Q&A on touching parts of body
May one touch the external areas of the above parts of the body? 
Example: May one touch the outside of the nose, lips, ears etc and hence the prohibition only refers to touching the orifices themselves or does it include the entire external area as well?
Some Poskim rule it is permitted to touch the external parts of the above areas and the prohibition only applies to entering one’s finger into the orifices. Other Poskim however rule it is forbidden to even touch the external areas. [It is implied that Admur rules like the latter opinion that the prohibition applies to even the external areas.]
May one touch a wound prior to washing hands? 
May one touch the above areas using his palm or arm?
One is not to touch the above areas with any part of his hand up until the wrist. The area of the arm above the wrist may be used to touch the above areas.
May one use a cloth to touch the above mentioned bodily areas prior to washing hands?
Yes. One may touch these areas using a cloth.
May one itch himself in middle of one’s sleep if he has an itch in the above mentioned areas?
If one has an itch in one of the above mentioned areas of his body then he is to scratch it using a cloth and may not do so using his fingers. However some Poskim rule there is no need to use a cloth or wash prior to doing so since one plans to return back to sleep. Practically some rule that in a case of great need one may rely on their opinion. According to all if one woke up past Alos he must wash his hands prior to doing any of the above even if he plans to return to sleep.
Must children be careful not to touch their bodily holes?
Until the age of Chinuch children do not have to be careful to avoid doing so.
Advice for child above Chinuch who sucks his thumb: Explain to him the importance of weaning off the sucking and place a sock over his hand, or band aid over his finger, before he goes to sleep. It will only take a few days to break the habit.
May one touch parts of his body that is not listed above? 
Yes. It is permitted for one to touch all areas that were not listed above in Shulchan Aruch. Thus one may scratch his arm, leg, stomach, and back prior to washing.
May one shake someone’s hand if that person did not wash his hands upon awakening?
Yes. However there are Poskim which are stringent.
May a woman nurse her child prior to washing?
Yes. She may pick up her child and nurse him prior to washing although she may not place her finger in any of the child’s orifices such as the child’s mouth.
Q&A on touching food and liquids
What is the law of food or drink that was touched prior to washing hands in the morning after awakening?
The dispute amongst Poskim: Many Poskim rule the food and drink remains permitted to be eaten. Other Poskim rule that it may not be eaten due to danger. This applies even if the food and the hands were dry. Others rule that one is allowed to eat the food if he washes it three times [if the food is hard and hence the water does not absorb inside]. Alternatively, according to this opinion, one may remove a peels worth from the food. According to this opinion liquids that are touched do not have a way of being fixed, and thus may not be drunk.
The Final Ruling: People today are accustomed to be lenient to purchase foods that may have been touched by impure hands. Nevertheless Lechatchilah it is proper not to buy any foods or drinks that one knows for certain were touched by a Jew who did not wash his hands properly three times beforehand. Likewise one is to supervise that the Jewish workers in one’s kitchen wash their hands before touching food. If ones food was touched, it is proper for a G-d fearing Jew to wash the food three times or remove a peels worth.
Touched by a gentile: One may even initially eat foods that were touched by a gentile after awakening as explained in Halacha C.
Touched by a child: See footnote.
What is the law if one touched a vessel that contains food or liquid?
The food and liquid remain pure.
If before going to sleep one touched the water set aside for washing may it still be used to wash with in the morning?
If prior to going to sleep one accidently touched the water in the basin prepared for the morning washing, the water nevertheless remains valid. Furthermore even if one intentionally scooped some water out of the basin prior to going to sleep the water nevertheless remains valid. However if one cleaned his hands in the water that is in the basin, then even if this was done prior to going to sleep the water may not be used, as is the law regarding washing hands in the morning.
What is the law if after the first pouring some of the water on one’s hand fell into the remaining water in the cup?
Seemingly the remaining water becomes impure and may not be used.
May one smell snuff upon awakening in middle of the night, prior to washing hands?
Some Poskim write one is not to snort snuff prior to washing hands.
May one smoke prior to washing hands?
