Hoq LeYisra'el, Shnayim Miqra:

The Ari HaQadosh instituted "Hoq LeYisra'el", and nowadays is a commonly known practice. In fact, HaRab Ben Sion Abba Sha'ul (Israel 1924-1998) writes (Or Lesion) that there is a real obligation on every Jew to learn Hoq LeYisr'ael. Although, HaRab Yis'haq Yosef doesn't require Yeshiba students to learn from Hoq LeYisr'ael on a daily basis.

However, "Shanyim Miqra WeAhat Targum" is a Halakha brought down in Shulhan Arukh, and in the Gemara Berakhot. So, one must be meticulous to say "Shnayim Miqra WeAhat Targum." Maran explains how to recite Shnayim Miqra: read the Pasuq twice, and then read the Targum Unkelus. Some opinions hold, that one should read the Pasuk twice, and then read Rashi. Some opinions hold, that one should read the Pasuq twice, and then read Rashi and Unkelus. Maran holds that the official way of doing Shnayim Miqra, is by reading the Pasuk twice, and then the Unkelus. Although, Maran writes that a Saddiq should read the Pasuq twice, then read the Rashi, and then the Unkelus.

Saying WaYidaber, and WeHayah Ki Yebi'akha:

The Ben Ish Hai writes that after donning one's Teffilin, they shall recite WaYidaber, and WeHayah Ki Yebi'akha. Some have the same Minhag of reciting it, with Rabenu Taam Teffilin on, although it is not required. If one didn't recite it with Teffilin Rashi on, he is not required to don is Teffilin once more in order to recite it.

The reason for this, is because inside of our Teffilin we have these four Parashaiot: Qadesh Li, Shema, WeHaya Im Shamo'ah, and WeHayah Ki Yebi'akha. Rabenu, and Rashi argue on this matter, however most people simply wear Rashi. Maran holds (S"A, O"H 34) that only people that are famous in their righteousness should wear both. The Ben Ish Hai holds that one must wear both, and at the same time. We follow the opinion, that if you are going to wear both, you shall wear them separately. Although one may wear both simultaneously. Some hold one should only wear both after they get married. Our Minhag is that everyone wears either Rashi and Rabenu Taam, or just Rashi. One only makes a Berakha on Rashi. One is not permitted to bless on Rabenu Taam alone.

Learning at night; Hassot:

One who is awake and learning at night, must say (at Hassot) Shema She'al HaMita, and then Birkhot Hashahar. However, one does not recite Birkhot HaTorah at this time, rather when the days appears. However, if one was sleeping and then arose at Hassot, he must recite all the Berakhot HaShahar, and then say Tikkun Hassot (Dibre Shalom, Siman 14).

All 18 Berakhot one must recite them, and even if he does fuflfill their actions (Nahar Shalom 20b).

Se'ouda Shelesheet:

One should be very careful to fulfill the obligation of Se'ouda Shelesheet. He should at least consume an egg-size, and if he is unable to do so, he shall not bother himself so much to do so. One who is smart shall not fill up is stomach in the morning meal, in order that he will have space for Se'ouda Shelesheet (Meqor Haim, 291:1).

The time for Se'ouda Shelesheet is the time of Minha, and if one does so before this time, he has not fulfilled his obligation (Meqor Haim, 291:2). There is no necessity to make Qiddush on Se'ouda Shelesheet, but there is a necessity to use two loaves of bread (Meqor Haim, 291:4).

Teshuba-repentance:

The Rambam holds (Hilkhot Teshuba, Perek 2:1) that to accomplish complete Teshuba, you must be in the situation where you are able to commit the sin, and remember that you are trying to do Teshuba, and then avoid doing the sin. The Rambam continues (Hilkhot Teshuba 2:2) "what constitutes Teshuvah? That a sinner should abandon his sins and remove them from his thoughts, resolving in his heart, never to commit them again as [Isaiah 55:7] states "May the wicked abandon his ways...." Similarly, he must regret the past as [Jeremiah 31:18] states: "After I returned, I regretted."

[He must reach the level where] He who knows the hidden will testify concerning him that he will never return to this sin again as [Hoshea 14:4] states: "We will no longer say to the work of our hands: `You are our gods.'"

He must verbally confess and state these matters which he resolved in his heart."

100 blessings a day:

In the time of Dawid HaMelekh, there was a period of time where 100 people would die everyday. So the solution for this was to make 100 Berakhot a day.

In the Gemara (Menahot) brings the verse "מה השם אלוקים שאול ממך-what does Hashem your G-d ask of you ", they expound "don't read it מה rather מאה. Meaning to say, that we should say 100 Berakhot a day.

