G. Hakaras Hatov to Hashem:[1]

One is obligated to show gratitude towards G-d for all the good and benevolence that He does for a person. It is for this reason that G-d specifically commanded the Jewish people in contrast to the other nations all of the commands, and it is for this reason that we the Jewish people must oblige to follow His commands. This is because of the fact that G-d took us out of Egypt and we hence owe him much gratitude for this and we are befitting to become his slaves.[2] It is also for this reason that Hashem commanded us the Mitzvah of honoring one’s parents, in order so one recognize the obligation to show gratitude to Hashem.[3]

Thanking Hashem for every breath: The Midrash[4] states that one is obligated to give thanks to G-d for every breath that one takes, and this is the intent of the verse Kol Haneshama Tihalel Kah.

Showing gratitude to G-d for miracles that he has done:[5] One is certainly obligated to show gratitude to G-d when He does a miracle. Furthermore, doing so hastens the coming of the Messiah, as is proven in the Talmud from the story with Chizkiyah. The Gemara[6] states that G-d had desired to make Chizkiyah become the Messiah although the attribute of judgment said before God, “You have done all of these miracles for Chizkiyah, such as saving him from Sancheirev and from his lethal illness and he has yet to praise you even one time. Is this who you want to make the Messiah?” From here we understand that publicizing the miracles that G-d does for us today is relevant to the coming of the redemption.

Giving thanks to Hashem during Shema Koleinu:[7] It is forbidden to mention anything other than requests from God during the blessing of Shema Koleinu. While it is extremely important to express gratitude and Hakaras Hatov for requests that G-d has answered for oneself, this is not to be done during Shemoneh Esrei, and even in the blessing of Shema Koleinu it may not be done.[8]

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[1] Shita Mekibetzes Bava Kama 92b

[2] See Rashi and Even Ezra and Ramban on Yisro 20:2; Chovos Halevavos Shaar Avodas Haelokim 6

[3] Chinuch Mitzvah 33 “ When a person has this form of recognition and gratefulness to his parents, it will lead for him to also develop this recognition and gratefulness towards G-d who is the cause of the existence of his parents, up until the first man and is the one responsible for bringing him into the world and giving him all his needs, and health and sanity, of which without it he would be like a horse and mule who have no knowledge. A person will then conclude from this how much he must be careful in the service of G-d.”

[4] Shelah Shaar Haosiyos p. 65 in name of Bereishis Raba

[5] See Toras Menachem 5752 1:408; Likkutei Sichos 23 Maasei 2 by end of Sicha

[6] Sanhedrin 94a

[7] See Admur 117:5; 114:6; 119:1; M”A 117:6; Tur and Beis Yosef 114; Talmidei Rabbeinu Yonah Brachos 29a; Tosafus Brachos 29a

[8] Explanation: Although there are no restrictions regarding what one can request during the blessing of Shema Koleinu, this is specifically regarding requests from G-d, however any other matter is forbidden to be mentioned during Shema Koleinu due to it being an interval in Shemoneh Esrei. Thus, we find that the Poskim prohibit the making up of Mashiv Haruach Umorid Hageshem within Shema Koleinu, and rather require one who skipped it [and did not say Morid Hatal] to return to the beginning of the prayer, even though regarding Vesein Tal Umatar Levracha they rule that one can make it up in Shema Koleinu. The reason for this differentiation is because Mashiv Haruach is a mere statement of praise and not a request, and therefore may not be said in Shema Koleinu, as opposed to Visein Tal Umatar which is a request and may be said at that point.