הַנִּכְנָס לְבֵית הַכִּסֵּא אוֹמֵר: ״הִתְכַּבְּדוּ מְכוּבָּדִים קְדוֹשִׁים מְשָׁרְתֵי עֶלְיוֹן, תְּנוּ כָּבוֹד לֵאלֹהֵי יִשְׂרָאֵל, הַרְפּוּ מִמֶּנִּי עַד שֶׁאֶכָּנֵס וְאֶעֱשֶׂה רְצוֹנִי וְאָבֹא אֲלֵיכֶם״. אֲמַר אַבַּיֵי: לָא לֵימָא אֱינָשׁ הָכִי, דִּלְמָא שָׁבְקִי לֵיהּ וְאָזְלִי. אֶלָּא לֵימָא: ״שִׁמְרוּנִי שִׁמְרוּנִי, עִזְרוּנִי עִזְרוּנִי, סִמְכוּנִי סִמְכוּנִי, הַמְתִּינוּ לִי הַמְתִּינוּ לִי, עַד שֶׁאֶכָּנֵס וְאֵצֵא, שֶׁכֵּן דַּרְכָּן שֶׁל בְּנֵי אָדָם״. כִּי נָפֵיק אוֹמֵר: ״בָּרוּךְ אֲשֶׁר יָצַר אֶת הָאָדָם בְּחָכְמָה, וּבָרָא בּוֹ נְקָבִים נְקָבִים חֲלָלִים חֲלָלִים גָּלוּי וְיָדוּעַ לִפְנֵי כִסֵּא כְבוֹדֶךָ שֶׁאִם יִפָּתֵחַ אֶחָד מֵהֶם אוֹ אִם יִסָּתֵם אֶחָד מֵהֶם אִי אֶפְשָׁר לַעֲמוֹד לְפָנֶיךָ״.

One who enters a bathroom says to the angels who accompany him at all times: Be honored, honorable holy ones, servants of the One on High, give honor to the God of Israel, leave me until I enter and do my will and come back to you. Abaye said: A person should not say this, lest they abandon him and go. Rather he should say: Guard me, guard me, help me, help me, support me, support me, wait for me, wait for me until I enter and come out, as this is the way of man. Upon exiting, one says: Blessed…Who formed man in wisdom, and created in him many orifices and cavities. It is revealed and known before the throne of Your glory that were one of them to be ruptured or blocked, it would be impossible to survive and stand before You.

מַאי חָתֵים? – אָמַר רַב: ״רוֹפֵא חוֹלִים״. אֲמַר שְׁמוּאֵל: קָא שָׁוִינְהוּ אַבָּא לְכוּלֵּי עָלְמָא קְצִירֵי! אֶלָּא: ״רוֹפֵא כָל בָּשָׂר״. רַב שֵׁשֶׁת אָמַר: ״מַפְלִיא לַעֲשׂוֹת״. אֲמַר רַב פַּפָּא: הִלְכָּךְ נֵמְרִינְהוּ לְתַרְוַיְיהוּ ״רוֹפֵא כָל בָּשָׂר וּמַפְלִיא לַעֲשׂוֹת״.

The Gemara asks: With what should one conclude this blessing? Rav said: One should conclude: Blessed… Healer of the sick. Shmuel said: Abba, Rav, has rendered everyone sick. Rather, one should say: Healer of all flesh. Rav Sheshet said: One should conclude: Who performs wondrous deeds. Rav Pappa said: Therefore, let us say them both: Healer of all flesh, Who performs wondrous deeds.

