אשר יצר ואלקי נצור

(1) When one leaves the washroom he will recite the benediction of "who creates man with wisdom", as the creation of man was done with great wisdom. There are those who interpret this to mean, that the body is similar to a sack full of air, and is full of holes, as it (the opening of the sack) is close to the bottom. Others understand "with wisdom", that G-d arranged the food of Adam Harishon [before he was created] and afterwards he was created. "And create in him holes, holes hollow places, hollow places", meaning: many holes, for example mouth nose and anus, and also creates in him limbs with many hollow places, like the heart, belly and intestines. "If one of them to shut up", meaning: that in the places there are holes there is one hole, Which is the mouth, that when [one is inside his mother] he is closed off [dependent on mother for all needs does not need to use organs] and [if] when he goes into the air of the world it [his organs] remain clogged, it would not be possible to remain alive even for one moment. And in regard to the limbs with hollow places if one of them are open- it would not not be possible to remain alive for even one moment. Furthermore there is another interpretation, that man is able to not relieve himself (immediately) and not die, and since, and because past that limit- it is impossible to remain alive for even a moment. Since in general the limbs [made reference to in the benediction] are the anus and penis, and in regard to hollow places- if they were opened even for a moment it would be impossible to live- [making reference to the belly and intestines, it is good to praise on making fit what is needed in man. And another [interpretation] is possible that after he eats, waste comes out in a large amount [that he cant handle] he will die, implied [in the phrase] " if one of them are opened", also that phrase refers to that all his needs are done [using this system G-d created to sustain life i.e the human body]. [The phrase] "The healer of the sickness of all flesh" refers to the holes that G-d created in him to take out the waste of his food, because if it spoils while inside his stomach he will die, and taking [the waste] out of him is the remedy. "And does miraculous things" [is in the text] because man is compared to a sack full of air, and if man makes a hole in the sack as small as the tip of a needle, air will escape, and the fact that man has many holes in him and his spirit is still kept inside him, this is a miracle. And furthermore, some explain it as referring to [how the body] selects the good parts of food and pushes out the waste. Gloss: And Furthermore, there are those that explain that "does miraculous things" to refer to that [G-d] keeps the spirit of man in his innards and binds something spiritual to something physical, and all this is on account of that He is the healer of all flesh because then man stays on the line of health, and his soul is kept in his innards (Divrei Atzmo).

(5) When one goes to the toilet, he says before entering, "Honoured be ye, O honoured and holy ones, ministers of the Supreme. Protect me, protect me; tarry for me when I enter and till I leave; for this is the way of the children of men".^*These sentences are no longer said. After leaving, he recites the blessing, "Blessed art Thou, O Lord our God, King of the Universe, who hast formed man in wisdom and created in him many orifices and vessels. If one of these should close^*Contrary to their function.^*Contrary to their function. or one of these open, it would be impossible to exist even for a single hour. Blessed art Thou, O Lord, who healest all flesh and doest wondrously."

(2) Some have the custom to wait to make the blessing "on the washing of hands" until his coming to the synagogue, and he organizes it with the rest of the blessings. The descendants of the Sephardim did not hold this way. In any instance, he should not make the blessing twice; and so to he that recites it in the home should not do so at synagogue, and he that recites it in the synagogue should not say at home (all of this in Siman 2). And he who learns before he enters the synagogue, or prays before, makes the blessing at home and should not recite it in the synagogue. Even in this case, there is to organize it with the other blessings in the synagogue and to not make in their homes (Maharil, Laws of Prayer).

(3) When he awakes, after he has completed his rest, he recites, while still on his couch, the following blessing: "O my God, the soul that Thou gavest me is pure. Thou didst create it, Thou didst form it, Thou didst breathe it into me, Thou preservest it within me, Thou wilt take it from me and wilt restore it unto me hereafter. So long as the soul is joined within me, I give thanks unto Thee, O Lord my God, Sovereign of all works. Blessed art Thou, O Lord, who restorest souls unto dead bodies."

(3) The blessing of my "my G-d, my soul" does not open with "blessed", because it is a blessing of thanks, and a blessings of thanks do not open with "blessed", like what we find with the blessing of the rain.

(1) Every day when "visiting the facilities," whether urination or defecation, bless "Who has formed" and not "concerning the washing of the hands," even if one wants to learn or pray immediately. Gloss: If one has dirty hands because he soiled them, even in such a case, one should not recite the blessing"concerning the washing of the hands" (Sefer Mitzvot Ha-Gadol chpt. 27 positive commandment)

(3) One who passes urine and then forgets about it and then remembers it, when he passes urine anew - he needs to recite "Asher Yatzar" twice.

(4) There is no specific amount of urinating required, because even if one urinates a single drop one must bless ["who created man/Asher Yatzar"], because one's opening may have been blocked from urinating that drop and so it may have been difficult for him, and so he is required to give thanks.