Seder Netilas Yadayim Shacharis – How to wash hands in the morning according to Chabad tradition

Seder Netilas Yadayim Shacharis – The prescribed method for morning hand washing (Netilas Yadayim) according to Chabad tradition, including alternative halachic opinions:

In this article, we will explore the practical steps of washing hands in the morning according to the Chabad tradition, reviewing each stage from beginning to end. Our focus will be on the practices, the reasons behind these practices, and on presenting alternative customs that exist alongside the Chabad approach. This discussion is intended to provide clarity and guidance for those seeking to understand the procedural aspects of this ritual. Please note that the purpose is to provide practical guidance for proper observance, focusing exclusively on the procedural aspects and not the deeper spiritual background. We will not delve into broader background topics such as the underlying purpose of handwashing or the invalidations of the washing process. These subjects have already been addressed extensively in our corresponding Sefer Awakening Like a Jew, particularly in Chapters 3 and 4. Here, our aim is to concentrate solely on the practical steps of the morning handwashing ritual. The process is divided into two main washings: the first upon awakening near the bed, and the second after using the bathroom, each with its own set of customs, rationales, and variations. Additional considerations include handling impure water, covering the water, mouth and face washing, and the proper recitation of blessings.

The Key Steps

1. Prepare Water Before Sleep: Place a vessel of water within an empty basin beside the bed before retiring for the night. While some are stringent to cover the water, most Chabad communities do not require this.
2. First Washing Upon Awakening: After reciting Modeh Ani (while still in bed), wash both hands alternately three times, beginning with the right. Avoid placing feet on the floor before washing.
3. Immediate Use of Bathroom: After the first washing, proceed directly to the bathroom, taking the used water to discard safely. Rinse the mouth and, if desired, wash the face.
4. Second Washing: After using the bathroom, wash hands again in the same alternating manner, using a towel. Rub hands together three times, dry them, and then raise hands for the blessing.
5. Recite Blessings: Recite the blessing of Al Netilas Yadayim, followed by Asher Yatzar and Elokai Neshama.
6. Personal Grooming: Activities such as brushing teeth, showering, and dressing are performed after the second washing and blessings.

Step-By-Step Procedure

1. Prepare a full basin of water near the bed prior to going to sleep.
2. Upon awakening, immediately recite Modeh Ani and proceed to wash the hands without placing feet on the floor.
3. Take the basin of water with the right hand and pass it to the left hand.
4. Pour water over the entire right hand, up to the wrist.
5. Transfer the vessel to the right hand and pour over the left hand. Repeat this alternating sequence two more times, so that each hand is washed three times inconsecutively.
6. Immediately proceed to the bathroom, discarding the used water into the sink or toilet.
7. Rinse the mouth (and optionally the face) before using the bathroom.
8. After using the bathroom, wash the hands a second time following the same alternating procedure. For this washing, use a towel if that is your custom.
9. Rub the hands together while still wet and then dry them thoroughly.
10. Raise the hands separately to the height of the peiyos (ears).
11. Recite the blessings: Al Netilas Yadayim, Asher Yatzar, and Elokai Neshama.
12. Wash the face (and feet if desired) as part of daily grooming, then complete personal care such as brushing teeth, showering, and dressing.

Comprehensive Guide to Each Stage

1. Prepare a basin of water near the bed the night before:[1]

The Chabad custom as well as the custom of many other sects of Jewry, based on early Poskim[2],  is to position a basin of water beside the bed before retiring for the night.[3] The filled vessel should be set within an empty container, which will subsequently receive the used water.

