It is written in Machzor Vitri,¹³. Simhah ben Samuel of Vitry - Wikipedia “One who wakes at midnight to study Torah should wash his hands and recite the blessing, Al Netilat Yadaim, ‘Concerning the washing of hands.” If one relieves oneself, one recites, Asher Yatzar, “Who fashioned humans,” and all the following blessings. One recites the blessings of Torah, and then one says, Ezehu mikoman (“Where are the offerings sacrificed in the Temple,”)¹⁴ 5:1-8 These passages deal with the daily sacrifices in the temple as well as the incense offerings. They are often simply referred to as the Korbanot. and Rabbi Yishmael omer (“Rabbi Ishmael taught”)¹⁵; it is the introduction to the Sifra, a Midrash on Leviticus. It contains 13 hermeneutic principles of interpretation of Jewish law. It appears as an introduction to the laws in the Sifra and as a follow up to the Mishnah as a kind of Talmudic passage so that upon reciting the Torah blessings, we study a portion of the Torah, Mishnah and Gemara.. Upon entering the synagogue, one begins wherever one left off (reciting these blessings and passages). Ibn Yarchi writes that if one wakes to read Torah before sunrise, one should recite the blessings. Still, one does not recite the sacrifice since the sacrifices were only offered in the daytime, as is stated, “On the day God commanded Israel to offer their sacrifices.” (Lev. 7:38) One should only recite the sacrifices at the time when they were offered - end quote. Similarly, one only recites the blessing, lisechvi bina, “Who gave the rooster understanding,” in the daytime. The Rosh¹⁶ also states this. If one rises before the time when the Amidah is recited to write words of Torah, one is obligated to recite the blessing over Torah study, provided one writes only about mundane matters (reshut).¹⁷ one stops to write a letter to a friend or jot down some personal notes. We read in the first chapter of Berachot, “Rav Huna said that Shmuel said: One who rises to study Torah, before the time of the Shema, one must recite the blessing over Torah study. Once one has recited the Shema (and its blessings), one need not recite the blessing for Torah study. What is the reason? One has already exempted oneself with Ahavah Raba: “With abounding love.”¹⁸ 11b. JT Berachot 1:5 The quote in the Talmud is stated in the name of Rabbi Yehudah in the name of Samuel. There are other differences in the language. We read in the Jer. Talmud, “Rabbi Abba said, This applies only if one studied Torah immediately (after Ahavah Rabba).”¹⁹ 1:5 The opinion of the Jer. Talmud is that the benediction before Shema is no substitute for the benediction on Torah study. Rabbi Abba appears to be saying that one is only exempt from reciting the blessing over Torah study if one immediately studies after saying Ahavah Rabbah- this is odd since one usually recites the Shema after Ahavah Rabbah. However the recitation of the shema is technically not Torah story. One possibility (Tiferet Shmuel) suggests that it means that one studies Torah immediately after finishing one’s prayers but there are many other explanations. The Rosh writes that this statement refers to Ahavah Rabba, since it is recited only for a mitzvah of Torah recitation, such as the Shema, and is recited immediately upon learning Torah. In that case, it counts as a mitzvah blessing, and one does not have to recite the Torah-study blessing again that day, even if one pauses and then resumes studying Torah. Similarly, if one recites the blessing for Torah study and learns Torah, one does not have to recite the blessing again if one stops in the middle of the study. That is why it was necessary to say, “Only if one studies Torah immediately after Ahavah rabbah,” but not for the blessing forTorah study. For if one did not make this distinction (between the blessing for Torah study and Ahavah rabbah), one might think that a pause is considered an interruption, and one must go back and repeat the blessing even in the case of Ahavah Rabbah. It makes sense that people who regularly engage in Torah study and quickly return to their studies, even when attending to their daily tasks. They are constantly preoccupied with learning (even when they pause), so that it is not considered a break from learning. Even if they learn Torah at night, the night follows the day, and one does not have to recite the blessing again as long as one has not slept. Anyone who sleeps regularly in bed during the day is considered to have taken a regular break; the person should repeat the blessing—end quote.

footnotes: ¹³ Simhah ben Samuel of Vitry (died 1105) was a French Talmudist of the 11th and 12th centuries, pupil of Rashi, and the compiler of Machzor Vitry ¹⁴ Mishnah Zevachim ¹⁵ This passage is a Braita ¹⁶ Rabbi Asher ben Yehiel 1250-1327, known as the Rosh. ¹⁷ For instance, in addition to studying Torah ¹⁸ BT Berachot ¹⁹ JT Berachot

It is forbidden to eat or drink in the morning before reciting the Amida prayer, as stated in Berachot, “Rabbi Yosei, son of Rabbi Ḥanina, said in the name of Rabbi Eliezer ben Ya’akov: What is the meaning of the verse: “You shall not eat with the blood” (Leviticus 19:26)? (It means) you may not eat before you pray for your blood (your life). Rabbi Yitzḥak said that Rabbi Yoḥanan said in the name of Rabbi Eliezer ben Ya’akov: One who eats and drinks and before one prays, (and only then accepts the kingdom of heaven), about him the verse states: “And Me you have cast behind your back” (I Kings 14:9). Do not read ‘Your back’ [gavekha]; rather, ‘your arrogance’’ [ge’ekha]. The Holy One, said: One who eats and drinks, and then accepts the kingdom of Heaven is arrogant.”²⁰ 10b From here Avi HaEzri²¹ concludes that it is permissible to drink water in the morning before prayer, since water is not associated with arrogance. The Rif writes that even drinking water is forbidden since it satisfied one’s soul and one’s desire with what it needs after one has become arrogant. The Ri writes that if one begins eating before sunrise, once sunrise occurs one must stop, even though we say regarding the afternoon prayer that if one began eating, one does not have to stop. That is different since that is based on a scriptural allusion, and not eating before Shacharit is based the verse, “You shall not eat with the blood.”²², the meal is not considered “life saving,” so the prohibition against eating is not as stringent.

footnotes: ²⁰ BT Berachot ²¹ Eliezer ben Joel. Often referred to as the Ra’avya; 1140-1225 See Eliezer ben Joel HaLevi - Wikipedia ²² That is, eating in the morning is considered “life saving” so we do not eat until after prayer since we attribute our lives to God. At Minchah

Rabbi Ya’akov ben HaRosh writes, A person should rise in the morning to serve one’s creator, even if one’s inclination taunts him in the winter, saying, “How can you get up when it’s so cold,” or it taunts him in the summer, saying, “How can you get up from your bed when you have not had enough sleep?’ Rather, one should resolve to rise up, for you should awaken the dawn, and it should not awaken you, as King David OB’M said, “Awake, my soul, awake, harp and lyre; I will awaken the dawn,” (Ps. 57:9). ‘I awaken the dawn, but the dawn does not awaken me.’ One should tell oneself, ‘If I were serving a mortal king and he commanded me to rise with the morning light to serve him, I would be careful and zealous to rise to his service as he commanded. How much more so before the King of king of kings, the Holy One of blessing²³ 1:1 1270 - 1340, Rabbi Yaakov ben Asher, the son of the Rosh and the author of the Arba’a Turim. He is often referred to as Ba’al HaTurim or Rabbi Yaakov ben HaRosh. Jacob ben Asher - Wikipedia - end quote.

