(Hakhel)
From last week’s Parasha we derive the Mitzvah of Bikur Cholim. In this week’s Parasha, the Torah writes: “VeRapo Yerapeih–and he shall provide for healing” (Shemos 21:19). Accordingly, we feel it very appropriate to provide our refresher on the bracha of Asher Yatzar, and the care we can take in reciting its precious words. We encourage you to share with others:
A REVIEW OF THE BRACHA OF ASHER YATZAR
A. In this bracha, after we recite the regular nusach of every bracha–“Baruch Atta…”, we continue with the word ‘Asher’. We usually recite the word Asher in a bracha when it relates to a Mitzvah–such as Asher Kideshanu BeMitzvosav. We also use the term Asher in Birchas HaTorah–Asher Bachar Banu, and in the first of the 15 Birchas HaShachar, Asher Nasan LaSechvi…. Otherwise it is reserved for ‘special occasions’ such as Sheva Brachos or a Bris, and is not recited in our brachos either before or after we partake of food.
We may suggest that the word Asher is related to the word Ashrei, indicating a special level of appreciation and thanks. Indeed, HaRav Schwab, Z’tl, in his commentary on Ashrei Yoshvei Veisecha teaches that Ashrei ‘definitely means happiness’ (although he does not connect Asher to Ashrei). We use this apparent nexus of Asher and Ashrei as a suggestion–to experience a sense of appreciation and thanks at the outset of the bracha–when expressing the word Asher.
B. The next term, ‘Yatzar Es HaAdam—Who formed man,’ teaches us that man was miraculously created this way at the outset of creation, and that accordingly, many billions of people have been blessed with a phenomenally functioning system– every day, several times a day–and even throughout their entire lives. Nevertheless, we should not get lost in the fact that our bodily functions and systems are part of an act of creation thousands of years ago–but instead we should recognize that in actuality Hashem is the Rofei Chol Basar (in the present tense)–the One Who makes each system of every human being work each day–on an ongoing basis!
C. The next phrase in this bracha is Es HaAdam. How, after all, is man different than animal in the miraculous constitution of his body? After all, do not a myriad of live creatures in various kingdoms have incredibly complex and truly incomprehensible digestive, circulatory and other body systems? What makes ours so special and unique? Do not we in fact, conclude the bracha with the words Rofei Chol Basar–Who heals all flesh? We may suggest that the answer lies in the meaning of the word HaAdam. When Hashem first created Adam HaRishon, the Pasuk states VaYivrah Elokim Es HaAdam BeTzalmo BeTzelem Elokim Barah Oso (Bereishis 1:27). We are thus thanking Hashem not only for all of the incredible body systems in (hopefully) perfect working order and place, but also for our unique Tzelem Elokim. With the expression of Es HaAdam we express our true appreciation to Hashem for giving us the ability to lead spiritual lives in a physical world–to elevate all of our physical processes. Indeed, there are even Simanim in Shulchan Aruch (Orach Chaim 3,6,7) which provide specific Halachos as to a conduct of a person when taking care of one’s needs! We are not merely like the other creatures who Hashem keeps in miraculous existence as well–we are sanctified as Es HaAdam in the process!
D. With the next phrase of BeChochma we indicate that Hashem’s wisdom is not a wisdom which we can duplicate or even comprehend. As but one short example to remember–miles worth of intestines within a person just a few feet tall deserves our real attention and special appreciation!
E. The next phrase in the bracha is U’Vara Vo Nekavim, Nekavim. The term U’Vara–and created, explains the Malbim (Bereishis 2:7), is used to indicate Yeish MaiAyin–something created from nothing (as opposed to yetzirah and asiyah, which are later stages of development). Here, we recognize that Hashem created apertures, or openings, from nothing. What needs to be ‘created’ in an opening? Firstly, the size of each opening, and the particular constitution of each opening, is detailed for each individual. Additionally–it is not just one aperture that was created but a series–and different parts of the body have openings with different purposes. The openings in the ear help us hear, the openings in the nose help us breathe and smell….It is perhaps for this reason that we thank Hashem for Nekavim, Nekavim–many apertures which function independently and relate to each other, and which provide us with the experience of oh so many daily miracles!
F. The term Vo means ‘within’. We thank Hashem for what is within us–that which we cannot see, but which keep us functioning minute-to-minute and second-to second. We cannot even claim control over them, because we do not see them nor their processes! With our express appreciation of the physical items within us, we will better able to appreciate in Elokai Neshama–our Neshama–the spirituality within us which we also cannot see–and which is also described in the same way as Shenasatah Bi!
G. In his introduction to the bracha of Asher Yatzar, HaRav Schwab, Z’tl, notes that the 19th-Century naturalist Alexander Von Humboldt is said to have commented that he reviewed the prayer books of many religions, and found no other prayer comparable to Asher Yatzar. A Rav reported to us that he was told by someone who had visited HaRav Yehuda Zev Segal, Z’tl, that HaRav Segal had said the bracha in three languages at the time that he has visited with him (obviously in a manner where there were no Sheim U’Malchus issues).
