The Clothes Did Not Wear Out...

(א) כָּל־הַמִּצְוָ֗ה אֲשֶׁ֨ר אָנֹכִ֧י מְצַוְּךָ֛ הַיּ֖וֹם תִּשְׁמְר֣וּן לַעֲשׂ֑וֹת לְמַ֨עַן תִּֽחְי֜וּן וּרְבִיתֶ֗ם וּבָאתֶם֙ וִֽירִשְׁתֶּ֣ם אֶת־הָאָ֔רֶץ אֲשֶׁר־נִשְׁבַּ֥ע יהוה לַאֲבֹתֵיכֶֽם׃(ב) וְזָכַרְתָּ֣ אֶת־כָּל־הַדֶּ֗רֶךְ אֲשֶׁ֨ר הֹלִֽיכֲךָ֜ יהוה אֱלֹהֶ֛יךָ זֶ֛ה אַרְבָּעִ֥ים שָׁנָ֖ה בַּמִּדְבָּ֑ר לְמַ֨עַן עַנֹּֽתְךָ֜ לְנַסֹּֽתְךָ֗ לָדַ֜עַת אֶת־אֲשֶׁ֧ר בִּֽלְבָבְךָ֛ הֲתִשְׁמֹ֥ר מצותו [מִצְוֺתָ֖יו] אִם־לֹֽא׃(ג) וַֽיְעַנְּךָ֮ וַיַּרְעִבֶךָ֒ וַיַּֽאֲכִֽלְךָ֤ אֶת הַמָּן֙ אֲשֶׁ֣ר לֹא־יָדַ֔עְתָּ וְלֹ֥א יָדְע֖וּן אֲבֹתֶ֑יךָ לְמַ֣עַן הוֹדִֽעֲךָ֗ כִּ֠י לֹ֣א עַל־הַלֶּ֤חֶם לְבַדּוֹ֙ יִחְיֶ֣ה הָֽאָדָ֔ם כִּ֛י עַל־כָּל־מוֹצָ֥א פִֽי־יהוה יִחְיֶ֥ה הָאָדָֽם׃(ד) שִׂמְלָ֨תְךָ֜ לֹ֤א בָֽלְתָה֙ מֵֽעָלֶ֔יךָ וְרַגְלְךָ֖ לֹ֣א בָצֵ֑קָה זֶ֖ה אַרְבָּעִ֥ים שָׁנָֽה׃(ה) וְיָדַעְתָּ֖ עִם־לְבָבֶ֑ךָ כִּ֗י כַּאֲשֶׁ֨ר יְיַסֵּ֥ר אִישׁ֙ אֶת־בְּנ֔וֹ יהוה אֱלֹהֶ֖יךָ מְיַסְּרֶֽךָּ׃(ו) וְשָׁ֣מַרְתָּ֔ אֶת־מִצְוֺ֖ת יהוה אֱלֹהֶ֑יךָ לָלֶ֥כֶת בִּדְרָכָ֖יו וּלְיִרְאָ֥ה אֹתֽוֹ׃

Deuteronomy 8:1-6

(1) You shall faithfully observe all the Instruction that I enjoin upon you today, that you may thrive and increase and be able to possess the land that the LORD promised on oath to your ancestors.(2) Remember the long way that the LORD your God has made you travel in the wilderness these past forty years, that God might test you by hardships to learn what was in your hearts: whether you would keep God's commandments or not.(3) God subjected you to the hardship of hunger and then gave you manna to eat, which neither you nor your ancestors had ever known, in order to teach you that a person does not live on bread alone, but that a person may live on anything that the LORD decrees.(4) The clothes upon you did not wear out, nor did your feet swell these forty years.(5) Bear in mind that the LORD your God disciplines you just as a parent disciplines their child.(6) Therefore keep the commandments of the LORD your God: walk in God's ways and revere God.

