Asher Yatzar | Rabbi Yossi Goldin | February 10th 2026

Morning everybody. >> Morning. >> Sorry uh that I missed last week. I was a little bit under the weather, but um I am sure that uh we had a wonderful replacement for me. Um nice to see everybody this week. Um just uh a couple of announcements. Um this year is uh once again sponsored by Hedi and Ben Lipchits. So thank you to the Lipchious for for your sponsorship. Um [snorts] and as always we uh we continue to to dab and that our that our learning today should be a a foray should be a rafu for all those who have been injured in this war and all those affected by the war and hashem should continue to give guidance to our leaders to make the right decisions. Um okay so before before we we begin talking about uh the next the next stage of the of I wanted to to go back and um follow up on a question that had come up in our previous conversations when we when we were discussing the um the and discussing the process of washing hands. Um so one of the questions that came up which I wasn't as familiar with was the question of whether or not one can wash their hands inside the bathroom. uh it had come up and I and at the time I said I wanted I wanted to to look into it. So I just want to get back to that and and just um [snorts] and just share what I what I was able to find. The question was if a person is going to wash for example let's say they're washing the the wash that they do in the morning and we discussed when there's different times to do it. Um and um but whichever washing of which you're going to make the braha are you allowed to do that in the bathroom? Now certainly you can't make the braha in the bathroom but the question was are you even allowed to wash your hands in the bathroom or should you wash your hands at a sink that is outside of the bathroom. I was unfamiliar with this but many of you had said that you had learned that there was an idea of not to wash your hands uh specifically in the bathroom. So without getting into all of the details but there is a concept of not washing your hands in the bathroom meaning in meaning if you're in a room that has a shower that is considered to be okay. Um the postgame do talk about not washing your hands inside a room that has a toilet because there is a concept we have discussed this before of of there being some kind of an of of an unholy spirit and according to some postkim any room that has a toilet in it is considered to have that and the other reason is because since again we're talking about washing our hands before we make a bra either for or in the morning this act is an act of doing a mitzvah and any act of doing a mitzvah maybe it's not necessarily appropriate should be in the same room as as a toilet. >> Don't you just put the lid down? >> So that's an interesting question. So So can you put put can you put the lid down? Interesting question. Um now I did do some research on this and there are some who are mockpit very mock about this. However, there is a an idea in the postkim that [snorts] suggests that nowadays this isn't as problematic as it was back in the day. And the reason why is because of our plumbing system. Meaning when when the garra or when the postkim early postkim were talking about about this as an issue they were referring to a situation where there wasn't modern plumbing and therefore if you had a toilet in the in the bathroom it was usually a toilet that had uh that had that had that had remains in the toilet and therefore was le it was more problematic. Nowadays where we have modern plumbing. So there are postkim who suggest that this is not as much of an issue that the ruach ra does not exist and also the idea of it being a disgrace or not appropriate to do a mitzvah is not as problematic when we're dealing with modern plumbing where once again um everything in our modern bathrooms is clean and therefore from what the research that I did on on this on this topic u I would say thear had is that one does not necessarily need to worry about this that you you that it is okay to wash your hands hands in a bathroom that obviously is clean. However, those who are mockbid and those who have learned to be mockbid or who have this as a as a family tradition to be mocked, it is certainly audiatory thing to to do. >> So, what does the shower have? >> No, the shower was I was just saying that if you happen to be has shower is not the shower is no problem at all. I was just saying that even though even though a shower is often considered a bathroom, if you have a room that's just a shower and not a toilet, everybody agrees it's okay. meaning walking into a bath house which didn't have a toilet was considered to be okay that's not problematic at all. The only issue is the only issue that's under discussion is if it had if it has a toilet in it. And therefore again um there are different approaches in the postkip. I would say those who are mock pit it's definitely a good thing to do if you can um to wash not in not in a in a modern even in a modern bathroom. But those who have been doing that or it's hard practically u I know in my house for example there are no bathrooms. There are no there are no there are no sinks outside of a bathroom except to go downstairs. Uh so some of this is just a practical is a practical situation. Uh so you know everyone should uh should make you know can make their decision. Yes. >> What about to walk from the >> Okay. So we so so so dal amos for dal amos we did discuss back we did we did discuss a number of weeks ago. You're right. What she's asking is isn't there an idea that you're not supposed to walk more than dollar amos without washing your hands. So we we talked about we did see that there are some postkim who say that your your home is considered daladamos. anywhere in your house is considered daladamos. Um and in addition um there are also those who say that the issue of not walking dalos is not as applicable as it was now as it was back in the day that the concept of ra is lower than it used to be and therefore we don't have to be mak about dal amos. So many many people that nowadays are not mb about abos but um again you are correct it can sometimes be competing competing interests. Yes. >> In the kitchen. >> Excuse me. >> Make a wash. >> Yes. Absolutely. >> Absolutely. Yes. Yes. Certainly. She asked negaser meaning the washing that you do to to remove the can certainly be done in the kitchen. And according to some people, it'll be better in the kitchen because you're not you're not in in the bathroom. Okay. Yes. Final question. Another one. >> As I've seen so many people do megabasu when they are ready to eat bread was what how did this get started that we do alternating? the al the alternate the alternating hands the alternating hands is a concept based on ru that in order to remove the the the ru you need to alternate hands when we're talking about washing for hamotzi you are correct that the most appropriate thing is to do is to do two hand is to is to do twice in a row on on your right hand then twice in a row on your left hand the alternating is brought down to remove the it's a cabalistic idea >> so many people >> yes yes correct okay now we're going to get to we're going to continue we're continuing in our in our in our not as fast as maybe I would like but I think it's good. We're hopefully we're going to be thorough and and and gain as much understanding as we can the different aspects of we're moving on to the braha of ashar. Okay. What we're not today we're going to be discussing a number of different aspects asharat. We're not going to actually go through the details of this braha. It's an incredible braha and a really beautiful and inspiring braha and hopefully next week we'll spend more time understanding the depth of the braha. What I want to do today is we're going to go through the source of why of where where it comes from and a number of different interesting aspects regarding the nature of this brah. So the source for the brah of yatar comes from the gumar in this is a gor that we're going to come back to a lot which is the gra that describes the process of what the a person should say as they wake up in the morning. Okay. And the and the gurra in source number one says the following. A person who enters the bathroom, he should say the following thing. Before a person goes to the bathroom, he should make the following comment. He should say to and Rashi points out that what you're doing is you're talking to the angels that are accompanying you on your path in general. And you should say to the angels, you holy, you holy honored angels for those who serve up in heaven, give honor to Hashem. Leave me alone, meaning don't accompany me into the bathroom. Leave me until I go do what I need to do and then I will come back and then you can continue to accompany me on my on my day. says, "Actually, no, you shouldn't do this. You shouldn't say this to the angels because what might happen is you might say, "Angels, please leave me." And then they might not come back and you might lose the angels for the rest of the day. Okay? Therefore, what you should say is say, "Watch over me. Help me." uh samuni means to like rely on me, you know, to be there for me. Wait for me until I come back. So, it's just a different way of saying basically, angels, please wait until I come back. Now, interestingly enough, you might be thinking to yourself, I've never said those that that line to any angels as I walk into the bathroom. So, uh this is this is brought down in the Gimar. We're not going to see it now, but the but but the theor mentions that nowadays we don't say this. Uh nowadays we don't say this line as we enter the bathroom because it is a bit presumptuous for us to assume that everywhere we go there are angels accompanying us everywhere we go. Uh nowadays because of the level that we are on we don't we shouldn't be walking around. I mean it's it's certainly appropriate for us to be thinking that we're doing this. We're work, we're in the service of God and everything we do is part of our aodashem and we're doing important things. But we shouldn't necessarily be as presumptuous as to think that everywhere I go I have angels following me that I should have them stop at the entrance to the bathroom. And therefore we don't have the minhug of saying this as we enter as we enter the bathroom nowadays. Continues the garra. We're on the fourth line of the gumar. [snorts] The gumarra says as follows kafik when a person exits the bathroom. Oh Mary, he should say the following. Blessed is somebody is is Hashem who created man with wisdom and created within him holes are holes are are are cavities within the within a person's body. It is it is it is revealed and known to you or to to upon your your your glory or your throne that if one of these were to open up that