footnotes: ²³ Tur, Orech Chaim

When one wakes up, if one needs to attend to one’s needs, one says to the accompanying angels, “Be honored, holy honorable ones, servants of the Most High,”²⁴ 60b, Rambam Mishneh Torah Laws of Prayer and the Priestly Benedictions 7:5, This statement appears with slight variations. One should do so at a distance of four amot from the lavatory. For we read in Bereshit Rabbah, Rabbi Sheila said, “There are two ministering angels who accompany a person and testify against him, as is stated: 'For He will command His angels over you, to guard you in all your ways”(Ps. 91:11).²⁵ This refers to different circumstances. If the person is good, one is guarded by them, and if not, the guarding is withdrawn, and the angels testify against one, and they report to the great court. And the person says to the angels: “Lift up your honor for yourselves, for I am not worthy that you should bear honor on my account. Servants of the Most High! That is to say, it is only because of the service of God that you accompany me. Therefore, give honor to the God of Israel.”²⁶ What is the “honor” (the individual is referring to?) “Guard me, guard me, help me, help me…. wait for me, wait for me until I enter and come out, as this is the way of man.”²⁷ 60b The Hiddushei Devash²⁸ writes that this blessing should only be recited by those who are God fearing and pious, since the Shechinah dwells with them, but other people should not say it because it is considered arrogant. Once one has defecated one should only clean oneself with one's left hand, as we read at the end of Berachot, “Rabbi Akiva said: I once entered the bathroom after my teacher Rabbi Yehoshua, and I learned three things: I learned that one should uncover oneself but rather one should not uncover himself while standing but while sitting;²⁹ The Jer. Talmud adds, “Only if there is no wall.”³⁰ 5:9 Therefore, we are not particular about this since our restrooms have partitions. “I learned that one should not defecate while facing east and west, but while facing north and south.”³¹ 62a. The order of the three teachings is different in Berachot from Abudraham. The quote is broken up in Abudraham in order to add the separate statement from the Jerusalem Talmud. “And I learned that one should not wipe with his right hand, but with his left. Ben Azzai said to him: You were impertinent to your teacher to that extent that you observed that much? He replied: It is Torah, and I must learn.”³² Ibid. 62a Why does one clean oneself with the left hand and not the right? Because of the way Torah was given, as is stated, “From his right hand a fiery law went forth for them.” (Deut. 33:2) Rabba bar bar Ḥana said: Because the right hand is close to the mouth. And Rabbi Shimon ben Lakish said: Because one ties the phylacteries onto his left hand with his right hand. Rav Naḥman bar Yitzḥak said: Because one points to the cantillation notes of the Torah.”³³ One shows young children the notes with one’s right hand, as zarka, pazer gadol, and shalshelet. When they read it, they lift and lower their hand to help them understand their reading. One should clean their body with a stone or a garment to remove filth.

footnotes: ²⁴ BT Berachot ²⁵ BT Haggigah 16a, in the name of Rabbi Zarika. A similar quote appears in Ta’anit in the name “of the school of Rabbi Sheila.” ²⁶ There does not appear to be a single source for this idea. However upon consulting ChatGPT I found a number of sources that are similar to it in BB 119b; Rabbinic literature. BT ShaPirkei’D’Rebbe Eliezer 34; Midrash Tanhuma Vayishlach 3; Sefer Hasidim 770; and Zohar II, 94a Pinchas ²⁷ BT Berachot ²⁸ See Footnote 18 above ²⁹ The word נפרעין, uncovering oneself, is a euphemism for urinating ³⁰ JT Berachot ³¹ BT Berachot ³² BT Berachot ³³ Ibid 62a

When one goes out of the privy one washes one’s hands and recites the blessing, “Praised are You Adonai,” this is based on the verse, “Praised are you Adonai who teaches me Your laws.” (Ps. 119:12) The term baruch is not a passive verb;³⁴ rather like merciful (rachum), and gracious, (chanun), it means that God is the source of all blessings and does not receive a blessing from anyone else. “Our God,” is based on the verse “I am YHVH, your God,” (Ex. 20:2) which the Holy One said, and on the verse, “Hear O Israel, YHVH our God,” (Deut. 6:4) which Israel says. “An everlasting sovereign,” is based on the verse, “An everlasting sovereign.’ (Jer. 10:10) “Who sanctified us with His commandments,” based on, “You shall sanctify yourselves and be holy.” (Lev. 11:44) and on, “To be to Him a holy people and to keep His commandments.”³⁵ There are some commentators who say that the language here is the language of betrothal and marriage since the Holy One becomes betrothed to Israel through mitzvot, as is stated, “I will betroth you with (emunah) faithfulness,” (Ho. 2:21) and the mitzvot are called faithfulness, as Scripture states, “All Your commandments are faithful.” (Ps. 119:86) “And He commanded us” is based on the verse, “When Moses commanded us to keep the Torah,” (Deut. 33:4) “Ibn Yarchi writes, “I asked regarding the blessing, why is the beginning addressed directly to God as if the speaker is standing before Him (Baruch ata adonai) and the end, as if the speaker is not in God’s presence (melech ha’olam). I found a lovely answer in the midrash based on what is stated, “I am ever mindful of YHVH’s presence.” (Ps. 16:8) When one mentions the name of God and says, “Praised are You, Adonai,” one stands in the presence of God; afterwards, when one says “Eternal sovereign,” it seems as though one is not standing before God, for it is as if one is saying, He is our God who is an everlasting sovereign who sanctified us with His commandments and commanded us to perform them. The Ribach OB’M writes that the reason the Sages decreed that blessings should be in second and third person is because the Holy One is both revealed and hidden. God is revealed from the aspect of His acts and hidden from the aspect of God’s divinity. Similarly, the soul is both apparent and hidden; as a result the blessing is blessed both in the second and the third person, as we say, “Bless YHVH, O my soul, all my being, His holy name.”³⁶ (Ps. 103:1) Bless YHVH, O my soul; YHVH, my God, You are very great; You are clothed in glory …” (Ps. 104:1-2) “At your rebuke they fled at Your blast, rushed away at the sound of Your thunder.” 104:7) Blessing is through the speech of the mouth and the thought of the heart — the heart is hidden, but the voice is heard. A human being is composed of body and soul. It would be fitting for him, by virtue of his soul, to cleave to his Creator and stand before Him constantly; however, he cannot do so because of his body. Therefore, his blessings are both directed before [God] and yet hidden. This explanation is more correct than the first.

footnotes: ³⁴ (Pa’ul) In other words it is not a passive expression of one who is blessed by others, but rather it is an expression of one who is a source of blessing. ³⁵ Grinzeig points out in his commentary that there is no verse exactly like this one. See Numbers 26:18-19 ³⁶ Thus, the verse begins in the second person “Bless my soul,” and it concludes in the second person, “His holy name.” The same transition takes place in Psalm 104. Just as God is both revealed and hidden - so too, human beings are revealed (through speech) and hidden (in thought).

