Asher Yatzar (Pt II) | Rabbi Yossi Goldin | February 17th 2026

Uh I apologize that I'm a few minutes late. Um okay so today's uh shear is sponsored by Hedi and Ben Lipchitz and dedicated by Barbara Albec Rafu for Leyakov Nissan Ben. So you should have Rafu and thank you to to those who have sponsored the shore. Um and as always we continue to dab in that our learning today should be a for our should be for for all of those who have been injured all those families who have been affected and [snorts] should give the guidance to our leaders to uh to make the right decisions. Um okay so we are continuing in the wonderful uh and really really incredible braha of ashar yatsar um and I want to spend today really we'll have a little bit of an introduction but then after that we're going to be going through the braha really going through the braha and there is a tremendous amount to learn and to see from this braha really is and the more that I've dived into this braha um there really is an incredible amount uh to learn and it's also fascinating to see how even amongst the postkim and the raanim they recognize the uniqueness of this braha in the way that it's written and in the way that it's formulated. And in fact, we'll we'll start with that. Um source number one, I just brought you the gimmar that brings the actual text of the braha. That's just for us to have as a frame of reference. But the postkim um note that there are a number of of of of unique aspects or a number of unique ways that um that other postkim deal with this braha. For example, in source number two, I only brought you the very beginning of it. But the written by Kai, which is the work um of our times, it is really has been the foundation for our observance since it was written and has become accepted. You know, together with the Rama, the Rama and the Mishna obviously for for Ashkinaz have become um fundamental as well. But the is the classic work and and very rarely does the author of the veer from straight up. This is what you're supposed to do. These are or sometimes these are the opinions. Um but because it's written as its focus is on what we're supposed to do. In source number two, I only brought you a taste of it. But the does something very unique when he discusses the braha of ashar. He quotes the entire text of the braha. And then he goes on line by line to explain the meaning of every line in this braha. Now that is very unique for aic work. That's not what this is supposed to be about. [snorts] We're going to do the reason why I didn't bring it all now is because as we go through line by line, I I'm going to bring you excerpts from the and his explanation of the of the brah as well. But many people point out that this already shows us there's something unique about this brah that the found the need and the importance to not just say this is what we say but to go through the braha and explain its meaning shows that there's something unique as well and if you look in source number source number three the which is again another work that came that came that came later much later um written by bypstein um also a a very formative work he points out a number unique aspects to this. So if you look at source number three um this is what says he says it is unique it is different from all other that we see why most are very short and to the point okay he says for example so they're very short and to the point about what we're talking about for example when we make before we benefit from food. We get to the point. Okay, sometimes it seems we have to ask why do we say meaning we might wonder certain language but it's a very short things like that continues and the same is true even which we're hopefully going to discuss in the coming weeks which is what we would call more of a beer chev or a beer fel for those who remember we talked about that last week okay they're als also very short and to the point yet he says says it's long but not only that and this I didn't notice until he points it out the actual reason we're making the braha the main topic of this braha is missing from the braha Why are we making the braha of to thank Hashem for the fact that we were able to go to the bathroom? We don't actually mention going to the bathroom in the braha itself. >> Of course, we what we do is we take a step back and talk about how our body works. Okay. But when we don't, for example, when we say for example, we make the brah on bread. We don't say, "Wow, it's amazing that that we plant the we plant the seed and then the seed grows and that meaning we we get to the point why is it that when we're making a bra about using the facilities and going to the bathroom, we don't actually mention it." And now I think the reason is pretty clear and that he's about to explain that which is it's not necessarily it's not necessarily appropriate and respectful to to talk directly about what we're referring to. And if you think about it, like anytime we talk about these things and you know you're around little kids, everyone starts giggling, right? Meaning meaning there's something a little bit silly or feel silly about the bra. And so it's unique that when we say we don't actually mention what we're making the about says this is the reason why the reason the rabbis didn't want to mention the actual the actual act of going to the bathroom. Number one, it's just not respectful. It's not necessarily respectful to talk in that way, it becomes it can turn into an immature conversation. And also he says, if we were to compare this to the we make before we benefit from food, before we benefit from smelling something, those that's called it's hard to compare it to that. Why? Even though when a person does go to the bathroom, he actually feels a certain relief. There is a pleasure. There's