H. We continue in the bracha with the term Chalulim, Chalulim. As noted last week, the G’ra points out that the Gematria of this phrase is 248–corresponding to all of the limbs of the body. The Sefer VeZos HaBracha, provides specific examples of Chalulim–as organs with hollows–the stomach, and large and small intestines, which house the chemicals and enzymes necessary for digestion. As but one example of our incredible makeup, www.designerperfect.com teaches that the two kidneys that most human beings possess weigh only five ounces each–and filter 450 gallons of blood each day–expelling all toxins from the body in the process!
I. The word Nekavim and the word Chalulim are both immediately repeated a second time in the bracha. We may suggest that this is because there are two types of Nekavim and two types of Chalulim–there are two holes within the same system (such as the opening of the mouth and the opening of the esophagus), and the opening of the ear and the opening of the nose–which are of two different systems. Similarly, there are two kinds of Chalulim–within the same system–and within different systems. We thus marvel at the complexity of each system–and of the totality of all of the systems!
J. We continue with the phrase “Galuy Veyadua Lifnei Chisei Kevodecha–it is obvious and known before Your Throne of Glory”. What is the difference between Galuy andYadua? We may suggest that with the term Galuy we affirm our belief that Hashem sees everything–everything is revealed to Him even in the most hidden of places. The termVeyadua, on the other hand, is our affirmation that Hashem not only sees everything, but also knows everything. The term Lifnei, of course, is a contraction of the words “Le and P’nei— to the face of”, in which we indicate that not only does Hashem see and know everything, but that it is directly before Him. The term Chisei Kevodecha, explains HaRav Chaim Kanievsky, Shlita, is a term of honor, referring to the fact that that we always stand before Hashem–before the throne of glory itself! Picture it!
K. As many may know, the Shulchan Aruch itself (Orach Chaim 6:1), goes into great detail explaining the meaning of Asher Yatzar in detail. The term we are up to in the bracha is “She’im Yipase’ach Echad Mai’hem, O Yisaseim Echad Mai’hem“. Here, the Shulchan Aruch gives several explanations. One of the explanations is that in the mother’s womb, the fetus’ mouth is closed, and when he enters into the air of this world, it opens. If it would remain closed even for a short period of time (“sha’ah achas“), or if one of the organs which are ‘closed’ (such as the heart) would open even for a short period of time, the human being would not be able to exist. The Shulchan Aruch also suggests that if a person had to take care of his bodily needs too often, and the process of excreting harmful fluids and waste occurred too continuously, the person’s life would be endangered. In the Sefer VeZos HaBracha, Rabbi Aleksander Mandelbaum, Shlita, adds that the phrase She’im Yipase’ach… conveys that all of our organs are in exact measure–both in size and in proportion. If an opening was a bit larger, or a size was a bit smaller, the processes necessary for a person’s functioning could not continue.
L. The next phrase is “Iy Efshar LeHiskayem VeLa’amod Lefanecha–it would be impossible to exist and stand before you.” To the Torah Jew, not much is impossible. With these words, accordingly, we emphasize the extreme need for Hashem’s continued gift to us of the proper functioning of our bodies. What is the difference between LeHiskayem (to exist)–andLa’amod (to stand)? The Olas Tamid (based upon the Ra’avad) explains that LeHiskayem means that without the proper operation of our bodily systems, we would lose our human form of existence and simply crumble back into dust, while our inability to be La’amod Lefanecha, refers to our inability to stand before Hashem in Tefillah and in the study of Torah–for to do so most properly requires a clean and healthy body.
M. The bracha concludes with the words: “Baruch Atta Hashem” a second time. We may suggest that after having just gone through all of the remarkable processes and descriptions in the bracha until this point, we are now ready to recite Baruch Atta Hashem in perhaps a more uplifted way then when we first started the bracha! We then praise Hashem for being aRofeh Chol Basar. As we have previously noted, with these words we bring our thanks to Hashem to the present moment, as the phrase is in the present tense. We thank Hashem for His Hashgacha Pratis in keeping us well, for we know that taking the waste matter out of our body is essential to our continuous and continued existence. The concluding words of the bracha is U’Mafli La’asos–Hashem acts are simply wondrous. The Shulchan Aruch (Orach Chaim 6) and the Rema give important explanations to these concluding words. One of the explanations of the Shulchan Aruch is that man can be compared to a flask full of air–if a hole is pricked in the flask all the air would go out. Yet, man has many openings and the breath of life stays within him. The Rema explains that the wonder is how the gashmiyus of the body holds within it the ruchniyus of the soul. The Sefer Kavannos (brought by the Mishna Berurah, ibid.) teaches that the Neshama is nourished from the ruchniyus of the food and the body is nourished from the gashmiyus–and through food they are joined together! Thus, with the term U’Mafli La’asos we affirmatively declare that Hashem cares both for our gashmiyus and our ruchniyus. We may add that the bracha concludes with the word La’asos–to do, which incorporates our Tefillah for the future–that Hashem continue to perform all of these miracles for us!
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