If you ask, what use are our blessings to the Holy One, one could answer that we recite blessings so that we might be worthy of God’s blessing, as the Sages, OB’M, “One who blesses is blessed.”³⁷ 38b through mitzvot that we may give Similarly, Scripture states, “Lift your hands toward the sanctuary and bless YHVH. May YHVH, maker of heaven and earth, bless you from Zion.” (Ps. 134:2-3) The reason for these blessings is that God chose us that He might sanctify us with mitzvot. We also do so that we might give thanks for the food and the other physical enjoyments, that our bodies should be healthy and our souls at ease when thinking of God’s kindnesses, and that we may give thanks to His name.

footnotes: ³⁷ See BT Sota

One says, “Concerning the washing of the hands,” (Al netilat yadaim) using the expression netilah. One does so because the utensil one uses is called a natla, a talmudic expression. Some explain that this word is related to the expression ותשאני רוח ‘lifting up,’‘Then a spirit lifted me up’ (Ez. 3:12), which is translated in the Aramaic as, ונטלתני (unetalatanee). Also, (it is related to the verse), “He raised them, and exalted them, all the days of old.” (Is. 63:9) This is what is stated in the first chapter of Sota, “One who washes his hands must raise one’s hands upward, lest the water advance past the joints (the parts of the hands one is not required to wash) and then return to the area one had washed, rendering one’s hands ritually impure.”³⁸ 4b There is an allusion to Netilat Yadaim in the Torah: “If one with a discharge does not rinse his hands in water, touches another person, that person shall wash his clothes, bathe in water, and remain unclean until evening.” (Lev. 15:11) The Sages stated that anyone who is neglectful in the washing of hands in the end will be impoverished.³⁹ 62bAn allusion to this is the abbreviation of al netilat yadaim, whose abbreviation is ani, poor.

footnotes: ³⁸ BT Sota ³⁹ BT Shabbat

Afterwards, one says, “Praised are you Adonai, our God, eternal sovereign⁴⁰ could also be translated “Sovereign of the Universe,” or “Sovereign of the world.” who fashioned human beings.” The rule that an “adjacent blessings”⁴¹… In this case, however, even though Asher yatzar follows the blessing for washing one’s hands, one still begins with Baruch atta. does not apply to this berachah because one recites Al netilat yadaim many times without immediately reciting Asher yatzar. The rule of adjacent blessings only applies where the first blessing begins with Baruch, and these blessings are always juxtaposed, and one does not recite one without the other.⁴² must begin with Baruch because it is not always attached to the handwashing blessing. People say al netilat yadaim many times without asher yatzar in between Asher Yatzar is based on the verse, “YHWH, God, fashioned the human.”⁴³. (Gen. 2:7) “With wisdom,” is based on, “YHVH created the earth with wisdom.” (Pro. 3:19) Scripture states, “Have you not poured me out as milk, and curdled me like cheese?” (Job 10:10) because God created humans from a putrid drop⁴⁴ 3: and fashioned them with wisdom. “And created openings,” to keep a person alive. God created eyes so one could see with them. God created eyelids so that one can close one’s eyes and sleep and so that one doesn’t have to look at evil, as is stated, “Shuts his eyes against looking at evil.” (Is. 33:15) God created the openings of the ears to hear with them. God makes the openings of the nostrils with which to smell and breathe, and to expel the surplus of moisture from one’s head. God made a mouth for eating and talking, teeth, and incisors to grind the food. God made a tongue to knead the food in one’s mouth and to form words precisely. God made the esophagus and the gullet to swallow food and drink. God created the windpipe to allow the living breath of life to go up and down from the heart, surrounded by the lungs, to the nostrils and the mouth so it could produce the sound of speech from the bronchial passages (symphoni keri’ah). God created the heart to be the dwelling place for the spirit of life and through which one contemplates all one’s thoughts. God created the upper organs, known as the stomach, to digest food and drink, to sustain the body. God made the liver on the right side, with red bile, and the blood in the liver to warm the upper inner organs. And from the heat of the liver and the bile, the food is digested inside the upper organs. God then created the intestines to receive waste from food and drink, and they move it through their twists until it is expelled. God created two kidneys, one on the right and one on the left, to warm the lower stomach, give it life, and help remove waste of all kinds from the body. Further, the Sages state, “The heart understands, and the kidneys advise.”⁴⁵ 61a, Hullin 11a God made the spleen on the left side, together with the black bile, to cool the inner organs, the intestines, the belly, so that the food and drink do not dry out and become ruined because of the boiling heat of the organs, which grow hot and boil from the heat of the blood, the liver, and the red bile. Further, the Sages OB’M say, “The spleens laugh.” God made male and female sexual organs so that humans can reproduce. God made breasts for women so that they may produce milk to suckle infants, bones to give the body a strong structure, and placed muscles on the bones to warm them. He made for him blood vessels, and they descend to provide drink (nourishment) to the entire body through them, running from side to side. He made for him sinews to strengthen the binding of the bones and the limbs. He made for him limbs and joints that are joined together, and the vertebrae of the spine, and the joints of the fingers of the hands and feet, and the arms, thighs, knees, shins, ankles, and soles of the feet, and the vertebrae of the neck and the shoulder-blades of the shoulders—so that he may be able to spread out and bend, to crouch and to straighten up, to stand and to sit, to kneel and to bow, and to turn his head this way and that. He covered him with skin over the flesh, the bones, the sinews, and the nerves, to cover the body so that it would be warm and not become cold, and to protect the body’s moisture and the internal organs. God made the skull to rule over all the limbs, a brain in which reasoning, and where the soul of wisdom dwells. He created moisture around the brain so that the brain and the eyes would not dry out from the heat of the inner organs, which rise from below upward to the head. He made the hair of the head to warm the head so that it should not become cold, since there is no flesh between the skin and the bone of the skull. He made the hairs of the beard because of the beauty and majesty of the face, and so that he would be distinguished in his appearance from women. God made an umbilical cord for males and females to give sustenance (to the fetus) while they are in their mother’s womb until they come out into the world, since the fetus is unable to eat with its mouth because it is closed until it comes into the world. God made hands to feel, to grab, to grasp, to hold on to, and to do the work necessary to live. God created fingernails to distinguish human beings from other creatures and to scratch with them. God created legs so that the body might stand on them and that they might bring it to any place. Whatever the Holy One created in human beings was made only to serve humans and keep them alive. This is the great wisdom; there is nothing like it. We state in the Sifri, “The Rock, His deeds are perfect.” (Deut. 32:4) “God’s work is whole with all creatures, and His ways are not to be brought into question. The slightest variation is not to be entertained regarding them — "If I had three eyes," "If I had three hands," "If I had three feet," "If I could walk on my head," "If my face faced backwards" — "how wonderful it would be!" This is the intent of "Perfect is His work."⁴⁶ 3017:2

footnotes: ⁴⁰ Melech haOlam ⁴¹ When blessings follow one another, the second blessing is called a “adjacent blessing,” and it is commonly the practice not to begin the second blessing with Baruch attah ⁴² Asher Yatzar ⁴³ The Hebrew word here is Adam ⁴⁴ Mishneh Avot ⁴⁵ BT Berachot ⁴⁶ Sifrei Devarim