wasn't meant to be open and one of these were to close that wasn't meant to be closed it would be impossible to stand in front of you and we're going to get we will next week we'll get to understanding the depth of this and there's different add over even extra even one minute. Some have the order of whether you should stay before before should you say which one comes first. There are different versions and hopefully we'll get to understanding the beauty of this bra in more detail next week. Continues the what should be the end what should be the closing of this bra. You should end with God is those someone who heals who he who is sick. He said to you said to him, why are you equating us with with you know as if we're all sick? No, it shouldn't be that we're sick. Rather it should bear he's somebody who heals all people all all human beings right and adds on this line it is wondrous to do again this is a beautiful a very powerful line which we'll get to understand in more detail next week but that is and then papa says some say to say some say to say we will say both of them we will He is somebody who heals all all flesh and he does wondrous things or to do wondrous things. Again, we'll we'll we'll we'll better understand that next week. So that is we have the most of this text as we understand it in the gamarra itself. Um, and what's interesting to note, as you can see, I just brought you the next part of the Gimmorra. Right after that, the Gmorrah then discusses the various braot that we've seen before that you should say when you wake up in the morning, including including what known as as the bat shakar, which we will get to as well. Okay. So what we see here is we have the gammorra introducing the brah of and then the gmorrah goes on to talk about the other that a person is meant to say when they when when when they wake up in the morning. Now we've discussed in the past that um the general approach is that there are three types of brahot that we have in in Judaism. Okay. One as we mentioned and we're going we're going to we're going to repeat this a lot because one of the major questions we're going to have whenever we get to different braot is which braha is this? That's what we're going to that's the game we're going to play today. Okay. So the three brahot are number one brah number one is mitzvah mitzvah that we do before we do a mitzvah pretty straightforward before I put on filling I make the braha before I sit in the suka I make a bra before I put once I make a braha before I take I make a bra that's one type of braha then we have a that are known as from the word that I make before I benefit from something when I before I eat a food I make a bra before I smell something I make a bra those are and then there's a then there's a third category called of praise and thanks to hashem okay and that classic like that would be the bra we say when there's thunder and lightning when we see an ocean those are all of praising hashem a classic of would be the brah that I make that a person makes if he goes through a a threat a life-threatening situation and is saved So he thinks Hashem and that is the braha of if I were to ask you which is what would you say the simple understanding is is that the is this is a classic and one of the reasons that we can even prove this is because can sometimes be very short but can also sometimes be longer. Why? Because when you're talking about praise and thanks, it would make sense that sometimes the are going to be longer and sometimes they're going to be shorter. When we're talking about mitzvah, you get to the point means I'm about to do do this, right? Or if it's right, you're just saying you're just saying a before you benefit. When we're talking about that are more about thanks and praise sometimes they'll be short and sometime like is a short braha but sometimes you'll have to which is a little bit longer and here we have a very very detailed and it seems that this would be av and that is the classic understanding. The classic understanding is that this is what's called where we're thanking and praising Hashem for the wonder of how our body works. However, interestingly enough, I haven't given you all of the all all all of the all of the different options because believe it or not, although the standard approach is that there are three there are three types of braot, there are some who suggest that there is a fourth fourth type of brah a fourth area of brahot and that is called birkotil. Okay, if you look in source number four, the Avraham, the Avraham was a rishon uh who lived in Seville in the 14th century. Um, and he's known mostly for his commentary on the seedor. We'll hopefully learn a lot from him over the course of our time going through the seedor. He actually suggests that there are four four groups of there are four types of And then he outlines a little bit about them. He says, "Okay, when we're talking about they have set times. I do I do I make the mitzvah at a specific time. I make the of of of a very specific time. We're going to have to understand exactly what it what it means. We'll get to it in a second." Um, and then he says, And then you have there's no set time to make the braha when you benefit. Whenever you benefit there's no set time to say the whenever a person gets in that situation where it's appropriate to make the braha then you make the bra and there are certain mitzvah that there's no set time