Podcasts about yisrael

A quiet epidemic is spreading, and it doesn't look like a fever. It looks like old dreams shelved, alarms snoozed, and a heart that once burned now running on dim. We name that sickness—Ye'ush, the giving up of hope—and we take it head on, not with slogans, but with a return to the core of Jewish identity: the will to keep fighting when it's still dark.We start by tracing the subtle signs of surrender that creep into adult life. The goal posts move, the expectations shrink, and “realistic” becomes code for “I stopped trying.” Then we turn to the story of Yaakov wrestling the angel. The blessing is not a trophy; it's a new name, Yisrael, “for you have fought.” That shift is everything. Outcomes belong to God; effort belongs to us. This lens reframes prayer, punctuality for minyan, learning with patience, building a career, and shaping character. The question is no longer “Did I win?” but “Did I fight today in a way that honors my soul?”We also revisit the early warning to Cain: why let your face fall when the path to repair runs through the next right act? The remedy for despair is structured action: small, protected habits that guard big values. Set a modest arrival buffer for tefillah and keep it. Fix a daily learning slot and let consistency outweigh intensity. Choose one trait to refine this month, track it with a cue, and reset quickly after slips. Measure progress by process, not perfection, and let streaks of honest effort build momentum. That is how we grind with hope in 2025—one deliberate rep at a time, anchored in the knowledge that we are Bnei Yisrael, the people who do not quit.If this message hit home, follow the show, share it with someone who needs a lift, and leave a quick review so more people find it. Tell us: what fight are you choosing to re-enter today?Support the showJoin The Motivation Congregation WhatsApp community for daily motivational Torah content!---------------- SUBSCRIBE to The Weekly Parsha for an insightful weekly talk on the week's Parsha. Listen on Spotify or 24six! Access all Torah talks and listen to featured episodes on our website, themotivationcongregation.org ----------------Questions or Comments? Please email me @ michaelbrooke97@gmail.com

Kli Yakar explains the importance of this name change and it's reference to the previous redemption and the future one.

Raising an Unstoppable Prayer MovementA word study on Israel:The name Israel is formed from two words — Sara and El.Sara means to contend, to wrestle, to fight.Hence, Yisrael means he who strives, contends, or wrestles with God.Israel became the name of an entire people because of one man's encounter with God.In the New Testament, believers are called the Israel of God.Jesus is the real Israel — the true Son of God.Because of Him, we have become the Israel of God (Galatians 6:16).What makes us the Israel of God?1. Faith in Jesus2. A willingness to see the will of God manifest in your generationThe free will of man confirms the sovereignty of God.God is in ultimate control, yet He invites us into partnership.We can cooperate with the Holy Spirit or hinder Him, and the sovereign God honours our choices.Many times, God makes things subject to our readiness.The sovereign God wants us to choose, and it requires determination and consistency. (Psalm 2:8).

Although the reason for Eisav's hatred towards Yaakov seems to have been resolved, the enmity nonetheless continues...

Can confronting ourselves be the key to transformation? In this episode, Zvi Hirschfield and Rabbi Dr. Tal Sessler explore Parshat Vayishlach as a story of identity, fear, and the lifelong struggle to integrate competing parts of the self. They examine Yaakov as the Torah's first refugee, his preparation to meet Esav through prayer, gifts, and readiness for war, and his mysterious night battle—an internal confrontation that leads to the name Yisrael. Through psychological, philosophical, and modern Jewish lenses, they reflect on what it means to live in tension and still keep growing.

Explore Parshas Vayetze weekly Torah portion through profound insights from Rashi, Midrash, and the Drush Dovid on spiritual purpose, personal mission, and Torah wisdom for modern Orthodox Jews and Torah learners.Why does the Torah emphasize that Yaakov left Be'er Sheva when his destination already tells us this? Why is Yaakov's departure treated differently than Avraham's or Yitzchak's? These questions from classical Jewish commentators reveal something essential about discovering your life's purpose through Torah study and biblical teachings.Drawing from the Kli Yakar, Rav Yaakov Kamenetsky, and Midrash Rabbah, this Torah podcast episode explores the deeper meaning behind Yaakov's name change to Yisrael and what it teaches about spiritual growth, character development (middos), and living with intention. The shiur connects ancient rabbinic wisdom to a powerful modern story that brings these Torah insights to life.Perfect for Orthodox Jews, Torah students, and anyone seeking Jewish wisdom for daily living. This weekly parsha podcast offers practical Torah inspiration, Jewish philosophy, and spiritual development rooted in classical sources. Ideal for Jewish education, personal growth, and deepening your Torah study practice.

We begin a new Torah in Likutei Moharan 40, focusing on the Journeys of Bnei Yisrael from צא to this week's Parsha, to ויצא יעקב. We discuss the inner journey of Emuna. Referring to Gedale Fenster's new Sefer "Surrender," we recognize the connection in opposition to Addiction, and the importance of exploring the inner world. Dr. Sarno's books guide us toward inner healing & hard work, helping us face our emotional, mental, and, our addition, spiritual pain.. Therefore, by dealing with the root level, Rebbe Nachman's advice is the most cost-free form of medical alternatives. Cover pic a recent journey ✨️ fixing ✨️ Emuna even in London (bro in law too), all the more so, on the approaching North American Chanukah Tour - UnityConcertFL.Com...NEW United Souls 58 - Unity Inspires Projects "the Good Points, Charlie Kirk Legacy, Hashem is True Presence & Unifying Business, Friendship & Family!" https://open.substack.com/pub/eligoldsmith/p/unity-inspires-projects-united-souls-f0f?r=oyu71&utm_campaign=post&utm_medium=web&showWelcomeOnShare=true #unitedsouls #goodpoints #charliekirklegacy #presence #unifying #truth #business #friends #family...

Our 17th Relationship Flow Session we distinguished between Moshe Rabbeinu able to reveal this Nekudah Tovah from the Depths of the night & suffering in the Exile to Dovid Hamelech Revealed Holy Song of Midnight

The Psychology Behind the Parsha Parshas Tol'dos Internalizing Our DNA

Tolna Rebbe Shlita Shiur at Shirat David Efrat, Ashreinu... lkovod Hatorah lkovod Hashem for the good of all Yisrael... Updated Video & Audio quality from the Official Version - ⁠The Tolna Rebbe @ Shirat David | Parshat Toldot 5786 - YouTubehttps://open.spotify.com/episode/330olGsBIVsAp8WDHUV3Xx?si=3wHrPGb1RAuTUy2bI-GAhQhttps://www.instagram.com/reel/DRNHSFJCj1B/?igsh=MWV6MmpkMHR5ZG14MQ==Cover Pic MDG - Tolna Rebbe meets Eliezer Scharf at Shirat David 2025 5786... Ty @rabbishlomokatz and community for welcoming my beloved Rebbe here… beyond words mamesh @unityinspiresprojects