רש"י על דברים ח׳:ד׳:א׳

(א)שמלתך לא בלתה. עַנְנֵי כָבוֹד הָיוּ שָׁפִים בִּכְסוּתָם וּמְגַהֲצִים אוֹתָם כְּמִין כֵּלִים מְגֹהָצִים, וְאַף קְטַנֵּיהֶם כְּמוֹ שֶׁהָיוּ גְדֵלִים הָיָה גָּדֵל לְבוּשָׁן עִמָּהֶם, כַּלְּבוּשׁ הַזֶּה שֶׁל חֹמֶט שֶׁגָּדֵל עִמּוֹ (עי' ילקוט שמעוני תת"ן):

Rashi on Deuteronomy 8:4:1

(1) שמלתך לא בלתה THY RAIMENT DID NOT WEAR OUT — the clouds of Divine Glory used to rub the dirt off their clothes and bleach them so that they looked like new white articles, and also, their children, as they grew, their clothes grew with them, just like the clothes (shell) of a snail which grows with it (cf. Shir HaShirim Rabbah 4:11; Yalkut Shimoni on Torah 850).

רש"י על דברים ח׳:ד׳:ב׳

(ב)לא בצקה. לֹא נָפְחָה כְּבָצֵק, כְּדֶרֶךְ הוֹלְכֵי יָחֵף שֶׁרַגְלֵיהֶם נְפוּחוֹת:

Rashi on Deuteronomy 8:4:2

(2) לא בצקה This means: [AND THY FOOT] DID NOT SWELL like dough (בצק), as is usual with those who walk barefoot — that their feet become swollen.

אבן עזרא על דברים ח׳:ד׳:א׳-ב׳

שמלתך. יש אומרי' דרך אות. ואחרים אומרים, כי הוציאו מלבושים רבים ממצרים. ויתכן שאין בתולדת המן להוליד זיעה:

לא בצקה. מגזרת ויאפו את הבצק. כי מנהג רגל האורח שהלך רגלי דרך רב שינפחו רגליו, ויתכן שנתן להם השם כח, או הוליכם אט:

Ibn Ezra on Deuteronomy 8:4:1-2

Your clothes: Some say that this was a miraculous sign. Others say that they brought many garments out of Egypt. The probable explanation is that a diet of manna naturally does not give rise to perspiration.

2 did not swell [Hebrew: vaṣeqah] from “they baked the dough [Hebrew: baṣeq ” [Exodus 12: 39]. When someone travels on foot for a long distance, their foot normally swells up. Here, it is likely either that God gave them extra endurance, or that God had them walk slowly.

רמב"ן על דברים ח׳:ד׳:א׳

(א)שמלתך לא בלתה מעליך ענני כבוד היו שפין בכסותן ומגהצים אותם כמו כלים המגוהצים וכן קטניהם כשהיו גדלין גדל לבושן עמהם לשון רש"י. ודברי אגדה (מדרש תהלים כג) אבל ר"א כתב, ואחרים אמרו, כי הוציאו מלבושים רבים ויתכן שאין בתולדת המן להוליד זיעה, וכן אמר ורגלך לא בצקה שנתן להם כח, או הוליכם לאט, ואין דבריו נכונים. כי משה יזכיר להם זה לאמר כי בעשיית המצוה יהיה להם מזון וכסות ויחליפו כח, כאשר חיו במן ארבעים שנה והיו להם השמלות וארח ברגלם, לא יבא והכל ממעשה הנס כי על כל מוצא פי יהוה יחיה האדם ויתפרנס. ואם תכסה את הקורה בשמלה חדשה בארבעים שנה תבלה אע"פ שאין בה זיעה אף כי אנוש רמה:

Ramban on Deuteronomy 8:4:1

Your clothes did not wear out...

Rashi's comment (which he summarizes) is midrashic. But Ibn Ezra's comment (which he summarizes)is just wrong.