There is no prohibition against smoking a cigarette prior to washing. Nevertheless if one is able to wash then he may not delay the washing, as explained in D.
Q&A on learning Torah and saying blessings
May one learn Torah or recite blessings in face of the water used to wash ones hands?
The water used to wash hands upon awakening is impure. Many Poskim rule it is forbidden to learn Torah or say blessings in presence of this water. However some Poskim rule it is permitted to learn and pray in its presence. Practically one who is lenient has upon whom to rely, although many are accustomed to be stringent. If one covers the water he may learn and pray in its presence even according to the stringent opinion. Likewise if one spills a Revius of clean water into the water one may learn Torah in its presence. [Thus one can simply leave a Revius of water in the washing cup while washing and then spill it into the water. In the event that one is unable to remove the water, or cover it, or pour water into it, or go to a different room, then heaven forbid for him to refrain from learning Torah due to this.]
What is one to do if he heard Kaddish or Kedusha prior to washing his hands upon awaking?
He is to think the words in his mind and not recite them until he washes hands.
If one woke up at night very thirsty and is unable to wash his hands, may he say a blessing on the water?
Many Poskim rule one is to think the words of the blessing in his mind and then drink the water. Others rule one is to wipe his hands on an item and then say the blessing.
If one heard thunder or saw lightning may he say the blessing prior to washing his hands?
This is subject to the same dispute mentioned in the previous question regarding whether one is to think the words in his mind or verbalize them after wiping his hands.
May one say the word Shalom or Shabbos prior to washing hands?
Some Poskim write one is to avoid saying the word Shabbos [and certainly the word Shalom] prior to washing hands upon awaking in the morning.
Q&A on walking four Amos
May one place his feet on the ground prior to washing?
One is to beware from placing his feet on the ground prior to washing hands. Likewise one is to beware from standing, even on his bed, prior to washing.
If one woke up in middle of the night and is planning to instantly return back to sleep must he wash prior to walking?
Example: One woke up in middle of the night and needs to use the bathroom, must he wash beforehand?
One is to wash his hands beforehand. However some Poskim rule there is no need to wash prior to doing so being he plans to return back to sleep. Practically some rule that in a case of great need one may rely on their opinion. According to all if one woke up past Alos he must wash his hands prior to doing any of the above even if he plans to return to sleep.
If one washed and plans on going back to sleep, should he discard the water prior to doing so?
When one washes his hands in middle of the night, even though he plans to return to sleep, he is to discard the water.
In the above case must one prepare Negel Vasser again for the next time he wakes up?
Yes. When one washes his hands in middle of the night, and he plans to return to sleep, he is to prepare new water for the morning.
What is one to do if he is sleeping on a bunk bed?
He may descend from the bunk bed and wash his hands within four Amos from the bed. [Although if possible it is best to have someone bring him the water.]
May one walk within the same room without washing his hands?
No. However some Poskim allow doing so. Some Poskim rule one may rely on this opinion in a case of need. According to all one may not walk outside of the room before washing.
What should one do if he does not have water within his four Amos?
If one is unable to ask someone to bring him the water then the following is the ruling: Some Poskim rule one should run to the water in order to hasten the removal of the impurity. Others rule one should walk in a way that he stops every four Amos [6 feet 4 inches] until he reaches the water. Practically one is to follow this latter ruling. However if this will cause one to miss saying Shema on time, then obviously he should run to the water.
What is one to do if he is sleeping on a bus or car?
One is to walk less than four Amos at a time until he reaches the water, as mentioned in the previous ruling.
What is one to do if he is sleeping on a plane?
One is to walk less than four Amos at a time until he reaches the water, as mentioned in the previous ruling.
Q&A on touching clothing
May one touch items other than his clothes prior to washing, such as his glasses or alarm clock?
It is permitted for one to touch all items that were not listed above in the Shulchan Aruch. Thus one may turn off his alarm clock or put on his glasses prior to washing. However there are Poskim which rule one is not to touch any item prior to washing and hence according to them one is to wash before touching his alarm clock or glasses.