Tolna Rebbe Shlita Shiur at Shirat David Efrat, Ashreinu... lkovod Hatorah lkovod Hashem for the good of all Yisrael... Updated Audio quality from the Official Version - The Tolna Rebbe @ Shirat David | Parshat Toldot 5786 - YouTubehttps://www.instagram.com/reel/DRNHSFJCj1B/?igsh=MWV6MmpkMHR5ZG14MQ==Ty @rabbishlomokatz and community for welcoming my beloved Rebbe here… beyond words mamesh @unityinspiresprojects

The Henry and Lisa Manoucheri Parsha Shiur  Parshas Chayei Sarah The Cards We are Dealt  Plus  Achieving OR Squandering Potential 

The Psychology Behind the Parsha Parshas Chayei Sarah Intentional Living 

The Henry and Lisa Manoucheri Parsha Shiur Parshas VaYeira Our Generation of Denial  &  Is Mamdani Rock Bottom? Plus  Motivating Our Children & Grandchildren 

Episode 201: The Poor Amongst Yisrael   At the time of the recordings of this podcast, the United State is removing subsidized funding to the less fortunate. In this podcast we are discussing how Hebrew treats the less fortunate/poor amongst the Kingdom of El.   Information on First Tabernacle Fellowship can be at found at:  www.firsttab.org

In the wake of the return of the hostages that survived, challenges abound and life cannot return to normal. Israel confronts the unknown with hope, and across the world the ripples of anti-semitism continue to echo.   The UK experienced Jews being killed on Yom Kippur, New York has elected a pro-Hamas mayor, yet various Arab countries have expressed an interest in closer ties with Israel. Rabbi Hersh, Rabbi Leff & Lord Wolfson discuss the global situation for Jews and where we are headed.

The Psychology Behind the Parsha Parshas VaYeira  HaShem the Marriage Counselor 

The New Discourses Podcast with James Lindsay, Ep. 183 The people of Israel live. Am Yisrael Chai. In this moving episode of the New Discourses Podcast, host James Lindsay talks about his recent (first ever) trip to Israel and what he learned most. Join him for a powerful story. Billboard Chris's video at the Nova Festival site: https://x.com/BillboardChris/status/1983864149810803074 Latest from New Discourses Press! The Queering of the American Child: https://queeringbook.com/ Support New Discourses: https://newdiscourses.com/support Follow New Discourses on other platforms: https://newdiscourses.com/subscribe Follow James Lindsay: https://linktr.ee/conceptualjames © 2025 New Discourses. All rights reserved. #NewDiscourses #JamesLindsay #Israel

The Henry and Lisa Manoucheri Parsha Shiur Parshas Lech L'cha   Who are the Global Strategists? &  To Reconfigure the World Order Plus  To Live and Let Die  

The Psychology Behind the Parsha Parshas Lech L'cha  (2025 - תשפ״ו)  Targets or Targeting

The Psychology Behind The Parsha Parshas No'ach - Rosh Chodesh Cheshvan (2025-תשפ״ו)  Courageously Conquering Trauma

The Henry and Lisa Manoucheri Parsha Shiur  Parshas No'ach -   (2025-תשפ״ו)  Why the Jews? What about those OTHER Jews?  &  To Leave an Enduring Legacy   

Dive into the Delightful World of Storytelling: Spaghetti Monsters and Hebrew Adventures! Get ready for a heartwarming journey through children's literature with incredible authors who are redefining storytelling for kids! Meet Alejandra and Dylan Phillips, the creative minds behind the hilarious "Spaghetti Monster and the Halloween Party," and Yoel ben Yisrael, creator of the educational Aleph Bet Collection. The Spaghetti Monster saga began with a messy family tradition. Dylan and Alejandra, high school sweethearts turned dynamic duo, transformed their daughters' love of spaghetti into a charming character that explores childhood challenges with humor and heart. Imagine a cute little meatball with pasta "hair" navigating a Halloween costume contest - that's the magic of their first book! What makes their story special? It's all about creativity, family, and turning everyday moments into extraordinary adventures. Alejandra's background in child psychology shines through, helping kids learn to overcome anxieties and embrace their imagination. But wait, there's more! Yoel ben Yisrael takes storytelling to another level with his Aleph Bet Collection. These seven books introduce children to Hebrew language and culture while exploring profound themes of kindness, love, and human connection. His mission? To share the transformative "culture of heaven" through engaging, multilingual stories. These authors share a crucial message: reading with your kids isn't just about words on a page. It's about connection, learning, and creating magical moments that last a lifetime. Whether you're a parent, educator, or just someone who loves great storytelling, these books offer something special. They remind us that children's literature can be fun, educational, and deeply meaningful. Pro tip for parents: Keep reading aloud, stay playful, and never underestimate the power of a good story!  

Episode 197: One of the themes in the Hebraic writings to is the return of Hebrew Yisrael back to the ways of the Most-High. There has always been messengers to herald the call to Yisrael even in exile. We examine the current state of Hebrew Yisrael as we explain the necessity to unify those that have an ear to hear the edicts of the Most-High Yahweh.

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The Henry and Lisa Manoucheri Parsha Shiur Sukkos- Koheles - Hoshana Rabba - Sh'mini Atzeres - V'Zos HaB'racha-Simchas Torah  Happiness AND Trepidation?  & The Unsung Heroes  Plus  2 Year War Lessons  &  Planning to LIVE 

Yisrael is sober continously since Feb 14th 1980. He got sober at 16 Came to AA an Irish Italian Catholic kid from Philly. Now an orthodox Jew living in Jerusalem.Reco12 Afro-Euro Timezone is a Reco12 Resource in and for the Afro-Euro time zone hosted by Karen A.  We hope that you will join us and draw strength and hope from these podcasts that we will host about every Friday at 10:00 am Israel time and 8:00 am GMT.  Reco12 appreciates your help in keeping us working our 12th Step with these great resources and services for the addict and loved ones.  We gratefully accept contributions to help cover the costs of the Zoom platform, podcast platform, web hosting, and administrative costs.  To become a Reco12 Spearhead you can quickly and easily become a monthly donor here: https://www.reco12.com/support  or you can do one-time donations through PayPal (https://www.paypal.me/reco12)  or Venmo:  @Reco-Twelve .  Thanks for your support!If you would like to get in contact with either Karen A or Yisrael C please send an email to reco12pod@gmail.com and we will get you connected with them.Information on Noodle It Out with Nikki M Big Book Roundtable Informational Seeking and educating on how to donate to Reco12.Support the showPrivate Facebook GroupInstagram PageBecome a Reco12 Spearhead (Monthly Supporter)PatreonPayPalVenmo: @Reco-TwelveYouTube ChannelReco12 WebsiteEmail: reco12pod@gmail.com to join WhatsApp GroupReco12 Shares PodcastReco12 Shares Record a Share LinkReco12 Noodle It Out with Nikki M PodcastReco12 Big Book Roundtable Podcast

Yom Kippur - Parshas Ha'azinu  (2025 - תשפ״ה)  In place of the live Wednesday and Friday classes, and in preparation for Yom Kippur, Rav Akiva presents a three-part pre-recorded series — accessible, concise, and easy to share. The following is part A.  1- Profound Repentance Simply Done  2- To Yearn for Connection  3- To Be A REAL Jew    Month of Tishrei is sponsored by the Chicheportiche family. May our Torah learning be a merit for them for Health, Safety, Parnassah, and the strength to do Chessed like our forefather Avraham.  May their merits bring all of K'lal Yisrael the same blessings and the inspiration to a true and complete repentance!! This week's video clips are dedicated in honor of Henry and Lisa Manoucheri in recognition of their tireless and tremendous activism for the benefit of all K'lal Yisrael. This week's video clips are anonymously sponsored with the goal of bringing the light of Torah to the world and for the merit of a Refu'ah Sh'leima for Michoel Shopsa ben Aviva.

