WHO FORMED MAN IN WISDOM. What is this wisdom that the text of the b’rochoh refers to?**In Midrosh Tanchuma: And G-d created the man: R’ Bun said,**He created man, **with wisdom.**What was the wisdom? That he provided his food supply and then created him. This is what the Gemara refers to in Sanhedrin at the end of perek Echod Dinay Momonos (38a): For this reason he was created the day before Shabos, when everything was complete,so that he should enter into a banquet¹ immediately. And therefore they, the Sages,institutedthat we say “that he fashioned the man with wisdom”.

footnotes: ¹ A banquet in this context is a euphemism for - his needs.

WHO PERFORMS WONDROUS DEEDS. Tosfos wants to tell us what the special wonder about the creation of man, the b’rochoh is referring to. Because we say in B’raishis Rabohabout the verse (T’hilim 86, 10), “for You are great and do wonders, You are G-d alone”. When a person makes a flask, even if there is one puncture the size of a sdokis needle, the airin the flask departs, and he cannot secure wine in it. And the Holy one blessed be He created many openings in man andthe human body maintains the airwithin itself**,**and it does not depart from it.

UPON HEARING THE SOUND OF THE ROOSTER, ONE SHOULD RECITE: BLESSED…WHO GAVE THE sekhvi UNDERSTANDING TO DISTINGUISH BETWEEN DAY AND NIGHT. From the way the Gemara is phrased it seems that this b’rochoh should be recited only when one actually hears a rooster crow. Tosfos will explain that the b’rochoh is not for the rooster that crows, rather the light from which we benefit. **And the rule is so,**that one recites this b’rochoh, even if he did not hearthe rooster crow. Forthe text of this b’rochohthat refers to the crowing of a rooster, is onlybecause the rooster discernsthat he can benefit from the light, because the rooster discernsthat night has come to an end **and benefits from the light.**We recite the b’rochoh because we too, will benefit from the light and we can therefore say the b’rochoh even though we do not hear the rooster crow.

**UPON SPREADING A SHAWL UPON HIS HEAD. And the rule is the same,**that one should recite the b’rochoh “Who crowns Israel with splendor” on any hat orhead covering. And only when he actually benefitsdoes one recite the b’rochoh, but if he does not benefit, for example, when he remains lying on his bed, he should not recitethis b’rochoh, northe b’rochoh “Who clothes the naked”, nor any similar b’rochosthat speak of a specific benefit that Hashem does for us, **since he is not benefiting, as it appears in the third perek of M’giloh (24b): in regard to a person who never saw light in his days,**i.e. he was born blind, that all agreethat he should not recite the b’rochoh about light, because he must benefit from the lightin order to say the b’rochoh. So too, this series of b’rochos that discuss the various ways that we benefit from Hashem’s creation should be said only when we enjoy that benefit.

Who hast sanctified us by His commandments, and hast commanded us to lay the Tefillin - since he starts by putting it on his arm, he should bless "to lay," but on that of the head he blesses "concerning the precept" and not "to lay," sind he already started and layed one of them. But in chapter Hakometz it says, "if he did not talk he says one blessing, if he talked he says two blessings." Rashi explained that it says so on both Tefillin, that he says one blessing on both of them if he did not talk in between them, but it is difficult to say that the two blessings of "to lay" and "concerning the precept" were only needed when he talked and did a transgression. Therefore Rabbeinu Tam explained that on that of the head, which is the finishing of the commandment and the main part, because it has four compartments and the letter Shin, he says on it (an additional blessing of) "on the precept," and this is (how it appears) in Shimusha Rabba, authored by the Ge'onim. And according to the explanation of Rabbeinu Tam regarding "if he talked he says two blessings," (it refers to) if he puts on that of the head alone, since they (the two Tefillin) do not hold back each other (from letting the wearer fulfill a commandment from it), he says two blessings. And this that the Gemara doesn't mention that on that of the head he says two blessings, it is because it is not at all common to place one without placing the other, since Tefillin by one with an obligation is common. And Rabbeinu Tam explained like this in his Responsa, and Rabbeinu Elchanan, in his "Order of the enactment of prayer," wrote like this.