How does Keri'as Shma depend on Tzitzis?

Rashi #1: From when you can distinguish the kinds [of strings], recite Keri'as Shma.

Tosfos: This is an Asmachta. Keri'as Shma is only mid'Rabanan! In Berachos (9b), it says between the Techeles in it and the Lavan in it. Rashi explained, between wool that absorbed the Techeles dye, and wool that did not absorb it. This is wrong. If so, this is not seen [on your Tzitziyos]! The Aruch said, it is between a Chulya (winding) of Techeles and a winding of Lavan. The Yerushalmi is like this. One opinion there says, to distinguish between Techeles and Karti (leeks, which are green).

Maharal: The primary Mitzvah of Tzitzis is to remember Hash-m's commands to man. Man is prepared to accept Mitzvos, unlike other living beings. See this Mitzvah and accept Mitzvos (which is the essence of Keri'as Shma)!

Maharsha: Keri'as Shma is called "Kol Mitzvos Hash-m", because it has the primary Emunah, Kabalas Ol Malchus Shamayim and Yichud [Hash-m]. The Torah gave 613 Mitzvos; Chabakuk established one fundamental to focus on - "v'Tzadik be'Emunaso Yichyeh" (Makos 24a). One who is careful about Keri'as Shma, in which is the Klal of Emunah, remembers all the Mitzvos.

How does Tzitzis cause to remember Kil'ayim?

Maharsha: If not for the Semichus [that we expound to permit Kil'ayim in Tzitzis, to fulfill Techeles], one would be able to fulfill the Mitzvah totally only in some garments, i.e. wool, but not in linen garments, due to the Isur of Kil'ayim (Techeles must be wool). (NOTE: Maharsha said 'half of all garments. If this is precise, this is like the opinion that only wool and linen are obligated in Tzitzis. Perhaps 'half' is not precise, like "Chetzi Menasheh" and Chetzi Shi'ur, and it is even like the opinion that all materials are obligated. - PF) '"Kol Mitzvos Hash-m" hints that we can fulfill it in all garments.

Iyun Yakov: Perhaps this Beraisa, which connects Tzitzis to Kil'ayim, obligates women in Tzitzis, even though it is Mitzvas Aseh sheha'Zman Gerama. The first Beraisa, which connects Tzitzis to Keri'as Shma, exempts women from Tzitzis, for they are exempt also from Keri'as Shma.

What is the meaning of 'once one is obligated in the Mitzvah of Tzitzis, he is obligated in all the Mitzvos?

Rashi #1: Once day illuminates, he is obligated in all Mitzvos. Most Mitzvos apply only during the day.

Rashi #2: Once he becomes 13 years old Bar Mitzvah, he becomes obligated in Tzitzis and all the Mitzvos.

How is this like R. Shimon?

Rashi: He exempts women. According to Chachamim, women are obligated in Tzitzis, but exempt from many Mitzvos.

Maharsha: According to both answers in Rashi, for any Mitzvas Aseh sheha'Zman Gerama, we could say that once he is obligated in it, he is obligated in all Mitzvos. Why do we say so particularly about Tzitzis? At night, man lies naked. When he rises in the morning, he wears garments obligated in Tzitzis, and becomes obligated in all Mitzvos. According to Rabanan, even a night garment is obligated in Tzitzis.

Why is Tzitzis equivalent to all the Mitzvos?

Rashi: It says "Es Kol Mitzvosai." Also, the Gematriya of Tzitzis is 600, and [on each corner] there are five knots and eight [ends of] strings.

Iyun Yakov: This causes him to remember the Mitzvos, and do them, like the coming Beraisa says. The text says 'v'Tanya Idach', with the prefix Vov, for the coming Beraisa explains this one.

Maharal: Tzitzis is like Tzitz ha'Sadeh - what sprouts from the field. Also Tzitzis come out of the garment, at the end, for the end of the garment comes out of the garment, and the corner comes out of the garment. The garment covers the body, and honors the body. Tzitzis symbolize carrying out in action. Talis is Gelimah (cloak); this word is like Golem (formless matter).

Maharsha: This is like we say that Shabbos is equal to all the Mitzvos (Yerushalmi Berachos 1:5), for its punishment and reward are great. This is why Tzitzis is written next to Shabbos (i.e. right after the Mekoshesh Etzim, who was killed for Chilul Shabbos.