• Rationale: The above practice is in adherence to the established Zoharic ruling, which is recorded in the Poskim[4], which prohibits walking more than four Amos before washing one’s hands in the morning.
• Alternative practices: There is an alternative practice observed by many, whereby they do not prepare a basin of water for washing in the morning. This perspective rests on several considerations: the absence of a clear prohibition against walking four Amos prior to washing, the interpretation that an entire room may be regarded as four Amos[5], or the belief that the level of impurity once associated with this act is no longer present today. In practice, this opinion may only be relied upon during circumstances of necessity.[6] According to all, one may not walk outside of the room before washing.[7]

Covering the Negel Vasser Water:[8] While a minority opinion[9] maintains that the basin of water should be covered throughout the night, the general practice—including within Chabad communities[10]—is to permit the use of uncovered water for the morning washing. There are no additional requirements for covering children’s Negel Vasser water at night, aside from minimizing the risk of spills. For this purpose, cups with covers are available for children. Even an adult may adopt the more stringent approach to cover it if they so choose.

1. The First Washing Near The Bed:[11]

Immediately upon awakening—following the recital of Modeh Ani[12]—one should wash their hands using the basin that has been prepared beside the bed.

No Feet on Ground:[13] The Chabad and general Chassidic tradition is to avoid placing one’s feet on the ground before washing one’s hands.

Sitting on bed versus lying:[14] One may sit up on the bed prior to washing, though there is no obligation to do so; one may wash even while lying down. If one chooses to sit up on the bed, one should do so without placing the feet on the ground, as explained above.

1. How to wash near the bed:

Take Basin in Right Hand And Hand To Left:[15] One should take the vessel of water with the right hand and transfer it to the left hand.[16] Upon doing so, one should mentally acknowledge that everything is included in the right side [i.e. Chesed] and from the right side it is drawn to the left. [Some people avoid passing the water cup from left to right, instead setting it down before picking it up with their right hand. When pouring water on the right hand, they transfer it directly from right to left, symbolizing the right hand’s dominance over the left.[17]]

Pour first on Right Hand:[18] The left hand then pours water over the entire right hand, up to the wrist.[19] Subsequently, the vessel is taken into the right hand and water is poured over the entire left hand.

Three times in an alternating manner:[20] This sequence is repeated two additional times, alternating hands, so that each hand is washed three times in an alternating manner.[21] [While some individuals are particular to pour water over each hand four times, the Chabad tradition does not require this practice and is not particular in this regard.[22]]

Pour over entire hand up until Wrist:[23] One must be very careful to pour water over the entire hand, up until the wrist.

Ensure that water thoroughly covers all areas of the hand during washing:[24] It is essential to verify that water reaches every part of the hand, including all corners, as well as the full length and width of each finger. To facilitate this, it is advisable to slightly separate the fingers and angle them upward so water can access all surfaces, including the fingertips. Additionally, the pouring technique should be adjusted to ensure that water comes into contact with the entire palm and hand up to the wrist, with particular attention given to the area beneath the pinky finger. Improper pouring angles may leave this section dry; therefore, special care should be taken to confirm complete coverage.

Towel:[25]  Unlike the second washing, the Chabad custom is not to be particular about using a towel to hold the basin while performing the initial washing.

Blessing:[26] No blessing is recited during the initial washing upon awakening, as one generally needs to use the bathroom at that time, which precludes reciting a blessing. Therefore, the blessing is deferred until the second washing, which is performed after using the bathroom and will be discussed subsequently. However, some Poskim[27] rule one may not speak between the first washing and the blessing said after the second washing.

Note Regarding Left-Handed Individuals:

There is a dispute among the Poskim concerning which hand a left-handed person should wash first. Some[28] maintain that the procedure should follow the dominant hand, while others[29] hold that the order remains as for a right-handed individual. It should be noted that there is no clear consensus within Chabad practice on this matter.

1. Bathroom:[30]

After the initial washing which takes place near the bed, one is to immediately[31] proceed to use the bathroom, and immediately after leaving the bathroom he is to wash his hands a second time, as will be explained next.

Disposal of Impure Water: [32]After completing the initial washing and proceeding to the bathroom, one should take the water used for washing along, as it is forbidden to leave impure water lying around due to its inherent impurity. [In fact, it is considered a segulah for Yiras Shamayim to discard the washing water outside of one’s home.[33]] The washing water, is to be poured down a sink or toilet.