for example when you uh there are certain that like like he says I had the opportunity my my my brother had a baby boy uh and just two days ago what's today Tuesday two days ago I was out of brit my brother made the braha well the moel made the braha and my brother made the made made the braha of and okay so we have here four types of according to the you have mitzvah you have you have and something called what the avu doesn't explain and that's what's left to us to do is to understand what exactly is a what's a so I there's different interpretations but the way that I understand it and that's why we're going to see it becomes The question regarding our bra is refers to that are very very similar to they're praising Hashem and they're thanking Hashem but there is one major difference and that major difference is and this is what was hinting to most that are praising or thanking Hashem you only say them when you encounter a certain situation. For example, when are we supposed to make the brah of thunder and lightning? Only if what? >> If you hear or you see thunder and lightning, right? Let's say a person were to learn about thunder and lightning and and and and read about it in in in a book or you were to study it or you were to study meteorology, you'd be like amazed. Could you make the braha of of of thunder and lightning and be like, "Wow, look at this." No. You can only make that braha when you go through a certain experience. Can a person say hil if he's very thankful for waking up this morning? which we all should be. Can I say and say thank you to Hashem? No. The answer right most the classic a person will only make them when he encounters the scenario for which making the braha is relevant. But there are many in for example where we make the braha every day even though we're not necessarily in that situation. For example, the bra of okay or the bra of shalom. Now if I were to ask you what's that most similar to? It's a but it's a but it's so these areot where we're praising and thanking Hashem but it's not dependent on a specific experience rather why are we saying it we're saying it because every single day we should we should remind ourselves and appreciate that created the world created light created light and created darkness. So there are already we already have this model where in our we're thanking Hashem for certain things through the concept of right at the end of there are three that are called right are we only allowed to say if we experience some kind of peace? No. We say it because of the concept that it exists that blesses the world with peace. Which means this fourth category is a category of where they're similar to but yet it's not dependent on us experiencing it. Rather it's thanking Hashem that it exists in the world and we say it on a daily basis. I'm going to get before before I get to your question just to bring just to hone this a little bit sharper. It's exactly one classic example that we're going to get to hopefully soon is the that we make every single morning, right? that that that we that that a god gave wisdom to the to the rooster to know the difference between day and night or he opens up my eyesim he frees those who right and now there's actually a big rishim a huge mloim can I say those only if I experience those things or can I say it no matter what the raam we'll get to this it's not it's not in your source sheets we'll get to when we get to says very clearly he's also unusual he actually criticized the Rambam very rarely would comment on other people's on other opinions he would say his opinion in the in the safer that was it here he says a person can only say if he experiences those things so according to the if you didn't hear the rooster waking you up in the morning you could not make the if you didn't experience if let's say you were somebody who couldn't see you wouldn't be able to say the words and the Ram says there are some who say you should say it no matter what and they are wrong. That's what the says it is. We'll see it. Others say no these we should say this is how we say these every single morning even if we don't go through the experience. Why? So the way we say it is is because we're thanking Hashem for what's called we're thanking Hashem that this is how the world functions and therefore some will say are the classic you can only say them if you experience what they're referring to. Whereas others will say no this is something you say every single day even if you don't actually experience it. So now if I were to get now ask you let's go back again we're asking this question regarding regarding uh regarding Botto. So actually look look at source number three for one second. Source number three the the the yitz the yitz is ravyakov emdin. So ravyakov emden who is a an important Jewish leader in the 18th century in Germany. So he has a he has a he has a commentary on the sitter and in his shot he actually writes he discusses this opinion. He discusses that there are some who suggest that is not a classic but rather look at source number three the end of the first line in in source number three says the It's not really a he says there are some who understand is like all other that we say in It's like we say no matter what is just like that it's not now if I were to ask you what would it depend ah well if I were to ask you what would this mak depend on >> ah the main question would be what happens and this is