Yom Kippur - Parshas Ha'azinu  (2025 - תשפ״ה)  In place of the live Wednesday and Friday classes, and in preparation for Yom Kippur, Rav Akiva presents a three-part pre-recorded series — accessible, concise, and easy to share. Above is part B.  1- Profound Repentance Simply Done  2- To Yearn for Connection  3- To Be A REAL Jew    Month of Tishrei is sponsored by the Chicheportiche family. May our Torah learning be a merit for them for Health, Safety, Parnassah, and the strength to do Chessed like our forefather Avraham.  May their merits bring all of K'lal Yisrael the same blessings and the inspiration to a true and complete repentance!! This week's video clips are dedicated in honor of Henry and Lisa Manoucheri in recognition of their tireless and tremendous activism for the benefit of all K'lal Yisrael. This week's video clips are anonymously sponsored with the goal of bringing the light of Torah to the world and for the merit of a Refu'ah Sh'leima for Michoel Shopsa ben Aviva.

Yom Kippur - Parshas Ha'azinu  (2025 - תשפ״ה)  In place of the live Wednesday and Friday classes, and in preparation for Yom Kippur, Rav Akiva presents a three-part pre-recorded series — accessible, concise, and easy to share. The following is PART C.  1- Profound Repentance Simply Done  2- To Yearn for Connection  3- To Be A REAL Jew    Month of Tishrei is sponsored by the Chicheportiche family. May our Torah learning be a merit for them for Health, Safety, Parnassah, and the strength to do Chessed like our forefather Avraham.  May their merits bring all of K'lal Yisrael the same blessings and the inspiration to a true and complete repentance!! This week's video clips are dedicated in honor of Henry and Lisa Manoucheri in recognition of their tireless and tremendous activism for the benefit of all K'lal Yisrael. This week's video clips are anonymously sponsored with the goal of bringing the light of Torah to the world and for the merit of a Refu'ah Sh'leima for Michoel Shopsa ben Aviva.

The Mishna in Yomah 85b tells us how fortunate we are: Before Whom do we purify ourselves and Who purifies us? Our Father in Heaven. This episode discusses the uniqueness of Teshuva during the days leading up to Yom HaKippurim.

The Mabit talks about Teshuva as coming closer to Hashem after being distanced by our sins. The Shaarei Teshuva writes that completeTeshuva requires regret, confession, and a clear commitment to change going forward. The Mabit and Rav Yisrael Salanter write that there are concepts of partial Teshuva as well. Some thoughts on the accessibility of Teshuva on our level. May Hashem help us change in these holy days.Have a G'mar Chasimah Tovah

Jewish religious creativity in Israel under the oppressive Christian regime of the Byzantine Empire: Piyutim!https://thechesedfund.com/rabbikatz/support-rabbi-katzz-podcast

The Henry and Lisa Manoucheri Parsha Shiur  Parshas VaYeilech - Shabbas Shuva & Yom Kippur  Do We Jews Really Want a Different Future?  Plus  A T'Shuva Litmus Test  & The Ability to Open Our Mouths 

The Henry and Lisa Manoucheri Parsha Shiur 

As the High Holidays approach, many of us gather with family, see old friends at shul, and catch up on a year's worth of life. But for those who don't fit the “expected” mold—singles, people without children, divorced or widowed individuals, single parents—these moments can feel isolating instead of uplifting.   In this episode, Dr. Aimee Baron sits down with Rabbi Yisrael Motzen, who recently launched "Kol Echad," an Orthodox Union initiative to make sure no one in our community is overlooked or left behind. Together, they talk about: Rabbi Motzen's background and how/why he came into this work. How so many people feel unseen in Jewish communal life, and how "Kol Echad" aims to fix it Simple and practical suggestions that synagogues, hosts, and individuals can make to be more inviting and inclusive Impressing upon people that we all need to be involved in this to make a difference This conversation is both honest and hopeful, reminding us that true community is built not only at the family table but also in the act of making space for each other—especially those carrying unseen stories. Whether you're someone who has felt “forgotten,” or someone who wants to do better at seeing others, this episode offers wisdom, compassion, and a path forward.   Mentions:  Unmatched by Sarah Lavane More about Rabbi Yisrael Motzen: Rabbi Yisrael Motzen is the rabbi of Ner Tamid Greenspring Valley Congregation in Baltimore, Maryland. He serves as special assistant to the executive vice presidents of the Orthodox Union and is also the director of Kol Echad, a new OU department dedicated to creating communities where every single person matters.   Sign up for the Kol Echad E-Magazine here   Connect with Rabbi Yisrael Motzen:  - Follow him on Instagram - Connect with Kol Echad on Instagram   Connect with us: -Check out our Website -Follow us on Instagram and send us a message -Watch our TikToks -Follow us on Facebook -Watch us on YouTube -Connect with us on LinkedIn

In the second of the three Berachot that comprise Birkot Ha'Torah – the series of blessings we recite each morning over Torah learning – we include a prayer that we and all our descendants should be devoted students of Torah. Some Rabbis teach that one should have special intention when reciting this prayer that his children and all his offspring should grow into Torah-committed adults. This second Beracha concludes, "Baruch Ata Hashem Ha'melamed Torah Le'amo Yisrael" – "Blessed are You, O G-d, who teaches Torah to His nation, Israel." This formulation reminds us that Hashem Himself teaches us Torah. Although we are, of course, required to invest maximum effort and exertion in the pursuit of Torah knowledge and understanding, we cannot attain any knowledge or comprehension without Hashem's assistance. Whenever we attend a class, or open a book to learn, Hashem is there with us teaching us the material, and it is only because of Him that we know all that we know and understand all that we understand. I was privileged to learn with several great Rabbis who, when they encountered a difficult passage or a difficult concept, and were struggling to understand the material, they turned to Hashem and prayed for His help. They truly understood that G-d is "Ha'melamed Torah Le'amo Yisrael," that He is the one teaching us whenever we learn. This text of the Beracha should also remind us of the great stature of Torah educators. I once visited the Skverer Rebbe together with a prestigious educator in our community, and the Rebbe turned to him and asked what he did. He replied that he teaches Torah. "You are emulating your Creator," the Rebbe said. "He is a teacher – and you're following in His ways." Teaching Torah is a special privilege, and a job which should elicit our respect and esteem – if for no other reason that a Torah educator is doing precisely what Hashem does. The final blessing of Birkot Ha'Torah concludes, "Baruch Ata Hashem Noten Ha'Torah" – "Blessed are You, Hashem, who gives the Torah." Significantly, we speak of Hashem giving us the Torah in the present tense. He did not give our nation the Torah only once, at Mount Sinai. Every time we learn, He is giving it to us anew. Each and every day, and at every moment, we have the opportunity to renew our connection to Hashem by receiving the Torah from Him. We must cherish every such opportunity and seize every moment we can to strengthen our bond with our Creator by inviting Him to give us the Torah anew.