those of us who have ever had a situation where they had trouble going to the bathroom know that even though we take it for granted the ability to go to the bathroom, right? That's why it's actually called to relieve yourself, right? There's a certain relief when a person goes to the bathroom. And therefore, it is there is a hana there is some kind of benefit that a person has. Whenever we usually benefit, we make the braha before we benefit. Right? We say the before we smell the we say the before we eat the food the all other a person can choose either I want to benefit from this or I don't want to benefit from this. And yet when it comes to going to the bathroom, this is a necessity. This isn't a choice, right? This is how our bodies function hopefully when they're functioning well. So all of these things he says makes this very very different than classic where we're benefiting from something. And if we're just going to compare it to the we make we make the once a day. Therefore says the what did was they took a step back and made this brah more generally about the way that a person's body functions so that number one it's not going to be disrespectful to talk about that specific act but number two it shows the uniqueness of this braha rather than just like I said rather than just when when we make the braha on bread rather than saying, "Well, thank you, Hashem, for creating a world where we could plant seeds and the water falls down and the and it rains and then it grows and the seed decomposes." I mean, it's really amazing to watch how a seed grows in the ground. And that's incredible to but we don't make that. We don't say that when we say we get to the point, but the way I would say is like a different beast. It's its own type of braha where we're specifically taking a step back and thanking and recognizing and thanking Hashem for this incredible incredible world that is our body and the way that it that it functions. We discuss the way that our body is able to take care of itself but not in an inappropriate way. And then he goes on to say that because of this unique type of braha, that's why the goes out of his way to explain it in detail. That's why he goes line by line because this isn't just a regular type of braha. It is a totally unique braha. And then he says that's also why if those who remember last week we talked about how according we pasin that if a person in the morning wakes up and he doesn't have to go to the bathroom he still should make this braha because this is a braha that's not your classic that you only make the braha when you're about to experience it but rather it's a unique braha about how our bodies bodies work. So the so has highlighted for us once again the uniqueness of this braha. What I want to do now is also before we get to this talk about the specifics is also quote from you again a couple of a couple of of beautiful works that really describe the uniqueness of this brah. If you look at source number four in his in his book on again talks about the special quality of this of this who fashioned man with wisdom is a universal expression of on behalf of all human beings not only Jews. We acknowledge in this braha that the properly functioning normal healthy human body is a marvelous gift that Hakadosh Baraku has given to man. The famous 19th century naturalist Alexander vanu humbult is said to have commented that he has reviewed the prayer books of many religions and found no other prayer comparable to asher yatsar. Most people take the normal functioning of their bodies for granted unless one has pain or is informed by a physician after an examination that shalom all is not well. One tends to ignore the crucial life sustaining systems of the body. It is therefore so important to utilize theatar to focus our recognition on the fact that it is only due to the nim regularly performed by a baru that our bodily functions organs function normally. My rebi the mere mashkim leavitz would humorously illustrate this idea by saying that students really ought to send a telegram to their parents after each use of their bodily functions to tell them that hashem they are well okay again it's a humorous way of saying it but every time right if you if you reach out to your parents every time something exciting happens that we should be doing that every time we go to the bathroom we find the bra says um I see God or I see the judgment of God from my flesh. Here Eio is saying that when he contemplates the workings of the body and all of its marvelous systems, he becomes acutely aware of the fact who has created it. That through his body, a person sees God through understanding how the body works. A per person a person is able to experience and to truly and to truly see God. Um I want to skip number five now just for time and move to number six whereby Abra Jamski points out another incredible aspect about this braha. In the secular world there's an attitude to give to God what is God's and to Caesar what is Caesars's. A person may be religious but religion need not apply to other things other than sacramental functions. Excuse the uh the typo. Not only should there be a governmental division between church and state but there should be clear boundaries between the secular and the religious in daily life. Judaism categorically repudiates this attitude. Our sages ask what is a small verse upon which the entire Torah is dependent. The Torah says the Pik says know God in all of your ways. The entire Torah is dependent on this single verse. Torah observance is not limited to rituals. Every action a person does must be within the parameters of Torah. One's conversation, work, business dealings, eating, sleep, recreation, and interactions with people must all follow Torah principles. There is no dichotomy of the