May one place his Yarmulke on him prior to washing?
May one put on clothing for modesty purposes prior to washing?
May one touch clothing without washing hands if he awakens in middle of sleep and intends to return to sleep right away?
This matter is subject to the same discussion mentioned regarding walking four Amos and itching oneself in middle of sleep-See there!
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 Shaareiy Teshuvah 46/3; Kaf Hachaim 4/18
 Mor Uketzia 4; Elya Raba 4; implied from Perisha 46/5 [brought in Kaf Hachaim ibid] They learn this from the fact that the Michaber rules [46/1] to wipe the external part of the eye prior to washing hands thus implying that touching the eyelids or any external part of the orifices is permitted.
 Machazik Bracha 4/3 based on many Sifrei Kabala argues on above Poskim; so rules also Mamar Mordechai 46/3; Ben Ish Chaiy Toldos 15; M”B 4/12; Ashel Avraham Butchach
 So is implied from 46/2 in which Admur rules that one may only touch the eyes with a cloth, and seemingly there it refers to touching the eye lids and not the eyes itself [as learns the Elya Raba ibid]. [See Shaareiy Teshuvah ibid]
 M”B 4/13; Ketzos Hashulchan 2/2; Piskeiy Teshuvos 4/9; Admur in Kama 4/6 and Basra 4/2 [based on Taz 4/2] mentions not to touch the area of the body from which blood was let from. From here we can also learn that it is forbidden to touch any wound on the body prior to washing hands.
 Piskeiy Teshuvos 4 footnote 97
 Ketzos Hashulchan 2/2 based on 46/2; M”B 46/6; Artzos Hachaim 27
Analysis on above ruling:
The Ketzos Hashulchan rules based on Admur 46/2 that it is permitted to touch the eyes etc using a cloth. Seemingly the novelty is that the evil spirit that resides on the hands prior to washing does not affect the areas of the body if there is an interval in-between and hence only direct contact can damage. However it requires further analysis as to why at all it is permitted to touch the cloth, as Admur rules based on the Zohar that one may not touch clothing prior to washing. In truth there is no contradiction in Admur [and hence the proof of the Ketzos Hashulchan falls] as it is clear that in this Halacha of 46/2 Admur is following the Talmudic ruling which allows touching clothing prior to washing, as in that same Halacha he writes to recite Elokaiy Neshama prior to washing, which is only allowed to be done according to the Talmud as opposed to the Zohar. Thus no proof can be brought from here. However perhaps it is for this reason the Ketzos Hashulchan writes the word “Mapah” cloth as opposed to “shirt” which is the word in Admur, as even according to the Zohar the prohibition is only on clothing and not on a mere cloth [such as a napkin or handkerchief] and the proof from Admur is merely that the evil spirit does not damage through a cloth. Vetzaruch Iyun!
 See Mishmeres Shalom Kudinav 1/3; Piskeiy Teshuvos 1/6
 Ben Ish Chaiy Toldos 15; Kaf Hachaim 4/18
 Kaf Hachaim 4/4 in name of Zechor Leavraham “It makes no difference whether one awakens in middle of the night and desires to return to sleep or is awakening in the morning.”
 Ashel Avraham Butchach 4 “Behanal Odos”: “I heard from my father in law [the Neta Shashuim] that the stringency of the Zohar not to walk four Amos prior to washing is only when one awakens in the morning without intent to return to sleep. This is opposed to one who temporarily gets up in middle of the night to use the bathroom and then immediately returns to sleep, in which case one may be lenient to walk to the bathroom without washing hands beforehand. This is a great justification for those that are lenient in this. The same applies regarding the prohibition of touching the orifices that this only applies when one awakens with intent to not return to sleep. This is also understood from the fact it is common for people to turn over during the night and subconsciously itch himself in these areas.” To note that even the Ashel Avraham ibid concludes that it is proper to be stringent. In his words: “One who adds in purity and cleanliness certainly is blessed.”