Daf Al ha'Daf: Sefas Emes (Mishpatim 657) brings from Ohr ha'Chayim that every Mitzvah fixes one limb. One must fulfill all the Mitzvos, so all his limbs will be guarded. Any Mitzvah that is equated to all the Mitzvos, it fixes the entire person.

What is the meaning of 'seeing brings to remembering, which brings to doing?

Rashi: Seeing Tzitzis brings to remembering the Mitzvos), which brings to doing (them).

Maharsha: The Tana holds that "Oso" (singular) refers to the Pesil Techeles. Below, we say that Techeles resembles the sea... Kisei ha'Kavod - your doing should be l'Shem Shamayim,

How do we learn from "u'Re'isim Oso" and "Es Hash-m Elokecha Tira v'Oso Sa'avod"?

Rashi: In both, 'Oso' refers to the Shechinah.

Maharal: Beholding the Shechinah is leaving one's physical level to cling to what is separated. One who is careful about Tzitzis will have 2800 slaves (Shabbos 32b), for slaves are at the level of physicality. "Shvu Lachem Po Im ha'Chamor" - a nation that resembles a donkey. It is proper that they serve one who is at a separated level.

Maharsha: Via seeing the thread of Techeles, he will serve Hash-m and cling to him - this is Kabalas Pnei ha'Shechinah!

Iyun Yakov: Zichron Toras Moshe (Shechinah) brings from Bava Basra that one who sees Devar Ervah and does not benefit from it, merits to behold the countenance of the Shechinah - "Lo Yir'eh Vecha Ervas Davar v'Shav me'Acharecha." One who is zealous about Tzitzis does not come to benefit from an Aveirah, like the episode below (44a).

How do these Mitzvos show Yisrael's dearness to Hash-m?

Maharal: Tefilin are on the Neshamah, which is in the brain, and opposite the heart, where Ru'ach Chayim is. Tzitzis are for the body, for the Talis is for the body. [Mezuzah is for] the house - man's properly. These are the three written in "v'Ahavta Es Hash-m Elokecha b'Chol Levavcha" - with your entire Yetzer in your body, "uv'Chol Nafshecha" - the Neshamah, "uv'Chol Me'odecha" - property. Then it says about him "veha'Chut ha'Meshulash..."

Iyun Yakov: In the future, Nochrim will convert and fulfill these Mitzvos (Avodah Zarah 3b), because Yisrael are dear via them.

How do we learn from "Sheva ba'Yom Hilalticha"?

Rashi: There are Tefilin on the head, and the arm, four [corners with] Tzitziyos and one Mezuzah.

Maharsha: Granted, Tefilin on the head and the arm are two Mitzvos, for one is not Me'akev the other (38a). However, Tzitzis on the four corners are Me'akev each other. Why are they considered four Mitzvos? It is difficult to establish our Sugya like an individual (R. Yishmael), who considers them to be four Mitzvos! We can say that since the four Tzitziyos are separated, they are considered four, unlike the four Parshiyos of Tefilin, which became one entity.

Iyun Yakov: Tzitzis are considered like four, for they are like four witnesses, like in the episode below (44a).

Why did remembering his circumcision comfort David?

Daf Al ha'Daf: Teshuvos Or Zaru'a (11, 183) infers that one who was circumcised, he fulfills it every moment. Sefas Emes (Zevachim 91a) says that Milah is Tadir, for its mark is always in man's body. Other Mitzvos are only at the time he does them. Yalkut Shimoni (Va'eschanan 837) applies "Alecha Horagnu Kol ha'Yom" to Milah. We can say that the tests of Shemiras ha'Bris are constant, the entire day, and sometimes require Mesiras Nefesh.

Daf Al ha'Daf citing Nofes Tzufim: Here it says that he remembered his Milah. In the Yerushalmi (Berachos 9:5) and Sifri, it says that he looked at it. R. Yosi and Rebbi never looked at their Milah (Shabbos 118b). Was David less Kadosh than them?! We can say that 'Histakel' is mentally, like 'Histakel at three things... know from where you came...' (Avos 3:1). David 'Histakel' at the day of death (Berachos 10a).