I will now explain the statement of the Sages, OB’M, “If a woman emits seed first, she gives birth to a male, and if a man emits seed first, she gives birth to a female…”⁴⁷ 31a Peirush: This matter is likened as follows: the thing that emerges first is like the earth, and the second thing is the seed, and whatever is sown is what appears. Therefore, when the man emits seed first, he is like the earth, and when the woman’s seed comes afterward, it is the seed, and thus she gives birth to a female.⁴⁸ Likewise, when the woman emits seed first, she gives birth to a male. It is stated in the Jer. Talmud and Vayikra Rabbah, “This is analogous to two painters, this one painted the image of that one, and that one painted the image of this one. The female is always from the man, and the male is always from the woman.” “Rabbi Avin said: There is no barber who trims his own beard. One achieves nothing until another comes and trims it for him. And similarly, it is known that from the seed of the woman comes a female, and from the seed of the man comes a male. However, the one who emits seed first is of no consequence, since the later seed nullifies the earlier one.”⁴⁹ 14:9 There does not appear to be a similar source in the Jerusalem Talmud. Ramban OB’M writes, “The intent of the sages was not that the child is formed from the woman’s seed, for although the woman has generative organs [i.e., ovaries] like those of the man, either the seed is not formed by them at all, or [if formed], the seed is not thick and does not contribute anything to the embryo. Rather, the Sages used the term “she emits seed” (tazria) with reference to the blood of the womb, which gathers in the mother at the time of the consummation of coitus, and attaches itself to the seed of the male. For in the opinion of the Rabbis, a child is formed from the blood of the female and the white [semen] of the man, and both of them are called “seed.”⁵⁰ Similarly, the Sages state: “There are three partners in [the formation of] a human. The male emits the white [semen], from which are formed the sinews, the bones, and the white substance in the eye. The female emits a red secretion from which are formed skin, flesh, blood, hair, and dark substance in the eye.”⁵¹ 31a quoted by Ramban In the opinion of the Greek philosophers, however, the whole body of the child is formed from [the substance of] the blood of the mother, the father only contributing that generative force which is known in their language as hyly, which gives form to matter. For there is no difference between the egg of a chicken which is laid because a male fructified it, and that laid as a result of the mother rolling herself in the dust, except that the egg [that was fructified by a male] germinates into a young bird. At the same time, the other is not sown nor beareth, because it is deprived of the elemental heat which is its hyly —end quote.

footnotes: ⁴⁷ BT Nidah ⁴⁸ This is based on a rabbinic, pre-modern, understanding of genetics. It assumes that both men and women emit seed - however, whoever emits it second will cause the gender of the offspring. When the man emits seed first, the gender is determined by the woman and the child is female. If the woman emits seed first, then the sex is determined by the man and the child is male. This is expressed in the Talmudic statement. Earth represents the passive and the seed the active aspect of procreation, thus, whichever one emerges second determines the child’s sex. ⁴⁹ See Vayikra Rabbah ⁵⁰ See Ramban Lev. 12:2 ⁵¹ BT Niddah

We read in Niddah Ch. 3 (HaMapelet): Rabbi Samlai taught: To what is a fetus womb comparable? To a folded notebook [lefinkas]. And it rests with its hands on its two sides of its head, at the temples, its two arms on its knees, and its heels on its two buttocks, and its head rests between its knees, and its mouth is closed, but its umbilicus is open. It eats what its mother eats, and drinks from what its mother drinks, and it does not emit excrement lest it kill its mother. *Peirush:*Therefore, the opening for excrement is closed; also, the fetus does not produce refuse, but urinates as necessary.⁵² 30b So writes Rabbeinu Shmuel ben Hofni.⁵³ “But once it emerges into the airspace of the world, the closed limb (mouth) opens, and the open limb (umbilicus) closes; otherwise it could not live for even an hour.”⁵⁴ IBID. We read there, “The Sages taught: ‘During the first three months of pregnancy, the fetus resides in the lower compartment of the womb; in the middle three months, the fetus resides in a middle compartment; and during the last three months of pregnancy, the fetus resides in the upper compartment. Once it's time to emerge, it turns upside down and emerges, causing labor pains. It has been taught: “The labor pains experienced by one who gives birth to a female are greater than those experienced by one who gives birth to a male.”⁵⁵ 31a What is the reason? “This one (a male fetus) emerges in the manner in which it engages in intercourse (facing downward). And that one (a female fetus) emerges in the manner in which it engages in intercourse (facing upward). Consequently, the female turns its face around before it is born, but the male does not turn its face around before it is born. The Sages taught: During the first three months of pregnancy, sexual intercourse is difficult and harmful for the woman and is also difficult for the offspring.” Peirush: Because the fetus dwells in the lower compartment. “During the middle three months, intercourse is difficult for the woman but is beneficial for the offspring.” Rashi writes, “I do not know why. “During the last three months, sexual intercourse is beneficial for the woman and for the offspring; as a result of it, the offspring is found to be strong (miluban) and fair-skinned (mizoraz).⁵⁶ Meluban means that the seed ‘whitens’ (i.e., completes or perfects) the fetus from its unformed state. Andmezoraz means strong and healthy. And Rabbi Saadia writes in the name of the sages of empirical knowledge⁵⁷. It refers to scientists who come to their conclusions based on experiments and observation rather than theory and pure logic does not. that the place where the fetus dwells in the seventh month is spacious, and in the eighth month it is narrow, and in the ninth month it is widest. Therefore, a child born in the seventh or ninth month lives, but not one born in the eighth month. And it is not unlikely that the place of its entrance and exit is wide, and the area between them is narrow; therefore, one does not circumcise an eight-month-old infant on Shabbat - end quote.

footnotes: ⁵² BT Niddah ⁵³ Samuel ben Hofni, "the Rashbaḥ," died 1034; He was the gaon of Sura Academy in Mesopotamia from 998 to 1012 ⁵⁴ BT Niddah ⁵⁵ BT Niddah ⁵⁶ IBID. ⁵⁷ The Hebrew expression here is chachmei nisayon

The Sages taught: At first, people would say, if the woman emits seed first, she gives birth to a male, and if the man emits seed first, she gives birth to a female. But the Sages did not explain from where this was derived, until Rabbi Tzadok came and explained that it is derived from the verse: “These are the sons of Leah, whom she bore to Jacob in Paddan Aram, with his daughter Dinah” (Gen. 46:15). The verse attributes the male children to females, as the males are called: The sons of Leah, and the female infants to the males. Scripture states, “And the sons of Ulam were mighty men of valor, archers, and had many sons and sons’ sons” (I Chr. 8:40). Is it in a person’s power to have many sons and sons’ sons? Instead, because they delay while in their wives’ abdomens, initially refraining from emitting semen so that their wives emitted seed first, their children were male, as the verse ascribes them credit as though they have many sons and sons’ sons. This statement is the same as that of Rav Ketina: I could have made all my children male by refraining from emitting seed until my wife emitted seed first. Rava says another method through which one can cause his children to be males: One who wishes to make all of his children males should engage in intercourse with his wife and repeat the act.⁵⁸ 31a-b Peirush: As a result of the initial passion of intercourse, one (person) emits seed first. It is written in the Book of Conception (Sefer ha-Toledot) that a woman has seven openings: three on the right, three on the left, and one in the middle. If the seed enters those on the right, she will bear a male; if it enters those on the left, she will bear a female; and if it enters the middle, she bears a tumtum or an androgynos. And when she lies on her right side, the seed enters those of the right side, and she bears a male, and the impurity hastens to leave; therefore, she is impure only seven days, and her period of purity is 33 days. When she lies on her left side, she bears a female, and the impurity does not hasten to leave; therefore, she is impure for two weeks, and her period of purity is 66 days. And the Ramban explained that since the nature of the female is cold and moist, and the moisture in the mother’s womb is very great and cold, therefore, a female is born. And for this reason, she requires greater cleansing, because of the abundance of moisture and the stale blood in it; and because of their coldness, it is known that ailments require a longer time for cleansing than those that are hot.