Mouth Rinsing:[34] While in the bathroom, one is to rinse his mouth. [Some have the custom to rinse the mouth two to three times.[35]]

Face washing:[36] While one should wash their face daily prior to Davening, nonetheless, it is not necessary to fulfill it prior to the second washing. It may be delayed until after the second washing, as in any event, the requirement is considered fulfilled through immersion in a mikvah.[37]

Personal Grooming Routine – Brushing Teeth, Showering, Getting Dressed:[38] In accordance with the law described below, which mandates that the second washing occur immediately after using the bathroom, individuals should postpone their morning personal grooming routine until after this second washing. This includes brushing teeth, showering, and getting dressed. It is entirely appropriate to complete these activities following the second washing and the associated blessings.

1. The Second Washing:

When: Immediately[39] after using the bathroom, one is to wash his hands a second time inconsecutively in the method explain in C.

How: For the second washing, one follows all the rules of the first washing explained in C—taking the vessel with the right hand and passing it to the left, washing the right hand first, pouring three times in an alternating manner, and ensuring the water reaches the wrist and covers the entire hand.

Using a towel:[40] The current widespread custom amongst Chabad Chassidim is to wash the morning washing using a towel, just like is done when washing for bread.[41] There are Chassidim that do not follow the above custom of using a towel for the morning washing and only do so when washing for bread.

Rubbing the hands together:[42] While the hands are still wet one is to rub the hands together prior to drying them. Based on Kabala, one is to rub his hands together three times before drying them.[43] One is to rub the hands together while the fingers are straight and not bent.[44]

Drying the hands:[45] The Chabad custom is to now dry the hands, prior to reciting the blessing.[46]

Raising the Hands:[47] Once the hands are dry, each hand is lifted individually to the level of the ears (Peiyos) for the sake of reciting the blessing. One is not to lift the hands higher than the Peiyos. [One is to begin the blessing as soon as he raises his hands and is to leave them lifted until the blessing is completed. The hands are to be spread open, with the fingers standing upright, while the hands are raised.[48] One is to be careful that the elbows do not extend behind one’s back upon lifting them.[49]]

Recite the blessings: One then recites the blessings of Al Netilas Yadayim. This is [immediately[50]] followed by Asher Yatzar[51] [and Elokaiy Neshama[52]].

Checklist: Morning Hand Washing (Netilas Yadayim)

☐ Upon awakening, recite Modeh Ani

☐ Do not place feet on floor before washing hands

☐ Take the basin of water with the right hand and pass it to the left hand.

☐ Pours over entire right hand, up to his wrist.

☐ Wash hands alternately three times (right, left, right, left, right, left)

☐ Immediately proceed to bathroom.

☐ Take used water to bathroom and dispose of it safely

☐ Rinse mouth (2–3 times if desired), optional face washing

☐ Wash hands again after leaving bathroom (as above), using a towel if that is your custom

☐ Rub hands together three times, then dry thoroughly

☐ Raise hands to ear level and recite Al Netilas Yadayim

☐ Immediately recite Asher Yatzar and Elokai Neshama

☐ Complete personal grooming: brush teeth, shower, dress

____________________________________________________

[1] See our corresponding Sefer “Awakening Like a Jew” Chapter 3 Halacha 3D!

[2] Seder Hayom states: “Every G-d fearing Jew needs to prepare for himself prior to going to sleep two vessels, one that contains water and one that is empty, into which he will pour the water upon awakening.”; Elya Raba 1:4; Ketzos Hashulchan 2:1; Chelkas Yaakov 3:152

[3] Admur Kama 4:8; Seder Hayom “The water filled vessel is blessed while the empty vessel is cursed. It is a very good practice to use an empty vessel that is broken and disgusting.” This based on the Zohar brought also in Beis Yosef.; See Sefer Shemiras Haguf Vihanefesh [Lerner] 54:19

The reason: The reason for this is because the water is impure and needs to be discarded in an area away from people in order so they don’t get injured. [Kama 4:9; Shulchan Gavoa 4:11] Alternatively, this is based on the Zohar which requires two vessels to be used when doing this washing, as brought in Seder Hayom [see below]. Based on this latter reason one is to pour into a vessel even if he is in an area that people are not found and hence they will not come in contact with the water. [Kaf Hachaim 4:29]