Because Moses is reminding them of this to tell them that in doing the mitzvot they will be able to get sustenance, clothing, and strength, as miraculously happened in the desert. And even if you covered a block of wood with a new garment, it would wear out over the course of forty years, even though the wood does not perspire. How much more so for a person, who is [like a] maggot!

חזקוני, דברים ח׳:ד׳:א׳

שמלתך לא בלתה אלא תחמוד קאי וזכרת את כל הדרך שהספיק לך הקב״‎ה כל מחסורך בארץ מדבר ולא חסרת דבר ומה אם במדבר כלכל אותך ביישוב לא כל שכן.

Chizkuni, Deuteronomy 8:4:1

שמלתך לא בלתה, “your garments did not wear out;” this is relevant to chapter 7 verse 25, where matters you should not covet have been discussed. Although you have travelled a long distance in the desert, for almost forty years, G-d has made certain that your clothing did not need replacing. When you observe G-d’s commandments, you will not need all the things that ordinary people require in order to live on this earth comfortably. If God was able to look after you in an uninhabitable desert, how much more so can God look after you in habitable areas of the earth.

דברים ז׳:כ״ה

(כה) פְּסִילֵ֥י אֱלֹהֵיהֶ֖ם תִּשְׂרְפ֣וּן בָּאֵ֑שׁ לֹֽא־תַחְמֹד֩ כֶּ֨סֶף וְזָהָ֤ב עֲלֵיהֶם֙ וְלָקַחְתָּ֣ לָ֔ךְ פֶּ֚ן תִּוָּקֵ֣שׁ בּ֔וֹ כִּ֧י תוֹעֲבַ֛ת יהוה אֱלֹהֶ֖יךָ הֽוּא׃

Deuteronomy 7:25

(25) You shall consign the images of their gods to the fire; you shall not covet the silver and gold on them and keep it for yourselves, lest you be ensnared thereby; for that is abhorrent to the LORD your God.

רבנו בחיי, דברים ח׳:ד׳:א׳-ג׳

שמלתך לא בלתה מעליך. הנה זה היה נס גדול בשנוי טבעו של עולם, כי הבגדים הם בלין בהתמדת הלבישה בדרך הטבע, וכאן באנשי המדבר נשארו בחדושם תמיד ואין הזמן והזיעה שולטין עליהם לכלותם. ובמדרש שאל רבי אליעזר את רבי שמעון מהיכן היו ישראל לבושין כל ארבעים שנה, אמר לו ממה שהלבישום מלאכי השרת, שנאמר (יחזקאל ט״ז:י׳) ואלבישך רקמה, מהו רקמה, רבי סימאי אומר פורפירא, אמר לו ולא היו בלין, אמר ולא קרית מעולם שמלתך לא בלתה מעליך, אמר לו והיו הקטנים גדלים עמהם, אמר צא ולמד מן החומט הזה שלבושו גדל עמו, אמר לו ולא היו צריכין תכבוסת, אמר לו הענן היה שף בהן ומגהצן, אמר לו ולא היו נשרפין, אמר לו צא ולמד מן הסיטין הללו שאינן מתגהצין אלא באור, ולא היו עושין מאכולת, אמר לו במיתתן לא עשו בחייהם לא כל שכן, אמר לו ולא היו מסריחין מריח הזיעה כשלא היו מחליפין בגדיהם, אמר לו הבאר היה מעלה להם מיני דשאים שהיה ריחן נודף מסוף העולם ועד סופו והיו מנענעין בהן שנאמר (תהילים כ״ג:ב׳) בנאות דשא ירביצני וגו', בא שלמה ע"ה ופירש (שיר השירים ד׳:י״א) וריח שלמותיך כריח לבנון...