 The Mishmeres Shalom ibid questions this ruling and concludes as above that one may be lenient in a time of need; So rules also Rav SZ”A brought in Halichos Shlomo 13/16; However based on Kaf Hachaim 4/4 it would be forbidden just like one who awoke in the morning.
 Piskeiy Teshuvos 4/8; See also Admur Basra 4/2; Divrei Yatziv 1/1; Tzitz Eliezer 21/20; Mishneh Halachos 7/1; See Ashel Avraham 4 that possibly until the age of Bar Mitzvah one does not have to be careful in the above.
 Based on Ashel Avraham ibid one may be lenient to allow even children above Chinuch to suck their thumb during sleep. [Piskeiy Teshuvos 4 footnote 105] Nevertheless, as explained in the previous Q&A, it is best to try to wean the child off unless it is a case of need.
 Admur in Siddur writes that if one slept a temporary sleep of 60 breaths he is to wash with a blessing, although prior to doing so he is to touch the normally covered areas of the body. See Ketzos Hashulchan 2 footnote 21 and Chapter 4 Halacha 17.
 See Piskeiy Teshuvos 4 footnote 105
 See Ketzos Hashulchan 2 footnote 7; Kaf Hachaim 4/20; Piskeiy Teshuvos 4/10
 Elya Raba; Seder Hayom; Misgeres Hashulchan [brought in Ketzos Hashulchan ibid]; Chayeh Adam 2/2 rule the food remains permitted. The M”B 4/14 and Mishmeres Shalom 1/4 conclude that initially one is to wash the food three times, although if this is not possible the food is permitted. See also Toras Chaim Sofer 6; Keren Ledavid 1/1; Halichos Shlomo 20/25; Yabia Omer 4/1; Even Yisrael 7/1
 Derech Chaim 1/2; Amudei Hashulchan [brought in Kaf Hachaim ibid] writes that a G-d fearing Jew is to be stringent upon himself and not eat it.
Opinion of Admur: From the wording of Admur in Basra 4/2 it is implied that one is not allowed to eat food touched by one who did not wash his hands and it is only by a child below Chinuch that one may be lenient. The Ketzos Hashulchan ibid does not make mention of this inference.
Story with the Vilna Gaon: The Gra was once brought a basket of apples to his table. The Gra”z [Rav Zalman-Brother of Rav Chaim Volozhin] fell asleep and touched the basked when he woke up. The Gr”a ordered the apples to be cut into small pieces and discarded in the toilet. [Maaseh Rav 25; Tzitz Eliezer 13/2]
 Piskeiy Teshuvos 4/10
 Artzos Hachaim 32 [Malbim] brought in M”B 4/14; Ketzos Hashulchan ibid; so rules also Lev Chaim [Rav Chaim Falagi] 1/67. The M”B ibid and Mishmeres Shalom ibid concludes to initially be stringent like this opinion. See however Divrei Yatziv 1/1.
 Lev Chaim ibid
 Lev Chaim ibid
 Ketzos Hashulchan ibid as it is very difficult to supervise that all the non-religious Jewish workers dealing with foods wash their hands beforehand. [ibid]
 Even if one were to argue that the impure spirit cannot damage, nevertheless it certainly does bring one bad character traits and a tainted heart just as do non-Kosher foods. [Ketzos Hashulchan ibid; Minchas Ahron 1/12 in name of Shlah; Toras Chaim Sofer 6]
 Halichos Shlomo 20/25
 Some learn from Admur Basra 4/2 that one is to avoid eating foods or drinks that were touched by children above the age of Chinuch and it is even proper to avoid eating food touched by them starting from their Bris. Vetzaruch Iyun as perhaps the intent there of Admur was simply regarding washing their hands prior to initially allowing them to touch food and not regarding the law if Bedieved they already touched the food. So also understands the Ketzos Hashulchan ibid which does not use that Halacha in Admur as a source for the ruling of whether Bedieved the food may be eaten. See above Halacha C for further details on this subject.
 It does not state anywhere in Poskim that one may not hold onto vessels that contain food prior to washing due to it contaminating the food. Furthermore every morning one holds the bucket of water with his impure hands during the washing, even though if the washing water is contaminated it becomes invalid. This proves that merely holding onto a vessel does not impurify the food inside.
