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The ArtScroll siddur introduces Birkot Hatorah with the following sentence:

It is forbidden to study or recite Torah passages before reciting the following blessings.

However, if one follows the order of prayers in the siddur, he has already said Torah passages before these blessings! After all, it's printed after Hanachat Tefillin and Ma Tovu, both of which contain psukim.

Why does ArtScroll use this order?

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  • I've always wondered about that.
    – Daniel
    Commented Oct 9, 2015 at 14:38
  • As I recall, ArtScroll follows Minhag Polin, which places birchot haTorah between Asher Yatzar and Elokai Neshama. Minhag Ashkenaz places them later, right before the Tamid, which is the only korban said on weekdays (we add the musafim for Shabbat and Rosh Chodesh on the appropriate days). The rationale behind the Yekkisch minhag related above is that we davka study a portion of Torah which is halachically required, rather than Birchat Kohanim and Elu D'varim, which were added so as to have immediate study of Torah.
    – Noach MiFrankfurt
    Commented Oct 9, 2015 at 15:16
  • Gemarah Brachot 60b, where the specific brachot are mentioned does not discuss the placement of these brachot. Thus, I wonder why Art Scroll mentions the part regarding "reciting Torah passages". I'm uncertain how accurate that claim is. See beureihatefila.com/files/… for some additional info.
    – DanF
    Commented Oct 9, 2015 at 16:26
  • More common anmong rishonim (and revived by the Vilna Gaon) was grouping Asher Yatzar, E-lokai Neshamah and Birkhas haTorah immediately on waking up and using the bathroom. (So I guess "al netilas yadayim" was first.) BTW, Teimani minhag moves Qorbanos to be after Birkhas haTorah, rather than the Yekkish minhag (already mentioned) of delaying the berakhah. Much of this is due to our moving the morning berakhos from being said when appropriate upon waking up into the opening of Shacharis.
    – Micha Berger
    Commented Oct 14, 2015 at 16:20

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It uses this order because that is the traditional Nusach it is using. The Ramo justifies this in O.C. 46:9, see here for additional sources, primarily the Maharil and the Maharam MiRottenburg, both Ashkenazi poskim, so it is not surprising to see that arrangement in an Ashkenazi Nusach.

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