📄 Using Kosher water: [1]
Only water which is valid for washing hands for bread may be used for the morning washing. This applies even Bedieved.[2] [Thus one who washes with water which is invalid for washing for bread may not say a blessing on the washing. Nevertheless, if no other water is available, one is to wash his hands with the invalid water without a blessing.[3] If kosher water later becomes available one should wash his hands properly with a blessing.[4] Regarding saying a blessing if the water only became available after Shacharis-see Halacha 2 Q&A.]
[1] Siddur Seder Netilah; Unlike Kama 4:3 which differentiates regarding one who will be Davening right away or not.
Ruling of Admur in Kama: In Kama 4:3 Admur rules that if one only has water that is invalid for washing for bread then if he plans on guarding his hands until Shacharis then he may say a blessing on the washing. However if he does not plan to Daven right away and will thus not be guarding his hands, hence needing to rewash prior to davening, then he may not recite a blessing when washing with this water.
Other Opinions: Michaber 4:1 rules that water for morning washing is not required to be valid for washing for bread. Nevertheless he brings that some argue that a blessing may not be said over such a washing. The M”B 4:7 rules that the Achronim arbitrated that one may wash with a blessing. So rules M”A 4:5. The Derisha and Levush rule he is to say the blessing of “Al Nekiyas Yadayim.” From Kama it is implied the regular blessing of Al Netilas Yadayim is said. The following Poskim rule a blessing may not be said, as rules Admur in Siddur: Peri Tzaddik 74; Mamar Mordechai 4:3; Nivei Shalom 4:2; Kaf Hachaim 4:11; Mor Uketzia brought in Kaf Hachaim 4:27.
[2] It is beyond the scope of this book to bring all the details involved in the laws of water that is invalid for washing for bread. For further study on this subject, see Seder Netilas Yadayim 7 and Shulchan Aruch Admur 160 for all the details. The following are the categories of invalidations mentioned there: The water changed color. [160:1] One did work with the water. [160:2-9] Water that is not drinkable. [160:10-12] Liquids other than water. [160:15]
[3] Shaareiy Teshuvah 4:4; Ketzos Hashulchan 2:4; Seemingly this is done in order to be allowed to pray and learn Torah. Alternatively it is to suspect for those opinions which validate the washing.
[4] Ketzos Hashulchan 2:4 based on Admur in Siddur that the first washing was completely invalid.
Other Opinions: The Shaareiy Teshuvah 4:4 rules that if valid water later becomes available one is to wash without a blessing as the impurity has already been removed and hence the blessing has been lost. The Ketzos Hashulchan 2 footnote 16 argues that by morning washing everyone’s is accustomed to only say the blessing after using the bathroom and hence we do not say that too much time has passed since the first washing to be able to say a blessing. So asks also Birchas Habayis 32:5; Minchas Elazar 2:44; Biur Halacha 4 rules that one is to use the bathroom prior to prayer and then wash with a blessing.