Rabbeinu Bahya, Devarim 8:4:1-3

שמלתך לא בלתה מעליך, “your garment did not wear out from you.” This was a great miracle involving suspension of the rules of nature. It is normal for clothes to wear out, to disintegrate after much use. The garments worn by the people of this generation remained as new for 40 years. They resisted the acidity generated by human sweat which normally has a very corrosive effect. A Midrashic approach based on Midrash Tehillim 23: Rabbi Eliezer asked Rabbi Shimon where the Israelites got all their clothing during the forty years in the desert. Rabbi Shimon answered that their clothing came from the same source as that of the ministering angels. He based this on Ezekiel 16,10: “I clothed you in embroidered garments.” Concerning the meaning of the word רקמה, “embroidered,” used by the prophet, Rabbi Simai said that it is a kind of mantle. To the question: “did they not wear out?” Rabbi Shimon replied: “Did you not ever read the text of the Torah? The Torah tells you that the clothing did not wear out!” To this Rabbi Rabbi Simai retorted: ‎”did then the clothing grow with the children?” He was told to take his cue from the lizard whose skin (compared to clothing because it is shed) also grows with it. To this came the question: “did this clothing not ever need laundering?” He was answered that the cloud would both wash it and iron it. The questioner then wanted to know if these clothes did not ever burn, catch fire? He was told to observe a certain category of animal called Sitin (salamander) which are “sort of dry-cleaning themselves” in fire without suffering burns. The questioner now wanted to know if the people wearing the same clothing for forty years did not ever experience attacks by vermin such as lice, etc.? Thereupon the questioner was told that if the bodies of these people were not subject to attacks by worms, they would certainly not be victimized by vermin while they were alive. The next question concerned the foul smell that must have emanated from people who wore the same clothes year in year out without change. The answer given was that the traveling well of water produced fragrant smells which neutralized any stench emitted by the clothing of the people. This is why they did not have to change their garments at all. In fact, according to our tradition this well made all kinds of herbs grow, herbs the fragrance of which could be inhaled from one end of the earth to the other. The people would waft these herbs to and fro; this is what David referred to in Psalms 23,2 בנאות דשא ירביצני, “God makes me lie down in green pastures.” Solomon also referred to this phenomenon in Song of Songs 4,11 when he said: “and the scent of your robes is like the scent of Lebanon”.

The Power of Gratitude
https://www.ou.org/torah/parsha/rabbi-sacks-on-parsha/the-power-of-gratitude/
In the early 1990s one of the great medical research exercises of modern times took place. It became known as the Nun Study. Some 700 American nuns, all members of the School Sisters of Notre Dame in the United States, agreed to allow their records to be accessed by a research team investigating the process of ageing and Alzheimer’s Disease. At the start of the study the participants were aged between 75 and 102.

What gave this study its unusual longitudinal scope is that in 1930 the nuns, then in their twenties, had been asked by the Mother Superior to write a brief autobiographical account of their life and their reasons for entering the convent. These documents were now analysed by the researchers using a specially devised coding system to register, among other things, positive and negative emotions. By annually assessing the nuns’ current state of health, the researchers were able to test whether their emotional state in 1930 had an effect on their health some sixty years later. Because they had all lived a very similar lifestyle during these six decades, they formed an ideal group for testing hypotheses about the relationship between emotional attitudes and health.

The results, published in 2001, were startling.[2] The more positive emotions – contentment, gratitude, happiness, love and hope – the nuns expressed in their autobiographical notes, the more likely they were to be alive and well sixty years later. The difference was as much as seven years in life expectancy. So remarkable was this finding that it has led, since then, to a new field of gratitude research, as well as a deepening understanding of the impact of emotions on physical health.
What medicine now knows about individuals, Moses knew about nations. Gratitude – hakarat ha-tov – is at the heart of what he has to say about the Israelites and their future in the Promised Land. Gratitude had not been their strong point in the desert. They complained about lack of food and water, about the manna and the lack of meat and vegetables, about the dangers they faced from the Egyptians as they were leaving and about the inhabitants of the land they were about to enter. They lacked thankfulness during the difficult times. A greater danger still, said Moses, would be a lack of gratitude during the good times. This is what he warned:

When you have eaten your fill and have built fine houses and live in them, and when your herds and flocks have multiplied, and your silver and gold is multiplied, and all that you have is multiplied, do not exalt yourself, forgetting the Lord your God, who brought you out of the land of Egypt, out of the house of slavery … Do not say to yourself, ‘My power and the might of my own hand have gained me this wealth.’ (Deut. 8:11-17)

The worst thing that could happen to them, warned Moses, would be that they forgot how they came to the land, how God had promised it to their ancestors, and had taken them from slavery to freedom, sustaining them during the forty years in the wilderness. This was a revolutionary idea: that the nation’s history be engraved on people’s souls, that it was to be re-enacted in the annual cycle of festivals, and that the nation, as a nation, should never attribute its achievements to itself – “my power and the might of my own hand” – but should always ascribe its victories, indeed its very existence, to something higher than itself: to God. This is a dominant theme of Deuteronomy, and it echoes throughout the book time and again.

Since the publication of the Nun Study and the flurry of further research it inspired, we now know of the multiple effects of developing an attitude of gratitude. It improves physical health and immunity against disease. Grateful people are more likely to take regular exercise and go for regular medical check-ups. Thankfulness reduces toxic emotions such as resentment, frustration and regret and makes depression less likely. It helps people avoid over-reacting to negative experiences by seeking revenge. It even tends to make people sleep better. It enhances self-respect, making it less likely that you will envy others for their achievements or success. Grateful people tend to have better relationships. Saying “thank you” enhances friendships and elicits better performance from employees. It is also a major factor in strengthening resilience. One study of Vietnam War Veterans found that those with higher levels of gratitude suffered lower incidence of Post-Traumatic Stress Disorder. Remembering the many things we have to be thankful for helps us survive painful experiences, from losing a job to bereavement.[3]

Jewish prayer is an ongoing seminar in gratitude. Birkot ha-Shachar (The Morning Blessings), ‘the Dawn Blessings’ said at the start of morning prayers each day, form a litany of thanksgiving for life itself: for the human body, the physical world, land to stand on and eyes to see with. The first words we say each morning – Modeh/Modah ani, “I thank you” – mean that we begin each day by giving thanks.
Gratitude also lies behind a fascinating feature of the Amidah. When the leader of prayer repeats the Amidah aloud, we are silent other than for the responses ofKedushah, and saying Amen after each blessing, with one exception. When the leader says the words Modim anachnu lakh, “We give thanks to You,” the congregation says the a parallel passage known as Modim de-Rabbanan. For every other blessing of the Amidah, it is sufficient to assent to the words of the leader by saying Amen. The one exception is Modim , “We give thanks.” Rabbi Elijah Spira (1660–1712) in his work Eliyahu Rabbah[4] explains that when it comes to saying thank you, we cannot delegate this away to someone else to do it on our behalf. Thanks has to come directly from us.

Part of the essence of gratitude is that it recognizes that we are not the sole authors of what is good in our lives. The egoist, says Andre Comte-Sponville, “is ungrateful because he doesn’t like to acknowledge his debt to others and gratitude is this acknowledgement.”[5] La Rochefoucald put it more bluntly: “Pride refuses to owe, self-love to pay.” Thankfulness has an inner connection with humility. It recognizes that what we are and what we have is due to others, and above all to God. Comte-Sponville adds: “Those who are incapable of gratitude live in vain; they can never be satisfied, fulfilled or happy: they do not live, they get ready to live, as Seneca puts it.”

Though you don’t have to be religious to be grateful, there is something about belief in God as creator of the universe, shaper of history and author of the laws of life that directs and facilitates our gratitude. It is hard to feel grateful to a universe that came into existence for no reason and is blind to us and our fate. It is precisely our faith in a personal God that gives force and focus to our thanks.