Motty Steinmetz (מוטי שטיינמץ) is a world-renowned Chassidic Jewish singer from Bnei Brak, cherished for his angelic voice, heartfelt niggunim, and soulful tefillos. Coming from a Vizhnitz chassidic family, he carries the mesorah of Jewish music that connects generations, blending old-world chassidish warmth with contemporary Jewish inspiration. His songs, drawn from Torah, tefillah, and pesukim, are filled with emunah, dveikus, and yiras Shamayim, reminding us that music is a vessel for avodas Hashem. Motty Steinmetz has become a leading voice in Jewish music, Hasidic niggunim, kumzitz gatherings, weddings, and concerts, uplifting klal Yisrael with sincerity and faith.Motty's new album!→ Spotify: http://bit.ly/41DwW7a→ YouTube: https://www.youtube.com/@mottysteinmetzofficial/featured→ Album: https://album.link/EmunahUbitachon✬ SPONSORS OF THE EPISODE ✬► Smach Zevulun: Experience a Connection to Torah like Never BeforeIn Eretz Yisrael are thousands of Talmidei Chachamim who sacrifice every day to lead Torah lives. Abroad, there are those who work to earn an honest living, who are נהנה מיגיע כפיהם but wish to do more for Torah.Become a Partner Here → https://smachzevulun.com/► Feldheim: Top Books This MonthGet into the Elul mode with these best-sellers!Code INSPIRE for 10% OFFMaking of the Siddur→ https://bit.ly/4paW8MuOrchos Tzadikim Compact Edition→ https://bit.ly/3HVcTKTI Messed Up→ https://bit.ly/4m80elL► Tehillim Unveiled: Your Next PodcastDive into L'Dovid and actually know what is going on in your davening and tehillim.→ Spotify: https://sholink.to/LDovid-Spotify-LL→ YouTube: https://sholink.to/LDovid-Apple-LL► ShulSpace: Give Your Shul an AliyahSay goodbye to cloudy software that make simple things complicated. By speaking to hundreds of shuls, we've shaped a software that puts simple back into it's original intention. Powered by BitBean.Reach Out Here→ https://bit.ly/4kaTVN8► Wheels To Lease: #1 Car CompanyFor over 35 years, Wheels To Lease has offered stress-free car buying with upfront pricing, no hidden fees, and door-to-door delivery.Call today!→ CALL/TEXT: 718-871-8715→ EMAIL: inspire@wheelstolease.com→ WEB: https://bit.ly/41lnzYU→ WHATSAPP: https://wa.link/0w46ce►MusicOnTime.com: Your Source for Jewish Music.MusicOnTime brings you the latest Jewish singles, videos, wedding recordings, and album updates with previews, PDFs, and purchase links. Join on WhatsApp or Telegram:https://bit.ly/3JQ6Fwk✬ IN MEMORY OF ✬This episode is in memory of:​ Shimon Dovid ben Yaakov Shloima​ Miriam Sarah bas Yaakov Moshe​ Rachel Aliza bat OraThis episode is for the speedy recovery of:​ Yosef Chaim ben Devorah Chaya Golda​ Aviva Bracha bat OraHave a specific question? email us hi@livinglchaim.comLchaim.