what's called a nafkamina the main navina that we're the main practical difference between these two approaches whether a yatsar is a regular like thunder and lightning or whether is a file that I say no matter what would be what happens if I wake up one morning now for most of us this would be a total miracle but let's say I woke up wake up one morning and I don't have to go to the bathroom you might say rabbi that's never going to happen like I said it's a miracle we wake up one morning and no no you went you went an hour ago and now you don't have to go to the bathroom should you and that morning you don't have to go at all should you still say as part of your regular. >> So that will depend on this that will depend if you understand if you understand to be a regular of like we generally understand it like most people understood it until now which is you it's a braha that you make whenever you experience it. So then if I don't go to the bathroom I shouldn't I shouldn't make the braha. But if we understand it to be what's called a birk then it's just like all other that I say no matter what and in fact this is a big makus in the rishim yesing you open up two different and one has right after and I always learn that that's because one is thanking for your physical and alka for your spiritual but if you've already gone to the bathroom and you don't say a in your before and you only say should you say it at that point or should you look at the sitter that has it right before >> so you're point you're pointing out >> so you're pointing out that asher that that that believe it or not different sader have different minhagim and different things to say that might be hard for us for us for us to yes the answer is is that we we will get to aar is right after we finish sorry we'll get to alkanesha the standard approach and according to many opinions is alkanes should be said right after And there's a whole conversation is or is the same conversation that we're having about is going to be had about because they are they they are connected. So yes, you've already gone to the bathroom. Then if you believe that it's then you don't say it again. But >> what do you mean you don't say it? You don't say it again. >> When you're when you're done, you've already got you've already >> Yes. If if you Yeah. every everyone will I'm not sure exactly what you're asking but alkanes will get to alkanes will get to some people say asharats right after they go to the shama later on >> no you would not say again no no everyone agrees you're only going to if you're at most you'd only say it once in the morning the same thing with you only say it once some say it after they wake up and some say it as part of their text we talked about that we talked about how there's two opinions some say right after they right after they go to the bathroom in the morning and wash their hands the same thing would be with yatsar and um save it and only say it later on when they when they when they get to shul together with the rest of the brahood. We should only you should say it one or the other. >> You go to you're not supposed to say a right away. >> So just like some will some will wait with which is not usually what we do but because because again some have this to say all of this as part of their whenever you say you should say as well. Okay. Now again that's part of the same question. If okay so let's let let's go back for a second. So we just pointed out that this is going to be the biggest question. Should I shay a yatsar if I don't go to the bathroom in the morning? So look at look at the look at source number four. The avu draam our good friend the avu who already introduced for us this idea of having a fourth category of he actually says that if you even if you don't go to the bathroom in the morning you should still say as part of your the is to say and whether you went to the bathroom or whether you didn't that would seem to be because according to the avu the of is what we would call a and a we say every morning as part of our schedule just like we say all the other that we say not everybody agrees many other people say no and actually look in the look in the the if you look in the in source number five this is actually how the rama puskins as Now, I did not know this. I I was surprised to see this. If you look at source number five, the says, we've seen the before. You should wash your hands and say in the morning adds the and you should say even if you didn't go to the bathroom, says the Mishna. If you look at source number six says, "Why would I say if I didn't go to the bathroom?" And he says, Hag. He says, "The reason why is because every morning I am a new creation. I'm a new person and I need to thank Hashem for the fact that my body works even if I didn't necessarily go to the bathroom right now." Just like >> Exactly. meaning it is like all other all other we say regardless of whether or not I specifically experience that right now. And therefore says the same should be here. And then he goes through other other reasons we'll get we'll we'll leave the next paragraph for now. If if you go down next to the to the next section sorry one second just I have a different pages that you let me just okay and if you look the next in the mission in section in sectional he says says the let's say you want to avoid this question should I make the braha even if I didn't go to the bathroom. So he says