 Based on 160/6 unlike Piskeiy Teshuvos 4/16 in name of Ashel Avraham Butchach 4
 As only if one touches the water after awakening with the impure spirit does entire water become impure and may not be used for washing as explained in B.
 Based on Halacha B see there!
 Ben Ish Chaiy Toldos 15; Kaf Hachaim 4/18; Beir Moshe 4/1
 Beir Moshe 4/1
 Kama 4/9; This water can cause injury. [ibid] It is therefore forbidden to give this water to anyone who asks for it as certainly they intend on using it for sorcery. [Kaf Hachaim 4/29 in name of Zohar]
 Shaareiy Teshuvah 4/8 in name of Birkeiy Yosef 4/4; Moreh Baetzba 2/57; Kesher Gudal 1/5; Shalmei Tzibur 4/74; Zechor Leavraham 4/50; Mishmeres Shalom 1/6; Ben Ish Chaiy Toldos 9; Ketzos Hashulchan 2/5 [in name of Kesher Gadol]; Kaf Hachaim 4/33; Halichos Shlomo 20/7
Opinion of Chida: The Chida writes in Birkeiy Yosef ibid “it is the custom of G-d fearing Jews to avoid doing so and so was the custom of the great leader Rav Chaim Abulafia”. He does not mention there that it is forbidden to do so. However the Kaf Hachaim and Ketzos Hashulchan ibid record from the Chida in Kesher Gudal that it is forbidden. However see next footnote that some Poskim received a tradition that the Chida retracted his ruling and later ruled that it is completely permitted.
 Siach Yitzchak 2 in name of Chasam Sofer; Piskeiy Teshuvah 2; Beir Moshe 8/39; Toras Yekusiel 2 in name of Divrei Chaim that the Chida and Shaareiy Teshuvah retracted their ruling and hence the entire source of the prohibition has fallen, and so concludes the Toras Yekusiel that he received that in Tzanz they were not careful in this at all.
 Beir Moshe 8/39
 See Toras Yekusiel 2
 Moreh Baetzba ibid
Placing the Basin under the bed: Regarding placing the basin of water under the bed, then if the bed frame reaches within three Tefach (24 cm) from the ground, seemingly it is considered that the water is covered and it would be permitted for one to learn Torah according to all. [see 87/4]
 Ruach Chaim 77 brought in Kaf Hachaim 4/33; Toras Yekusiel 2; Beir Moshe 8/39 mentions nullifying in majority; If two people washed hands then one requires two Revius of water to nullify it. [Kaf Hachaim ibid]
Other Opinions: Toras Yekusiel ibid brings Rabbanim that rule that even adding water does not help.
 As even if in a case that one did not wash hands due to there being no water available, he is to learn Torah as rules the Talmud and Poskim. [1/7] Hence certainly in this case in which there is a dispute in the root of this stringency.
 See Kaf Hachaim 4/108; Vetzaruch Iyun from Basra 4/1 which allows reciting blessings in a case that one does not have water. [see Ketzos Hashulchan 1 footnote 9]
 See Kaf Hachaim 4/108; Piskeiy Teshuvos 4/32
 Taz 62/1; Soles Belula 62/4; Chayeh Adam 5/16; Birkeiy Yosef 62; Peri Hadama 1/15; Ikarei Daat 1/22; Kaf Hachaim [Falagi] 8/8.
 Elya Raba 62/4; So rules also Piskeiy Teshuvos 4/32
Ruling of Admur: Tzaruch Iyun from Basra 4/1 which allows reciting blessings in a case that one does not have water. [see Ketzos Hashulchan 1 footnote 9]
 According to the Taz 62/1; Admur 62/3 [See however Seder 13/17]; Michaber 62/4; and Poskim mentioned in the previous Q&A one is to think the words in his mind. However according to the Elya Raba 62/4 which argues on the Taz one is to clean his hands and then say the blessing. So rules also Piskeiy Teshuvos 4/32.