footnotes: ⁵⁸ BT Niddah

We read in Nidah Ch. 3, (Hamapelet): “The Sages taught: There are three partners in the creation of a person: The Holy One, Blessed be He, and his father, and his mother. His father emits the white seed, from which form the bones, the sinews, the nails, the brain that is in its head, and the white of the eye. His mother emits red seed, from which the skin, the flesh, the hair, and the black of the eye are formed. And the Holy One inserts into him a spirit, a soul, his countenance [ukelaster]” -Peirush: this means splendor of the face - eyesight. Peirush: the eye is created by the mother and father, but it cannot see; we know this because a corpse has eyes and ears, yet it cannot see, hear, or speak. “The hearing of the ear, the capability of speech, the ability of walking with the legs, understanding, and wisdom are God-given. ”And when a person’s time to depart from the world arrives, the Holy One retrieves His part, and leaves the part of the father and mother before them. Rav Pappa said: This is what people say: When you remove the salt from a piece of meat, you may then toss the meat to a dog.”⁵⁹ 31a *Peirush:*When you take the salt out of the meat, it only becomes fit for a dog. We learn in Avot D”Rebbe Natan: All those who dwell in the world enter the world with a cry and leave the world with a cry. They enter with their hands clenched and leave the world with their hands open. Why do they enter with their hands clenched and leave with them open? (When they enter, it is as if they say,) “The whole world is mine.” And when they leave, it is as if they say,” You may take everything I have acquired.”⁶⁰ but a similar one is found in Kohelet Rabbah 5:14 and Semachot, 3:1

footnotes: ⁵⁹ BT Niddah ⁶⁰ This statement is not found in Pirkei D’Rebbe Natan

“Who created within humans many openings,” (nikavim nikavim) is based on the verse, “Mined (nikavecha) for you, prepared the day you were created.” (Ez. 28:13)⁶¹ “And many cavities,” (chalim chalim) is based on, “And hollows (michilot) in the ground.” (Is. 2:19) Some read it chalulim chalulim, but this is an error, for chalulim is an averbal noun (a gerund),⁶². In contrast, chalim is a standard noun with the same pattern as other words. The second lamed (of chalulim) is assimilated into the first lamed with a dagesh. Know that nekavim (holes) are narrow and not broad, while chalim (cavities) are wide. We read in the Ch. 2 of Ohalot:⁶³ 1:8 ‘There are 248 limbs in a human body: 30 in the foot, (that is) 6 for every toe, 10 in the ankle, 2 in the shin, 5 in the knee, 1 in the thigh, 3 in the hip, 11 ribs, 30 in the hand, [that is] 6 to every finger, 2 in the forearm, 2 in the elbow, 1 in the upper arm and 4 in the shoulder, [For a total of] 101 on the one side [of the body] and 101 on the other. 18 vertebrae in the spine, 9 in the head, 8 in the neck, 6 in the key of the heart, and 5 around the genitals.” Peirush: Pisat Haregel is the sole of the foot, like the palm of the hand, as in the verse, “A cloud as small as a man’s hand is rising in the west.” (I ki. 18:44) In Aramaic, a man’s hand is called כְּפִיסַת יַד (Kepisat yad). Karsul (ankle) refers to the joint closest to the heel. Katlit refers to the hip, the thickest part of the thigh, the place in which the loin is attached to the body. Kaneh is the bone closest to the hand (forearm). Marpek is the elbow joint, from the expression, “His neck was broken (mifrakto).” (I Sam 4:18).⁶⁴ Mafteach shel lev (key of the heart) - the lungs are like the key to the heart, since they opens a way for air to enter and to expel vapor.Nikvotav refers to the instruments of procreation.⁶⁵ 1:8.

footnotes: ⁶¹ The meaning of the verse is not clear. Some translations state, “the workmanship of thy settings and thy sockets was in thee, in the day that thou wast created they were prepared.” (Koren) ⁶² Literally: “noun of action.” it refers to a verbal noun—a word that comes from a verb and expresses the act of doing something. It is similar to an English gerund or action noun, like “running,” “writing,” “breaking,” “translation,” etc. standard nouns are words that are not verbs or adjectives but things in the broad grammatical sense. ⁶³ It should read “the first chapter…” see Ohalot ⁶⁴ Possibly the shoulder ⁶⁵ The Hebrew terms explained in this paragraph are all terms used in Mishnah Ohalot

“It is obvious and known before Your Throne of Glory” is a rabbinic expression used in many places. It is based on, “God reveals deep and hidden things, knows what is in the darkness.” (Dan. 2:22) It states, “Before Your Throne of Glory,” and it does not say, “Before You,” as is commonly said, since the place of souls is the Throne of Glory. “That if one of them is blocked or one is opened.” That is, if an organ is blocked, which is usually opened, such as the stomach, urinary tract, or intestines. Or if one of the organs were opened, which is usually closed, such as the navel or the intestinal tract, “It would be impossible to exist even for a short while.” Rabbi Meir of Rothenburg⁶⁶ on Rashi's commentary on the Talmud. He was also the teacher of the Rosh, Rabbeinu Asher ben Yehiel. said that one should not say “Even for a short while,” for one can close one’s mouth for many hours, and still live. “Praised are you, Adonai, Who heals all beings,” is based on the verse, “I wounded, and I will heal.” (Deut. 32:39). “And performs wonders” is a verse (Jud. 13:19). For there are several great miracles that the Holy One performs while a fetus resides in the mother’s womb. When a person sits in a dark, narrow space, his soul becomes distressed. Yet an infant resides in its mother's belly for nine months without becoming distressed. It is found that God performs wondrous acts for him in His care, such that the womb is not crushed. Some commentators explain that the blessing states, “Healer of all flesh,” because the cavities which God created in humans served to remove the refuse of food, for if it remained in the stomach, one would die. Its removal (from the body) is a type of healing; this is the meaning of “Healer of all flesh.” It then says, “And who performs wonders,” because the Holy One picks out the good food and rejects the refuse. Or else, “Who performs wonders,” because we read in Niddah, Ch. 3, “Rav Ḥinnana bar Pappa taught: 'What is written: 'Who does great deeds beyond comprehension, wondrous deeds without number” (Job 9:10). Come and see that the attributes of flesh and blood are unlike the attributes of the Holy One. The attribute of flesh and blood is that if one puts an article in a flask that is tied and its opening faces upward, it is uncertain whether the item is preserved from getting lost, and it is uncertain whether it is not preserved. But the Holy One, Blessed be He, forms the fetus in a woman’s open womb, and its opening faces downward, and yet the fetus is preserved.” Another point is that when a person places an article on a scale, the heavier the item, the more it descends. But when the Holy One forms a fetus, the heavier the offspring gets, the more it ascends upward in the womb.”⁶⁷ 31a Peirush: For during the last three months the fetus resides in the upper chamber, as stated above. We learn: “Rabbi Tanḥuma began: 'For You are great and perform wonders'” (Ps. 86:10). Rabbi Tanḥum said: A wineskin, if it has a hole as small as the point of a needle, all its air will escape from it. Yet a human is made with numerous cavities and orifices, but air does not escape from him. Who can do so? It is “You, alone, God” (Ps. 86:10).⁶⁸ 1:3

footnotes: ⁶⁶ Meir of Rothenburg (c. 1215 – 2 May 1293) was a German Rabbi and poet, as well as a major contributing author of the tosafot ⁶⁷ BT Niddah ⁶⁸ Bereshit Rabbah

