit from the light, because the rooster discerns that night has come to an end and benefits from the light. We recite the b’rochoh because we too, will benefit from the light and we can therefore say the b’rochoh even though we do not hear the rooster crow.

UPON SPREADING A SHAWL UPON HIS HEAD. And the rule is the same, that one should recite the b’rochoh “Who crowns Israel with splendor” on any hat or head covering. And only when he actually benefits does one recite the b’rochoh, but if he does not benefit, for example, when he remains lying on his bed, he should not recite this b’rochoh, nor the b’rochoh “Who clothes the naked”, nor any similar b’rochos that speak of a specific benefit that Hashem does for us, since he is not benefiting, as it appears in the third perek of M’giloh (24b): in regard to a person who never saw light in his days, i.e. he was born blind, that all agree that he should not recite the b’rochoh about light, because he must benefit from the light in order to say the b’rochoh. So too, this series of b’rochos that discuss the various ways that we benefit from Hashem’s creation should be said only when we enjoy that benefit.

On this benediction, see Abrahams, p. xvi.

These benedictions are no longer said after each act, but are all included in the Morning Service ; see Singer, pp. 5f.