הַנִּכְנָס לִישֹׁן עַל מִטָּתוֹ אוֹמֵר מִ״שְׁמַע יִשְׂרָאֵל״ עַד ״וְהָיָה אִם שָׁמוֹעַ״. וְאוֹמֵר: ״בָּרוּךְ הַמַּפִּיל חֶבְלֵי שֵׁינָה עַל עֵינַי וּתְנוּמָה עַל עַפְעַפַּי וּמֵאִיר לְאִישׁוֹן בַּת עַיִן. יְהִי רָצוֹן מִלְּפָנֶיךָ ה׳ אֱלֹהַי שֶׁתַּשְׁכִּיבֵנִי לְשָׁלוֹם, וְתֵן חֶלְקִי בְּתוֹרָתֶךָ, וְתַרְגִּילֵנִי לִידֵי מִצְוָה, וְאַל תַּרְגִּילֵנִי לִידֵי עֲבֵירָה, וְאַל תְּבִיאֵנִי לִידֵי חֵטְא, וְלֹא לִידֵי עָוֹן, וְלֹא לִידֵי נִסָּיוֹן, וְלֹא לִידֵי בִזָּיוֹן, וְיִשְׁלוֹט בִּי יֵצֶר טוֹב וְאַל יִשְׁלוֹט בִּי יֵצֶר הָרָע, וְתַצִּילֵנִי מִפֶּגַע רָע וּמֵחֳלָאִים רָעִים, וְאַל יְבַהֲלוּנִי חֲלוֹמוֹת רָעִים וְהִרְהוּרִים רָעִים, וּתְהֵא מִטָּתִי שְׁלֵמָה לְפָנֶיךָ, וְהָאֵר עֵינַי פֶּן אִישַׁן הַמָּוֶת, בָּרוּךְ אַתָּה ה׳ הַמֵּאִיר לָעוֹלָם כּוּלּוֹ בִּכְבוֹדוֹ״.

The Gemara proceeds to cite additional blessings recited as part of one’s daily routine. One who enters to sleep on his bed recites Shema in his bed from Shema Yisrael to VeHaya Im Shamoa . Then he recites: Blessed…Who makes the bands of sleep fall upon my eyes and slumber upon my eyelids, and illuminates the pupil of the eye. May it be Your will, O Lord my God, that You make me lie down in peace and give me my portion in Your Torah, accustom me to mitzvot and do not accustom me to transgression, lead me not into error, nor into iniquity, nor into temptation nor into disgrace. May the good inclination have dominion over me and may the evil inclination not have dominion over me. Save me from an evil mishap and evil diseases. Let neither bad dreams nor troubling thoughts disturb me. May my bed be flawless before You, that my progeny should not be flawed. Enlighten my eyes in the morning lest I sleep the sleep of death, never to awaken. Blessed are You, O Lord, Who gives light to the whole world in His glory.

כִּי מִתְעַר אוֹמֵר: ״אֱלֹהַי, נְשָׁמָה שֶׁנָּתַתָּ בִּי טְהוֹרָה, אַתָּה יְצַרְתָּהּ בִּי, אַתָּה נְפַחְתָּהּ בִּי, וְאַתָּה מְשַׁמְּרָהּ בְּקִרְבִּי, וְאַתָּה עָתִיד לִיטְּלָהּ מִמֶּנִּי וּלְהַחֲזִירָהּ בִּי לֶעָתִיד לָבֹא, כָּל זְמַן שֶׁהַנְּשָׁמָה בְּקִרְבִּי מוֹדֶה אֲנִי לְפָנֶיךָ ה׳ אֱלֹהַי וֵאלֹהֵי אֲבוֹתַי, רִבּוֹן כָּל הָעוֹלָמִים אֲדוֹן כָּל הַנְּשָׁמוֹת, בָּרוּךְ אַתָּה ה׳ הַמַּחֲזִיר נְשָׁמוֹת לִפְגָרִים מֵתִים״.

When one awakens, he recites: My God, the soul You have placed within me is pure. You formed it within me, You breathed it into me, and You guard it while it is within me. One day You will take it from me and restore it within me in the time to come. As long as the soul is within me, I thank You, O Lord my God and God of my ancestors, Master of all worlds, Lord of all souls. Blessed are You, O Lord, who restores souls to lifeless bodies.