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The Gemara in Masechet Menahot (43) cites a verse in the Book of Debarim (10:12) in which Moshe Rabbenu turns to Beneh Yisrael and says, "Ma Hashem Elokecha Sho'el Me'imach" – "What does Hashem your G-d ask of you?" Moshe proceeds to explain that Hashem asks that we fear Him and obey His commands. The Gemara, however, comments that the word "Ma" in this verse may be read as "Me'a" – one hundred. This means that we are required to recite 100 Berachot each day, and this is what Hashem wants from us. It seems from the Gemara that source of this obligation is the word "Ma," which is read as though it is written "Me'a." Some commentators, however, understood the Gemara's inference from this verse differently. The Shiboleh Ha'leket (Rav Sidkiya Ben Abraham Ha'rofeh, Italy, 13 th century) noted that this verse contains 100 letters, and thus the Sages found in this verse an allusion to the requirement of 100 daily blessings. In truth, this verse contains only 99 letters, but since the Gemara reads the word "Ma" as "Me'a," which contains an additional letter (an Alef), the total reaches 100. Others explain that this inference is based on the "Atbash" system, whereby a letter can be substituted with its corresponding letter at the opposite end of the alphabet (e.g. Alef is replaced by Tav; Bet is replaced by Shin, Gimmel is replaced by Resh, etc.). In the system of "Atbash," the letters that form the word "Ma" – Mem and Heh – become Yud and Sadi, which have the combined numerical value of 100, alluding to the 100 daily Berachot. Another allusion to this requirement is found in the verse in Tehillim (128:4), "Hineh Ki Chen Yeborach Gaber Yereh Hashem" ("Behold, this is how a G-d-fearing man shall be blessed"). The word "Ki" in Gematria equals 30, and the word "Chen" equals 70, for a total of 100, such that the phrase "Ki Chen Yeborach Gaber" may be read to mean that a man should recite 100 Berachot. As the Gemara inferred this requirement from a verse in the Torah, we might conclude that this constitutes a Biblical obligation, mandated by the Torah. This is, in fact, the view taken by the Ba'al Halachot Gedolot, in his listing of the 613 Misvot. Rav Shlomo Ibn Gabirol, in his "Azharot" poem which lists the 613 Biblical commands following the view of the Behag (and which we customarily chant on Shabuot), makes reference to this requirement ("U'mi'berachot Tasmid Me'at Ha'nigmarim"). By contrast, the Rambam maintained that this obligation was enacted later, by the Sages. The Sefer Ha'yere'im (Rav Eliezer of Metz, France, 1140-1237) similarly maintained that this requirement was instituted by the Ansheh Kenesset Ha'gedola ("Men of the Great Assembly") at the beginning of the Second Commonwealth. According to this view, the inference from the verse in Debarim is meant as an allusion to a law enacted by the Sages, and is not the actual source of this requirement. A third opinion is that of the Shiboleh Ha'leket and others, who maintained that this obligation was verbally transmitted as a "Halacha Le'Moshe Mi'Sinai" – a law taught to Moshe at Sinai, without having been written in the Torah. At first glance, we might question the view of the Behag and Shiboleh Ha'leket based on the Midrash's comment that it was King David who instituted the recitation of 100 Berachot each day. The Midrash relates that a devastating plague ravaged the nation during the reign of King David, killing 100 people every day. David determined that to end the plague, everyone must recite 100 daily blessings. (David later refers to himself as "Hukam Al" (Shemuel II 23:1), which could be read to mean, "the one who established 'Al,' as the word "Al" in Gematria equals 100, an allusion to the 100 Berachot which David instituted.) Seemingly, if this constitutes a Biblical obligation, or a requirement transmitted orally since the time of Moshe Rabbenu, then there would be no need for David to introduce this law. The answer, it would seem, is that the people were lax in their fulfillment of this obligation, and so David ordered the people to be more scrupulous in this regard and ensure to recite 100 blessings every day. A fascinating theory regarding the origins of this obligation was advanced by Rav Aharon Amarillo (1700-1772), in his work Peneh Aharon. He writes that Moshe Rabbenu instituted the requirement to recite 100 Berachot each day at the time of the construction of the Mishkan. The wooden planks that formed the structure of the Mishkan were inserted into "Adanim" – sockets embedded in the ground. In all, there were one hundred sockets, which together formed the base and foundation of the Mishkan. The word "Me'a," Rav Amarillo writes, is an acrostic representing the words "Me'at Adneh Ha'Mishkan" – "the one hundred sockets of the Mishkan." The 100 daily blessings were instituted to correspond to the 100 sockets of the Mishkan. The question naturally arises, what connection is there between the "Adanim" and Berachot? Why are the 100 daily blessings associated with the sockets that formed the base of the Mishkan? We can perhaps answer this question based a discussion by Rav Yosef Salant (Jerusalem, 1885-1981), in his Be'er Yosef, regarding the symbolism of the "Adanim." He writes that the Mishkan itself represents the Misvot that the Torah commands us to observe, and the sockets represent the foundation of it all, the pillar upon which the entire Torah rests. And that pillar, Rav Salant explains, is Emuna – faith in Hashem. Our faith in Hashem as the Creator who governs and controls everything is the foundation upon which all of Torah is based. If so, then we can perhaps understand the association between the "Adanim" and the Berachot that we recite. Numerous times each day, we are required to take a few moments and recite a Beracha, with Kavana (concentration), reminding ourselves of Hashem's involvement in the world and in our lives. Indeed, the word "Beracha" in Gematria equals 227 – the same Gematria as the word "Zecher" – "remembrance." The purpose of Berachot is to remind us of Hashem's existence and control over the world. And, in fact, the verse from which the Gemara derived this obligation tells us that what Hashem asks is "Le'yir'a Et Hashem Elokecha" – that we "fear" Hashem, meaning, that we live with an awareness of His unlimited power and His greatness. Accordingly, the 100 Berachot we recite each day are truly the ''foundation" of Torah life, as they serve to reinforce our Emuna. For good reason, then, the Berachot we recite are associated with the "Adanim," which comprised the foundation of the Mishkan and thus symbolize faith, the foundation of the entire Torah. A number of sources speak of the great reward which one earns through the proper fulfillment of this obligation – reciting 100 Berachot each day with concentration, and pronouncing each word correctly. (For example, one must ensure that the words "Baruch Ata" do not sound like "Baru Chata," and to recite "Melech Ha'olam," and not "Melecholam," skipping the syllable "Ha-.") The Ba'al Ha'Turim (Rabbenu Yaakob Ben Asher, 1270-1340) writes that those who fulfill this Misva are rewarded with long life. Commenting on the verse, "And you who cling to Hashem your G-d, you are all alive today" (Debarim 4:4), the Ba'al Ha'Turim observes the custom followed in some communities to add a crown in the Torah scroll above the letter Kof in the word "Ha'debekim" ("who are attached") in this verse. This crown, he explains, emphasizes that we attach ourselves to Hashem through the 100 blessings we recite each day – as the letter Kof in Gematria equals 100, and the reward for reciting these Berachot is "Haim Kulechem Hayom" – long life. The Seder Ha'yom (Rav Moshe Ben Machir, Safed, 16 th century) adds that when one recites a Beracha properly, the Beracha ascends to G-d in the heavens, and He takes the Beracha and embeds it into His "crown." Hashem's "crown," as it were, is made from the Berachot which we recite properly with Kavana. Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) would advise people experiencing hardship to devote themselves to the meticulous observance of this Misva, and try to recite 100 Berachot each day with proper attention and concentration. The verse from which the Gemara inferred this obligation begins with the letter Vav ("Ve'ata Yisrael") and ends with the letter Chaf ("Nafeshecha"), and these letters have the combined numerical value of 26 – the Gematria of the divine Name of "Havaya." The Hida (Rav Haim Yosef David Azulai, 1724-1806) thus writes that the fulfillment of this Misva saves a person from the dreadful punishments described in the section of the "Kelalot" ("curses") in Parashat Ki-Tabo, a section in which the Name "Havaya" appears 26 times. Moreover, this section contains 98 curses, and also includes a warning about "every ailment and every punishment which is not mentioned in this book" (Debarim 28:61) – adding another two curses, for a total of 100. We protect against these 100 curses through the recitation of 100 Berachot each day. Additionally, the Zohar Hadash teaches that we remain in exile because of our failure to properly observe this requirement to recite 100 Berachot each day. It emerges, then, that our commitment to properly fulfill this obligation helps end our long, bitter exile and bring our final redemption. The Arizal taught that the 100 daily Berachot allow us to harness the power of the 22 letters of the Hebrew alphabet – the letters that Hashem used to create the world. The 100 daily blessings are, according to Kabbalistic teaching, associated with the 22 letters, and we thus benefit from the spiritual force of these letters by properly reciting 100 Berachot every day. The Gemara in Masechet Menahot (43b) tells that Rabbi Hiyya went out of his way to purchase special foods for Shabbat and Yom Tob in order to ensure he would recite 100 Berachot. On Shabbat and Yom Tob, the Amida prayer contains far fewer blessings than the weekday Amida prayer, making it more challenging to reach a total of 100 Berachot. Rabbi Hiyya thus made a point of having additional foods on Shabbat and Yom Tob so he would have more Berachot to recite. The Hida, in his work Mahazik Beracha (290), noted the Gemara's implication that this practice marked a special measure of piety on Rabbi Hiyya's part. The Gemara appears to laud Rabbi Hiyya for his piety – indicating that this was not strictly required. The Hida thus suggests that reciting 100 Berachot each day does not constitute a strict Halachic obligation, but is rather a worthwhile practice to follow. The consensus view among the Poskim, however, is that this is indeed a strict obligation. The Petah Ha'debir (Rav Haim Binyamin Pontremoli, Turkey, d. 1872) explains that Rabbi Hiyya was praised for fulfilling the Misva at the highest standard – going out of his way to buy special delicacies, rather than buying simpler foods. But ensuring to recite 100 blessings is a strict requirement, and not just a measure of piety. Hacham Ovadia Yosef adds that there are ways to reach a total of 100 Berachot without actually reciting Berachot, but Rabbi Hiyya chose not to rely on these leniencies, and instead went out to buy food so he could recite 100 blessings on Shabbat and Yom Tob. Indeed, the Shulhan Aruch explicitly rules that one is required to recite 100 Berachot each day. The Poskim indicate that 100 Berachot is a minimum amount, and not an exact amount. Hacham Ovadia notes that from the explanation mentioned earlier associating the 100 daily Berachot with the 100 sockets beneath the Mishkan, one might conclude that we must recite precisely 100 Berachot, and no more, but this is not the Halacha. One must recite at least 100 Berachot, but certainly may recite more. The Rambam, in Hilchot Tefila, brings a custom that some observed to count the Berachot that one recites over the course of the day. This was the practice of Hacham Ovadia Yosef on Shabbat, when it is more difficult to reach a total of 100 blessings, as he wanted to ensure to fulfill this obligation. It is told that the Brisker Rav (Rav Yitzchak Zev Soloveitchik, 1886-1959) would count the Berachot he recited every day, following this custom mentioned by the Rambam.