 See Kaf Hachaim 84/7 in name of Ruach Chaim 84/1
 Darkei Chaim Veshalom 1
 To not however from Basra 1/6 that one is to say Modeh Ani while sitting or lying.
 Mishmeres Shalom 1/2 in name of Igara Diparka 9 which writes this custom in the name of Rav Zusha of Anipoli; Darkei Chaim Veshalom 1; Mentioned also in Shulchan Hatahor 1/2; Ashel Avraham Butchach 4 “Behanal Odos”: “I found in Sefarim that one is to wash hands prior to getting out of bed”; Piskeiy Teshuvos 1/7
 Mishmeres Shalom mentions this as a custom of Tzaddikim. Practically today this custom is followed by many and so is written in Igara Diparka in name of Rav Zusha as a general warning for the public.
 Placing the feet on the ground prior to washing can cause one to have a bad day in terms of that his animal soul will persecute him and try to seduce him to sin. This is hinted to in the verse “Yisyatzeiv Al Derech Lo Tov” [He stands on a bad road] and will thus not despise evil. [Rav Zusha ibid] These words which were said with Ruach Hakodesh do not need any support. Nevertheless as a possible reason for the severity one can explain it is because placing one’s feet on the ground and standing allows the evil spirit to “stand” and become grounded and hence the evil inclination receives extra power. [Igara Diparka ibid brought in Mishmeres Shalom ibid]
 Mishmeres Shalom Kudinav 1/3; Piskeiy Teshuvos 1/6
 Mishmeres Shalom Kudinav 1/3; Darkei Chaim Veshalom 3; Toras Yekusiel 1/1; Kaf Hachaim 4/4 in name of Zechor Leavraham “Regarding this prohibition of walking four Amos it makes no difference whether one awakens in middle of the night and desires to return to sleep or is awaking in the morning.”
 Ashel Avraham Butchach 4 “Behanal Odos”: “I heard from my father in law that the stringency of the Zohar not to walk four Amos prior to washing is only when one awakens in the morning without intent to return to sleep. This is opposed to one who temporarily gets up in middle of the night to use the bathroom and then immediately returns to sleep, in which case one may be lenient to walk to the bathroom without washing hands beforehand. This is a great justification for those that are lenient in this.”
 Mishmeres Shalom ibid questions this ruling and concludes as above that one may only be lenient in a time of need; So rules also Shraga Hameir 3/103; Piskeiy Teshuvos 1/6 footnote 41; However based on Kaf Hachaim 4/4 it would be forbidden just like one who awoke in the morning. To note that even the Ashel Avraham ibid concludes that “one who adds in holiness and purity certainly is blessed”.
Reason to be lenient: The Mishmeres Shalom ibid questions the ruling of the Ashel Avraham as what difference does it make whether he desires to return to sleep. Vetzaruch Iyun as the entire reason for not allowing walking before washing is because one defiles the service of Hashem by delaying the removal of the evil spirit. [Basra 1/7] If however one plans to returns to sleep right away then he is not yet ready to serve Hashem and hence delaying the removal of the evil spirit is just like one who continues sleeping without awaking in which he did no wrong by allowing the evil spirit remain on his hands throughout the night.
 Shulchan Hatahor 4/1; Zohar Chaiy Vayeishev brought in Piskeiy Teshuvos 1/6: “Leaving the water there is a Sakana and can lead to Keri”.
 As the spirit of impurity will once again reside on his hands upon him returning to sleep before Alos. If however it is already past Alos and one plans to return to sleep then there is no need to prepare new water just like is the law regarding one who sleeps during the day.
 Chelkas Yaakov 3/152
 Shvus Yaakov 3/8 in name of Rashba rules the custom is not to be careful against walking four Amos being people consider the entire house as four Amos. [Shaareiy Teshuvah 1/2] Thus according to this opinion one may walk around the room before washing.
