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The Beracha of "She'lo Asani Abed," which we recite each morning, expresses our gratitude to G-d for making us free, that we are not an "Ebed" – "servant." This refers to an "Ebed Kena'ani" – a gentile servant purchased by a Jewish owner, who undergoes a partial conversion whereby he becomes obligated in the same Misvot that are binding upon a woman. After we recite the Beracha of "She'lo Asani Goy," thanking Hashem for not making us a gentile, who has no Misva obligations whatsoever, we thank Hashem also for not making us an "Ebed," who is obligated in only some Misvot. Furthermore, servants do not have Yihus (respectable lineage), and so we are grateful that we have the status of free men who enjoy the honor of Yihus. A person who is held captive, G-d forbid, nevertheless recites this Beracha, even though he does not enjoy freedom. "She'lo Asani Abed" refers specifically to the status of an "Ebed Kena'ani," and so even a Jew who is in captivity recites this Beracha because he is a full-fledged Jew. The word "Ebed" is pronounced "Abed" because of a grammatical rule that a "Segol" vowel at the end of a sentence changes to a "Kamatz." The next Beracha that men recite each morning is the blessing of "She'lo Asani Isha" – "who has not made me a woman." Some mistakenly view this Beracha as an indication that Judaism regards women as somehow inferior to men. This is certainly not true; both men and women are equally important from the Torah's perspective, and neither plays a more a vital role in the mission of the Jewish Nation than the other. Men recite this Beracha because they have more Misva obligations than women. Just as we all recite "She'lo Asani Goy" to thank Hashem that we are not gentiles, who have no Misva obligations, and "She'lo Asani Abed," thanking Hashem that we are not servants who have limited Misva obligations, men go further and thank Hashem for the additional Misva obligations that they have as men. Women recite instead the Beracha "She'asani Ki'rsono" – "who has made me according to His will," thanking Hashem for creating them in a way that does not require the same Misva obligations as men. We might draw an analogy to two kings who are crowned on the same day – one of whom inherited the throne from his father, and another who needed to work to earn the appointment as ruler. Both deliver speeches expressing their joy and appreciation for having reached this milestone – one for the privilege of being born into royalty, and the other for having successfully worked to earn his position. Both are equally distinguished, and both are equally grateful, but for different things. Similarly, men recite a Beracha thanking Hashem for the work they are given to achieve spiritual greatness, and women recite a Beracha thanking Hashem for being created in a state of spiritual refinement that does not require as many Misvot as men require. Women recite simply, "Baruch Ata She'asani Ki'rsono," without "Hashem Elokenu Melech Ha'olam." If a woman wishes she can think these words in her mind before concluding "She'asani Ki'rsono." A woman recites the Beracha "She'lo Asani Goya," in the feminine form, instead of "She'lo Asani Goy," and "She'lo Asani Shifha" instead of "She'lo Asani Abed" (as a "Shifha" is a female maidservant). Summary: The Beracha of "She'lo Asani Abed," which thanks Hashem for our being full-fledged Jews, as opposed to servants, is recited even by those in captivity, Heaven forbid. Women recite the Berachot of "She'lo Asani Goy" and "She'lo Asani Abed" in the feminine form: "She'lo Asani Goya," and "She'lo Asani Shifha." Instead of the Beracha of "She'lo Asani Isha," a woman recites "Baruch She'asani Ki'rsono," without "Hashem Elokenu Melech Ha'olam." If a woman wishes she can think these words in her mind before concluding "She'asani Ki'rsono." |