We recite in the morning a special Beracha thanking Hashem for enabling us to wake up refreshed and reinvigorated after a night's sleep – "Ha'ma'abir Hebleh Shena Me'enai U'tnufa Me'af'apai." We then proceed immediately to the "Vi'yhi Rason" prayer, which concludes, "Baruch Ata Hashem Ha'gomel Hasadim Tobim Le'amo Yisrael." The Beracha of "Ha'ma'abir Hebleh Shena" and the subsequent "Vi'yhi Rason" prayer are considered a single, lengthy blessing. Therefore, somebody who hears another person reciting the Beracha of "Ha'ma'abir Hebleh Shena" does not answer "Amen" when that person completes the words "Al Af'apai," because this blessing continues with "Vi'yhi Rason." One answers "Amen" only at the end, after hearing the recitation of "Ha'gomel Hasadim Tobim Le'amo Yisrael." There is a general rule requiring that when a lengthy Beracha is recited, the conclusion must resemble the beginning; meaning, the end of the Beracha must speak of the same theme with which the Beracha opened. At first glance, the lengthy Beracha of "Ha'ma'abir Hebleh Shena" violates this rule, as it begins by speaking of Hashem allowing us to wake up refreshed in the morning, and concludes with the more general statement that Hashem performs kindness for the Jewish People ("Ha'gomel Hasadim Tobim…"). Tosafot, cited by the Bet Yosef, explains that in truth, the beginning and conclusion of this Beracha are indeed the same, only that the Beracha begins with a specific kindness that Hashem performs, and concludes with a general statement about Hashem's kindness. We open this Beracha by mentioning Hashem's restoring our strength and alertness in the morning, and we end by thanking Him for always acting kindly toward us. Further insight into this Beracha may be gleaned from the Midrash Tehillim (25:2), which teaches that Hashem returns our souls to us in the morning in better condition than when we went to sleep. Normally, the Midrash states, when somebody lends an object, he receives it back in slightly worse condition; it experienced at least some degree of-wear and-tear in the borrower's possession. But after we entrust our souls to G-d at night, He cleanses them for us, and returns them to us pure and pristine. This is, indeed, a great act of kindness that we experience each and every morning, warranting the recitation of a special Beracha. The text of this Beracha that appears in the Talmud is written in the singular form ("Me'enai… Me'af'apai," etc.), and this is the text brought by the Rif, Rambam and Rosh. Accordingly, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) and the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939) ruled that this Beracha should be recited in the singular form. The Ben Ish Hai adds that in the Siddur of the Rashash (Rav Shalom Sharabi, 1720-1777), which was written based on deep Kabbalistic teachings, this Beracha appears in the singular form. By contrast, the Mishna Berura brings several Poskim (the Kenesset Ha'gedola, Magen Abraham and Mateh Yehuda) as stating that this blessing should be recited in the plural form. Hacham Ovadia Yosef, in Halichot Olam, refutes the proofs brought by the Ben Ish Hai, noting that we do not always follow the precise text of Berachot that appears in the Gemara. (For example, we recite the Beracha of "Ha'noten La'sechvi Bina," which appears in the Gemara in past tense – "Asher Natan La'sechvi Bina.") And as for the Siddur of the Rashash, there are different versions of this work, as according to tradition, the original manuscript was buried by the Rashash's son. Therefore, no proof can be brought from the Siddur of the Rashash. Accordingly, Hacham Ovadia ruled that those communities who have the custom to recite this Beracha in the plural form should follow their custom. This was, in the fact, the custom among the Jewish community of Damascus. This is also the practice among Ashkenazim. Most Sepharadim, however, recite this Beracha in the singular form, following the opinion of the Ben Ish Hai and Kaf Ha'haim.