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DAAT · LEVEL 1 — INTRODUCTION
Siman ז׳ · Asher Yatsar throughout the day
ברכת אשר יצר כל היום — gratitude for the health of the body, at every moment
סימן ז׳ · ד׳ סעיפים
ברכת אשר יצר כל היום
🌱 Introductory level · Beginners
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A first approach to the 4 seifim: vocalized Hebrew text, clear English translation, pedagogical explanations on Asher Yatsar at every need without Al Netilat Yadayim, on washing the hands for cleanliness or hakhon, on blessing twice after changing one's mind, and on the principle that there is no minimal measure — with a section of practical cases.
Topic: The blessing Asher Yatsar said throughout the day and gratitude (hodaa) for the health of the body
Source: שולחן ערוך אורח חיים סימן ז' · ד' סעיפים
Compiled by: Rav Yossef Haim Samama
DAAT · daattorah.com
This siman is a direct continuation of the previous one: if Siman ו׳ taught us to bless אשר יצר in the morning, Siman ז׳ teaches us to say it throughout the day, after each visit to the lavatory. It is a subject of great modesty, which the Shulchan Aroukh treats with perfect sobriety and dignity: the proper functioning of the body, which we take for granted, is in truth a constant kindness for which one is obligated to give thanks (חייב להודות) — even for a single drop. We study here at the level of principle; for the intimate details and the precise conduct, we refer to the ruling of the Rav.
📑 Study outline
A. Asher Yatsar all day — at every need (minor or major) one says Asher Yatsar, but not Al Netilat Yadayim
B. Washing the hands — not by strict obligation, but for cleanliness (נקיות) or for hakhon (הכון)
C. Having changed one's mind — one then blesses Asher Yatsar twice
D. There is no minimal measure — even for a single drop, one is obligated to give thanks
+ Practical cases and comprehension questions
A. Asher Yatsar throughout the day (seif 1)
Original text (seif 1)
כָּל הַיּוֹם, כְּשֶׁעוֹשֶׂה צְרָכָיו, בֵּין קְטַנִּים בֵּין גְּדוֹלִים, מְבָרֵךְ « אֲשֶׁר יָצַר » וְלֹא « עַל נְטִילַת יָדַיִם », אַף אִם רוֹצֶה לִלְמֹד אוֹ לְהִתְפַּלֵּל מִיָּד. הגה: הָיוּ יָדָיו מְלֻכְלָכוֹת שֶׁשִּׁפְשֵׁף בָּהֶן — אֵינוֹ מְבָרֵךְ « עַל נְטִילַת יָדַיִם ».
Throughout the day, when one relieves oneself — whether for a minor or a major need — one recites « Asher Yatsar », but not « Al Netilat Yadayim », even if one wishes to study or pray right away. הגה (gloss of the Rama): if one's hands were soiled and one wiped them (cleaned them, קינוח), one does not recite « Al Netilat Yadayim » (Smag).
אֲשֶׁר יָצַר (Asher Yatsar) — the blessing of the health of the body, said after relieving oneself. It concludes with רוֹפֵא כָל בָּשָׂר וּמַפְלִיא לַעֲשׂוֹת — « Who heals all flesh and acts wondrously ». In Siman ו׳ we saw its meaning; here we learn that it is said every time, all day long.
Two blessings to distinguish:
- אשר יצר — said at every need, minor or major, at any hour of the day. It is the berakha of the health of the body.
- על נטילת ידים — the blessing over the washing of the hands is said in the morning (on waking), and is not repeated after each visit to the lavatory during the day. Even if one wishes to study or pray immediately, one does not say it again.
- Rama (gloss): even if one's hands were soiled and one cleaned them by wiping (קינוח), this does not create an obligation to say « Al Netilat Yadayim » (following the Smag).
Seif 1 in one sentence: each time one relieves oneself during the day, one says אשר יצר — but not על נטילת ידים, which remains a morning berakha, even when one is about to study or pray.
B. Washing the hands: for cleanliness or for hakhon (seif 2)
Original text (seif 2)
הֵטִיל מַיִם וְלֹא שִׁפְשֵׁף, אַף עַל פִּי שֶׁצָּרִיךְ לְבָרֵךְ « אֲשֶׁר יָצַר », אֵין צָרִיךְ לִטֹּל יָדָיו, אֶלָּא מִשּׁוּם נְקִיּוּת אוֹ מִשּׁוּם « הִכּוֹן ».
One who urinated without contact, although he must recite « Asher Yatsar », need not wash his hands — except for cleanliness (נקיות) or because of « hikhon » (הכון).
הִכּוֹן (hikhon) — from the verse הִכּוֹן לִקְרַאת אֱלֹהֶיךָ יִשְׂרָאֵל (« Prepare to meet your God, O Israel » — Amos 4:12). Before pronouncing the divine Name, studying, or praying, it is fitting to prepare oneself, including by washing the hands — not out of strict obligation, but out of respect and dignity.
Two reasons to wash, beyond obligation:
- נקיות (cleanliness): simply to have clean hands before praying or studying.
- הכון (preparation): « Prepare to meet your God » — washing the hands before pronouncing the Name is a mark of respect and readiness.
Remember: saying אשר יצר is required; but washing the hands, in this case, is not an obligation in itself — it is a fine practice, for cleanliness or for הכון, especially before the tefila or before pronouncing the Name.
C. Having turned one's mind away, then changed it (seif 3)
Original text (seif 3)
הֵטִיל מַיִם וְהִסִּיחַ דַּעְתּוֹ מִלְּהָטִיל מַיִם, וְאַחַר כָּךְ נִמְלַךְ וְהֵטִיל מַיִם פַּעַם אַחֶרֶת — צָרִיךְ לְבָרֵךְ שְׁתֵּי פְעָמִים « אֲשֶׁר יָצַר ».
