Home Subscribe Services Support Us
Weekly Halacha

Selected Halachos relating to Parshas Bamidbar-Shavuos

By Rabbi Doniel Neustadt

The following is a discussion of Halachic topics related to the Parsha of the week. For final rulings, consult your Rav.


The widespread custom of staying awake the first night of Shavuos to study Torah presents an halachic problem - what to do about four of the morning blessings, Birchos Hashachar, which cannot be recited unless one slept during the night. The other sixteen blessings may be recited as usual(1), but the following four blessings present a problem:

AL NETILAS YADAYIM - The Rishonim offer two basic reasons for the Talmudic law(2) of washing our hands in the morning and then reciting the proper blessing:

The Rosh tells us that washing is necessary because a person's hands move around in his sleep and will inevitably touch some unclean part of the body.

The Rashba says that since each one of us becomes a biryah chadashah, a "new person" each morning, we must sanctify ourselves anew in preparation to serve Hashem. This sanctification is similar to a kohen's who washes his hands before performing the avodah in the bais Hamikdash. =

[In addition to these two reasons, there is still another reason for washing one's hands in the morning - because of ruach raah, the "spirit of impurity" that rests on one's body at night and does not leave the hands until water is poured over them three times(3). Indeed, touching various body limbs or organs of the body is prohibited before hand-washing due to the "danger" which is brought about by the "spirit of impurity" (4). This third reason alone, however, is insufficient to warrant a blessing(5), since a blessing is never recited on an act which is performed in order to ward off danger(6).]

Does one who remains awake all night long need to wash his hands in the morning? If we follow the Rosh's reason, then washing is not necessary, for as long as one remains awake he knows that his hands remained clean. If we follow the Rashba's reason, however, washing may be required, since in the morning one becomes a "new person" whether he slept or not(7). [In addition, it is debatable if the "spirit of impurity" that rests on the hands is caused by the nighttime hours - regardless of whether or not one slept - or if it only rests upon the hands during sleep.(8)]

Since this issue remains unresolved, the Rama suggests a compromise - washing is indeed required, as the Rashba holds, but a blessing is not recited, in deference to the view of the Rosh. Not all the poskim agree with the Rama's compromise. In their view, the blessing should be recited(9). Since we again face a difference of opinions, it is recommended that one of the following options be exercised:

  1. Immediately after alos amud hashacher, one should relieve himself and then wash his hands followed by Al Netilas Yadayim and Asher Yotzar. In this case, all poskim agree that washing is required and a blessing is recited(10). This is the preferred option.
  2. Listen - with intent to be yotzei - as another person, who did sleep, recites the blessing. =

BIRCHO HATORAH - The poskim debate whether one who remains awake the entire night(11) is required to recite Birchos Hatorah the next morning. Some authorities do not require it, since they hold that the previous day's blessings are still valid. In their view, unless a major interruption - such as a night's sleep - occurs, yesterday's blessings remain in effect.. Others hold that Birchos Hatorah must be said each morning regardless of whether or not one slept, similar to all other Birchos Hashachar which are said in the morning whether one slept or not. According to the Mishnah Berurah(12), this issue remains unresolved and the following options are recommended:

  1. Listen - with intent to be yotzei - as another person, who did sleep, recites the blessing. This should be followed by each person reciting yevorechecha and eilu devarim, so that the blessings are followed immediately by some Torah learning.

  2. While reciting the second blessing before Krias Shema - Ahavah Rabbah, one should have the intention to be yotzei Birchos Hatorah as well. In this case, he needs to learn some Torah immediately after Shmoneh Esrei.

There are two other options available:

All poskim agree that if one slept (at least one half hour) during the day of Erev Shavuos he may recite Birchos Hatorah on Shavuos morning even though he did not sleep at all during the night(13);

While reciting Birchos Hatorah on Erev Shavuos, one may clearly stipulate that his blessings should be in effect only until the next morning. In this case, he may recite the blessings on Shavuos morning although he did not sleep(14).

If one did not avail himself of any of these options and Birchos Hatorah were not recited, one may recite Birchos Hatorah upon awakening from his sleep on Shavuos morning (after davening). =

ELOKAI NESHAMAH AND HA'MAAVIR SHEINA - Here, too there are differences of opinion among the poskim whether one who remains awake throughout the night should recite these blessings. Mishnah Berurah (15) rules that it is best to hear these blessings from another person who slept. If no such person is available, many poskim rule that these blessings may be recited even by one who did not sleep(16).

In actual practice, what should we do?

As stated earlier, all poskim agree that the other sixteen morning blessings may be recited by one who did not sleep at all during the night. Nevertheless, it has become customary in some shuls that one who slept recites all twenty morning blessings for the benefit of all those who did not sleep. Two details must be clarified concerning this practice:

Sometimes it is difficult to clearly hear every word of the blessing being recited. (Missing one word can sometimes invalidate the blessing). If that happens, it is important to remember that sixteen of the twenty blessings may be recited by each individual whether he slept or not, as outlined above.