After reciting the lengthy Beracha of "Ha'ma'abir Hebleh Shena," which concludes with "Ha'gomel Hasadim Tobim Le'amo Yisrael," it is customary to then recite a "Yehi Rason" prayer. This is not a Beracha, but rather a beautiful prayer in which we beseech G-d to save us from many different kinds of misfortune and hardships. We begin by asking Hashem to protect us today and every day from "Azeh Panim" – brazen people, who can inflict harm upon us. We then ask for protection from "Azut Panim" – brazenness, meaning, that we ourselves should not act arrogantly and harshly toward other people. We proceed to ask that Hashem save us from "Adam Ra" – evil people; "Yeser Ha'ra" – the evil inclination; "Haber Ra" – a bad friend; "Shachen Ra" – a bad neighbor; "Pega Ra" – harmful events; "Ayin Ha'ra" – the evil eye; "Lashon Ha'ra" – either negative speech spoken about us, or that we should not speak negatively about others; "Din Kasheh" – harsh judgments against us; and "Ba'al Din Kasheh" – a difficult adversary who wages a legal battle against us. In all, this prayer lists 11 harmful or otherwise undesirable phenomena from which we wish to be spared. Some texts also add "Isha Ra'a" – a "bad woman." However, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that the proper text one should recite is the one which lists precisely 11 forms of harm, as according to Kabbalah, there is great significance to the number 11. (Some claim that this list is associated with the 11 ingredients that comprised the Ketoret – the incense offered in the Bet Ha'mikdash.) If one wishes to add more requests, then he should introduce a new prayer by reciting "Ve'chen Yehi Rason Milefanecha…" ("And so may it be Your will…"). Indeed, many have the custom to add such a prayer, asking to be protected from "Malshinut" – people who report their fellow to the government; "Edut Sheker" – false testimony; "Sin'at Ha'beriyot" – people's hatred; "Alila" – libelous accusations; "Mita Meshuna" – unnatural death; "Hola'im Ra'im" – illnesses; "Mikrim Ra'im" – unpleasant experiences; "Satan Ha'mash'hit" – the Satan, which brings destruction; and "Dinah Shel Gehinam" – the punishments of Gehinam in the afterlife. It is worthwhile to recite these prayers with concentration and feeling, as with these prayers we ask for protection from many different kinds of adversity that we all wish to avoid.

We recite in the morning a special Beracha thanking Hashem for enabling us to wake up refreshed and reinvigorated after a night's sleep – "Ha'ma'abir Hebleh Shena Me'enai U'tnufa Me'af'apai." We then proceed immediately to the "Vi'yhi Rason" prayer, which concludes, "Baruch Ata Hashem Ha'gomel Hasadim Tobim Le'amo Yisrael." The Beracha of "Ha'ma'abir Hebleh Shena" and the subsequent "Vi'yhi Rason" prayer are considered a single, lengthy blessing. Therefore, somebody who hears another person reciting the Beracha of "Ha'ma'abir Hebleh Shena" does not answer "Amen" when that person completes the words "Al Af'apai," because this blessing continues with "Vi'yhi Rason." One answers "Amen" only at the end, after hearing the recitation of "Ha'gomel Hasadim Tobim Le'amo Yisrael." There is a general rule requiring that when a lengthy Beracha is recited, the conclusion must resemble the beginning; meaning, the end of the Beracha must speak of the same theme with which the Beracha opened. At first glance, the lengthy Beracha of "Ha'ma'abir Hebleh Shena" violates this rule, as it begins by speaking of Hashem allowing us to wake up refreshed in the morning, and concludes with the more general statement that Hashem performs kindness for the Jewish People ("Ha'gomel Hasadim Tobim…"). Tosafot, cited by the Bet Yosef, explains that in truth, the beginning and conclusion of this Beracha are indeed the same, only that the Beracha begins with a specific kindness that Hashem performs, and concludes with a general statement about Hashem's kindness. We open this Beracha by mentioning Hashem's restoring our strength and alertness in the morning, and we end by thanking Him for always acting kindly toward us. Further insight into this Beracha may be gleaned from the Midrash Tehillim (25:2), which teaches that Hashem returns our souls to us in the morning in better condition than when we went to sleep. Normally, the Midrash states, when somebody lends an object, he receives it back in slightly worse condition; it experienced at least some degree of-wear and-tear in the borrower's possession. But after we entrust our souls to G-d at night, He cleanses them for us, and returns them to us pure and pristine. This is, indeed, a great act of kindness that we experience each and every morning, warranting the recitation of a special Beracha. The text of this Beracha that appears in the Talmud is written in the singular form ("Me'enai… Me'af'apai," etc.), and this is the text brought by the Rif, Rambam and Rosh. Accordingly, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) and the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939) ruled that this Beracha should be recited in the singular form. The Ben Ish Hai adds that in the Siddur of the Rashash (Rav Shalom Sharabi, 1720-1777), which was written based on deep Kabbalistic teachings, this Beracha appears in the singular form. By contrast, the Mishna Berura brings several Poskim (the Kenesset Ha'gedola, Magen Abraham and Mateh Yehuda) as stating that this blessing should be recited in the plural form. Hacham Ovadia Yosef, in Halichot Olam, refutes the proofs brought by the Ben Ish Hai, noting that we do not always follow the precise text of Berachot that appears in the Gemara. (For example, we recite the Beracha of "Ha'noten La'sechvi Bina," which appears in the Gemara in past tense – "Asher Natan La'sechvi Bina.") And as for the Siddur of the Rashash, there are different versions of this work, as according to tradition, the original manuscript was buried by the Rashash's son. Therefore, no proof can be brought from the Siddur of the Rashash. Accordingly, Hacham Ovadia ruled that those communities who have the custom to recite this Beracha in the plural form should follow their custom. This was, in the fact, the custom among the Jewish community of Damascus. This is also the practice among Ashkenazim. Most Sepharadim, however, recite this Beracha in the singular form, following the opinion of the Ben Ish Hai and Kaf Ha'haim.