Daf Al ha'Daf: Chasam Sofer (Derushim v'Agados p.131) brings from Hafla'ah 'one should always engage [in Torah and Mitzvos] Lo Lishmah', i.e. he should always consider his past deeds to be incomplete, for they were not sufficiently Lishmah. David entered the bathhouse naked - he saw himself bare of any Mitzvah done totally Lishmah, until he remembered Milah, which had no improper intent. Kedushah depends on it. The greatest Tzadik, with Orlah, can receive the Shechinah only falling on his face. The Torah commanded to circumcise after eight days, when he has no Da'as, lest he have improper intent; this Mitzvah cannot be done again later with better intent. Toldos Yakov Yosef (Pekudei) says similarly.

Daf Al ha'Daf: Magen Avraham (21:2) cited the Ari Zal, who inferred that one should wear Tzitzis while sleeping, for David considered himself naked of Mitzvos only in the bathhouse, but not at night. Magen Avraham asked, in his house he had Mezuzah; only in the bathhouse he lacked even Mezuzah! Eliyahu Rabah (21:4) says that the Ari Zal learned from nights of marital intimacy; then, he is exempt from Mezuzah. (NOTE: In his house he could learn Torah! Chashukei Chemed (Berachos 24b) leans to permit thinking about Hash-m in odorous places, but he may not intend for a Mitzvah, e.g. Emunah in Hash-m. - PF) Sha'arei Teshuvah (21:4) rejected the Ari Zal's proof. A king also has a Sefer Torah with him; only in the bathhouse, he did not. Eshel Avraham (Butshats) says that David was not comforted via Pe'os ha'Rosh veha'Zaken, only via a Mitzvas Aseh. Pri Megadim (Eshel Avraham 21:2) infers that one may enter a privy with a Talis Katan (for David did not feel naked every time he went to Beis ha'Kisei. R. Akiva Eiger proved that the Ari Zal holds like the Rosh, that a day garment is obligated in Tzitzis even at night. According to the Rambam, there is no Mitzvah at night! R. B. Frankel answered, in any case there is a reminder of Mitzvos Hash-m, and automatically, Shemirah.

When David was in the bathhouse, did he not have the Mitzvah of having Mezuzos on his houses?

Daf Al ha'Daf: Tosfos (Bava Kama 56b) says that one who is engaged in a Mitzvah is exempt from a Mitzvah. This is only if he cannot fulfill both. Would we say that one who has Tefilin on in his head, Tzitzis on his garment or a Mezuzah on his doorway is exempt from all Mitzvos?! This implies that one fulfills Mezuzah every moment that he has a Mezuzah on the door. Teshuvas R. Akiva Eiger (2:13) says that if one affixed a Mezuzah and did not bless, he can bless now, for every moment begins the Mitzvah. If it were removed, he has no Mitzvah! Birkei Yosef (OC 8:11) says that David was pained over not having a Mitzvah on his body.

Why does "la'Menatze'ach Al ha'Sheminis" apply to Bris Milah?

Maharsha: It was the eighth Mitzvah, after the seven (Tefilin, Tzitzis and Mezuzah). However, the Gemara implies that it is because it was given on the eighth day from birth, or because it was the eighth Mitzvah given to Avraham; he already had the seven Mitzvos of Bnei Noach.

Daf Al ha'Daf: Gilyonei ha'Shas (Sof Yerushalmi Berachos): Charedim says that it was eighth, after the seven Mitzvos of Bnei Noach. Alternatively, it was on the eighth day. What was his Safek? The Bavli says 'Milah, which was given on the eighth [day]'! Also the Yerushalmi (Berachos 2:4) says 'Milah, which is li'Shmoneh'; the Yerushalmi in Yoma explicitly says that it is the eighth day! Perhaps we can say that it is the eighth Mitzvah, in order of closeness to the body. First is Mezuzah, and four Tzitziyos are closer to the body, and two Tefilin are closer, and Milah is on the body itself!

Why does "veha'Chut ha'Meshulash..." apply specifically to these Mitzvos?