secular and the sacred. Ree rejection rejection of this concept is tantamount to rejecting the entire Torah. A person arises in the morning and performs his physiological functions. A braha is recited in appreciation of the marvelous function of the human body. As a physician, this braha is especially meaningful. It is regrettable that many people's appreciation of this is limited by lack of knowledge of the one is by of lack of knowledge of the wondrous human body. The vagon is alleged to have said that to the degree that one lacks an awareness of the wonders of nature his lack of appreciation is tenfold. This braha illustrates the goon statement. So what I grew is highlighting besides stressing the miracle that is our body is also pointing out that this braha is an expression of how we are how we show that not we don't separate between our spiritual side and the spiritual actions that we do and our physical world which many other religions do but rather we believe that we have the ability that even through our physical actions even through the most mundane the most base action of going to the bathroom is an becomes an opportunity to recognize God, to be aware of God, and to thank God. And that's one of the beautiful aspects to Judaism is that we is that everything that we do, even the most physical activities are opportunities for us to to become to become close to God. And we see this also if you look at source number seven, it's a beautiful madish. The madish in source number seven says the following is fortunate are you Israel. that with every limb and every part of our body we have the opportunity to do a mitzvah or to serve God and that's why we say the words are the gamatria of 248 they correspond to the limbs of a person's body because the beauty of who of Yahadus is our ability to use every part of who we are every part of our body in our in the service of God in a way in a way to serve hakadoshu and so again asharat highlights number one the the wondrous nature the miraculous nature of how our bodies work but number two it also highlights our the the concept of Judaism of sanctifying the and using everything as a way to come close to a baru. So what I'd like to do now is is is take the opportunity to go through to go through the actual text of the bra itself and highlight a number of different different things. We're going to do it a little bit quickly because I want to make sure that we cover cover everything and uh and I think hopefully this will add to our own understanding of the braha and also add to our hopefully and that's the point ultimately of all that we're doing. it'll add to our recital of of of this on a on a on a on a constant basis. So we start with okay so the first question I wanted to ask was and I thought this was very interesting. We'll note that in the itself there's two different words that are used to describe creation he created man with wisdom. We'll get we'll get to the in a second. What does it mean? And then it says and you created within him and we'll get to but what is this distinction between yer is one language which means to create and the other language that we're using here is bar which is also used to create is there a significance in this and what is the distinction? So the truth is is that if we go all the way back to safer bracious to paras to the creation of man both of these verbs are used in different contexts. If you look in source number eight, the first time that the Torah describes the creation of man, the Torah says as follows, we should make man in our image like us and he will rule over the the fish of the sea and the birds. He will rule over all of the animals. God created using the word created mano in his image image excuse me. So the first time that the Torah uses the word talks about creation the verb bar is used. The second time the Torah describes the creation of man in peric bet in source number nine what's used instead. The Torah says Hashem created or fashioned man from the dirt of the land of the dirt of the of the ground and he blew within him a some kind of life existence life form the spirit of life and man became a a living spirit and then and then he created he planted a god and put man that he had created. What are and so what are what what are what are what is the distinction and the truth is is that before point out that there's a third verb that's actually used here not just yatsar and bar and what's the third verb that's being used >> exactly assa is a third verb there are three verbs that are all very very similar one is create yatsar usually is translated as to fashion and assa is to make is to make something so the question becomes what exactly what is the difference between these three verbs If you look at source number 10, the Malbim and this is actually repeated in a number of different places. The Ramban says this in some places. The Quran, the vilon says this as well. They describe that there are three that that each of these verbs actually refers to a different stage in the creation of something. Now, I'm going to explain this as best as I can because these are somewhat cabalistic ideas, but we'll do our best. Says the M. The reason I brought the M is I think he's the clearest. What's the difference? And they even quote a puk. There's a puk inhay that says I created him. I fashioned him. I even made him. So the puk has all three verbs together. So the obvious question that theor deal with is what's the difference between these three verbs? Says the mal as follows. The difference between them. The verb create is a reference to creating something out of nothing. That first initial initial creation when a person takes what was nothing and creates something out of nothing that and the basically the the basic form of that thing that is called