This is also found in the Tanchuma.⁶⁹? “And throughout the day, when one relieves himself, there are those who say that for ketanim (urination) one recites only Asher Yatzar, and for gedolim (defecation)⁷⁰ and Gedolim literally mean “small” matters and “large” matters. Abudraham uses the words here as an euphemism. Ketanim refers to "urination" and "gedolim" to "defication". one recites Al Netilat Yadayim (“Regarding the washing of hands”) first, and there are those who say that whether for gedolim or ketanim, one recites both Al Netilat Yadayim and Asher Yatzar, for whenever one recites Asher Yatzar, which is a matter of sanctity, one must (first) recite Al Netilat Yadayim.” The Rosh asks this question a responsa, and this is what he writes: “If a person relieved himself in the morning and wiped, or urinated and rubbed (his hands), and wishes to pray, he should wash his hands and recite the blessing. But for the rest of the day, when he relieves himself or urinates, even if he wishes to study (Torah), he should not recite the blessing al netilat yadayim, but only Asher Yatzar. End quote.” Now, the custom is, in the morning, to recite both al netilat yadayim and Asher Yatzar, whether or not one relieves himself, because an impure spirit rests on the hands, and additionally because the hands are active (constantly touching things). It is impossible that one's hands did not come into contact with an unclean area at night. Furthermore, one is like the kohen gadol, who sanctifies himself by washing his hands before he serves the Creator, so that he might serve God with clean hands. Also, it is customary to rinse out one’s mouth because of the discharges with it, since one needs to mention God’s great name in a state of holiness and purity.

footnotes: ⁶⁹ This statement does not appear to be in the Tanchuma ⁷⁰ Ketanim

Rabbi Yaakov ben HaRosh writes that one must rinse one’s hands three times because an evil spirit dwells on the hands before washing, and it is not removed until one has poured the water (on them) three times. Therefore, one must refrain from allowing one’s hands to touch one's mouth, nose, ears, or eyes because the evil spirit dwells on them - end of quote.⁷¹ 4:1 There are four things for which the washing of the hands is needed; the mnemonic for them is, shetafatni - “And the flood overwhelms me.” (Ps. 69:3). Peirush: Shema - reciting the Shema, Tibul - dipping in liquid, Pat - bread, and Tefilah reciting the Amidah. Netilat Yadaim: all of these require washing the hands. We say in Shabbat Ch. 19 (Rabbe Eliezer d’milah): “Shmuel said: One who washes his face and does not wipe it will develop sores on his flesh. What is his remedy? Let him wash extensively in beet water.”⁷² 133a-b Rashi explains, “The skin of his face cracks. And I say that it is a kind of boil. And regarding ḥeres (חרס), which is written in the Torah (Deut. 28), ḥaspanita is the Aramaic translation of ḥeres (‘potsherd’)” - end quote. The water must come through the force of a person. If he has no water and fears that the time for prayer will pass, he may clean his hands with a pebble or with earth and recite the blessing “al nikayot yadayim” (“concerning the cleanliness of the hands”), based on the verse “I will wash my hands in cleanliness” (Psalms), etc. And so wrote the Rosh.

footnotes: ⁷¹ Tur, Orech Chaim ⁷² BT Shabbat

Afterwards, one recites, “My God, the soul you placed within me,” Elohai Neshamah. This blessing does not begin with Baruch, but not because it is an adjacent blessing⁷³ or a Bracha Hasemucha Lchaverta refers any brachah that is connected to previous brachah in a series doesn't start with a Baruch such as the Amidah or the Birkat HaMazon. In this case, even though Elohai neshamah appears after Asher Yatzar and does not begin with Baruch attah. It is not connected to Asher yatzar as Abudraham will explain. to the previous blessing Asher Yatzar, for we have said in Berachot, Ch. 9 (HaRoeh): “When one awakens, he recites: ‘My God, the soul.’”⁷⁴ 60b Asher Yatzar is said separately each time one attends to one’s needs. However, Ra’avad explains, that (Elohai neshama) is considered adjacent to the blessing, “Who makes the bands of sleep fall upon my eyes and slumber upon my eyelids,” and sleep is not considered an interruption because there are no activities (during sleep).⁷⁵ 60b. This is the blessing one recites when one goes to sleep. In the Talmud, the very next passage deals with Elohai Neshama suggesting that the two blessings are connected. This explanation troubles me, since it is impossible that one never fulfilled the mitzvah of marital intimacy (before going to sleep) without conversing, as said in, Berachot, Ch. 9.⁷⁶ 62a See Rav kahana al… רַב כָּהֲנָא עָל, גְּנָא תּוּתֵיהּ פּוּרְיֵיהּ דְּרַב. שַׁמְעֵיהּ דְּשָׂח וְשָׂחַק וְעָשָׂה צְרָכָיו. The Talmud tells the story of Rav Kahana hiding under the bed of Rav to learn from his teacher's most private and intimate actions. He hears Rav conversing (sach) with his wife, laughing and doing “what was necessary.” This seems to be proof that one could speak even after reciting the bedtime blessings. The correct explanation according to Rabbeinu Tam is: Elohai does not begin with Baruch because it is a blessing of thanksgiving for having returned one’s soul so that one may go about one's activities in the morning and attend to one’s needs. For if one does not first preface the blessing with thanksgiving for that upon which the blessing takes effect, it would be considered a berachah levatalah (a blessing uttered in vain). Similarly, the blessing over rain—where we say, ‘We thank You for every single drop…’ does not open with Baruch because it is a blessing of thanksgiving for the benefit that will come in the future from the rains.”⁷⁷ of Berachot 5

footnotes: ⁷³ A Berachah Semucha ⁷⁴ BT Berachot ⁷⁵ See BT Berachot ⁷⁶ BT Berachot ⁷⁷ BT Berachot