Maharsha: A three-stranded rope is made via twining them around. So these Mitzvos surround man like a wall, and save him from sin. Other Mitzvos protect from punishment, even not at the time of the Mitzvah, but they do not save from sin (Sotah 21a). Even these three Mitzvos save only at the time of the Mitzvah. They are no better than Torah, which saves only when engaging in it. Every Mitzvah that a person does creates an angel. These three Mitzvos create an angel like themselves, to camp around the person and guard him from sin, not only from punishments (like other Mitzvos).

Iyun Yakov: Tehilim 121 hints to seven Shemiros from these Mitzvos - "Al Yiten Lamot Raglecha" and six Shemiros written there.

Daf Al ha'Daf: Hagahos R. S. Vital on Levush (OC 24:6) says that one does these Mitzvos at the beginning of the day - he wears Tzitzis, dons Tefilin and kisses the Mezuzah when he leaves the house. Shem mi'Shmuel says that they correspond to the Avos. Tzitzis is in the merit of Avraham, who said "mi'Chut v'Ad Seruch Na'al" (Bereishis Rabah 43). Mezuzah in in the merit of Yitzchak - Zaz Maves. His Midah was fear; he caused fear to fall on external powers, that they not approach Kedushah. This is Zaz Maves, for death is closeness of external powers, like the Ari Zal said. If evil Zinin approach a doorway, Mezuzah causes them to depart. Tefilin is in the merit of Yakov. The sticks that he peeled are connected to Tefilin. (NOTE: Rav A. Lopiansky said that they resemble a Tefilin strap wound around the arm. - PF)

Ibn Ezra (Bamidbar 15:39): There is a smaller obligation to wear Tzitzis during Tefilah than at other times. He will not sin while praying. He needs protection from sin the rest of the day!

We see people with these three Mitzvos, and they are not assured of not sinning!

Anaf Yosef citing Be'er Mayim Chayim (Mishpatim, Tetzaveh): Why does it say Tefilin b'Rosho, and not Al Rosho? If it is merely on his head, but does not put it in his head, to think about it, it is as if he put them on the wall. It helps only if he thinks about what is inside - Yichud Hash-m, and He has power and authority. He commanded us to subjugate the desire of the heart and Neshamah in the head with his other senses and powers, then he is assured of not sinning, for fear of Hash-m is upon him and love of Him is tied to him. Tzitzis are so that any direction he turns to, he will remember Hash-m and not rebel. "U'Re'isim Oso u'Zchartem... v'Lo Sasuru Acharei Levavchem v'Acharei Eineichem... vi'Hyisem Kedoshim lEi'lokeichem. Also remembering Yetzi'as Mitzrayim is a root of all the Mitzvos. Hash-m took us out in order that we will do Mitzvos!

What do we learn from "Choneh Mal'ach Hash-m Soviv li'Yre'av"?

Rashi: Hash-m's angel surrounds Tzadikim who do Mitzvos, and it saves them from sin.

Maharsha: These Mitzvos surround them in the way of guarding. Tefilin are around the head and around the arm, via the straps. Tzitzis are around the garment, on the four corners. Mezuzah is the primary surrounding of the house's walls, to guard the opening.

What was the question 'why is Techeles different than all other colors'?

Rashi: Why did Hash-m chose Techeles for this Mitzvah?

Daf Al ha'Daf: Levush says that we bless 'Lehis'atef b'Tzitzis', with a Shva under the Beis. We do not say ba'Tzitzis, i.e. the known Tzitzis (Techeles), for we do not have it nowadays. Magen Avraham (8:7, citing Bach 24) says that we bless 'ba'Tzitzis'. Even though we do not have Techeles, since it recalls Kisei ha'Kavod, the place of Dinim, Yir'as Shamayim falls on the person. Therefore, one should intend for Techeles, to reach fear. Ba'al ha'Itur says that one must separate the strings, to recall when there is Techeles, and one must separate Techeles from Lavan. R. Shabsi Sofer says that there are many laws in Tzitzis, so we bless ba'Tzitzis - the known Tzitzis, with all its laws.

What is the significance that Techeles resembles the sea?

Rashi: Hash-m did miracles for Yisrael in the sea.

What is the significance that the sky resembles the Kisei ha'Kavod?

Rashi #1: Techeles reminds one of He who sits on Kisei ha'Kavod.

Rashi #2: It is becoming for Yisrael that [a commemoration of] the Kisei be on them - "v'Sachas Raglav..."