כִּי שָׁמַע קוֹל תַּרְנְגוֹלָא לֵימָא: ״בָּרוּךְ אֲשֶׁר נָתַן לַשֶּׂכְוִי בִּינָה לְהַבְחִין בֵּין יוֹם וּבֵין לַיְלָה״. כִּי פָּתַח עֵינֵיהּ לֵימָא: ״בָּרוּךְ פּוֹקֵחַ עִוְרִים״. כִּי תָּרֵיץ וְיָתֵיב לֵימָא: ״בָּרוּךְ מַתִּיר אֲסוּרִים״. כִּי לָבֵישׁ לֵימָא: ״בָּרוּךְ מַלְבִּישׁ עֲרוּמִּים״. כִּי זָקֵיף לֵימָא: ״בָּרוּךְ זוֹקֵף כְּפוּפִים״. כִּי נָחֵית לְאַרְעָא לֵימָא: ״בָּרוּךְ רוֹקַע הָאָרֶץ עַל הַמָּיִם״. כִּי מַסְגֵי לֵימָא: ״בָּרוּךְ הַמֵּכִין מִצְעֲדֵי גֶבֶר״. כִּי סַיֵּים מְסָאנֵיהּ לֵימָא: ״בָּרוּךְ שֶׁעָשָׂה לִי כָּל צָרְכִּי״. כִּי אָסַר הֶמְיָינֵיהּ לֵימָא: ״בָּרוּךְ אוֹזֵר יִשְׂרָאֵל בִּגְבוּרָה״. כִּי פָּרֵיס סוּדָרָא עַל רֵישֵׁיהּ לֵימָא: ״בָּרוּךְ עוֹטֵר יִשְׂרָאֵל בְּתִפְאָרָה״.

Upon hearing the sound of the rooster, one should recite: Blessed…Who gave the heart [ sekhvi ] understanding to distinguish between day and night. Upon opening his eyes, one should recite: Blessed…Who gives sight to the blind. Upon sitting up straight, one should recite: Blessed…Who sets captives free. Upon dressing, one should recite: Blessed…Who clothes the naked, as they would sleep unclothed. Upon standing up straight, one should recite: Blessed…Who raises those bowed down. Upon descending from one’s bed to the ground, one should recite: Blessed…Who spreads the earth above the waters, in thanksgiving for the creation of solid ground upon which to walk. Upon walking, one should recite: Blessed…Who makes firm the steps of man. Upon putting on his shoes, one should recite: Blessed…Who has provided me with all I need, as shoes are a basic necessity. Upon putting on his belt, one should recite: Blessed…Who girds Israel with strength. Upon spreading a shawl upon his head, one should recite: Blessed…Who crowns Israel with glory.

כִּי מְעַטַּף בְּצִיצִית לֵימָא: ״בָּרוּךְ אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהִתְעַטֵּף בַּצִּיצִית״. כִּי מַנַּח תְּפִילִּין אַדַּרְעֵיהּ לֵימָא: ״בָּרוּךְ אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לְהָנִיחַ תְּפִילִּין״. אַרֵישֵׁיהּ לֵימָא: ״בָּרוּךְ אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל מִצְוַת תְּפִילִּין״. כִּי מָשֵׁי יְדֵיהּ לֵימָא: ״בָּרוּךְ אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל נְטִילַת יָדַיִם״. כִּי מָשֵׁי אַפֵּיהּ לֵימָא: בָּרוּךְ הַמַּעֲבִיר חֶבְלֵי שֵׁינָה מֵעֵינַי וּתְנוּמָה מֵעַפְעַפַּי, וִיהִי רָצוֹן מִלְּפָנֶיךָ ה׳ אֱלֹהַי שֶׁתַּרְגִּילֵנִי בְּתוֹרָתְךָ וְדַבְּקֵנִי בְּמִצְוֹתֶיךָ, וְאַל תְּבִיאֵנִי לֹא לִידֵי חֵטְא וְלֹא לִידֵי עָוֹן וְלֹא לִידֵי נִסָּיוֹן וְלֹא לִידֵי בִזָּיוֹן, וְכוֹף אֶת יִצְרִי לְהִשְׁתַּעְבֵּד לְךָ, וְרַחֲקֵנִי מֵאָדָם רַע וּמֵחָבֵר רַע, וְדַבְּקֵנִי בְּיֵצֶר טוֹב וּבְחָבֵר טוֹב בְּעוֹלָמְךָ, וּתְנֵנִי הַיּוֹם וּבְכָל יוֹם לְחֵן וּלְחֶסֶד וּלְרַחֲמִים בְּעֵינֶיךָ וּבְעֵינֵי כָּל רוֹאַי, וְתִגְמְלֵנִי חֲסָדִים טוֹבִים, בָּרוּךְ אַתָּה ה׳ גּוֹמֵל חֲסָדִים טוֹבִים לְעַמּוֹ יִשְׂרָאֵל״.