[4] Admur Basra 1:7; Kama 1:7; Siddur Admur; Sefer Haminhagim p. 4 [English]; Tolaas Yaakov in name of the Zohar; Peri Eitz Chaim; Olas Tamid 17a; brought also in Bach; Shiyurei Kneses Hagedola 4; Halacha Berurah 1; Birkeiy Yosef 1:1; Shalmei Tzibur 18a; Beis Oveid; Matzas Shmurim 3a; Ben Ish Chaiy Toldos 6; Beir Heiytiv 1:2; Shaareiy Teshuvah 1:2; Kaf Hachaim 4:1; M”B 1:2

[5] Shvus Yaakov 1:8 rules the custom is not to be careful in not walking four Amos being people consider the entire house as four Amos. [Shaareiy Teshuvah 1:2] See Teshuva Miahava 1:14; 2:212; See regarding a single room being considered four Amos: Shach 344:11 in name of Mordechai end of Moed Katan; Beir Hagoleh in name of Mordechai; Beir Heiytiv 344:8; Elya Raba 1:4; M”B 45:2 in name of Ateres Zekeinim; This opinion is omitted from Admur ibid

[6] Shaareiy Teshuvah 1:2; M”B 1:2

[7] 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]

[8] Shalmei Tzibur brought in Shaareiy Teshuvah 4:7; Pischeiy Teshuvah Yoreh Deah 116:1; Peri Toar Yoreh Deah 116:2; Birkeiy Yosef  116:4; So is also implied from M”B 160:23; Admur 272:1 rules we are no longer careful regarding revealed waters as snakes are no longer commonly found.

[9] Rav Sheptal brought in Shaareiy Teshuva ibid; Seder Hayom: “Every G-d fearing Jew needs to prepare for himself prior to going to sleep two vessels, one that contains water and one that is empty, into which he will pour the water upon awakening. One is to place the water filled vessel into the empty vessel, covered and clean.”; Chesed Lealafim 4:10; Kaf Hachaim Falagi 8:11; Kaf Hachaim 116:8 and Artzos Hachaim 4:1 that one is to be stringent in those areas that snakes are commonly found. [brought in Hakashrus 18:19]

[10] See Migdal Oz story 114 from which it is evident that it was not widely practiced amongst Chabad Chassidim to cover the Neigal Vaaser water at night prior to going to sleep. This is understood from the fact the apprentice of the Tzemach Tzedek could not understand why he covered the water, as well as from the fact that one Chassid complained to the Rebbe Rashab about the stringencies of another Chassid who followed this stringency of covering the water. Nevertheless, as is evident from the story, this was the custom of the Tzemach Tzedek, and of certain scrupulous Chassidim. However, from the response of the Tzemach Tzedek it can be understood that this custom is not meant as a directive for the public. Vetzaruch Iyun

^[11] Kama 1:7 “Every meticulous person should beware to wash his hands immediately upon awakening [after saying Modeh Ani] even if he plans on remaining lying in his bed. Through doing so he will be saved from waste of seed [nocturnal emission].”

[12] Kama 1:5, Basra 1:6, and Siddur state that it may be said prior to washing hands; Hayom Yom 11^th Shvat and Rebbe in Igros Kodesh 10:23 [28^th Tishreiy 5715] state that it is specifically to be said prior to washing. So is also implied from the term “immediately” used in Admur and from fact that Admur in both SH”A and Siddur explains why this can be said prior to washing. This is also understood from the fact Admur in his Siddur placed the saying of Modeh Ani prior to Netilas Yadayim. [ibid]

The reason Modeh Ani is allowed to be said prior to washing hands: There is no prohibition in saying Modeh Ani prior to washing hands, despite that in general it is forbidden to bless G-d before washing, as there is no mention of one of the seven names of G-d in this statement [Kama 1:5; Basra 1:6; and Siddur] and therefore this statement is not considered to contain the holiness required for clean hands. [Kama ibid] This allowance to recite Modeh Ani before washing hands applies even if one slept without clothing and hence most probably touched areas of his body that are normally covered. [Basra 1:6]