try to go to the bathroom right after you wash your hands. The best thing to do and I think most of us will have no problem doing this is you get up, you wash your hands, you go to the bathroom, you wash your hands again and then you can say now as we mentioned there are some people who have the to wait and only say when they get to sh as part of the other but either way uh the says if you can go to the bathroom it's best to go to the bathroom and there therefore you're avoiding this question. Okay. What comes out again? What comes out is is that in a situation which most of us have, which is you do have to go to the bathroom, it's best to go to the bathroom right after you wash your hands. And therefore, when you're saying a yatsar, you're avoiding this question of whether or not you should say aatar without going to the bathroom. Okay? But what does come out from the Rama is let's say you really don't have to go to the bathroom. You should still say a yatsar. And that is how we puskin. How we posin is even if a person does not have to go to the bathroom, he should he should still say a yatsar seemingly because asher yatsar has this aspect of being a bat which we say which we say no matter no matter what. Okay. now. Yes. >> What if you say in the morning when you go and then afterwards it's part of your your >> to say it twice? >> Yes. Yes. So, so, so what what's the problem with saying with saying it twice? So, it's a good question. Um, and and what you are pointing out and we have to remember as well is that the only question we're asking here is only regarding the morning. Meaning everyone agrees that when you throughout the day you go to the bathroom you certainly should be saying there is an element of the classic what we would call where throughout the day whenever you make the braha whenever you go to the bathroom you should make the braha the question is in the morning so so so it's what you're what you're asking is let's say I go to the bathroom in the morning and then and I should say then why can I then say it again as part of my if you're not but without going to the bathroom But not but not having gone to the bathroom. So as I >> the first time no I'm saying you didn't you you didn't go again but you didn't go you didn't go right then and you want to make it right. So as I as I understand it as I understand it I would think you can ask that question also about and it was very clear in the post game that should only be said once. You should only say it either when you first go or when you meaning so the idea it seems to me that that and are grouped together. You say them you say them together and and comes right after that and there are some who say it right after they go to the bathroom and there are some who say it as part of their now even those of us who say it in the morning you could also consider that part of your seda if you did go to if that's when you usually say it and here you don't have to go to the bathroom it's still considered doesn't have to just be together with these other it's just a question of how we of how we look at it so as I understand it I as I as I understand it if you're somebody who usually makes the and I'll show AR right after he goes to the bathroom. He or she goes to the bathroom in the morning, you should say it then regardless of whether or not you actually went to the bathroom, assuming you don't have to go to the bathroom. If you say it as part of your let's say you wait, you're not you're the kind of person that always waits and always says later on, then you should say it then whether or not you went to the bathroom. But you shouldn't say it twice. You shouldn't say it twice again. We in general we we don't say you can. You're right. you can't meaning in general even within the context of we don't say we don't say extra if we don't need to go back >> why would you if it's just a okay so the question good excellent good okay okay so so one second >> okay so meaning meaning if I if I understand what you're saying you're saying why is it okay so let let's get back to what we've seen what we've seen so far is is what we've seen so far interestingly enough is that aar has this element of being a and not just av you should say it even if you didn't go to the bathroom every morning as part of your daily schedule. However, we also know that we also sayar every time we go to the bathroom throughout the day. Now, that wouldn't be a classic. That would be a So, what we see from that is that asherats seems to have both aspects. And that's what's interesting is on the one hand, we treat it like a that we say every morning regardless of whether we go to the bathroom. And yet we also say it throughout the day even though when we got as a regular because we've experienced it. So it has a unique situ has a unique actually a very unique status of being both both and I'll expand upon this I want to read to you another fascinating discussion in the postkim on regarding this issue. What happens if you look let's look here for one second go to source number seven for a second in source number seven asks the following question what happens if a person went to the bathroom forgot to say you forgot it happens we're human we go to the bathroom we forget to say and then you went to the bathroom again. How many times do you need? And then you remembered, oh my gosh, I forgot to say the first time and now I went a second time. Do you say once