[1] See Robert Emmons, Thanks!: How the New Science of Gratitude Can Make You Happier, Boston: Houghton Mifflin, 2007.
[2] Danner, Deborah D., David A. Snowdon, and Wallace V. Friesen. “Positive Emotions in Early Life and Longevity: Findings from the Nun Study.”
[3] Much of the material in this paragraph is to be found in articles published in Greater Good: The Science of a Meaningful Life @ http://greatergood.berkeley.edu.
[4] Eliyahu Rabbah, Orach Chayyim 127: 1.
[5] André Comte-Sponville, A Short Treatise on the Great Virtues: The Uses of Philosophy in Everyday Life. London: Heinemann, 2002.

סידור אשכנז, שבת, שחרית, הכנה לתפילה, ברכות השחר

(א) בָּרוּךְ אַתָּה יהוה אֱלהֵינוּ מֶלֶךְ הָעולָם. אֲשֶׁר נָתַן לַשּכְוִי בִינָה לְהַבְחִין בֵּין יום וּבֵין לָיְלָה:

(ב) בָּרוּךְ אַתָּה יהוה אֱלהֵינוּ מֶלֶךְ הָעולָם. שֶׁלּא עָשנִי גּוי:

(ג) בָּרוּךְ אַתָּה יהוה אֱלהֵינוּ מֶלֶךְ הָעולָם. שֶׁלּא עָשנִי עָבֶד:

(ד) בָּרוּךְ אַתָּה יהוה אֱלהֵינוּ מֶלֶךְ הָעולָם. שֶׁלּא עָשנִי אִשָּׁה:

(ה) נשים מברכות - בָּרוּךְ אַתָּה יהוה אֱלהֵינוּ מֶלֶךְ הָעולָם. שֶׁעָשנִי כִּרְצונו:

(ו) בָּרוּךְ אַתָּה יהוה אֱלהֵינוּ מֶלֶךְ הָעולָם. פּוקֵחַ עִוְרִים:

(ז) בָּרוּךְ אַתָּה יהוה אֱלהֵינוּ מֶלֶךְ הָעולָם. מַלְבִּישׁ עֲרֻמִּים:

(ח) בָּרוּךְ אַתָּה יהוה אֱלהֵינוּ מֶלֶךְ הָעולָם. מַתִּיר אֲסוּרִים:

(ט) בָּרוּךְ אַתָּה יהוה אֱלהֵינוּ מֶלֶךְ הָעולָם. זוקֵף כְּפוּפִים:

(י) בָּרוּךְ אַתָּה יהוה אֱלהֵינוּ מֶלֶךְ הָעולָם. רוקַע הָאָרֶץ עַל הַמָּיִם:

(יא) בָּרוּךְ אַתָּה יהוה אֱלהֵינוּ מֶלֶךְ הָעולָם. הַמֵּכִין מִצְעֲדֵי גָבֶר:

(יב) בָּרוּךְ אַתָּה יהוה אֱלהֵינוּ מֶלֶךְ הָעולָם. שֶׁעָשה לִּי כָּל צָרְכִּי:

(יג) בָּרוּךְ אַתָּה יהוה אֱלהֵינוּ מֶלֶךְ הָעולָם. אוזֵר יִשרָאֵל בִּגְבוּרָה:

(יד) בָּרוּךְ אַתָּה יהוה אֱלהֵינוּ מֶלֶךְ הָעולָם. עוטֵר יִשרָאֵל בְּתִפְאָרָה:

(טו) בָּרוּךְ אַתָּה יהוה אֱלהֵינוּ מֶלֶךְ הָעולָם. הַנּותֵן לַיָּעֵף כּחַ:

...