Tosfos: The text should say 'the sky resembles Sapir', like it says in Chulin (89a).

What is a Chosam?

Rashi: It is a signet to indicate who owns a slave or animal.

Tosfos: Tzitzis is compared to a Chosam of mud, for it testifies that Yisrael are Hash-m's servants

Iyun Yakov: The Mashal calls them slaves, for they do not do Hash-m's will with the Mitzvah of Tzitzis. When they are zealous about Tzitzis, they are called sons, like the Zohar brought in Yalkut Reuveni (Shlach).

How do we learn from "Mah Hash-m Elokecha Sho'el me'Imach..."?

Rashi: We read "Mah" as if it said 'Me'ah (100).'

Maharsha: Rashi did not explain why we read this like Me'ah. Perhaps it is like we ask in Berachos (33b) - is Yir'as Shamayim a small matter?! Rather, the Me'ah Berachos that Hash-m asks from you, is only in order to fear Him. According to Kabalah, Nefesh, Ru'ach and Neshamah are like Kohen, Levi and Yisrael. Of the 100 Berachos, Ma'aser Min ha'Ma'aser pertains to the Neshamah (corresponding to Kohen), Chelek Eloka mi'Ma'al, to fear Hash-m. Me'ah is written lacking an Aleph, to hint to this; then it is Mah, something small.

Daf Al ha'Daf citing R. Yosef Engel (Beis ha'Otzar, Aleph-Ches Klal 48): If a Gematriya is lacking one, this is not considered lacking. Likewise, lack of Aleph is not considered lacking.

Tosfos #1: Because Sho'el is written full (with a Vav), there are 100 letters in this verse.

Daf Al ha'Daf: Minchas Shai says that in our Mesores, Sho'el is Chaser. It seems that this is Tosfos' third answer; we consider that Mah is written with an Aleph, so then there are 100 letters. And so says R. Bechayei (Kad ha'Kemach Beis - Berachah).

Tosfos #2: In At-Bash (Aleph switches with Tov, Beis with Shin...), Mah becomes Yud Tzadik; its Gematriya is 100.

Why did they enact to bless 100 Berachos every day?

Maharal: Man must recognize that Hash-m created him. Via 100 Berachos, one recognizes that his Creator is in Shamayim and he is on the ground. "Ha'Shamayim Shamayim la'Shem veha'Aretz Nasan li'Vnei Adam"; Man's Reshus is until 10 Tefachim. Moshe and Eliyahu did not ascend more than 10 Tefachim (Sukah 5a). Until 100 is considered under Shamayim.

Iyun Yakov: Every person has 1000 prosecutors on his left, and 10,000 on his right - "Yipol mi'Tzidecha Elef u'Rvavah mi'Yminecha." "V'Lev Chacham li'Ymino" - to remove the prosecutors from his right, so the Shechinah will be there. Via 100 Berachos each day, "u'Me'ah Mikem Revavah Yirdofu." Perhaps we hold that one who blesses, he holds [the food or item used for a Mitzvah] in his right hand, to remove the prosecutors on his right.

Anaf Yosef citing Levush (OC 46): In the days of David, 100 Yisraelim were dying every day. They did not know why until he investigated and saw with Ru'ach ha'Kodesh that it was because they did not praise and bless Hash-m properly for all the good that He bestows on them. Therefore, he enacted 100 Berachos corresponding to the 100 who were dying each day, and they ceased dying.

Daf Al ha'Daf: The Vilna Gaon said, the 100 Berachos nullify the first two letters of Samech Mem (NOTE: the Satan; the other letters are Aleph Lamed. - PF). Their Gematriya is 100 - "Tachas Ge'arah v'Mevin me'Hakos Kesil Me'ah." This nullifies the 98 curses in Ki Savo, and "u'Va'u Alecha Kol ha'Kelalos ha'Eleh v'Hisigucha" (the plural teaches another two). Corresponding to this, the Mishkan had 100 Adanim (sockets), an expression of Adnus (master). Chidushei ha'Rim says, just like the Adanim are the foundation of the Mishkan, 100 Berachos are the foundation of Kedushas Yisrael; we testify that Hash-m is Adon of the entire land.