[13] 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

The reason: 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]

[14] See Admur Basra 1:6

[15] Admur Kama 4:10; Siddur; Seder Netilas Yadayim 5; Seder Hayom; Shaar Hakavanos of Arizal brought in Kaf Hachaim 4:12

[16] The reason: Although the right hand needs to be washed prior to the left, being that we always give precedence to the right, nevertheless one is to first place the cup in the right hand and then give it to the left for the reason written in the Zohar. [Kama 4:10; Seder Netilas Yadayim 5] One is to intend that everything is included in the right side and from the right it comes to the left. [Kama 2:3] Seder Hayom: “One is to take the vessel in his right hand in order to draw down waters of kindness to purify himself with”; See also Igros Kodesh Rebbe Rayatz 1:100: “In order to fulfill both the taking and the pouring with the right hand. In additional intent is because all the Hashpaos come from the right and especially Netilas Yadayim which is an Hamshacha of Mochin in Midos and the gate of this is the right”

[17] Ben Ish Chaiy Toldos 1; Kaf Hachaim 4:13

[18] Admur Kama 4:10; Siddur; Seder Netilas Yadayim 5

[19] The reason: The reason for giving the right side precedence is because we find that the Torah gives the right side importance regarding the service in the Temple, anointing of the Levim, purification of the Metzora, and Chalitza. [Basra 2:4; Kama 2:4]

[20] Admur Kama 4:4 “One should not pour on his hands three times consecutively, rather he is to pour once on the right and once on the left and so on and so forth for a total of three times.”; Basra 4:2, Siddur Admur; Shabbos 109a; Arizal in Shaar Hakavanos based on Zohar; Peri Eitz Chaim 3; Matza Shemura 3; Olas Tamid 17; Beis Oveid 4; Ben Ish Chaiy Toldos 1; Kaf Hachaim 4:12; Igros Kodesh Rebbe Rayatz 1:100

Other Opinions: There are Poskim who rule one is to pour three times consecutively on each hand. [Kneses Hagedola; Seder Hayom; Elya Raba 4:5; See Artzos Chaim 10] Some rule that one who desires to be stringent like both opinions is to pour three times consecutively and then pour another two times inconsecutively on each hand. [Zachor Leavraham 1:50; Chesed Lialafim; Artzos Chaim brought in Yifei Laleiv 1:7, brought in Kaf Hachaim 4:12; Likkutei Mahrich] Alternatively one is to pour three times consecutively and then three times inconsecutively. [Kaf Hachaim 4:12; Yaavetz in Siddur; Kaf Hachaim [Falagi] 18:22; Yifei Laleiv ibid; Mishmeres Shalom 1:5] Practically the main opinion follows the Arizal that once one has poured three times inconsecutively all the impurity has left. [Kaf Hachaim 4:12; See Piskeiy Teshuvos 4:7 footnotes 79-80]

[21] The reason: The Talmudic sages stated that the impurity does not completely leave one’s hands until one pours water on each hand three times. [Shabbos 109a] The sages of Kabala received a tradition that these three pourings on each hand must be done inconsecutively in order to completely remove all remnant of the impurity from one’s hands. [Poskim ibid]

[22] Pouring four times: Some Poskim rule that one is to pour four times on each hand. [Gr”a; Kav Yashar 13; Darkei Chaim Veshalom 2] The reason for doing so is because they hold the water of the third washing is impure and hence needs to be washed off with a fourth washing. This custom is brought down in many Sefarim of Minhagim and is followed by many, and so is the proper custom to follow. [Kaf Hachaim 4:8; Piskeiy Teshuvos 4:7 footnote 87] However this is not the custom of Chabad Chassidim and rather we specifically wash only three times on each hand. [Igros Kodesh Rebbe Rayatz 1:100]

[23] Siddur based on Peri Eitz Chaim Shaar Brachos 3; unlike ruling in Kama 4:7 that it is only proper to do so; Olas Tamid 18b; Ben Ish Chaiy Toldos 2; Beir Heiytiv 4:6

Ruling in Kama: In Kama 4:7 Admur rules “One only needs to wash his fingers [until his knuckles], although it is good to wash up to ones wrist.”