One of the Berachot we are required to recite each morning is "She'lo Asani Goy," in which we thank Hashem for making us Jews. We have the great privilege of having been chosen to build a special relationship with G-d, and so the Sages instituted a Beracha to express our gratitude for the gift of being part of G-d's chosen people. There is considerable discussion and debate among the Poskim as to whether this text of the Beracha is indeed the correct text. The Zecher Yehosef (Rav Yosef Zecharya Stern, 1831-1903) noted that the term "Goy" – which means "nation" – is used even in reference to the Jewish People, as in the verse in Dibreh Hayamim I 17:21), "U'mi Ke'amcha Yisrael Goy Ehad Ba'aretz" ("And who is like Your nation, Israel, a singular nation on earth"). Accordingly, the Zecher Yehosef claims that the wording of this blessing was changed by the Church to "Goy" so that it would not be offensive to Christians. The Shulhan Aruch Ha'Rav (Rav Schneur Zalman of Liadi, founding Rebbe of Lubavitch, 1745-1812), among others, maintained that the proper text for this Beracha is "She'lo Asani Nochri," substituting the word "Goy" with "Nochri," which means "gentile." The Zecher Yehosef disagreed with this practice, arguing that the word "Nochri" technically means "foreigner," referring even to somebody from a different family or land, and does not necessarily refer to non-Jews. It is reported that the Hafetz Haim (Rav Yisrael Meir Kagan of Radin, 1839-1933) recited this Beracha as "She'lo Asani Obed Kochabim U'mazalot" – specifying that we are not worshippers of foreign deities. Others, however, dismissed this opinion, noting that there are many gentiles who do not worship foreign deities, and we are thankful also for not being among them, for being part of the Jewish Nation. In any event, common practice is to recite the text "She'lo Asani Goy." The explanation might be that although the Jewish People collectively is sometimes called a "Goy," this term used in the context of an individual refers specifically to a gentile. Hence, when we say "She'lo Asani Goy," we mean that Hashem did not make us a non-Jew. The Sedeh Hemed (Rav Haim Hizkiya Medini, 1834-1904) recited the text "She'lo Asani Goy Ke'goyeh Ha'arasot" – "who did not make me a 'Goy' like the nations of the other lands," in order to specify foreign nations. This is not the commonly accepted practice, though one certainly may recite this text, for even if the phrase "She'lo Asani Goy" is correct, adding the words "Ke'goyeh Ha'arasot" does not undermine the Beracha's legitimacy. The Bayit Hadash (Rav Yoel Sirkis, Poland, 1561-1640) raises the question of why this blessing is formulated in the negative form, thanking Hashem for not making us gentiles, rather than thanking Hashem for making us Jewish. One answer, as the Bayit Hadash brings, is based on the Gemara's sobering comment in Masechet Erubin (13), "No'ah Lo La'adam She'lo Nibra Yoter Mi'she'nibra" – "It would have been preferable for a person not to have been created, rather than to have been created." As life presents us with so many opportunities for failure, a person would have been better off having never been brought into this world. As such, it would be incorrect to thank Hashem for "making us" a certain way. The Bayit Hadash rejects this explanation, and suggests a different answer – that if we said "She'asani Yisrael," thanking Hashem for creating us as Jews, we would then be unable to recite the next two blessings – thanking Hashem for not making us a servant ("She'lo Asani Abed") and for not making us a woman "(She'lo Asani Isha"). The term "Yisrael" implies a free, Jewish man, and thus includes the next two Berachot. Hence, the Sages formulated this blessing in the negative form – "She'lo Asani Goy," so that we would be able to recite two additional blessings thanking Hashem for our freedom and for making us male. The Taz (Rav David Segal, 1586-1667) suggests a different answer, explaining that the text "She'asani Yisrael" would give the mistaken impression that only Jewish males have value and significance. Although we are thankful for being Jewish and for being male, we certainly do not believe that those who aren't Jewish, or Jewish women, are unimportant or do not have crucial roles to play in the world. For this reason, the Sages chose not to formulate the blessing as "She'asani Yisrael," and chose the negative form, instead. The Poskim debate the question of whether a Ger (convert) recites this blessing. The Rama (Rav Moshe Isserles, Poland, 1530-1572) maintained that a convert does not recite this Beracha, since he cannot say that Hashem made him a Jew, as he was born a gentile. The Bayit Hadash understood the Rama to mean that a Ger recites instead, "She'asani Yehudi" – "who has made me a Jew." However, the Bayit Hadash disputes this opinion, arguing that it was the convert himself, and not G-d, who turn him into a Jew, as he was born a gentile and then made the decision to become a Jew. Hacham Bension Abba Shaul (Jerusalem, 1924-1998) refutes this challenge, noting that Hashem enabled the convert to become Jewish by establishing the process of conversion. It is thus indeed appropriate for a convert to thank Hashem for "making" him a Jew by making conversion a possibility and assisting him along this process. A different view is brought by the Magen Abraham (Rav Abraham Gombiner, 1633-1683) – that a convert should recite the Beracha "She'asani Ger" – "who made me a convert." The verb "A.S.A." ("make") refers to the motivation to convert, as evidenced by the verse in the Book of Bereshit (12:5), "Ve'et Ha'nefesh Asher Asu Be'Haran" ("and the souls which they made in Haran"), which refers to the idolaters whom Abraham and Sara influenced to convert to monotheism. Others suggested that a Ger should recite the blessing, "She'hichnisani Tahat Kanfeh Ha'shechina" – "who has brought me under the wings of the Shechina," which refers to the process of joining the Jewish Nation. Others maintained that a Ger recites the standard Beracha of "She'lo Asani Goy," because he thanks Hashem for the fact that he is now a Jew. According to Kabbalah, this blessing thanks Hashem for restoring our Jewish soul in the morning, and this is relevant also to converts. Hence, according to this opinion, converts recite the same text as those who were born Jewish. In practice, however, the Hida (Rav Haim Yosef David Azulai, 1724-1806) maintained that a convert should not recite "She'lo Asani Goy" or any variation thereof, noting that the Bet Yosef appears to concur with this ruling. Later Poskim also noted that given the differences of opinion on this subject, we apply the famous rule of "Safek Berachot Le'hakel" – that we do not recite a Beracha when it is uncertain whether it is warranted. Instead, a convert should recite "Baruch Ata She'lo Asani Goy," omitting Hashem's Name. If a woman converted to Judaism while she was pregnant, it is uncertain whether the child has the status of a gentile or of a regular Jew. The child in this case was conceived when the mother was a gentile, but was delivered after she became a Jew, and it is questionable whether the child's status is determined at conception or at birth. Therefore, this child when he grows up should not recite the Beracha of "She'lo Asani Goy," given the different opinions that exist. All opinions agree that a convert recites the Beracha of "She'lo Asani Abed" and (in the case of a male convert) the Beracha of "She'lo Asani Isha." The Mishna Berura explains that a convert must thank Hashem for having been given the opportunity to be free and to be a man, an opportunity which he would not have had if he had been born as a servant or a woman. These three Berachot – "She'lo Asani Goy," "She'lo Asani Abed," and "She'lo Asani Isha" – are to be recited in this sequence. One first thanks Hashem for making him a Jew, then for making him a free person, as opposed to a slave, and then for making him male. A gentile, of course, is not bound by the Torah's commands at all, whereas a servant has already begun the process of becoming a Jew, and is obligated in some Misvot. And a woman, of course, is a full-fledged Jew, though with fewer Misva obligations then men. These three Berachot, then, follow a specific sequence, proceeding gradually from more general to more specific. The Magen Abraham ruled that if a person recited these Berachot out of order – reciting "She'lo Asani Isha" first – then he can no longer recite the other two blessings. The Beracha of "She'lo Asani Isha," as mentioned, is the most specific, and it thus naturally includes the other two. Meaning, once a person thanks Hashem for making him a man with numerous Misva opportunities, he in effect thanks Hashem also for not making him a gentile – who has no Misva obligations – or a servant – who has relatively few Misva obligations. This resembles the situation addressed by the Poskim where a person recited the Beracha of "Zokef Kefufim" – thanking Hashem for the ability to stand up straight – before reciting the Beracha of "Matir Asurim," which thanks Hashem for the ability to move our limbs. According to some opinions, the person in this case can then not recite "Matur Asurim," because the ability to move our limbs is included in the ability to stand up straight. (This is, in fact, the Halacha.) By the same token, the Magen Abraham writes, a person who recited "She'lo Asani Isha" before reciting "She'lo Asani Goy" and "She'lo Asani Abed" does not then recite those two blessings. However, the Mishna Berura cites the Elya Rabba (Rav Eliyahu Shapira, Prague, 1660-1712) as disagreeing with this ruling, and maintaining that the Berachot of "She'lo Asani Goy" and "She'lo Asani Abed" may be recited even after "She'lo Asani Isha." The Taz explains that the Beracha of "She'lo Asani Isha" does not necessarily cover the other two blessings, because a servant and a gentile have certain advantages over a Jewish woman, in that they have the possibility of becoming a full-fledged Jewish male. Therefore, even after reciting "She'lo Asani Isha," one still has reason to thank Hashem for not making him a servant or a gentile. Hacham Ovadia Yosef, in Halichot Olam, cites a large number of Poskim who follow this second opinion, that "She'lo Asani Goy" and "She'lo Asani Abed" may be recited after "She'lo Asani Isha." (These include the Elya Rabba, the Taz, the Peri Hadash, the Mateh Yehuda, the Shulhan Aruch Ha'Rav, the Peri Megadim, Rabbi Akiva Eger and the Shalmeh Sibur.) Therefore, as this is clearly the consensus view, this opinion should be followed, and one who mistakenly recited "She'lo Asani Isha" before "She'lo Asani Goy" and "She'lo Asani Abed" may still recite those two Berachot. Summary: A Ger (convert), who was not born Jewish, should not recite the full text of the Beracha of "She'lo Asani Goy," and should recite instead, "Baruch Ata She'lo Asani Goy," omitting Hashem's Name. The Berachot of "She'lo Asani Goy," "She'lo Asani Abed" and "She'lo Asani Isha" should be recited in that specific sequence. Nevertheless, if one recited one of the later blessings first, he still recites the others.