okay and the truth is who's the only being that can do that only can really can create something out of nothing. What is so what the malim referenc it says means to take what was just created and to form it and to shape it into something. Okay. So bar is when something is created initially. Yatsar is taking that and forming it into a unique way and and o refers to kind of like the finishing of it. The last the last step. So it's three steps. There's the creation of this material. This what what is referred to as yatsar is the shaping of it and then o refers to the refers to the kind of finishing. And by the way if you think about I just noticed this now I just thought of this now. We actually also have the word in Arab. We say at the very end. So we were we're referencing all three of these verbs in the creation of the human body. Yes. >> Well, I think it's upside down because it should be >> excellent question. That is my question. I don't know. Meaning meaning if we were to now take this and move to our braha. I I it's very very interesting. If I were writing the braha, I would have thought based on what we're talking about now, it should bear would seem to refer to the actual creation and then it would be because would seem to would seem to be referring to the shaping of it. The only way that I could understand it is to is to say it this way is that when God formed our body, he did it and the creation involved all different parts of who we are. So again, I agree that that that I'm not 100% clear on the on on on why the the was written this way, but it's referencing different acts. And that's what I wanted to stress. That's what I wanted to highlight here is that refers to the fashioning of our body in the way in all of the details. Vavo means when God created us, he created us with all of these different parts. And yatsar is how he fashioned it all together. And loot is just the end which is when everything comes together. The act of o Yes. >> My question is perhaps this is a of the entire digestive process because uh relief is only at the end. I mean there's so much that goes on between the mouth and uh where things end up in terms of absorption of vitamins, minerals, nutrients. >> So everything you excellent and we're going to see that there are a number of different interpretations of this braha, but one the the interpretation that is highlighted by the lavush and others is that this braha is specifically about exactly what you're referring to is that it's specifically a braha about the digestive system. Meaning we're going to see as we go through the text the the the digestive system the dig the digestive and excretion system that they that this there are some who are going to suggest no the bra is talking about our body in general and there are some who are going to say no it is and they actually go and it's really it's really amazing to see the knowledge that they had and the appreciation they had and they go through there's different parts of our body and and how it goes to the different stages exactly like you're describing which is something that usually mostly only biology majors or or or doctors are familiar with and that's exactly the point. Yes, you are you are correct that there are some who are going to suggest that this braha is specifically about that whereas others will suggest no it's really a general braha about our body our body in general but it's a very very good point okay so this I thought was very very interesting which is the difference between the different language is not just by chance it's not just poetic it's not just like oh let's use different no there's actually significance in each verb is a reference to a different type of action and shows the tremendous detail Excuse me. The tremendous detail that goes into the creation of our body. The next the next part that I wanted to discuss was the phrase. It says that God created man with wisdom. What does that what does that sentence mean? Well could be in could be with. It's a good question. How do you understand that braha? How do you understand that phrase? What does it mean with wisdom? There's actually if you think about it from a from a grammatical perspective there's two directions we could go with how to interpret this line. >> It could be yeah or that he gave us the >> excellent one interpretation would be God created man and when he created man he created us with a process that includes wisdom. Okay. And we're going to see that that is how many people interpret and they try to explain what that means. The other interpretation is is it you want to say what it is? Oh, >> the reason I was think the reason that that seems a little bit off to me is because you're talking about your bodily functions. So what does wisdom come to do with why is he using why >> why meaning if the the other way so the other way to say it would be that God created man with wisdom that God created us and gave us wisdom that when he created us he gave us wisdom and differentiating us between us and animals and I think that's what you're asking is that the first interpretation we'll see makes seem to fit in >> for me works better >> yes the second >> what's what's what's the relevance what's the relevance it's an excellent it's an excellent question I think and I again as you're asking the I didn't thought about that. I hadn't thought about that and uh we'll see who says it if he doesn't explain doesn't answer that but I wonder if I wonder if actually if you think about it and just as we're mentioning it even something as simple as being able to go to the bathroom there is a big difference between how humans go through that process and how animals who are born without go to the right anyone who has a pet knows that okay maybe some pets you can train them but