Other Opinions: Many Poskim rule like Admur in Kama that it suffices to wash up until the knuckles in a time of need, and a blessing may be recited. [Artzos Hachaim; Shaareiy Teshuvah 5; M”B 4:9; Kitzur SH”A 2:3; Piskeiy Teshuvos 4:7 footnote 89; Kaf Hachaim 4:3]

[24] Admur in Seder Netilas Yadayom 1 regarding washing for bread and the same applies even more so regarding the morning washing.

[25] Unlike the second washing, the Chabad custom is not to be particular about using a towel to hold or wrap the basin during the initial washing. The reason is that the restriction against touching water from the other hand applies only to the washing associated with the blessing of Al Netilas Yadayim, which is the second washing. The first washing, performed near the bed without a blessing, serves solely to remove impurity and does not require adherence to those regulations. Therefore, a towel is not necessary, as the removal of impurity depends only on washing each hand three times in an alternating manner.

[26] Admur 6:1; Siddur; Kitzur SH”A 2:7; Ketzos Hashulchan 2:9; Ben Ish Chaiy Vayeitzei 2

Ruling of Rama and M”A: The Rama 4:1 records that one is to recite the blessing of Asher Yatzar after reciting the blessing over morning washing even if he did not use the bathroom. The M”A 4:1 brings that the Arizal [Peri Eitz Chaim Shaar Habrachos 1] writes to recite the washing blessing immediately after the morning washing and then go to the bathroom and say Asher Yatzar. The M”A ibid concludes that in his opinion one should first use the bathroom in order to say Asher Yatzar right away and avoid a question [of whether Asher Yatzar may be recited without bathroom use]. It is unclear from the M”A conclusion as to when the blessing of Al Netilas Yadayim should be said.

[27] Ben Ish Chaiy Vayeitzei 2; Kaf Hachaim 3:49; However, see Ketzos Hashulchan 12 footnote 9

^[28] Tzemach Tzedek Orach Chaim 4:6 and 5:8 based on Admur 183:7 that a lefty is to hold the Kos Shel Bracha in his left hand; 651:14 that a lefty is to hold the Lulav in his left hand; Siddur Shaar Menachem [Rabbi Levi Bistritzky]; See Sefer Dinei Iter p. 51-54

[29] Peri Megadim 158 A”A 1; M”B 4:22 in name of Artzos Hachaim; Amudei Hashulchan 2:2; Kaf Hachaim 4:35; See also Igros Kodesh Rebbe Rayatz 1:100; Miasef Lekol Hamachanos 4:53; Beir Moshe 2:1

[30] Admur 6:1; Siddur; Kitzur SH”A 2:7; Ketzos Hashulchan 2:9; Ben Ish Chaiy Vayeitzei 2

[31] Admur in 6:1 writes “One who desires to avoid the question is to be careful to go to the bathroom immediately [Teikaf Umiyad] after the morning washing.” Likewise in the Siddur Admur writes “And he intends to immediately use the bathroom.” This wording is taken from the M”A 4:1.

[32] Admur Kama 4:9 based on Zohar brought in Kaf Hachaim 31-32 “The water that was used for the morning washing is forbidden to be used for any purpose, as this water is forbidden in benefit due to the impurity that resides on it. Therefore one may not leave the water lying in his house  and he may not spill the water on the ground, or any other place where people pass by, as perhaps a person will touch the water and get injured.”

