Empty spaces - Meaning, organs with empty spaces. And one should not say "chalalim" (lit. empty spaces/cavities) since, regarding an empty space, it is not appropriate [to call it a] creation (ie. an empty space is not something that is created).

If one of them were to close up etc. - This is also the textual version of the Rambam. But our version, and that of Rashi, the Rif, and the Rosh is that [the words] "if one of them were to open" comes first (before "if one of them were to close"). [The Gr"a].

Meaning: that regarding the holes [of the body]... [there is one hole, which is the mouth] etc. - Since his textual version [of the Asher Yatzar blessing] stated "...it would not be possible to remain alive even for one moment." - this poses a difficulty for him (ie. the Mechaber), for a person closes his mouth for many hours [at a time and yet still lives], and so because of that he stated "Meaning etc." [in order to resolve the difficulty]. But our custom is to not say [the words] "even for one moment", as R"M wrote, and is also brought by the Agudah, so too wrote the Magen Avraham, and so too is implied in Biur HaGra, and see further in the Ta"z.

It would not be possible - [The word] אי [is vowelized] with a tzeirei (".." - pronounced "aye") under the alef since that word comes from the word אין [which is spelled with a tzeirei under the alef and means "not"]. This is the opinion of the Be'er Heitev and the Pri Megadim. Shaarei Teshuva says it should be vowelized with a chirik ("."), for here too the intention is that [the word אי with a chirik - pronounced "ee"] is similar [in meaning] to where it's written [in I Samuel 4:21] "אי כבוד" ("Ee-Chavod"), and Rashi comments there that the intention is that it's like אין כבוד (which means "there is no glory").

The healer (of the sickness) - The Ba"ch, Shel"a, and Mateh Moshe wrote that one should not say [the word] חולי ("of the sickness"), [rather he should] only [say] רופא כל בשר ("the healer of all flesh"). Ta"z wrote that both versions are correct, and Heaven forbid that we should remove one of them - see there further.

Something spiritual - In the Kavanot (Kabbalistic intentions) [of the Ari"zal], it is written that the soul is nourished from the spiritual part of the food, and the body is nourished from the physical part of the food. And it's from this combined energy that the two (soul and body) are connected one with the other through the food [Magen Avraham.]

To wait - There is a tradition from R. Yehudah Chassid, that one who leaves his home to go to shul - before he prays, he should say the verse of Shema Yisroel, but he should have in mind to not fulfill his obligation of the positive commandment of reciting Shema, unless he is worried that the time for reciting the Shema will pass. See further below at the end of siman 46, what we wrote in Mishnah Berurah there.

To make the blessing - This is specifically if one is going immediately to shul. But if he will be learning after he washes, and certainly if he interrupts with idle conversation, and then goes to shul and recites the "Al Netilat Yadayim" blessing there - everyone agrees that he did not do the right thing, for there is a long interruption between the washing and the blessing, as will be seen below. Therefore, those who recite Tehillim before reciting the "Al Netilat Yadayim" blessing are not acting properly, for it is a long interruption. The Levush wrote that for those who recite Tehillim, it's better that they recite it before davening - see there for his reason.

Do not have this practice - The conclusion of the Achronim is to conduct oneself like the Sefardim: ideally to not make an interruption between washing the hands and reciting the blessing of Al Netilat Yadayim, rather immediately upon washing the hands, one must recite the blessing. However, if at the time one washed his hands, he felt the need to relieve himself, where [in that scenario] even learning Torah is forbidden, even if [it's not such a strong urge where] he could hold it in [the amount of time it takes to walk] a parsah, [nonetheless] he should not recite the blessing Al Netilat Yadayim until after he relieves himself, and then he should recite the blessing Al Netilat Yadayim and Asher Yatzar [Shaarei Teshuvah]. See below in siman 92, se'if 1 in the Haga'a (ie. the Ram"a) and in the Mishnah Berurah there. See above in siman 4 in the Mishnah Berurah where we wrote in the name of the Chayei Adam: that ideally, it is better to wait to recite Al Netilat Yadayim until after one cleans himself (ie. after relieving himself) and is then ready to pray, for then he fulfills his obligation according to all opinions. See in Biur Halacha there, where we wrote that it's good to recite all the remaining morning blessings after reciting Al Netilat Yadayim and Asher Yatzar, and that is the prescribed way that the Chayei Adam was referring to when he said that one fulfills their obligation according to all opinions. See in Biur Halacha there, where [we wrote] that the Maasei Rav wrote similar to the Chayei Adam, but nevertheless, if one conducted themselves like the Shaarei Teshuvah, they have what to rely on....