One must pause briefly between the words Elohai (“My God”) and Neshama (“Soul”) so that it does not appear that one is not returning above to God, God forbid.⁷⁸ “That you placed in me is pure,” because it was decreed that it be given from a place of purity.’ As we say in ch. 1 of Berachot regarding Miraz”ti (the five attributes of the soul): Just as the Holy One is pure, so too the soul is pure…⁷⁹ 10a. The Talmud does not use this mnemonic but Abudraham uses it for the five attributes referred to in Berachot: “Corresponding to whom did David say these five instance of “Bless the Lord, O my soul” ….Just as the Holy One, fills the world, so too the soul fills (maleh) the body. Just as the Holy One, sees but is not seen (roeh), so too does the soul see, but is not seen. Just as the Holy One, sustains (zan) the entire world, so too the soul sustains the entire body. Just as the Holy One, is pure (tahor), so too is the soul pure. Just as the Holy One resides (yoshev) in a chamber within a chamber, so too the soul resides in a chamber within a chamber. Therefore, with these five characteristics, the soul should come and praise God who has these five characteristics.” The five words in this passage transliterated above to create the mnemonic, mirazti. “You created it,” is based on the verse, “And God created the wind,” (Am. 4:13)⁸⁰).” The word ruach can mean either wind or the human spirit. It is another word for soul. and also, “And God created human.” (Gen. 1:27) “You formed it” is based on the passage, “And fashioned (yotzer) man’s breath within him,” (Zech. 12:1), and the passage, “YHVH God formed man.” (Gen. 2:7) “You breathed it into me,” as is stated, “He breathed into his nostrils the breath of life.” (Gen. 2:7) “And You preserve it within me,” is based on the verse, “He guards the souls (nefashot) of His loyal ones,” (Ps. 97:10), and it is written, “He will guard your soul (nafeshecha).”⁸¹ can mean both life or soul. (Ps. 121:7) In other words, God watches over the soul that it does not leave prematurely until it is decreed that it is time for it to leave (the body). This is what it says, “You will take it from me in the future,” Peirush: On the day of death, as is stated, “And the spirit returns to God who gave it.” (Ecc. 12:7) “And restore it to me in the time to come,” Peirush: For the resurrection of the dead, as Scripture states, “I shall place My spirit in you, and you shall live again.” (Eze. 37:14) There are five names for the soul: ruach (Ez. 37:14), nefesh (Gen 2:7), neshamah (Gen. 2:7), hayah (Ps. 143:3), andyechidah (Ps. 22:21). A mnemonic for these names is Ranan Chai. It is explained in Bereshit Rabbah: Ruaḥ – because it ascends and descends, as it is stated: “Who knows the spirit of the sons of man? Does it ascend upward?” (Ecc. 3:21)⁸² and if a beast’s breath does sink down into the earth?” (italics my addition) Nefesh – this refers to blood, as it is stated: “For blood is the soul [nefesh]” (Deut. 12:23). Neshamah this refers to man’s intellect, as people say: Intellect (haofi) is good. The Arukh explains that ha-ofei means intellect (daʿat). Hayah is a living force: all the limbs are lifeless, yet it lives within the body. Yeḥida – because all of one’s limbs are in pairs, but the soul is solitary [yeḥida] in the body. As is written: “If He directs His attention to him, his spirit [ruḥo] and his soul [nishmato] He will gather to him” (Job 34:14).⁸³ 14:9 One now returns to the matter in the beginning of the blessing - thanksgiving for awaking. “So long as the soul is within me I give thanks to You, Adonai my God,” similar to the passage, “The dead cannot praise YHVH… but we will bless YHVH.” (Ps. 115:17-18) “Lord of all creatures,” is based on the verse, “I, YHVH, do all these things.” (Is. 45:7) “Master of all souls,” is based on, “Who gave breath to the people upon it.” (Is. 42:5) Most people do not say, “Master of all souls,” and their error is that one needs this type of conclusion adjacent to the concluding blessing. Also, Rav Amram and Rabbeinu Saadia, and the Rambam OB’M have written it.⁸⁴, Hilchot Tefillah 7:3. Even though Abudraham claims otherwise these words do not appear in our version of the Mishnah Torah. “Praised are you, Adonai, who restores souls,” for in the morning God restores our souls to us, as we said above. “To dead bodies” is based on the verse, “Corpses,” (II kings 19:35). For sleep is similar to death, as is written in Scripture, “For now would I be lying in repose, asleep and at rest.” (Job 3:13) The sages also said that sleep is one-sixtieth of death.⁸⁵ 5:7

footnotes: ⁷⁸ Meaning of passage is unclear. Possibly it means that one must separate the two words so that it does not appear as if one is giving back the soul to God, or possibly as, “The God of my soul.” ⁷⁹ See BT Berachot ⁸⁰ The verse reads, “He who formed the mountains, and created the wind (ruach ⁸¹ In both of these verses the word nefesh ⁸² The full verse here is: “Who knows if a man’s lifebreath does rise upward ⁸³ Bereshit Rabbah ⁸⁴ See Mishneh Torah ⁸⁵ BT Berachot

When one hears the sound of the rooster, one recites the blessing, **“Praised are YouAdonai, our God, Eternal Sovereign, Who gives the rooster understanding to distinguish between day and night.”*⁸⁶ see BT Berachot 60b Even though these blessings are adjacent, they begin withBaruch* because they are short form blessing. Also, it is impossible to include them in a single blessing because each deals with a matter unto itself, and one must be recited separately. “Who gives the rooster understanding,” is a verse, “Who gave understanding to the mind?” (Job 38:36). Sekhvi is a rooster, as we say in Rosh Hashanah, Ch. 3 (Ra’uhu Beit Din): “Rabbi Shimon ben Lakish said: ‘When I went to the district of Kan Nishraya I heard that they called a bride ninfi and a rooster sekhvi.’”⁸⁷ 26a It is called this because it sees and looks from afar. We translate the Hebrew vayabet (They caught sight) in Aramaic as v’istikei; similarly, mitzpah (outlook) is translated as sukkota. “And some explain that it is called this because of the appearance of its wings, from the expression (משכיות כסף) ‘a setting of silver.’ (Pro. 28:11) And we recite the blessing over the understanding of the rooster because it is something necessary for people, for they rise from their beds at its call. This is what it means by ‘to distinguish’—that creatures should discern and know that the day is beginning. And this is a wondrous thing: there is nothing in the world that knows how to distinguish between day and night, not even a human being, who possesses knowledge and intellect, except for the rooster. And even at midnight it senses and calls.”

footnotes: ⁸⁶ For the source for all of the following blessings in the Talmud ⁸⁷ BT Rosh HaShanah

When one passes one’s hands over one’s eyes, one recites the blessing, **“Who gives sight to the blind.”**⁸⁸ Hilchot Tefillah 7:4 Also See BT Berachot 13b for a variant explanation of this expression related to the Shema Even though a person is not truly blind, but rather his eyes are closed, the term “opening” (pekicḥah) applies to this as well. Thus, the Scriptures say, “And your eyes shall be opened” (Gen. 3:5), even though they were not blind but were closed off from understanding.

footnotes: ⁸⁸ See Mishneh Torah

When one sits up on one’s bed and stretches out one’s limbs, one recites the blessing, “Who releases the imprisoned.” This is a Scriptural verse. (Ps. 146:7) Similarly, it does not literally mean “free.”’ Instead, it means one's limbs have been bound up (in covers) all night. This blessing is not mentioned in theTalmud, but the Rambam writes about it in his essay, and it is customary to recite it.⁸⁹, The Laws of Prayer 7:4

footnotes: ⁸⁹ Maimonides, Mishneh Torah

When on puts on garments one recites the blessing, “Who clothes the naked,” based on the verse, “And YHVH God made garments of skins for Adam and his wife, and clothed them,” (Gen. 3:21) and as the Sages said, “Just the Holy One blessed the naked, so too, you should do so.”⁹⁰ 14a

footnotes: ⁹⁰ BT Sota

When one gets out of bed, one recites the blessing,“Who straightens the bent.” This is also a Scriptural verse (Ps. 146:8). A person is not actually bent. Rather, one stretches oneself out since one was bent all night.