Daf Al ha'Daf citing Keren Orah: We say 'one who learns the matter 100 times is unlike one who learns it 101 times', for after 100 times, he will not forget it. After this, what he adds is praiseworthy. We say 100 Berachos to remember His kingship.

Daf Al ha'Daf citing Sefas Emes (Toldos 657): "Va'Yizra Yitzchak... Me'ah She'arim va'Yvarchehu Hash-m" - 100 Berachos each day open 100 gates. Just like we expound "Mah Hash-m Elokecha Sho'el..." as if it said Me'ah, also "Mah Rav Tuvecha Asher Tzafanta li'Yre'echa." Yitzchak was the pillar of fear, so 100 gates [of Berachah] were opened for him. The key to receiving the Berachos is in man's hand, i.e. via blessing 100 Berachos.

What is considered the 'day' for 100 Berachos?

Daf Al ha'Daf: Most Poskim say that it is from night to night. However, Teshuvos v'Hanhagos says that if one did not say 100 Berachos, e.g. on a Ta'anis, he should complete them at night, to fulfill them according to the opinion that it is from morning to morning. (NOTE: Shevet ha'Levi (5:23) counts Birkas ha'Mazon of Seudah Shelishis, even after dark, towards Berachos of Shabbos. Halichos Shlomo (22:23), Ashrei ha'Ish (1:7:2) and Teshuvos v'Hanhagos (4:60) do not, and not Berachos before sunset for one who started Shabbos early. She'elas Rav (2:26:16) was unsure. - PF)

Why did R. Chiya brei d'Rav Avya exert and complete them on Shabbos and Yom Tov?

Rashi: Then, we do not pray Shemoneh Esre (19 Berachos in each Amidah).

Etz Yosef: He would smell fragrances with different Berachos, and bless on each. He would eat a little Yerek (vegetables), and bless before and after. He would eat a little fruit, and bless before and after, until he completed 100 Berachos. It is improper to enjoy fragrances on Yom Kipur - the Torah made it a day of affliction! Rather, he completes 100 Berachos via answering Amen to Berachos of Chazaras ha'Shatz, Aliyos and the Haftoros. (NOTE: i.e. he blessed after Yerek, even though he planned to eat fruits right after. This is Berachah she'Einah Tzerichah. Tosefes Shabbos (290:1, citing SHLaH) permits this for the sake of 100 Berachos. Magen Avraham (Sof 215) and Mishnah Berurah (46:14) forbid. Seder ha'Yom counsels to bless many times on fragrances on Yom Kipur. SHLaH rejects this, for one who frequents a fragrance store blesses once for the entire day. I ask, if he intends each time to exempt only what he will smell in [e.g.] the next nine minutes, blessing 10 minutes later is Berachah she'Einah Tzerichah, which SHLaH permits! There is no Isur to say Berachos of weekday Shemoneh Esre on Shabbos and Yom Tov, just Chachamim did not burden us to do so. If one mistakenly began Atah Chonen in Shacharis, Minchah or Ma'ariv, he completes the Berachah. If one must fulfill 100 Berachos on Yom Kipur, and Berachos of Aliyos and Chazaras ha'Shatz do not count, Chachamim should have counseled to say the weekday Berachos, rather than Berachah she'Einah Tzerichah! - PF)

How many Berachos are lacking on Shabbos?

Mishnah Berurah (46:14): There are 92 Berachos on a weekday [without foods, and counting Asher Yatzar only once]. On Shabbos there are 61, and 27 Berachos in three meals. On Yom Kipur there are 97 including Amen to Aliyos and Haftoros. One may smell fragrances to complete 100. (NOTE: He includes Yir'u Einenu said in Chutz la'Aretz, and counts Birkas ha'Torah as three; below (47:12) he is concerned lest it is only two. The 27 in three Shabbos meals include Kidush, and blessing on Kos Birkas ha'Mazon before and after. On Yom Kipur he excludes she'Hecheyanu; perhaps it is because we bless before dark. Below (622:5) he brings from Taz that Ein kEi'lokeinu compensates for Berachos lacking on Shabbos; the praises in Tefilas Yom Kipur count as Berachos, so we omit Ein kEi'lokeinu. - PF)

Daf Al ha'Daf: Bnei Re'em (33) was unsure if one who cannot reach 100 Berachos should strive to say as many as he can.