[33] Dvar Yitzchak 112 in name of Sar Shalom of Belz

[34] Kama 4:17 “Some have the custom to rinse their mouth in the morning to remove the ririm that is found in the mouth, in order to bless the Almighty G-d with holiness and purity.”; Michaber 4:17; Sefer Haminhagim p. 4 [English]; Shaareiy Halacha Uminhag 1:3 as a directive of the Rebbe Rashab

[35] Emek Habracha, brought in Shaareiy Halacha Uminhag ibid

[36] See Kama 4:21

^[37] Ketzos Hashulchan 2 footnote 2

[38] Admur 6:5; Ketzos Hashulchan 2:9

[39] See Admur 6:1-5; Siddur; M”A 4:1; Kitzur SH”A 2:7; Ketzos Hashulchan 2:9; Ben Ish Chaiy Vayeitzei 2; Shulchan Menachem 1:6; Sefer Hasichos 1944 p. 20; Makor Chaim [of Rav Chaim Hakohen] based on Kabala that the impurity does not leave until after the blessing; Shaareiy Teshuvah 6:4; Kaf Hachaim 6:2; Kaneh Bosem 2:3; Shulchan Hatahor 4:1 in name of Chozeh of Lublin; See Piskeiy Teshuvos 4:2 footnote 11; Ketzos Hashulchan 2:9

Other Poskim: Some Poskim that rule one is to delay the second washing and blessing until he is ready to pray Shacharis, in which case he is to go to the bathroom and then wash with a blessing. The reason for this is because if he says the blessing after using the bathroom upon awakening and then uses the bathroom again prior to Davening, his original washing is nullified according to the Rosh. [Chayeh Adam 7:6; Maaseh Rav of Gr”a; brought in M”B 4:4] To note that in the Siddur of Admur and Shulchan Aruch 6:8 it is evident that he completely negates this claim of the Chayeh Adam as he rules that even if one plans to return to sleep a set sleep in middle of the night he may say the blessing of Netilas Yadayim the first time, even though according to the Rosh it is invalidated with the sleep. [See Yagdil Torah 6 p. 49 notes of the Kudinaver on Alter Rebbe’s Shulchan Aruch]

[40] So is the custom and so ruled Harav Mordechai Ashkenazi of Kfar Chabad

Background of the custom of using a towel: The first recorded source of washing using a towel dates back to the Rebbe Rashab. The Rebbe Rayatz stated in a Sicha that the form of washing for bread of the Rebbe Rashab differed from that of others, in the fact that he used a towel. [Likkutei Dibburim 1 p. 142; 4 p. 1346-1350] This however only related to washing for bread using a towel, while using a towel for the morning washing is not recorded to have been followed by the Rebbe Rashab or others at that time. Furthermore even washing for bread with a towel was a custom not practiced by all Chassidim and the Rebbe Rashab actually sanctioned some who took upon themselves this custom if they were not on the proper level. [Likkutei Dibburim ibid; Sefer Hasichos 1940 p. 82-83; 1944 p. 117; See Ishkavta Dirrebe p. 63] Nevertheless this custom regarding washing for bread with a towel eventually became widespread amongst all Chassidim, irrelevant of their spiritual level, and is hence to be followed by all. [Sefer Haminhagim p. 43 English; Sichas 14^th Kisleiv 1954 (Toras Menachem 10 p. 197); Hisvadyos 1983 Vol. 1 p. 584; Sefer Hasichos 1936 p. 98] Nevertheless there is no recorded source for doing so also when washing in the morning. Practically many Chabad Chassidim began to follow this custom also during the morning washing. Rav Yosef Simcha Ginzberg writes that they were accustomed to do so in Yeshiva Tomchei Temimim of Kfar Chabad. However, regarding washing with a towel for the first washing near the bed Rav Levi Yitzchak Raskin writes “I have not seen this done although possibly some are particular to do so”. [Haaros of Rav Raskin on Siddur p. 6]

[41] The reason: As one has to be careful that his hands do not touch the water that is on the other hand. Thus one must be careful not to touch the area of the vessel that his wet hands grasped in order to pour on the other hand. [Admur 162:2; Seder Netilas Yadayim 2] For this reason there are those who are accustomed to have a few handles on the washing cup, in order to avoid this problem. [Ketzos Hashulchan 2:14] Today our custom is to wash using a towel and thus avoid this issue all together.