When one lowers one’s feet from the bed and places them on the ground, one recites the blessing, “Who spreads the earth over the waters.” This blessing is based on the verse (Ps. 136:6). We recite a blessing about spreading out of the earth because this is a basic need of human beings. The Blessed Creator gave the land the power to spread out over the waters, even though the seas are higher than the land. He gathered them into one place so that the dry land would appear, for living creatures and plants to exist upon it — for otherwise they would have no place in which to grow.

When one puts on shoes, one says, “Who provided me with all my needs.” This is a rabbinic expression based on the verse, “We undertake to cut down as many trees of Lebanon, as you need,” (2 Chr. 2:15) and on the verse, “He has given me all this wealth.” (Deut. 8:17) The reason for this blessing is that when one is bare footed, one is unable to go out and take care of one’s needs and those of one’s household. When one puts on shoes it is as if one has taken care of one’s needs.

The Gemara states that when one ties one’s belt (hemyan), one recites the blessing, “Who girds Israel with might.” The Ra’avad explains that hemyan is related to putting on trousers since Jews are obligated to wear them, since it is taught, “Let God not find anything unseemly among you.” (Deut. 23:15) The Rambam OB’M explains hemyan is related to a belt, based on the verse, “who is girded with might,” (Ps. 65:7) and “Gird your loins like a man.” (Job 38:3) It alludes to the verse, “For as the loincloth clings close to the loins of a man, so I brought close to Me the whole House of Israel.” (Jer. 13:11) And it says ‘with might’, meaning that the mighty depends on his belt, for his weapons hang on it. And from the wording in which these blessings are arranged in the Gemara, it appears—according to the Rambam, OB’M, who mentions there that he prohibits wearing the belt after washing his hands—that a person does not put on his trousers after washing his hands.”

When one goes out, one recites the blessing, “Who prepares the steps of man,” based on the verse, “The steps of man are made firm by YHVH.” (Ps 37:23) This means that the Holy One prepares a person’s steps toward all his endeavors.

Further, it is added in the Gemara that one places a shawl on one’s head, one recites the blessing, “Who crowns one’s head with glory” based on the verse, “God surrounds you with steadfast love and mercy,” (Ps. 103:4) and on, “You are My servant, Israel in whom I glory.” (Is. 49:3) The reason for this blessing is that people wore a turban so that they did not go about bareheaded. And the blessing says ‘Israel’ because the Divine Presence rests upon them. In the lands of Ishmael, they are accustomed to saying it because they place a turban on their heads. But in these lands, the practice is not to say it, because they do not wear turbans. Instead, they are accustomed to saying another blessing that is not mentioned in the Gemara. It is, “Praised are You Adonai, our God, Eternal Sovereign, who lifts up those who are lowly.” The reason is similar to what we explained regarding the blessing, “Who strengthens the bent...” There are some places where they recite the blessing “Who gives strength to the weary.” I will explain the reason in connection with, “Who bestows great kindness…”

And the Gemara adds further that when he puts his cloak on his head, he recites the blessing, "Who crowns Israel with splendor." This is based on, Who crowns you with kindness and mercy (Psalms 103:4); and on, Israel in whom I glory (Isaiah 49:3). And the reason for this blessing is that they would wrap turbans on their heads so that they would not walk about with bare heads. And its saying Israel here is because the divine presence dwells over them. And they are accustomed to say it in all the lands of Ishmael [the Arab countries], because they place a turban on their heads. But they are not accustomed to saying it in these lands, since they do not put on turbans. However they are accustomed to saying another blessing, which is not mentioned in the Talmud, and it is, "Blessed are You, Lord our God, King of the universe, who raises the lowly." And the explanation is like we explained about the blessing, "Who straightens the bent." And there are some places where they recite the blessing, "Who gives strength to the tired," and I will explain the reason in, "and He grants him good kindnesses."

A person blesses these three blessings each day: the first is who has not made me a gentile, since "All nations are as naught in His sight; He accounts them as less than nothing" (Isaiah 40:17). The second is who has not made me a [Canaanite] slave since the slave is not commanded in positive commandments which are caused by time, and further, that they have no merit of ancestry, since their ancestors did not stand at Mount Sinai. And further, that we do not believe them, since "the more slaves, the more theft" (Pirkei Avot 2:7). And further, that it is forbidden for a slave to marry a Jewish woman, and that a slave is close to a gentile. The Rama"h questions if a convert blesses "who has not made me a gentile" and if a captive blesses "who has not made me a slave", and replies that so we have seen, the blessing applies specifically to the beginning of the creation of man, and as such a convert does not bless "who has not made me a gentile" except when they were entirely born and bred (pregnancy and birth) in holiness [Judaism]. But the captive blesses "who has not made me a slave", since this blessing was not established for slavery itself but rather since the slave is not obligated in commandments like a Jew, and is not fitting to enter the community [marry into it], and is unsuitable for many things. And the third blessing is who has not made me a woman, since she is not commanded in positive commandments that are caused by time as we have explaned in the introduction to this book. The man is similar to a labourer who enters a field and plants with permission, and the woman is similar to one who enters a field without permission. And further, that the fear of her husband is upon her and she is unable to perform even that which she is commanded in. And women are accustomed to bless instead of "who has not made me a woman", "who has made me according to His will", like one who justifies the Judgement regarding the evil that has come upon them.

“May it be Your will, Lord our God, and God of our forefathers, that You save us from the arrogant:” Peirush: From arrogant people who did not protect me and who spread evil talk against me. “And from arrogance:” neither should I speak insolently against others because, “One who speaks insolently is heading for Gehennom”¹⁰¹ 5:20 “From the evil inclination,” we have already explained it. “From an evil neighbor, so that I should not cause damage with him. Our sages said, “Keep a distance from an evil neighbor,” and we have found in Scripture, “Of the tribe of Issachar, men who knew how to interpret the signs of the times.” (l Chron. 12:33) From where did they merit such Torah? From living in the neighborhood of Moses, our Teacher, OB’M. But Datan and Abiram from the Tribe of Reuben were punished because they lived in the neighborhood of Korach, and the earth swallowed them up. From here, the sages deduced: Woe to the wicked and woe to his neighbor!¹⁰² 12:6 It is also written, “Move away from the tents of these wicked men and touch nothing that belongs to them, lest you be wiped out for all their sins.” (Num. 16:26). “And from a wicked friend,” so that one should not have to say, “I have learned his evil actions.” The sages OB’M, said, “Do not become attached to the wicked.” It is written, “Do not associate with an irascible man, or go about with one who is hot-tempered, lest you learn his ways and find yourself ensnared.” (Pro. 22:24-25). “And from evil misfortune,” refers to the occurrences of time and its machinations; Scripture calls them ‘a child of the day.’ (Pro. 27:1) Midin kashe (“from a difficult judgment”) and mi-vaʿal din kashe (“Or a harsh accuser") are rabbinic expressions. “Or whether one is a member of the covenant” Peirush - One who is circumcised into the covenant of Abraham, or a Non-Jew - One who is not part of the covenant.”

footnotes: ¹⁰¹ Mishneh Avot ¹⁰² Mishnah Negaim