 Shaareiy Teshuvah 1/2; M”B 1/2
 As only the room is considered like four Amos according to the lenient opinion and not the entire house. [Peri Megadim 4 A.A. 1; Ashel Avraham 4; Beis Baruch 2/2; See however Daas Torah 1]
 Kaf Hachaim 4/2
 Shaareiy Teshuvah 1/2; M”B 1/2; Beis Oveid 3; Seemingly however the Shaareiy Teshuvah later retracted this ruling as in his Sefer Mateh Efraim 619/27 in which he rules that one is to walk less than four Amos at a time.[Ketzos Hashulchan 1 supplements page 82]
 Birkeiy Yosef 1 as he received from elder Rabbis, brought in Shaareiy Teshuvah 1/2; Morah Baetzba; Kesher Gudal 1/4; Shalmei Tzibur 18; Zechor Liavraham 3; Ruach Chaim 1; Pesech Dvir 1/1; Ben Ish Chaiy Toldos 7; Ketzos Hashulchan 2/1; Mateh Efraim 619/27; Artzos Hachaim 4/3; Misgeres Hashulchan 2; Toras Yekusiel 1; Miasef Lechol Hamachanos 1/9; Bikurei Shlomo [brought in Ketzos Hashulchan 1 supplement p. 82]
 It suffices to stand. However some Poskim [Ruach Chaim ibid] rule one is to actually stop and sit. [Kaf Hachaim 4/2]
 Ketzos Hashulchan 2/1 as regarding spiritual matters one may not divert from the Kabala. [ibid footnote 6]; Kaf Hachaim 4/2; Even the Shaareiy Teshuvah later retracted this ruling as in his Sefer Mateh Efraim 619/27 he rules that one is to walk less than four Amos at a time.[Ketzos Hashulchan 1 supplements page 82] See Piskeiy Teshuvos 1/7 who rules that within the same room one is to run to the water. Vetzaruch Iyun as the above Poskim do not differentiate and as concludes the Ketzos Hashulchan “we do not move from the words of the Kabalists”.
 Ketzos Hashulchan 2 footnote 6
 See Piskeiy Teshuvos 1 footnote 53; Miasef Lichol Hamachanos 1/7 says one is to stop the car before continuing to drive another four Amos!
 See Piskeiy Teshuvos 1 footnote 53
 Seder Hayom states: Prior to touching one’s clothing or any matter and item he is to wash his hands; Divrei Yatziv 1/2 states this was the custom of his grandfather the Divrei Chaim of Tzanz; Zechor Leavraham [of Toldos Aron] it states that the Toldos Aron would not turn off his alarm or wear his glasses until he washed.[See Piskeiy Teshuvos 4/5]
 Toras Chaim Sofer 1; Seder Hayom states: “After wearing one’s undershirt and covering oneself properly, prior to touching one’s clothing he is to wash his hands”.
Opinion of Admur: In 8/20 Admur mentions that one is allowed to place Tzitzis on him before washing in order not to walk 4 Amos without Tzitzis. Thus we see that at times getting dressed is allowed prior to washing if it is being done for the sake of a Mitzvah. However in truth no proof can be brought from this Halacha as it is going in accordance to the Talmud which permits touching clothing before washing. This is proven from the fact Admur there did not mention the prohibition of walking four Amos to reach the Tzitzis. [so also writes footnote 97 in new Shulchan Aruch Harav] Vetzaruch Iyun.
 Seder Hayom states: “After wearing one’s undershirt and covering oneself properly, prior to touching one’s clothing he is to wash his hands”; See previous footnote.
Other Opinions: Ateres Zikeinim 4/3 writes one is to slightly wash his hands prior to putting on the undershirt and then he is to wash himself three times properly.
 Mishmeres Shalom Kudinav 1/3; Ashel Avraham Butchach 4 “Behanal Odos”; Piskeiy Teshuvos 1/6;
 To note however from Ben Ish Chaiy Toldos 15 which although is particular to not allow itching in middle of sleep he allows doing so through a clothing. Thus we see he treats touching clothing in middle of sleep as less severe than touching the orifices. So rules also Piskeiy Teshuvos 4/5; However from Mishmeres Shalom ibid it is clear that he is stringent even regarding this matter.