[42] Arizal in Peri Eitz Chaim; Olas Tamid p. 19; Ben Ish Chaiy Toldos 3; Kaf Hachaim 4:15; M”B 4:9; Admur regarding washing for bread

[43] Based on Rashash. [Ben Ish Chaiy ibid; Kaf Hachaim ibid]

[44] Ben Ish Chaiy ibid

[45] Sefer Haminhagim p. 5 [English] Likkutei Dibburim Likut 23 p. 633 “The custom of the Rebbe Rashab was to dry his hands prior to reciting the blessing over the morning washing. This was different than his custom regarding washing for bread in which case he dried the hands only after the blessing.”; Machazik Bracha 4:1 in name of Oar Tzaddikim in name of Mahram Nigrin; Shaareiy Teshuvah 4:1

Other Opinions: Some Poskim rule that the blessing is to be said prior to the drying. [Seder Hayom; Kneses Hagedola; Siddur Rashash; M”A 4:6; Olas Tamid 4:2; Elya Raba 4:5; Birchas Avraham 3; Beir Heiytiv 4:1; Ben Ish Chaiy Toldos 5; Ketzos Hashulchan 4 footnote 23; Kaf Hachaim 4:8; Yabia Omer 9:85] The Rambam in Peir Hador 104 and his son in 82 rules one may never say a blessing once the hands have dried. [See Yabia Omer 9:85]

Opinion of Admur: Admur Kama 4:7 rules like the M”A 4:6 that one does not need to dry his hands after washing upon awakening, and he may thus say the blessing over the washing, as well as any other blessing, while his hands are still wet. [This implies that one can delay the blessing if he so chooses, as rules the Machazik Bracha. Vetzaruch Iyun.]

[46] The reason: As the impurity does not leave the hands until the water of the washing is dried. [Poskim ibid]

[47] Sefer Haminhagim p. 5 [English]; Likkutei Dibburim Likut 23 p. 633; M”A 4:7; M”B 4:9; Ben Ish Chaiy Toldos 4; Kaf Hachaim 4:16 that so is the custom according to Kabala; Derech Chaim 1:6; See Seder Netilas Yadayim 5: “According to Kabala one is to lift his hands while saying the blessing”

Background: The M”A [4:7] writes that according to Kabala one is to lift the hands upon reciting the blessing of Al Netilas Yadayim. This is because the idea of Netilas Yadayim is elevation. [Ben Ish Chaiy ibid] Matzas Shmurim writes that one who does not lift his hands while reciting the blessing is included in the statement of the Sages of one who belittles washing hands. [Kaf Hachaim ibid] The custom of the Rebbe Rashab was to lift his hands separately to his Peiyos while reciting the blessing over the morning washing. This was different than his custom regarding washing for bread, in which case he lifted his hands to his heart, not higher, and held them together, not separately. [ibid]

[48] Ben Ish Chaiy ibid; Kaf Hachaim ibid; As according to the Zohar one may not lift his hands for no reason, and hence he should begin the blessing right away. One is not to say the verse of “Seu Yideichem Kodesh” while lifting the hands being one did not yet recite Birchas Hatorah. [Ruach Chaim 5:2]

Other Opinions: The Nesiv Hachaim [on Derech Chaim ibid] notes that Admur omitted this law from his Shulchan Aruch.

[49] Shaar Hakavanos Inyan Birchas Hashachar; Zohar Vayeitzei 154; Ben Ish Chaiy Shmini Hakdama; Sefer Hasichos 1944 p. 43 that the Alter Rebbe was careful in this matter due to the above warning based on Kaballah; However see Ran on Shabbos 10a in name of Rabbeini Chananel that one is to fold his hands behind his back during prayer like a slave before his master.

[50] Peri Megadim 4 A”A 1

[51] Admur 6:1; Siddur; Kitzur SH”A 2:7; Ketzos Hashulchan 2:9; Ben Ish Chaiy Vayeitzei 2

[52] Admur 6:7