or do you say aar twice? So look at the what does the sayar says you actually should say twice. Now that's not how we puskin before you all get go crazy. That's not how we pos but it's a fascinating opinion. Why in the world would the say that I should treat it like I should say sorry twice look at the what's the reason for the because says the opinion compares it to what happens if a person didn't in one time what do you do you have something called you need to make it up so the question here is what if I forgot to say do I need make it up. Says the opinion there is an opinion that says you say it twice because we're comparing it to a says the most argue on this they say is different even if you compare this to is different it's in place of it has something says the says the but if you look at as it's just like benching if I eat a meal and then I forget to bench and then I eat another meal do I bench twice no when you're saying thank you saying thank you you You could say thank you once for two times that you went to the bathroom. Sure, you should have done it. You should have tried to remember to say it to say it and avoid it. However, that you only make it once. So you see the here are struggling because they're asking well what is the sashar? Is it like file or is it like and therefore we have two different opinions. In the end we pkin mostly because of that we don't say a secondar but the reason why some said we do is because it is somewhat compared to and that's a very again another another interesting another interesting another interesting discussion and before before we go on I just want to check time sorry okay we have a little bit of time I want to go back for a second go back to source number seven where the Mishnabra discusses one second sorry I'm getting confused. No, no, no. It was uh six. Sorry. Six. Go back to six. Thera discusses an important uh an important situation that comes up. [snorts] Source number six, the second paragraph. Okay. What happens if a person goes to the bathroom in the middle of the night? Does he need to say yatsar? Or can he say ashar yatar at the end of the night and that could count for all the times he went to the ba sorry in the morning and that could count for all the all the times he went to the bathroom in the middle of the night. Now we just saw that if you forgot and you went again then you say it once but does that mean I can rely on that from the very beginning. So look at the second paragraph in source number six. You went to the bathroom in the middle of the night. He says some people say you could just rely on the you're going to say in the morning you don't have to worry about it. He says I don't. He says I don't. He says that doesn't seem to make sense to me. Number one, you're going to have to go. You have to go a second time. Meaning the one you could if you didn't have to go to the bathroom later on, you could say the aar I say in the morning goes on when I went the first time. But you usually have to go again. And if you usually have to go again, that means you're losing the opportunity to really say the first time. Sorry, one second. Right. You So that couldn't work. You can't go back on the So look, if you look at the end of that line, He says somebody who who is what what he calls which mean we all want to be some people who fear heaven. It means ideally a person who goes to the bathroom in the middle of the night should wash their hands and should say aatar in the middle of the night and you shouldn't rely on what you're doing in the morning. Okay, for people who that's a challenge. There is an opinion that says you can rely on the on the sharat you're making in the morning. But if you can um then it is best to wash your hands, make sure you're properly clothed and say a yatsar even in the middle of the night before you go back to sleep because every time ideally every time you go to the bathroom you should conclude with the braha of of a of aar. Okay. So what we've seen what we've seen so far is we've seen a conversation regarding we've discussed how on the one end aar seems to be a classic and yet there are some who suggest that it has aspects of but it also has aspects of what we call a beer which is a braha that we say every day no matter what regardless of whether we actually uh experience that experience and we've seen that on the one that that we actually in the morning a person no matter matter what whether they actually went to the bathroom or not because we post that it is similar to a birkil that we say every morning as part of our however as many of you have noted we also say aatar every time we go to the bathroom throughout the day so it also has aspects of the classic that we make each time we have that experience uh it's not necessarily a contradiction again in the world uh in the world of learning very often you like to look at them as two opposites because then you can highlight the differences between them. But very often >> exactly very correct. Correct. And it could also be I'll just throw this out there. It could also be those who say that there's only three categories. It's because they include within the category. It doesn't mean that everyone's arguing here. But there's nuance. And I think the the best place where you see that nuance is the conversation about whether or not you say aar twice after you go to the bathroom after you go to the bathroom twice. because you see this