Who recited it at home - See in Magen Avraham, Pri Megadim, and all the other Achronim who all agree that even the prayer leader who reciting the blessing at home should not repeat it in shul, because nowadays everyone is fluent [in praying] and everyone recites the blessing for themselves and they prefer to not fulfill their obligation with the prayer leaders recital. Therefore, in those places where the custom is that the prayer leader says all the blessings for the congregation, like in our area where the custom is to do so on the Yamim Noraim (ie. Rosh Hashana/Yom Kippur) - where the prayer leader recites [the blessings] for the congregation, and even recites Al Netilat Yadayim, Asher Yatzar, and the blessings of the Torah - one should be careful to not recite them at home. And if he (the prayer leader) happened to recite them at home already, he should ask one of those who are listening [to his blessings], who did not already recite the blessings themselves, to have in mind to fulfill their obligation with his blessings. However, the prayer leader must be very careful to make all the words of the blessings audible; unlike what's done in some places where the prayer leader only recites out loud the beginning and end of each blessing. Since his (the prayer leader's) intention when reciting the blessings is to fulfill another's obligation, the listener must listen to every word of the blessing.

In these scenarios etc. - Meaning, that which the majority of people have the custom to recite Selichot (prayers of repentance) before morning light during the Days of Repentance (from before Rosh Hashana until Yom Kippur), and there (in the Selichot prayers) they recite several verses [from the Torah], and then afterwards (ie. after the Selichot) they recite Al Netilat Yadayim and Birchat HaTorah. Regarding Birchat HaTorah, we can offer somewhat of an answer [as to how people are allowed to recite verses from the Torah before having recited the Birchat HaTorah, by saying] that those verses are only being said as part of the prayers, and they are not obligated in Birchat HaTorah according to some halachic authorities, as will be explained in siman 46 se'if 9 in the Ram"a; see there in Mishnah Berurah. However, regarding Netilat Yadayim, where [those people] are interrupting [between washing their hands and reciting the blessing] with such a [long] interruption, it needs an analysis to settle the matter. The Achronim agree that one should not do it that way; rather, one should recite the blessing at home immediately upon waking up [and washing his hands], and should not recite the Al Netilat Yadayim blessing again in shul; as was explained in this siman in se'if 1. Alternatively, when one wakes up he should not recite Al Netilat Yadayim; rather, after finishing the Selichot he should relieve himself or urinate, wash his hands, and then recite Al Netilat Yadayim and Asher Yatzar, and then pray; like we said above in the name of the Chayei Adam.

A blessing of thanks - And it is not a blessing that is connected to another (ie. it is not connected to the previous blessing), therefore one is permitted to recite [the blessings] in the morning upon waking up (ie. Al Netilat Yadayim and Asher Yatzar) until אלקי נשמה, and then in shul he starts with אלקי נשמה [Tur]. Nevertheless, one should do it the ideal way, [which is] to connect Elokai to Asher Yatzar. See Biur HaGra in siman 46, where his opinion is also that אלקי נשמה should be connected to Asher Yatzar. Therefore, one should be careful with this from the outset. If one did not recite אלקי נשמה until [he realized] after praying Shemona Esrei, he should not recite it at any point after that, since he already said מחיה המתים, it's similar to [אלקי נשמה which speaks about] restoring souls [Pri Chadash]. Shaarei Teshuva questions this very much and concludes that nevertheless, if at the time that one recited מחיה מתים he had in mind to recite אלקי נשמה after Shemona Esrei, he is permitted to recite it afterwards - see there further for his reason. So too is it implied in Pri Megadim siman 52. And see what's written there in Biur Halacha. [Regarding] the wording of the blessing, one should not say אתה יצרת בי, rather אתה יצרת אתה נפחת בי.

There are those who have a custom etc. - Their intent is in order to [help] each one meet their quota of 100 Amen's for the day. See further in Shaarei Teshuva [who discusses] that there are many who question this. And in Teshuvah M'Ahava [chelek 2, siman 212], he raises the point that for us who's custom it is to not fulfill our obligation with the prayer leader [morning] blessings, everyone agrees that it would be permitted to do so. Pri Megadim wrote that it's proper nowadays that only the prayer leader recite [the blessings] out loud, see there further. Therefore, each place should do according to what their custom is, for each one has what to rely on.

That they already fulfilled their obligation - From the Levush, it's implied that one cannot fulfill other's obligation of the Morning Blessings with less than 10 men [present]. See in Pri Megadim who, at the conclusion of his words, leans towards saying that it's specifically when [each of the listeners] are capable [of reciting the blessing on their own] that one cannot fulfill [other's obligation] with less than 10 men. But when [the listeners are] not capable, then you don't need 10 men, even according to the Levush.