Shelomo HaMelekh in the last few verses in Shir HaShirim says

יא כֶּרֶם הָיָה לִשְׁלֹמֹה בְּבַעַל הָמוֹן, נָתַן אֶת-הַכֶּרֶם לַנֹּטְרִים: אִישׁ יָבִא בְּפִרְיוֹ, אֶלֶף כָּסֶף.	11 Solomon had a vineyard at Baal-hamon; he gave over the vineyard unto keepers; every one for the fruit thereof brought in a thousand pieces of silver.
יב כַּרְמִי שֶׁלִּי, לְפָנָי; הָאֶלֶף לְךָ שְׁלֹמֹה, וּמָאתַיִם לְנֹטְרִים אֶת-פִּרְיוֹ.	12 My vineyard, which is mine, is before me; thou, O Solomon, shalt have the thousand, and those that keep the fruit thereof two hundred.
יג הַיּוֹשֶׁבֶת בַּגַּנִּים, חֲבֵרִים מַקְשִׁיבִים לְקוֹלֵךְ--הַשְׁמִיעִנִי.	13 Thou that dwellest in the gardens, the companions hearken for thy voice: 'Cause me to hear it.' Introduction: on Shabbat, we don't have that many Berakhot because Shemonah Esreh is cut short, so we try to make Berakhot on fruit to cover and reach 100. Also, on Shabbat we usually without the meals, we usually reach about 80 Berakhot. So, in this verse it says "1000 (100) for you Shelomo, and 200 (20) we eat your fruit. So, it's explained to mean that on Shabbat we have 80 Berakhot, so if we eat the fruit we will get to as much Shelomo-100. Also, verse 13, we see "those that dwell in the garden, companions listen for your voice, 'cause me to hear'". This is talking about answering Aamen to the Berakha. People listen to your voice, because they want to fulfill with yours, so they "cause me to hear". The Mishna Berurah (Siman 46), explains that everday one usually makes about 91 (Sepharadim)/92(Ashkenazim) Berakhot just from Tefillah. However, if we just eat two meals that will add another 16, and take us to 107/108. So, if we do this many anyways, why do so many Poskim, and Gemarot speak of it? To show us, not that we won't have enough, it's that we need to proper intention on the Berakhot. However, if it is difficult,then make a condition with Hashem, "all the Berakhot I will make today, even if I don't intend on so, it will be as if I intended on Hashem's name (Alef-Dalet-Nun-Yud)- it will intend as 'MASTER OF ALL". Also, with the name of Hashem (Yud-Ke-Waw-Ke) it should be as "MASTER OF ALL; IS, WAS, AND WILL BE." Last, for the name of Hashem that I utter with E-lokim, it shall be "POWERFUL:MASTER OF ABILITY (MAN'S), MASTER OF THE STRENGTHS OF THE WORLD.MASTER, AND RULER. HIGHEST ABOVE ALL, AND MASTER OF ALL THE WORLD." So, we should always remember, having the 100 is not enough, because we have it anyways, we either have proper intent or at least the condition.

Proper intentions in Miswot:

Before one preforms a Miswa, he should always say Leshem Yihud. Rabenu Hayim Palagi, recommends that we read in the Zohar, where it talks about the deed we are about to preform. He gives an alternative, that you may just read in the Humash where it speaks about that deed. This is what Rabbi Shneur Zalman used to do (Kaf HaHaim 1:3).

The importance of learning Halakha daily:

It is written in the Gemara (Niddah 73a), that one who learns Halakhot (two or more) daily is promised a place in the world to come.

Proper intention in Teffilah 2 (Shemoneh Esreh):

Maran Shulhan Arukh writes that one who prays the first Berakha of Shemonah Esreh without proper intention does not fulfill his obligation of Teffilah, and must repeat Shemonah Esreh. Rabenu Yis'haq Yosef writes that one who prays the first Berakha without proper intention should not repeat Shemonah Esreh, because once he repeats we are worried that he will repeat without proper intention another time. The Ben Ish Hai [Rabenu Yosef Hayim, 1833-1909] writes in his Kabbalistic work Da'at U'Tebuna (an introduction to the esoterica of the Ariz"l) , that the reason for Dawid HaMelekh stating the Pasuk "Hashem Sefatai Tiftah U'Fi Yagid Tehilatekha" was because Dawid was in such awe of Hashem. In Tefillat Shemonah Esreh, we should also have this intention, along with "Master of all".