struggle between whether it's too it's similar to or it's similar to and you see the trying to figure out what's the best thing what's the best thing to do now I'd like to now go and discuss a number of other connected to to when to say a yatar and when not to say a yatar um and that with that we'll end and next week we will discuss the actual text of the bra itself look at source number 10 says the in source number 10 kish throughout the day whenever you go to the bathroom whether you go to the bathroom whether you just urinate or you defecate right if you have to be very careful in today's I have I have young children and sometimes the phrase kanim andim can actually set them off and start start to us it's like a it's just like a line small and big but it actually is a catch word in today's world for defecating and urinating and if you have little kids be very careful um because because sometimes you can get them giggling around. Okay, then you should say the whether whether you're whether it's number one or number two as we say you should make and but you should not say even if you're about to go d and to go learn as we said we only make once in the morning we don't make every time we go to the bathroom oh actually this we saw already right what happens if you that we could actually leave there's no there's no minimum amount What if a person just goes to the bathroom and a little bit comes out. He thought he had to go to the bathroom and only a tiny bit comes out says even has something to say about that. Even a small drop you have to make the why because if your body wasn't working and even that little bit you weren't able to to go then that would also be hard and therefore we have to thank Hashem for every every little little bit look at the just to see the comments here in source number 11 to go through some of these some of these other auim Let's say a person goes to the bathroom and then you forgot to say the a long time has gone by. Okay? As long as long as you don't have to go to the bathroom again, technically you can still say on the previous going to the bathroom because you've benefited you continue to benefit and to enjoy or to have some kind of benefit from having gone to the bathroom. What happens if all of a sudden you have to go to the bathroom a second time and you then realize I forgot to say the first time. So one opinion says you should say right then and there. However, he then quotes others say no you shouldn't because it's not necessarily appropriate for you to be saying while you have to go to the bathroom. Okay. So there's a question whether or not you should say the if you realize you didn't say it. Okay. Interesting question. And if you look at of source number source number 11, what if you are drinking some kind of drink that is meant to cause you to go to the bathroom? A laxative. Okay, a person drinks a laxative for various different types of reasons, whatever, for medical reasons, for whatever it is, and you know that you're about to go to the bathroom a lot. Okay, you're trying to clean out your system. You're trying to again clean out your system. So some people say if you know that over the next 3 hours again I'm using an example. You're going to be going to the bathroom and spending a lot of time in the bathroom. So then wait until the very end once everything stops and then you should say and others say no. Every time you go to the bathroom and your body stops and you have a break even if you know that in a few minutes you're going to have to go again because you just took something. Nevertheless, you should make a and the is to follow the second opinion that every time you go to the bathroom and you finish and you and you have a break, you should say the directly. But obviously, if you know that your body is keep going, then you should stop making the I think this is I would call this a judgment call. As soon as you feel like your body has stopped, then it is appropriate to to say the braha. But if you feel like your body is still going then you should continue to to make to make the braha. >> Is there a time? [snorts] >> Sorry. If you feel that you should not make the braha. Thank you. Correct. Because it's also Yes. Yes. Is there a time? >> No. So it's interesting that interesting that the way the post certainly certainly the way the Mishna Bura says it is as long as you as long as you you're still you don't have to go a sec next the next time you can still you can still make the braha. It's still considered to be that you have that you have benefited from it. um and um and and therefore it's considered okay. Okay. Um next week we'll spend more time on this. But one thing we've learned and I think one thing that I would want to highlight is that the beauty of Yahadus is that every aspect of our lives can be elevated. Every aspect of our lives can be used in the service of Abu Data Hashem. And even talking about going to the bathroom and even getting to the specifics of going to the bathroom is not just something that we that we can laugh about, but something that we can talk about in a serious way and remember that is a way for us to remind ourselves of whose wisdom and of who uh of everything that he has given us, the gift that he has given us that we have a body that works. And um and so uh thank you all for for listening and looking forward next week to really digging in and understanding the beauty of this of this braha.