Should one say Birchos HaTorah before Selichos?

It is forbidden to learn Torah before saying Birchos HaTorah. Shulchon Aruch quotes a disagreement about whether this learning includes reciting pesukim as a part of tefilah. He rules that it is appropriate to be stringent. Rema says that the custom is to be lenient, and he cites the fact that people recite Selichos before Birchos HaTorah. He agrees, though, that it is proper to be stringent. Therefore, one should say Birchos HaTorah before Selichos. Likewise, Birchos HaTorah should be said before reciting the pesukim of Ma Tovu.

סעיף ט, ס"ק כז-כח, ושעה"צ ס"ק כד; ביאורים ומוספים דרשו, 3

Why is Shema said at the beginning of davening?

The pesukim of Shema Yisroel and Boruch Shem are inserted into the passage of L’olam Yehei Adam. This is because in some instances the congregation is running late, and people would otherwise miss the opportunity to say Kriyas Shema at the proper time. By reciting these pesukim earlier, they can fulfill the basic obligation. Other poskim discourage saying the verses in their entirety, since it is best to say Kriyas Shema in its proper place along with the Birchos Kriyas Shema. In deference to this view, if one anticipates that he will say Kriyas Shema at the proper time, he should intend not to be yotzei when saying these verses.

סעיף ט, ס"ק לא, וביה"ל ד"ה כי

Does saying Shema along with its brochos take precedence over tefilah b’tzibur?

If someone realizes that the tzibur will not say Kriyas Shema on time, many poskim rule that he should say all three parshios on his own when saying the passage of L’olam Yehei Adam. He should then say Birchos Kriyas Shema, Shema and Shemoneh Esreh together with the tzibur to fulfill tefilah b’tzibur. Other poskim prioritize saying Kriyas Shema together with its brochos at the right time over tefilah b’tzibur. They hold that one should say the brochos, Kriyas Shema, and Shemoneh Esreh without the tzibur. If the tzibur will miss zman tefilah, all opinions agree that one should daven earlier on his own.

סעיף ט, ס"ק לא-לב, וביה"ל ד"ה כי וד"ה ויוצא; ביאורים ומוספים דרשו, 43 ,עם הרחבת המקור

• Shulchon Aruch says that women recite the brocha of She’asani Kirtzono instead of Shelo Asani Isha. It would seem from this ruling that women are obligated to recite Birchos Hashachar, albeit in a slightly different form than men. Some poskim hold that women are not obligated in Birchos Hashachar but they can choose to recite them if they want to.

• Rema rules that a ger should not recite Shelo Asani Goi, since he was born as a non-Jew. Instead, he should say She’asani Ger. Others disagree and say that this would not be appropriate, either, since he become a ger of his own free will and was not created as such. Some Achronim argue that a ger may recite the typical nusach, since according to Kabbalah this brocha expresses appreciation that one’s soul did not connect to the soul of a non-Jew when it left the body at night.
• Shulchon Aruch rules that Birchos Hashachar are birchos hanehenin. Therefore, one who does not have the ability to use all of his senses (e.g. a blind or handicapped person) does not recite the relevant brochos with Hashem’s name. Rema maintains that the brochos are birchos hashevach over the creation of these abilities, and even one who cannot experience them should still recite the brochos. 

• Is reciting Birchos HaTorah a Torah obligation?

• Which parts of Torah cannot be learned before saying Birchos HaTorah?

• Are Birchos HaTorah recited over the enjoyment of learning?