The Rabbis instituted the recitation each morning of the Beracha "Oter Yisrael Be'tif'ara" – "who crowns Israel with glory," which refers to our wearing a hat on our heads. Rav David Abudarham (Spain, 14 th century) understood that this Beracha is recited specifically over turbans, which were commonly worn in Arab lands. Turbans resemble a crown, and thus the term "Oter" – "crowns" – is appropriate for this kind of hat. According to this view, the Beracha is recited only by those who wear turbans, and not in countries where people are not accustomed to wearing this special kind of hat. Others, however, follow the view of Tosafot, that this Beracha refers to any head covering. This is, indeed, the commonly accepted practice – to recite this Beracha regardless of which kind of head covering a person wears. The Shulhan Aruch explains that although we already recite a Beracha praising Hashem for the gift of clothing ("Malbish Arumim"), a special Beracha was instituted for head-coverings because of the prohibition to leave our heads uncovered. Some Poskim maintained that covering one's head does not constitute an outright Halachic requirement, but all agree that this is the proper practice, and the Zohar, in particular, emphasizes the importance of covering one's head. The Shechina hovers over a person's head, and so we are to wear a head-covering to show deference to the divine presence and so that we are mindful at all times of Hashem's watchful eye and protection. Indeed, the word commonly used today in reference to a head-covering – "Yarmulke" – is a combination of the words "Yareh Malka" – "fearful of the King," as the Yarmulke serves to ensure that we conduct ourselves with an awareness of the King's constant presence. This is why this Beracha specifies the Jewish People – "Oter Yisrael…" We refer here not to ordinary hats – which even gentiles wear – but rather to the special requirement we observe to wear a head-covering as a sign of "glory," of our cognizance of Hashem's presence in our lives. The Tur (Rabbenu Yaakob Ben Asher, 1270-1340) writes that his father, the Rosh (1250-1327), had the practice of reciting this Beracha after putting on his Tefillin. He felt that when this Beracha speaks of us being "crowned with glory," it refers to the Tefillin Shel Rosh, which is described as our source of "glory" in the Book of Yehezkel (24:17 – "Pe'ercha Habosh Alecha"). However, this is not the accepted practice. In fact, we follow the view that it is preferable to recite the morning blessings at home, before coming to the synagogue and putting on our Tefillin for Shaharit. The accepted view is that the Beracha of "Oter Yisrael Be'tif'ara" refers to our covering our heads out of reverence for G-d, as discussed, and not to the Tefillin on our heads.

The Gemara teaches that one recites each morning the blessing of "Ozer Yisrael Bi'gbura" – "who girds Israel with strength" – upon putting on an "Abnet." Most commentaries explain this term to mean a belt (like the belt worn by the Kohanim in the Bet Ha'mikdash, which is called "Abnet"), and indeed, the word "Ozer" means "gird," referring to putting on a belt. Others, however, including the Peri Hadash (Rav Hizkiya Da Silva, 1659-1698) and Rav David Abudarham (Spain, 14 th century), explain that this Beracha speaks of putting on pants. According to both understandings, this Beracha thanks Hashem for allowing us to make a separation between the upper body and lower body. On this basis, some explain why we speak in this blessing of our being girded with Gebura – "strength." As the Mishna in Abot (4:1) famously teaches, "Ezehu Gibor, Ha'kobesh Et Yisro" – the truly "strong" person is one who has the strength to restrain his evil inclination. The belt thus signifies our ability to separate between the lower body, which is associated with sinful desires, and the upper body, which is associated with the intellect and conscience. When we recite this Beracha, we praise Hashem for giving us the power of self-restraint, to use our upper body – such as the mind, the eyes, the mouth, etc. – for meaningful, spiritual endeavors, detached from sinful passions associated with the lower body. This ability is a precious gift which Hashem has given us, and so the Sages instituted the recitation of a special Beracha each morning to thank Him for this quality that He has mercifully embedded within us.