but even something as simple as going to the bathroom is not something that they are aware of or something that they are sensitive to or or can control and it is only because of the that we are given that we have the ability to actually control where we go and when we go and things like that and therefore the actually becomes relevant that's just an idea okay but let's see there's a number of different interpretations here Rashi says Rashi quotes this is sorry >> yes that's well that yes that's the standard understanding the other interpretation is that God created man when he gave when he created us he gave us it's a reference to the that we have and the question was why would that be relevant here so that was just that's a yes the standard understanding according to most interpretations is god created us with wisdom and therefore the way that we work is with wisdom so let's there's a number of beautiful interpretations rashi and this is an interpretation that's mentioned a number of times discusses and it's source number 11 explains as follows kalal kimono that our body is is is hollow like a um what's the best word? A note. A note is like a um a vessel, like a shell that you right. And normally when you have a vessel, it says, "What happens if you blow something up and you poke a little hole in it? What happens to that to what you blew up to what to the it totally deflates because whatever's inside comes out." And yet >> And yet, sorry. >> That's exactly what Rashi is saying. Ex. Exactly. God created us. We have holes. We have a mouth. We have a We have We have all parts of our body where there are holes. Yet somehow our spirits and our consciousness and whatever it is that is inside us doesn't just come out and rather it stays there. And that is says Rashi is the that is the wondrous nature. That's what we're referring to says Rashi when we say at the end of the and that's what we mean when we say it's just the incredible basic way that our body functions that that it just it's it it defies all other logic and and and nature. Toos in source number 12 gives a bit of a different interpretation which I think is very interesting. Um again it seems it seems a little bit different but I wanted to mention it as well. Says to what is the says first God created the food or the sustenance that will be that will sustain us and only afterwards he created man. Usually very often we just we we like create something after like how are we going to take care of it and know here God created the world the world and I would I mean again he says which means food but I think what it's referring to is the entire atmosphere that was going to sustain us was created and only then created the the human being and that's what it says in why was man created on the sixth day at the very very so that we came into a world that had already been created so that we could benefit from that world. So we weren't just created and then like okay now stand to the side while I while I create everything for you. Thema was that God create prepared everything for us and then only then created created man. If you look at the lavush in source, we're going to skip for one second to source number 14 here. The lavush the lavush says what the is is the incredible digestive system that we have. Source number 14. Okay. Oh, sorry. Okay, everyone turn the page. says the in source number 14. Just like man is obligated to make to thank God for creating a new person. We also have to give him a and thank him that God created us and gives us the ability to sustain ourselves through eating and he gave us a digestive system that have four different parts to them. Ham which is the intake our taking in taking in the food storing the food digesting and absorbing the nutrients and our ability to excrete anything which is unnecessary. Those are four parts and says lavush that is what this bra is about is recognizing the complexity of that system and the miracle that it works in the way that it works on a regular basis so that we can exist and accomplish in this world in our limited time in this world. and says the lavush that is thema is the incredible digestive system that we have which we don't even think about and enables us to and like you said you have to take in and the body knows what it wants it takes what it wants and absorbs that and removes what's not good for you and the fact that that is done automatically and naturally without any he says that's what this bra is particularly about so those are the three who suggest that when it says what it means is created man with wisdom that the way that we were created was full of wisdom. Going back to source number 13, if you don't want to go back, I apologize if you have to go back on your sheets, but the marsh is the one who actually suggests the alternative understanding where he says meant that God created man and gave us wisdom and that is the here. says he says that the word according to Rashi is referring to the rest of the is the way that our body works theos explains it that it's his own thing about that God created food and then only created us he says the third line now on source number 13 that the word is a reference to that man gave us the wisdom to maintain our health or to be able to have that health and yet he didn't give that as much to the animals who don't have that awareness don't have that don't have that that so that is the first line again we see how much how much how how incredible the how each of these lines in the have so much to have so much to add. The next line is [snorts] so I actually realized I apologize now it's actually a typo in in the beginning right before source 15 it shouldn't be it's not it's and the actually pointed out refers to what is to holes to holes in our body refers to >> empty >> empty