(יז) בָּרוּךְ אַתָּה יהוה אֱלהֵינוּ מֶלֶךְ הָעולָם. הַמַּעֲבִיר שֵׁנָה מֵעֵינָי וּתְנוּמָה מֵעַפְעַפָּי:

(יח) וִיהִי רָצון מִלְּפָנֶיךָ יהוה אֱלהֵינוּ וֵאלהֵי אֲבותֵינוּ שֶׁתַּרְגִּילֵנוּ בְּתורָתֶךָ. וְדַבְּקֵנוּ בְּמִצְותֶיךָ. וְאַל תְּבִיאֵנוּ לא לִידֵי חֵטְא. וְלא לִידֵי עֲבֵרָה וְעָון. וְלא לִידֵי נִסָּיון. וְלא לִידֵי בִזָּיון. וְאַל יִשְׁלט בָּנוּ יֵצֶר הָרָע. וְהַרְחִיקֵנוּ מֵאָדָם רָע וּמֵחָבֵר רָע. וְדַבְּקֵנוּ בְּיֵצֶר הַטוב וּבְמַעֲשים טובִים. וְכף אֶת יִצְרֵנוּ לְהִשְׁתַּעְבֶּד לָךְ. וּתְנֵנוּ הַיּום וּבְכָל יום לְחֵן וּלְחֶסֶד וּלְרַחֲמִים בְּעֵינֶיךָ וּבְעֵינֵי כָל רואֵינוּ. וְתִגְמְלֵנוּ חֲסָדִים טובִים.

(יט) בָּרוּךְ אַתָּה יהוה הַגּומֵל חֲסָדִים טובִים לְעַמּו יִשרָאֵל:

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Siddur Ashkenaz, Shabbat, Shacharit, Preparatory Prayers, Morning Blessings

(1) PRAISE TO YOU, Adonai our God, Sovereign of the universe, who has given the mind the ability to distinguish day from night.

(2) PRAISE TO YOU, Adonai our God, Sovereign of the universe, who did not make me a gentile.

(3) PRAISE TO YOU, Adonai our God, Sovereign of the universe, who did not make me a slave.

(4) Men say: PRAISE TO YOU, Adonai our God, Sovereign of the universe, who did not make me a woman.

(5) Women say: PRAISE TO YOU, Adonai our God, Sovereign of the universe, who made me according to God's will.

(6) PRAISE TO YOU, Adonai our God, Sovereign of the universe, who gives sight to the blind.

(7) PRAISE TO YOU, Adonai our God, Sovereign of the universe, who clothes the naked.

(8) PRAISE TO YOU, Adonai our God, Sovereign of the universe, who frees the captive.

(9) PRAISE TO YOU, Adonai our God, Sovereign of the universe, who straightens the bent over.

(10) PRAISE TO YOU, Adonai our God, Sovereign of the universe, who stretches the earth over the waters.

(11) PRAISE TO YOU, Adonai our God, Sovereign of the universe, who gives direction to the steps of humanity.

(12) PRAISE TO YOU, Adonai our God, Sovereign of the universe, who provides for all my needs.

(13) PRAISE TO YOU, Adonai our God, Sovereign of the universe, who girds Israel with strength.

(14) PRAISE TO YOU, Adonai our God, Sovereign of the universe, who adorns Israel with glory.

(15) PRAISE TO YOU, Adonai our God, Sovereign of the universe, who gives strength to the weary.

...

(17) PRAISE TO YOU, Adonai our God, Sovereign of the universe, who removes sleep from my eyes and drowsiness from my eyelids.

(18) My it be Your will, God, our God and the God of our ancestors, that we be consistent with Your Torah. That we should cleave to Your mitzvot. That You should not bring us towards transgression. And not to sin or misdeed. And not to trial. And not to sexual immorality. And may not the Yetzer HaRah have power over us. And may a person be distanced from bad and a bad friend. And may we cling to the Yetzer HaTov and good deeds. That we should take of our creation and serve You. That we should give this day and every day to that which is Beautiful, Kind, and Compassionate in Your eyes and in the eyes of all who see us. Provide for us good kind ones.

(19) PRAISE TO YOU, Adonai our God, Sovereign of the universe, whoprovides goods kindness to God's nation, Israel.

....