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This entry was posted on Sunday, August 31st, 2008 at 6:28 am and is filed under Birchat HaShachar.
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2 Comments
David | Wednesday, 03 March 2010 at 7:30 pm
Who was the autor of the brachot and why are the brachot included in the morning prayers? Is there an issue if a man would say the same bracha as a woman? A man would be thanking g-d for making him “kirtzono”, but in essence he would be thanking g-d for making him a man. You have the same result without having to explain away the appearance of 2nd class citizenship of jewish women.
It is hard to understand the context within which the brachot were conceived. However, it makes sense that we say them as soon as we arise. The brachot refer to certain awarenesses that we should have and carry with us during the day
There are three brachot of exclusion. “not made me a woman” “not made me a non-Jew” and “not made me a slave”
All the above can be understood as an appreciation of the obligations of the Torah. For example the man has more obligations then the woman, the slave or the non-Jew
As far as the bracha שעשני כרצונו
It is disputed whether this is a proper bracha. The shulchan aruch (46 4) says that it is and ashkenazim say it as a brache with gd’s name. ברוך אתה ה, אלקינו מלך העולם
However Sefardim do not
Who was the autor of the brachot and why are the brachot included in the morning prayers? Is there an issue if a man would say the same bracha as a woman? A man would be thanking g-d for making him “kirtzono”, but in essence he would be thanking g-d for making him a man. You have the same result without having to explain away the appearance of 2nd class citizenship of jewish women.
It is hard to understand the context within which the brachot were conceived. However, it makes sense that we say them as soon as we arise. The brachot refer to certain awarenesses that we should have and carry with us during the day
There are three brachot of exclusion. “not made me a woman” “not made me a non-Jew” and “not made me a slave”
All the above can be understood as an appreciation of the obligations of the Torah. For example the man has more obligations then the woman, the slave or the non-Jew
As far as the bracha שעשני כרצונו
It is disputed whether this is a proper bracha. The shulchan aruch (46 4) says that it is and ashkenazim say it as a brache with gd’s name. ברוך אתה ה, אלקינו מלך העולם
However Sefardim do not
I hope this helps