Upon wrapping himself in ritual fringes, one should recite: Blessed…Who has made us holy through His commandments and has commanded us to wrap ourselves in a garment with ritual fringes. Upon donning his phylacteries on his arm, one should recite: Blessed…Who has made us holy through His commandments and has commanded us to don phylacteries. Upon donning phylacteries on his head one should recite: Blessed…Who has made us holy through His commandments and has commanded us with regard to the mitzva of phylacteries. Upon ritually washing his hands: Blessed…Who has made us holy through His commandments and has commanded us with regard to the washing of the hands. Upon washing his face, one recites: Blessed…Who removes the bands of sleep from my eyes and slumber from my eyelids. And may it be Your will, O Lord my God, to accustom me in Your Torah, attach me to Your mitzvot, and lead me not into transgression, nor into error, nor into iniquity, nor into temptation nor into disgrace. Bend my evil inclination to be subservient to You, and distance me from an evil person and an evil acquaintance. Help me attach myself to the good inclination and to a good friend in Your world. Grant me, today and every day, grace, loving-kindness, and compassion in Your eyes and the eyes of all who see me, and bestow loving-kindness upon me. Blessed are You, O Lord, Who bestows loving-kindness on His people, Israel.

״חַיָּיב אָדָם לְבָרֵךְ״ כו׳. מַאי ״חַיָּיב לְבָרֵךְ עַל הָרָעָה כְּשֵׁם שֶׁמְּבָרֵךְ עַל הַטּוֹבָה״?! – אִילֵימָא: כְּשֵׁם שֶׁמְּבָרֵךְ עַל הַטּוֹבָה ״הַטּוֹב וְהַמֵּטִיב״, כָּךְ מְבָרֵךְ עַל הָרָעָה ״הַטּוֹב וְהַמֵּטִיב״. – וְהָתְנַן: עַל בְּשׂוֹרוֹת טוֹבוֹת אוֹמֵר ״הַטּוֹב וְהַמֵּטִיב״, עַל בְּשׂוֹרוֹת רָעוֹת אוֹמֵר ״בָּרוּךְ דַּיַּין הָאֱמֶת״! – אֲמַר רָבָא: לֹא נִצְרְכָה אֶלָּא לְקַבּוּלִינְהוּ בְּשִׂמְחָה.

We learned in the mishna: One is obligated to recite a blessing for the bad that befalls him just as he recites a blessing for the good that befalls him. The Gemara asks: What does it mean: One is obligated to recite a blessing for the bad just as for the good? If we say this means that just as one recites a blessing for a positive event with the formula: Who is good and does good, so too one recites a blessing for a calamity with the formula: Who is good and does good, didn’t we learn in our mishna that over good tidings one recites: Who is good and does good, while over bad tidings one recites: Blessed…the true Judge? Rather, Rava said: The mishna’s statement was only necessary to instruct us to accept bad tidings with the same joy with which we accept good tidings, not to instruct with regard to which blessing to recite.

אֲמַר רַב אַחָא מִשּׁוּם רַבִּי לֵוִי: מַאי קְרָא – ״חֶסֶד וּמִשְׁפָּט אָשִׁירָה לְךָ ה׳ אֲזַמֵּרָה״, אִם חֶסֶד – אָשִׁירָה, וְאִם מִשְׁפָּט – אָשִׁירָה.

Rav Aḥa said in the name of Rabbi Levi: What is the verse that alludes to this? “I will sing of loving-kindness and justice; unto You, O Lord, will I sing praises” (Psalms 101:1). Rav Aḥa explains: If it is loving-kindness, I will sing, and if it is justice, I will sing. I will thank God in song for the bad just as for the good.

רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר מֵהָכָא: ״בַּה׳ אֲהַלֵּל דָּבָר בֵּאלֹהִים אֲהַלֵּל דָּבָר״; ״בַּה׳ אֲהַלֵּל דָּבָר״ – זוֹ מִדָּה טוֹבָה, ״בֵּאלֹהִים אֲהַלֵּל דָּבָר״ – זוֹ מִדַּת פּוּרְעָנוּת.

Rabbi Shmuel bar Naḥmani said: The proof is from here, as it is stated: “In God, I will praise His word; in the Lord, I will praise His word” (Psalms 56:11). The Gemara explains that In God, I will praise His word; that is the revelation of God’s attribute of benevolence, while: In the Lord, I will praise His word; that is the attribute of suffering; even if God brings suffering to bear upon me, I will still praise Him.

רַבִּי תַּנְחוּם אָמַר מֵהָכָא: ״כּוֹס יְשׁוּעוֹת אֶשָּׂא וּבְשֵׁם ה׳ אֶקְרָא״, ״צָרָה וְיָגוֹן אֶמְצָא וּבְשֵׁם ה׳ אֶקְרָא״.

Rabbi Tanḥum said: The proof is from here, as it is stated: “I will lift up the cup of salvation and call upon the name of the Lord” (Psalms 116:13), and: “I found trouble and sorrow, but I called upon the name of the Lord” (Psalms 116:3–4).

וְרַבָּנַן אָמְרִי מֵהָכָא: ״ה׳ נָתַן וַה׳ לָקָח יְהִי שֵׁם ה׳ מְבֹרָךְ״.

And the Rabbis said: The proof is from here, as it is stated: “The Lord has given and the Lord has taken away; blessed be the name of the Lord” (Job 1:21).

אָמַר רַב הוּנָא אָמַר רַב מִשּׁוּם רַבִּי מֵאִיר, וְכֵן תָּנָא מִשְּׁמֵיהּ דְּרַבִּי עֲקִיבָא: לְעוֹלָם יְהֵא אָדָם רָגִיל לוֹמַר ״כָּל דְּעָבֵיד רַחֲמָנָא לְטַב עָבֵיד״.

Rav Huna said that Rav said that Rabbi Meir said; and so it was taught in a baraita in the name of Rabbi Akiva: One must always accustom oneself to say: Everything that God does, He does for the best.

כִּי הָא, דְּרַבִּי עֲקִיבָא דַּהֲוָה קָאָזֵיל בְּאוֹרְחָא, מְטָא לְהַהִיא מָתָא, בְּעָא אוּשְׁפִּיזָא וְלָא יָהֲבִי לֵיהּ. אֲמַר: ״כָּל דְּעָבֵיד רַחֲמָנָא לְטַב״. אֲזַל וּבָת בְּדַבְרָא, וַהֲוָה בַּהֲדֵיהּ תַּרְנְגוֹלָא וַחֲמָרָא וּשְׁרָגָא. אֲתָא זִיקָא כַּבְיֵיהּ לִשְׁרָגָא, אֲתָא שׁוּנָרָא אָכְלֵיהּ לְתַרְנְגוֹלָא, אֲתָא אַרְיֵה אָכְלֵיהּ לַחֲמָרָא. אֲמַר: כָּל דְּעָבֵיד רַחֲמָנָא לְטַב. בֵּיהּ בְּלֵילְיָא אֲתָא גַּיְיסָא, שַׁבְיֵיהּ לְמָתָא. אֲמַר לְהוּ: לָאו אָמְרִי לְכוּ ״כָּל מַה שֶּׁעוֹשֶׂה הַקָּדוֹשׁ בָּרוּךְ הוּא

The Gemara relates: Like this incident, when Rabbi Akiva was walking along the road and came to a certain city, he inquired about lodging and they did not give him any. He said: Everything that God does, He does for the best. He went and slept in a field, and he had with him a rooster, a donkey and a candle. A gust of wind came and extinguished the candle; a cat came and ate the rooster; and a lion came and ate the donkey. He said: Everything that God does, He does for the best. That night, an army came and took the city into captivity. It turned out that Rabbi Akiva alone, who was not in the city and had no lit candle, noisy rooster or donkey to give away his location, was saved. He said to them: Didn’t I tell you? Everything that God does,