הלכה על ברכות 69:18
Peninei Halakhah, Women's Prayer
Women and men alike must recite Birkhot Ha-shaḥar in order to thank God for all the good that is renewed daily.1The straightforward meaning of Tur and SA 46:4 indicates that women are obligated to recite Birkhot Ha-shaḥar, which is what MB 70:2 and AHS 70:1 state explicitly. However, MB cites the opinion of Rashba and Derekh Ha-ḥayim (cited in MB 52:10 and BHL ad loc.) that since the time for reciting Birkhot Ha-shaḥar is limited to the first four seasonal hours, like the time allotted for the Amida of Shaḥarit, their recitation is time-bound, and women are exempt. Nevertheless, MB concludes, according to the custom outlined by Rema in 17:2, women may extend the obligation to themselves and recite the blessings.
In practice, it is clear that women are required to recite Birkhot Ha-shaḥar, and that is even the Sephardic practice. There are several reasons for this, each of which is sufficient to determine the halakha. First the halakhic ruling is that the time of Birkhot Ha-shaḥar lasts the entire day (as clarified below in section 5 and stated in Yeḥaveh Da’at 4:4). Second, these are blessings of thanksgiving, in which women are obligated just as men, for it is forbidden for any person to derive pleasure from this world without reciting a blessing (Berakhot 35a). Responsa Maḥazeh Eliyahu §13, based on the rationale of Turei Even and Ḥokhmat Shlomo, maintains that Birkhot Ha-shaḥar are not considered time-bound mitzvot even according to Derekh Ha-ḥayim, yet the reality that we wake up in the morning dictates that they be recited at that time, immediately when we begin to derive that pleasure. (Or Le-Tziyon 2:4:1 states that women are indeed exempt from Birkhot Ha-shaḥar because they are time-bound; however, it is good that women recite them since they are berakhot of praise and thanksgiving. According to the reasons we have just outlined, women are in fact obligated.) Also, as we have already seen above (2:4-5), it is possible be-di’avad to fulfill the obligation of prayer with Birkhot Ha-shaḥar.
There are two berakhot that were instituted in keeping with the men’s behavior, but since they include general praise for Israel, women are also required to recite them, as we will see below in section 4. The first is Ozer Yisrael Bi-gevura, which was instituted upon the girding of a belt used to separate between one’s heart and one’s nakedness (Rema 46:1), a law that pertains to men, as explained below (10:7). The second is Oter Yisrael Be-tifara, instituted for men’s head-covering (MB 46:9), as explained below, 10:5-6.
In practice, it is clear that women are required to recite Birkhot Ha-shaḥar, and that is even the Sephardic practice. There are several reasons for this, each of which is sufficient to determine the halakha. First the halakhic ruling is that the time of Birkhot Ha-shaḥar lasts the entire day (as clarified below in section 5 and stated in Yeḥaveh Da’at 4:4). Second, these are blessings of thanksgiving, in which women are obligated just as men, for it is forbidden for any person to derive pleasure from this world without reciting a blessing (Berakhot 35a). Responsa Maḥazeh Eliyahu §13, based on the rationale of Turei Even and Ḥokhmat Shlomo, maintains that Birkhot Ha-shaḥar are not considered time-bound mitzvot even according to Derekh Ha-ḥayim, yet the reality that we wake up in the morning dictates that they be recited at that time, immediately when we begin to derive that pleasure. (Or Le-Tziyon 2:4:1 states that women are indeed exempt from Birkhot Ha-shaḥar because they are time-bound; however, it is good that women recite them since they are berakhot of praise and thanksgiving. According to the reasons we have just outlined, women are in fact obligated.) Also, as we have already seen above (2:4-5), it is possible be-di’avad to fulfill the obligation of prayer with Birkhot Ha-shaḥar.
There are two berakhot that were instituted in keeping with the men’s behavior, but since they include general praise for Israel, women are also required to recite them, as we will see below in section 4. The first is Ozer Yisrael Bi-gevura, which was instituted upon the girding of a belt used to separate between one’s heart and one’s nakedness (Rema 46:1), a law that pertains to men, as explained below (10:7). The second is Oter Yisrael Be-tifara, instituted for men’s head-covering (MB 46:9), as explained below, 10:5-6.
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