The sixteen blessings which may be recited by each individual should not be heard from another person unless a minyan is present. This is because some poskim hold that one cannot discharge his obligation of Birchos Hashachar by hearing them from another person unless a minyan is present(17).


1. Rama OC 46:8.

2. Brachos 15a and 60b.

3. The source for the "spirit of impurity" is the Talmud (Shabbos 108b; Yuma 77b) and the Zohar, quoted by the Bais Yosef OC 4. =

4. OC 4:3.

5. Mishnah Berurah 4:8. =

6. Aruch Hashulchan 4:4 based on Rambam Hilchos Brachos 6:2.

7. The rationale for this is: 1) Lo plug, which means that once the Sages ordained that washing the hands is necessary because one is considered a "new person", they did not differentiate between the individual who slept or one who did not (Bais Yosef quoted by Mishnah Berurah 4:28); 2) The blessing was established to reflect chiddush ha'olam, which means that since the "world" as a whole is renewed each morning, it is incumbent upon the individual to sanctify himself and prepare to serve Hashem each morning - whether he, personally, was "renewed" is immaterial (Biur Halachah quoting the Rashba).

8. Mishnah Berurah 4:28.

9. Aruch Hashulchan 4:12 rules like this view.

10. Mishnah Berurah 4:30 and Biur Halachah; 494:1. This should be done immediately after alos amud hashachar in order to remove the "spirit of impurity" - OC 4:14.

11. Even one who falls asleep during his learning [while leaning on a shtender or a table, etc.] dose not say Birchos Hatorah upon awakening - Kaf Hachayim 47:27.

12. 47:28. Many other poskim, though, rule that Birchos Hatorah may be said even by one who did not sleep at all - see Birkei Yosef 46:12; Shulchan Aruch Harav 47:7; Aruch Hashulchan 47:23; Kaf Hachayim 47:26.

13. R' Akiva Eiger quoted by Mishnah Berurah 47:28.

14. Keren L'Dovid 59 and Luach Eretz Yisroel quoting the Aderet (quoted in Piskei Teshuvos OC 494:6).

15. 46:24. This is also the ruling of Chayei Adam 8:9 and Kitzur Shulchan Aruch 7:5.

16. Shulchan Aruch Harav 46:7; Kaf Hachayim 46:49; Aruch Hashulchan 46:13; Misgeret Hashulchan 2:2

17. Mishnah Berurah 6:14.

Weekly-Halacha, Copyright © 1997 by Rabbi Neustadt, Dr. Jeffrey Gross and Project Genesis, Inc. Rabbi Neustadt is the principal of Yavne Teachers' College in Cleveland, Ohio. He is also the Magid Shiur of a daily Mishna Berurah class at Congregation Shomre Shabbos.

The Weekly-Halacha Series is distributed L'zchus Hayeled Doniel Meir ben Hinda. Weekly sponsorships are available--please send email to the moderator, Dr. Jeffrey Gross

The series is distributed by the Harbotzas Torah Division of Congregation Shomre Shabbos, 1801 South Taylor Road, Cleveland Heights, Ohio 44118--HaRav Yisroel Grumer, Marah D'Asra



View Complete List

The Devil is in the Details
Rabbi Berel Wein - 5760

The Slavery Riddle
Rabbi Naftali Reich - 5768

Finders Keepers?
Rabbi Yaakov Menken - 5759

Frumster - Orthodox Jewish Dating

Jewish Law in Society Today
Rabbi Berel Wein - 5770

The Battle Plan
Rabbi Pinchas Avruch - 5764

The Stuff Of Unity
Rabbi Aron Tendler - 5765

Looking for a Chavrusah?

Old Memories
Rabbi Naftali Reich - 5767

The Metaphor of Coming In and Going Out With His Coat
Rabbi Yissocher Frand - 5770

Teachable Moments
Rabbi Label Lam - 5772


One Step Back - Two Steps Forward
Rabbi Mordechai Kamenetzky - 5758

The Torah is a Book of Reality
Rabbi Berel Wein - 5774

Climbing unto Love or Falling into Lust
Rabbi Naftali Reich - 5774

> It Is a Chessed
Rabbi Label Lam - 5774

In the Business of Challenges
Rabbi Yisroel Ciner - 5757

What We Have Done
Rabbi Label Lam - 5776

Setting Norms
Rabbi Aron Tendler - 5762

Project Genesis Home

Torah Portion

Jewish Law



Learn the Basics




Ask The Rabbi

Knowledge Base


About Us

Contact Us

Free Book on Geulah! Home Copyright Information