Why did they enact in the negative 'that He did not make me a Nochri (or woman)', and not in the positive?

Taz (OC 46:4, cited in Anaf Yosef) #1: It is because Beis Shamai and Beis Hillel concluded that it would have been better that man not be created. Therefore, they did not enact to bless for being created, only that at least he was not made a Nochri. (NOTE: Women bless that they were created, 'that He made me like His desire'! Taz points out that this is not in the Gemara. - PF)

Taz citing Bach: Blessing 'He made me a Yisrael' implies that he is a free man, so afterwards he could not bless 'that He did not make me a slave (or woman).'

Taz: This is difficult. Tosfos said that if one can be Yotzei via one Berachah, he may not make more than one Berachah!

Taz #2: Chazal wanted to show that there is no detriment that Hash-m created Nochrim or women. There is need for Nochrim, so converts will come from them! Hash-m had mercy on Amon and Mo'av due to two converts that will come from them - Rus and Na'amah. This explains Hash-m's Berachah to Avraham, that 12 Nesi'im will come from Hagar. Would it not be better that there be less Resha'im in the world?! Rather, amidst the multitude will come more converts. Hash-m exiled Yisrael so converts will be added to them - "u'Zratiha Li ba'Aretz" (Pesachim 87b). Also a woman is a good creation - she fulfills some Mitzvos. A man merited to be created in a better way. Blessing 'He made me a Yisrael' would imply that there is no need for Nochrim or women. 'She'Lo Asani Ishah' hints that there is an attribute in women; I did not need that attribute. Women bless 'that He made me like His desire', for their attribute.

What was the rebuke - 'so much?!'

Rashi #1: Do you praise yourself that you are not an ignoramus?

Rashi #2: Granted, a Nochri and woman are not obligated in all Mitzvos. Why do you bless that He did not make you a Bor'? A Bor is obligated in the Mitzvos!

Maharsha: The creation of man and woman is light in one aspect, and severe in another. If they merit, man's reward is greater, for he is obligated in more Mitzvos. If they do not merit, man's punishment is greater. Surely a Bor does not merit. He is worse than a woman. Since you already blessed 'that You did not make me a woman', not being a Bor is included!

What was the question 'if so, what should I bless?

Rashi: How will I complete the three Berachos that R. Meir obligates blessing?

Why is 'that You did not make me a slave' the same as 'that You did not make me a woman'?

Rashi #1: A woman is like a slave to her husband.

Daf Al ha'Daf: Klei Chemdah (Mishpatim p.230) asked, according to one text in Sanhedrin (84b), we need a verse to obligate Misah for one who kills an Ishah. One who kills his slave is Chayav Misah, and all the more so one who kills a Yisraelis! I answer that one might have thought that a man's wife is like his Shifchah, and the law of Yom Oh Yomayim applies (if he strikes her, and she dies more than 24 hours later, he is exempt). The verse rejects this.

Rashi #2: Both are commanded about the same Mitzvos. We learn from a Gezeirah Shavah "Lah"-"Lah" (Chagigah 4a).

What is the meaning of 'a slave is Zil Tfei'?

Rashi #1: A slave is more disgraced than a woman.

Daf Al ha'Daf: Rashi did not explain how he is more disgraced. Mate Yehudah (OC 46:10) says that a slave is suspected of theft, he has no Zechus Avos, and may not marry a Bas Yisrael. I add that they are not believed. Avraham sent Eliezer to look for guests; he did not find. Avraham did not trust him. This is like they say in Eretz Yisrael, that one cannot trust slaves (Bava Metzi'a 86b). Women are believed. We learn that one witness is believed about Isurim from women - "v'Safrah Lah" (Kesuvos 72a). Magen Avraham (46:9) says that if one blessed 'she'Lo Asani Ishah' before 'she'Lo Asani Aved', he does not bless the latter, for it is 'included' in 'she'Lo Asani Ishah.' Taz disagrees, for a slave can be freed and become obligate in all Mitzvos. R. Akiva Eiger adds, a slave has Bris Milah. However, he himself (YD 267) said that according to the Rambam, the Mitzvah to circumcise a slave is only on his master!

Rashi #2: We make a third blessing, even though there is no Chidush in it.