Generally we consider developing good habits an enormous accomplishment. Every day in the morning blessings we pray that Torah observance shall become our habit. Likewise one of the great goals of Chinuch/ education is to train the youth in the ways of Torah so that observance comes naturally to them. As Rabbeinu Yona on Mishlei (1:8) explains, “A child is still developing. If he spends his youth following desire without guidance then it will become difficult for him to practice self control as he grows older. It is therefore best to help the child with guidance to develop good habits in youth…”

We do find a negative connotation to habits. In the book of Yeshaya (29:13) G-d rebukes the people by saying, “With lip service they honor Me, but their hearts are far away. Their fear of Me is nothing more than habit.” Indeed, once a person develops a proper pattern of behavior, it is necessary to continue to pay attention to relationships, and to remain engaged.

• The concept of habit is reflected in Halacha in a number of places. An animal that does damage multiple times enters a new classification and must be watched more closely by its owner. If such an animal does do damage it will incur greater liability for its owner. This is called a change of status from being a Shor Tam (tame) to a Shor Muod (belligerent). Commentaries discuss whether this change of status is the result of the animal revealing its habit for belligerent behavior, or from a different perspective, did the belligerent behavior cause a habit to be developed.

• If a person lost concentration while he was reciting Shema, and is not unsure if he is up to the words “Uchisavtem” in the first paragraph of Shema, or the same word in the second paragraph, he is obligated to go back to the first paragraph. If, however, he senses himself habitually continuing with the words “Lmaan Yirbu” of the second paragraph he can assume that his inner habit/ consciousness caused him to continue with the verse that he was up to. (Shulchan Aruch- Orach Chaim 64:4)

• There are specific parts of Shemoneh Esrei that have a seasonal wording change. If a person does not remember if he said the words correctly, there is a general assumption that until 30 days have elapsed from the time of the seasonal change, he probably recited the old wording in error. Thus, he would be obligated to recite Shemoneh Esrei again. If however 30 has elapsed since the change we can assume that he has effectively formed the new habit, and will not recite Shemoneh Esrei again. The Shulchan Aruch provides a strategy by which one can form the new habit in a quicker way: A person can recite the correct, new, text 90 times in succession, and thus acclimate himself to the new habit. (Shulchan Aruch- Orach Chaim 114: 8,9)