space or there's a better word that I'm not I'm blanking on right now um cavities there you go exactly that was the word I wrote down for myself to remember the cavities that we have within our bodies. So what what exactly are we referring to? So the simple understanding is what the says the in source number 15 as I mentioned the himself goes line by line explaining this. So he says what does it means we have lots of holes we have our mouth we have our nose we have our our behind our he also created many aspect many parts of our body that are cavities our heart is a cavity our lungs are a cavity many different parts of our body are cavities and the fact that those function the way they do are themselves is itself miraculous and in fact I just brought this for you just to see it again sometimes I bring you some of the sources to see it in source number 16 I only brought for you a small piece of it but the avu abu we we met avu last week is is a rishon he in the in his explanation on this braha in his per on this braha goes through the entire body and he basically says what are we thanking hashem for he says we're thanking hashem for everything so I brought you highlights here just to see He gave us eyes to see. He gave us eyelashes to be able to close our eyes to not see bad things. I'm getting every time I did three dots, I'm skipping just to show you highlights. He gave us a mouth and he also gave us the jaw in order to crush food. He gave us a tongue in order to be able to chew the food or to be able to process the food also to be able to talk. He gave us a heart to be the source of our spirit and to be able and of thought. the upper stomach to receive the food and to then spread all the different parts all over. He gave us bones. He gave us a skull in order to protect our body and our and our brain. because that is where the ishu our knowledge and our of is there he also created some kind of of of um uh um it's like a is like a moisture around the brain again he's going in in in in unique detail every part of the body according to the au and according to the This bra is about recognizing all parts of our of our body in s and then he says at the very if you'll go to the second paragraph everything Hashem created in order to give us the ability to live and to to and and to and to achieve and that is the greatest type of wisdom. We say in the that we say God is a rock. His creations are perfect. His actions are great and we should never question anything. He says, "If only I had three legs. If only I had three eyes." Sorry, you're right. Sorry. If I had if I were to walk on my head, if only I could have have eyes behind or a face behind my back. Uh, I'd much rather we have to recognize that God created us in and the way that the human body is made is exactly the way it's meant to be made so that it can continue to function. For time purposes, we're going to move through this a little bit quickly, but the leav in source number 17 suggests no, this isn't this isn't just about all of the and all of the it's the specific and related to our digestive system. He says there are certain areas where sometimes where this word where this is a this is a neckv and this is a hole so that so that the food can go from one place to the next and there are there are other that are that are uh what was the word we used cavities that are in order in order to store certain things and what he's basically pointing out he says the reason why we repeat it and why he says he says the first is a reference to the digestive system which is what this is about and the secondul is to appreciate all of So it's stressing it's stressing both. If we continue on continues in the right before source number source number 18 right before 19. This means it is revealed and known in front of you that if one of these were to open or one of them were to close, we would not be able to stand in front of you. So says Rashi, what is this referring to? So Rashi says very simply, what this is referring to is what we said. We have holes in our body and if those holes were to close up and not work, then our existence would be in danger. It would be very hard for us if a person who can't only because of modern medicine have they created a way for a person who can't go to the bathroom properly to be able to excrete what his body doesn't need. But that's that's a medical miracle. Okay? And the same thing is true if if our if the different cavities in our body all of a sudden developed a little hole, it would be very very hard for us to continue for us to continue to function. And that's what it's and that's what it's referring to. And in fact, if you look here in source number 19, the Gmorrah has an incredible description of something that happens between when when a when a baby is in womb in utero and when the baby is born. Source number 19. And just with a highlight on something opening and something closing says the says the gamashimo, what is a baby similar to when she's in when he or she is in uterero? It's like a notebook. It's like an object that's totally folded up and placed. His hands are on his temple. His uh his arms are on his knees and his head is bent between his knees. He's totally folded up and its mouth is closed and its belly button is open. Why? Because right now if its mouth were to be open then it would be taking in whatever is in the mother's body and that would be dangerous. The animal the the animal the baby would not be able to to live. And how does it get what it gets? It gets it through right through the belly button. That is how it achieves what it's supposed to achieve. So the belly button is open and the mouth is closed. It doesn't actually excrete anything through through the regular through its body at that time because if it did that it would hurt