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If someone recites the morning Berachoth, are they also situational Berachoth that might require one to re-recite them in a certain situation? Some are definitely regarded as situational, and some have certain properties of being situational, although they are recited even if the situation doesn't actually apply.

For example, I've heard that it is customary on Tish'ah BeAv not to recite "שעשה לי כל צרכי". Also, when a man wearing Tefilin recites "עוטר ישראל בתפארה", it is customary to touch the one on his head, indicating that it is regarded as our "crown".

Let's say that someone has strep throat. I've never heard that someone with strep throat, or any other illness, should not say "הנותן ליעף כח". So, assuming it's correct to do so, this person suffering this illness recites the Berachah even though he is feeling weak, and he does so in the morning. But let's also say that this is the person's second or third day on antibiotics, and some time after the time he recites the Berachah in the morning, in the same day, though, he really begins to recover and is starting to feel much better. So, let's say he was feeling lousy at 7am, but he Davened, and he recited this Berachah, but then later he ate whatever small amount of food he could, he had a nap, and he ate a bit more, and began to get some real energy. By 7pm, he's really feeling almost back to normal. Should he (could he) recite "הנותן ליעף כח" again?

What about a person who wears glasses but cannot find them, or someone steps on them before he wakes up in the morning? Later in the day he either finds them or gets them repaired. Surely he should not refrain from saying "פוקח עורים" just because he temporarily can't see. So should he re-recite it once he can see again?

Take the glasses example a step further. Let's say someone has a minor eye injury or a migraine headache that can cause sensations similar to blindness, but later on he can see again. Should he then re-recite the Berachah?

Finally, there is an opinion that, along with שהחיינו, a person should recite "מלביש ערומים" when wearing new clothes. If there is such a requirement, does that follow even if someone has already recited this Berachah in the morning as standard Davening would dictate?

I know that one can always recite these without "Shem UMalchuth". What I want to know is, is there a standard, accepted rule (even if not universally held) that one repeats the Berachah?

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The Talmud (Brachot 69b) mentions 12 such blessings to be said as part of waking up following certain actions. It repeatedly uses the phrase "When you [Action X], say [Corresponding Blessing]". The simplest read is that these are all situational blessings. When you open your eyes, say פוקח עורים. When you gird yourself with a belt, say אוזר ישראל בגבורה.

The custom to recite these blessings all together after finishing the whole process is post-Talmudic, but still quite old. Rambam (Tefilla 7:9, see the preceding parts too) writes:

נהגו העם ברוב ערינו, לברך ברכות אלו כולן זו אחר זו בבית הכנסת, בין נתחייבו בהן, בין לא נתחייבו בהן. וטעות היא בידם, ואין ראוי לעשות כן. ולא יברך אדם ברכה, אלא אם כן נתחייב בה
The people in most of our cities are accustomed to make all these blessings one after another in the synagogue whether they are obligated in them or not. And this is a mistake and it should not be done. One should not say any of the blessings unless he is obligated in it.

Tosfot (sv Ki Paris) on the relevant gemara says:

ודוקא כשנהנה אבל אם אינו נהנה כגון שהוא שוכב על מטתו לא יברך לא זו ולא מלביש ערומים ולא ברכות כיוצא בהן כיון שלא נהנה
Specifically one who received the benefit [may bless], but if he didn't receive the benefit, such as one who still lies in bed, he should not bless neither [עוטר ישראל בתפארה] nor מלביש ערומים nor the others since he didn't receive the benefit.

However, others such as the Ran (Pesachim 4a quoting Ramban) and Kol Bo (Siman 1 in the name of multiple Geonim) claim that the blessings are on the "way of the world" and not just the personal benefit of the one saying the blessing.

The Shulchan Aruch comes out split about this (OC 46:8):

כל הברכות האלו אם לא נתחייב באחת מהן, כגון שלא שמע קול תרנגול או שלא הלך או לא לבש או לא חגר, אומר אותה ברכה בלא הזכרת השם. הגה: וי"א דאפילו לא נתחייב בהן מברך אותן, דאין הברכה דוקא על עצמו אלא מברכין שהקב"ה ברא צרכי העולם. וכן המנהג, ואין לשנות.‏
All these blessings, if you did not become obligated in them, such as you didn't hear the voice of a rooster or you didn't walk or don [clothing] or gird [a belt], you say that blessing without mentioning God's name. GLOSS: And some say that even if you didn't become obligated in that blessing you say the blessing because the blessing is not on himself, rather we bless that God created the needs of the world. And such is the custom and it should not be changed.

Thus in most of your cases, if he held like the Rama he should have said it in the morning and not repeat it later. If he held like the Shulchan Aruch he should only say the blessing when he gets the requisite benefit.


The issue with Tisha bAv and Yom Kippur is that on those days, no one wears leather shoes or washes, so perhaps it is not considered the "way of the world" on those days (see Tur OC 613 to start).

Regarding the Tefillin, connecting the Tefillah shel Rosh to the blessing of 'Oteir Yisrael is a personal custom of the Rosh noted by his son in Tur OC 25. I don't get the sense anyone thought it was more than just a nice idea.

Finally, saying Malbish Arumim on new clothing is a separate obligation based in Yerushalmi Brachot 9:3 and recorded in Shulchan Aruch OC 224:4. The Mishna Berura there notes that if you put on the new clothing in the morning you can use your morning blessing to exempt the blessing on the new clothing. The Kitzur Shulchan Aruch (59:8) reports that "some say" (I don't know who) that just like a new piece of clothing gets a new Malbish Arumim, so too a new belt and a new hat get new Ozer Yisrael and 'Oter Yisrael respectively; however, he says that since some argue on this, one should wear new belts and hats in the morning to use the morning blessing on them.

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Nice answer, thank you for your thoroughness. On your final point, does the Kitzur imply from his language that it's a given that everyone agrees you say a second Malbish if you don new clothing later in the day? That's how I'm reading your paragraph. –  Seth J Oct 2 '13 at 18:07
    
@SethJ That's how I meant it to be read. The Mishna Berura and Aruch haShulchan also seem to agree about Malbish (at least they don't quote any dissenters), but the Shulchan Aruch haRav does imply dissenters even by Malbish. CYLOR. –  Double AA Oct 2 '13 at 18:10
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