One who urinated and turned his mind away (regarded himself as finished), then changed his mind and urinated a second time — must recite « Asher Yatsar » twice.
הִסִּיחַ דַּעְתּוֹ (hesia daato) — « to turn one's mind away », that is, to regard oneself as having finished, with no intention of resuming. נִמְלַךְ (nimlakh) — « to change one's mind », to reconsider and resume.
Why bless twice? When one has concluded in one's mind (הסיח דעתו), the first need forms a completed act: it calls for its blessing אשר יצר. If one then changes one's mind and resumes (נמלך), this is a new act, distinct from the first — and so it calls for a second blessing. Two acts separated by a « turning away of the mind » call for two berakhot.
Remember: what creates the separation is the היסח הדעת (the fact of having regarded the act as finished). Turning the mind away, then reconsidering and resuming → twice אשר יצר.
D. There is no minimal measure (seif 4)
Original text (seif 4)
אֵין שִׁעוּר לְהַשְׁתִּין מַיִם, כִּי אֲפִלּוּ לְטִפָּה אַחַת חַיָּב לְבָרֵךְ ; שֶׁאִם יִסָּתֵם הַנֶּקֶב מִלְּהוֹצִיא הַטִּפָּה הַהִיא, הָיָה קָשֶׁה לוֹ — וְחַיָּב לְהוֹדוֹת.
There is no minimal measure: even for a single drop one is obligated to bless; for if the orifice were to become blocked from releasing that drop, it would be distressing for him — and so he is obligated to give thanks (חייב להודות).
חַיָּב לְהוֹדוֹת (ḥayav lehodot) — « obligated to give thanks ». The word הודאה (hodaa) is the heart of the whole subject: the blessing אשר יצר is an act of gratitude for the proper functioning of the body — a kindness so quiet that we forget it, yet which, at every moment, is given to us.
Why even a single drop? One might think a certain quantity is needed to be obligated in the blessing. The Shulchan Aroukh teaches otherwise: even a drop calls for the berakha. For the measure is not the quantity released, but the kindness itself: that the body manages to release, even a drop, is already a grace. Were the orifice to become blocked from releasing even that drop, it would be real suffering. To be able to release it freely therefore calls, each time, for gratitude.
The 4 seifim, in summary:
- (A) אשר יצר at every need, all day → but not על נטילת ידים
- (B) Washing the hands, in this case, for cleanliness (נקיות) or for hakhon (הכון), not by strict obligation
- (C) Turning the mind away then reconsidering → twice אשר יצר
- (D) No minimal measure: even a drop → one is חייב להודות (obligated to give thanks)
Practical cases
Case 1 — Asher Yatsar at every visit, all day long
Situation: one has come out of the lavatory in the middle of the day, and is about to study or pray right away.
Conduct: one recites אשר יצר, as every time; but one does not recite על נטילת ידים — this belongs to the morning blessings and is not repeated during the day, even when one wishes to study or pray on the spot. For the precise details (until when one may say Asher Yatsar, after exactly what), one refers to the ruling of the Rav.
Case 2 — Washing the hands before the tefila or before a Name
Situation: during the day, after urinating without contact, one is about to pronounce a divine Name, to say a berakha, or to begin the tefila.
Conduct: one is not bound, by strict obligation, to wash one's hands in this case; but it is right and fitting to do so — for cleanliness (נקיות) and for hakhon (הכון), in the sense of « הכון לקראת אלהיך », preparing to stand before Hashem. For the precise conduct according to the situations, one refers to the ruling of the Rav.
Case 3 — Even a single drop: gratitude for the health of the body
Situation: one wonders whether a certain quantity is needed to be obligated in Asher Yatsar.
Conduct: there is no minimal measure — even a single drop calls for the berakha. The reason lies entirely in the hodaa: that the body functions, that the orifices release what they must release, is a constant kindness we take for granted. חייב להודות — « he is obligated to give thanks ». For the intimate details and particular cases, one refers to the ruling of the Rav.
Comprehension questions
Check your understanding:
- How many times a day does one recite אשר יצר? Does one recite על נטילת ידים each time?
- According to the gloss of the Rama, what is the law if one cleaned one's hands (קינוח)?
- In which case does one wash the hands for נקיות or for הכון? Where does the word « hikhon » come from?
- Why must one who turned his mind away and then reconsidered bless אשר יצר twice?
- Is there a minimal measure to be obligated in the blessing? What is the deep reason (חייב להודות)?
To go further
If you want to delve deeper into this siman:
- 📚 Level 2 — Lamdan: for pilpul — why על נטילת ידים only in the morning (בריה חדשה, link to Siman ד׳); the status of washing the hands during the day (נקיות, הכון, נגיעה — link to Siman ג׳); the logic of the ב' פעמים in the heseah ha-daat; the reason of the berakha « even a drop »
- ✨ Level 3 — Synthesis: for review and quick memorization
- 👑 Level 4 — Daat HaRav (the Alter Rebbe): the shitah of the Shulchan Aroukh HaRav (7 seifim) — why על נטילת ידים in the morning only, the meaning of « הכון לקראת אלהיך » and the safek of the hesia daato
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סימן ז' · ד' סעיפים · Level 1 — Introduction
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DAAT · רב יוסף חיים סממה
Talmid Chacham · Teacher of shiurim in halakha and Chassidut
סימן ז' · ד' סעיפים · Level 1 — Introduction
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