In the Birkat Ha'Abot, we should intend that in the merit of the patriarchs, we shall receive salvation. We should also have in mind that the reason we have a straight connection between us, and Hashem. The reason for this is because our forefathers instituted these Teffilot, and because of their acts of heroism, we have this connection (Rabbi Eli Mansour). The Ben Ish Hai explains (Od Yosef Hai, Helek Halakhot) that when we say "BeAhaba" we should intend on 'sacrificing our life for the sanctification of Hashem; by accepting the four deaths of the Jewish court- Sekila, Serefa, Hereg, Heneq'.When one says "Koneh HaKol" he should intend that Hashem literally owns everything (Ramban-Rabbi Moshe Ben Nahman). Also, when we say "BeAhaba" we should think about the concept of Hashem bringing the Mashiah because of the matriarchs, and the patriarchs [Ahaba in Gimatria is 13, and multiplied by the "Bet" is 26=the name of Hashem] (Rabbi Eli Mansour).

When one says the "Ata Gibor LeOlam Hashem", along with the intention that Hashem is "Master of all", one should intend the name of Hashem that is a protection against all harm. The 'Asse Yosef' explains that when says the Berakha of Mehayeh HaMetim, he should intend on Hashem reviving all five parts of the soul (Nefesh, Neshama, Yehida, Haya, Ruah). The Shebet Mussar explains that when one says the Berakha of HaKel HaKadosh, he should specifically concentrate on the name of Hashem of Hesed, which is a reparation for the atrocious attribute of anger.

Proper intention in Teffilah:

It is written in the Yishai'ahu (29:13) "With his mouth and lips he honored me, but his heart distanced from me". The Gemara (Nedarim 62b) says "act upon things for the name of the work". In the Gemara Rosh HaShana (29a) there is disagreement whether Miswot require proper intent. The Rosh holds (Rosh HaShana 29a) that Miswot, indeed require proper intent. So has written the Shulhan Arukh (Hilkhot Keriat Shema 60:4). One should not utter the name of Hashem without having the proper intentions. This is brought down in Sefer Haredim (Siman 56), and in She'elot U'Teshubot Yafeh LaLeb [Rabbi Haim Palagi, 1788-1878] (Siman 101).

Maran [Rabbi Yosef Caro, 1488-1575] writes; Shulhan Arukh (Orah Haim 5:1), that when one utters the name of Hashem (Yud-Keh-Waw-Keh) he should concentrate that "Hashem is the master of all: is, was, and always will be." Maran continues, that when someone states the name of Hashem (E-lokim), he should intend that "Hashem is all mighty, master of (man's) ability, and master of the power in the world(s)." The Or Lesion [Hakham Ben-Sion Abba Sha'ul 1924-1998] writes (Or Le-Sion, 2, 1:19) that this specifically speaking of Berakhot, that one must have in mind "Master of all: is, was, and will be". The Hida writes (Birke Yosef, Siman 101), that it is praisworthy to have this concentration on every utterance of the name of Hashem. So wrote the Ben Ish Hai (Parashat WaYesheb 3).

The Ari HaQadosh explains that when someone utters Hashem's name (Yud-Keh-Waw-Keh) they shall concentrate on the name of Hesed of Hashem (as brought down in most Sefaradi Siddurim).

In the Sefer Afike Yam, Rabenu writes that one should make a condition in the morning that every time that he utters the name of Hashem, it shall count as if he intended on those centralizations (as brought down on the first page in Siddur Abodat Hashem). Rabenu Massliah Ma'azuz writes (Haga'hot Al HaMishna Berura), that this condition does not count for the first Passuk of Shema Yisrael.

The Kaf HaHayim (Orah Haim, Siman 107), the Magen Abbraham (Orah Haim, Siman 101), and the Shulhan Arukh HaRab (Orah Haim 5:1) write, that when one utters the name of Hashem (Alef-Dalet-Nun-Yod) he shall concentrate on only "Master of all".

In conclusion, it is proper intend on all of these intentions, but if one is unable to, he may say the condition as mentioned before, or he may say "LeShem Yihud" before each activity of Miswa Dehoraita or Derabbanan. Rabenu Dawid Yosef writes (Osrot Yosef Siman 20) that it is a attribute of righteousness to say Leshem Yihud, but continues to say that one must be very careful not actually verbalize the letters of "Shem Hawaya" rather say "Yud Keh-Waw-Keh". It is brought down in the Mishna Berurah (quoting a Gemara) that one who verbalizes the name of Hashem loses his part in the world to come. So we must be meticulous on this aspect.