the mother. What happens when the baby is born? It switches. When a baby miraculously now comes out, aside from birth itself and the miraculous process that that is, what was closed now opens and what was open now closes. Because the mouth which was closed now has to open in order to breathe. And the belly button which was open now closes up automatically or now stays closed so that it doesn't take in so that there's no hole in the body for things to for things to come out. And so what some people say and this is what the points out in source number 20. He says when we say we're actually referencing this we're referencing this process specifically the process of something that things are closed when they should be. It's not just that we have holes that are always holes and and it's that we even have parts of our body that at different stages are are closed and at other stages are open and miraculously that happens when it's supposed to happen. And that's what it means. It means if it closes when it's supposed to be open and it opens when it's supposed to be closes then our lives are going to be in danger. And according to this, that's why there are some who add into this the phrase. Why? So many point out that it's a reference because if we say that we're referring to the baby when it comes out that that that that if the baby's mouth when it comes out of the womb wouldn't automatically open up and be able to breathe air, the baby wouldn't be able to sustain itself. So is a reference specifically to miraculously the second the baby comes out its mouth which until that second had remained closed all of a sudden opens up because if it didn't the baby wouldn't be able to sustain itself. Now most do not include this line and according to them this of is not referring specifically to that process of a baby being born. It's referring to all the holes in all the cavities that we have. And we know that very often if one of our if one of our if one of our nikavim gets stopped up for we stop we are able to live and therefore is not necessarily what's meant to be included because what we mean is if it got stopped up permanently. Okay. And so we have different interpretations as to what exactly this line means but all of them point to the miraculous nature of of asher of Asher Yatsar. I want to just do a couple of more things. I want to get now to the end of the bra and then end with one um with one with one um with one final final source. So we end with the bra says what exactly does it mean? So if you look at the gammorra, we're going to skip now to the gor uh in source number in source number 25. Sorry, sorry, source number 26. We're going to skip to 26. The Gomorrah has a conversation about how to end this. How should we end? How should we end this? So the Gmorrah says we should end with thank you God for healing those who are sick. You're turning us all into sick people. This isn't meant to only be about sick people. This is meant to be a braha about all of us about all about all human beings. So rather we should say roof kbasar that he heals all human beings and healing doesn't necessarily mean just those who are sick but it means you help and ensure that our body takes care of itself says we should add and papa says we should say both and we end it with what does mafle mean? The word mafle is an incredible word. Mafle means wondrous, incredible. And there's different interpretations. Rashi says the mafle is like we said before that our we have we have holes in our body and yet the spirit doesn't leave. It stays there. Other people um and the rama has a has has a beautiful line here. If you look at source number 28 the the the smaller text. The rama here adds something incredible. He says what's the mafi mafi means the pelle what's the wonder? The wonder is as follows. The amazing part of our body is that in our body we have the connection between a physical body and our spiritual selves. And the fact that we're able to have those two working in tandem with each other, connecting to each other, that is a pelle. That is the definition of a pelle. It's not just that our body works and that things don't come out and our physical body. That's one piece of it. But another aspect to it is that means it is incred is incredible that God created a physical being that is able to contain within it and connect with a spiritual being as well. And the combination of that is the is the pelle. We're going to see that this is actually a beautiful introduction to the next part of the braha because right after that's the end of this braha. What's this? We're going to see hopefully uh I think next week we'll do something on Purim but but after that in two weeks when we when the next what's next we say right after of after Purim what's all about the spiritual side the is all about the physical side is all about the spiritual side the phrase is a beautiful segue from the braha which is about the physical aspect of who you are to the bra That is the that is the spiritual side of who we are. Um we don't have time unfortunately but I I encourage you to read I I brought for you at the very end here a beautiful essay that was written by a uh by a by a doctor writing about his experience with this braha. Uh and I encourage you on your own time to to to read through I'm going to also write something beautiful here as well. some closing thoughts about appreciating this braha and using this braha to appreciate the uh the incredible body that we have and the incredible way that that made us. There's so much here as you can see to talk about um and through our learning we should hopefully better appreciate the miracle that is our existence and and all that should also uh hopefully have an impact on the way that we say this braha. Wishing everyone a wonderful day.