Speaking words of Torah and saying blessings: [1]
It is forbidden to recite Hashem’s name within blessings or to learn words of Torah prior to washing hands in the morning.[2] One must[3] be stringent to avoid doing so even if he slept in his clothing.[4] [See Halacha 7 regarding what to do if there is no water available.]
May one think words of Torah prior to washing?[5] It is permitted to think words of Torah prior to washing hands after awakening in the morning. This applies even if one slept without clothing, in which case we assume his hands touched the commonly covered areas of his body, nevertheless thinking words of Torah is permitted. Nevertheless one should not speak or even think words of Torah while still lying in his bed, [even if he has already washed his hands[6]], rather he should get up [and stand or sit in fear of Heaven[7]] as the verse states that one needs to prepare himself properly before he comes to greet G-d.[8]
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Summary: Upon awakening in the morning one may not do any of the following actions until he washes each hand three times inconsecutively: 1. One may not touch the orifices of the body to be listed below. 2. One may not touch food or drink. 3. One may not touch the washing water that is in the basin. 4. One may not say any of Hashem’s names, or recite words of Torah. One may however think words of Torah prior to washing. Although one should not speak or even think words of Torah while still lying in his bed, even if he has already washed. 5. One may not touch clothing. 6. One may not walk 4 cubits [6 feet 4 inches].
Q&A on learning Torah and saying blessings May one learn Torah or recite blessings in face of the morning washing water?[9] According to the Zohar, it is forbidden to learn Torah prior to washing hands in the morning upon awakening due to the impure spirit that resides on the hand.[10] Now, although the water used to wash hands upon awakening removes this impurity from the hands, it itself receives this impurity and becomes impure.[11] Accordingly, many Poskim[12] rule it is forbidden to learn Torah or say blessings in presence of this water. However, some Poskim[13] rule it is permitted to learn and pray in its presence. Practically, one who is lenient has upon whom to rely[14], although many are accustomed to be stringent.[15] If one covers the water he may learn and pray in its presence even according to the stringent opinion.[16] Likewise, if one spills a Revius of clean water into the impure water, one may learn Torah in its presence.[17] [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.[18]]
What is one to do if he heard Kaddish or Kedusha prior to washing his hands upon awaking?[19] 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?[20] Many Poskim[21] rule one is to think the words of the blessing in his mind and then drink the water. Other Poskim[22] 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?[23] 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[24] write one is to avoid saying the word Shabbos [and certainly the word Shalom] prior to washing hands upon awaking in the morning.
If one woke up in the morning with literally moments left prior to the end time of Shema, may one recite Kerias Shema prior to washing his hands? Yes. In such a case one is to quickly wipe his hands on any item within reach, including one’s blanket, and then quickly recite the Shema. One is to then wash his hands. If you are unsure as to how much time is remaining and you don’t want to take a chance to wash, then you may say the Shema on condition, and then wash and then say it again. [Vetzaruch Iyun whether in such a case one should say all three paragraphs of Shema, or only the first two paragraphs. Seemingly, however, one should say the first two, and not the third.]
The reason: The prohibition against saying Pesukim prior to washing is based on the Zohar, while according to the Talmud it is permitted, so long as one slept with clothing or wiped his hands beforehand on an item. Now, certainly, one should not nullify a Biblical command in the Torah to say the Shema on time due to a Zoharic prohibition. Furthermore, the Alter Rebbe himself rules that when there is no water available, one should not avoid learning Torah prior, and hence certainly one must say Shema beforehand if the time is passing.
Sources: See regarding saying Pesukim before washing if no water is available, and certainly the same applies here for the sake of the Biblical Mitzvah of Shema: Admur Basra 1:7; Kama 4:3; 47:9; Siddur Hilchos Netilas Yadayim See regarding the general prohibition of saying Pesukim before washing: Basra 1:7; Kama 1:7; Siddur; Sefer Haminhagim p. 4 [English]; Mahram di Lunzano in Derech Chaim; Or Hachama [Avraham Azulai]; Birkeiy Yosef 4:8; Zechor Liavraham 4:50; Yifei Laleiv 47:9; Kaf Hachaim 4:107; M”B 4:61; Rama 47:13 in his Lechatchila opinion. See regarding the general prohibition of touching clothing before washing: Basra 1:7; Kama 1:7; Siddur; Seder Hayom; Peri Eitz Chaim; M”A 4:1; Beir Heiytiv 4:1; Ben Ish Chaiy Toldos 6; Olas Tamid p. 17a; Tzvaas Rebbe Eliezer Hagadol; Sheivet Mussar 16; Sefer Haminhagim p. 4 [English]; See regarding the three paragraphs of Shema: Admur 46:1; 58:1; 60:5; 63:6; 67:1; 128:42
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[1] Sefer Haminhagim p. 4 [English]; Kama 1:7 concludes that every G-d fearing Jew should be stringent like the Zohar although makes no mention that the Zohar is stringent in this matter of not reciting Hashem’s name. However in 47:9 he rules initially that one is to wash hands before Birchas Hatorah. In Basra and Siddur although Admur mention this stringency of the Zohar, he does not give an explicit ruling in the dispute between the Zohar and Talmud, although it is clearly implied that they rule like the Zohar perhaps to an even greater degree than the Kama. [As in the Kama Admur limits the stringency to a G-d fearing Jew. However in the Basra and Siddur it is implied that all Jews are to follow the Zohar. Vetzaruch Iyun.] For this reason we did not write above [like the Kama] that specifically “a G-d fearing Jew” should follow the Zohar” as perhaps this now applies to all people, and so plainly writes Sefer Haminhagim ibid.
Other Opinions: The Michaber 4:23 rules like the Talmud that one may recite words of Torah prior to the morning washing. The Graz of Vilna [brother of Rav Chaim Volozhin] followed this opinion and would hence sleep with gloves in order to be able to learn Torah as soon as he awakens, before washing hands, and so writes Yosef Ometz 198. However see Nemukei Orach Chaim 4:1 which completely negates this practice and doubts the validity of whether the Graz in truth did so.
The following Poskim rule like the Zohar that doing so is forbidden: Mahram di Lunzano in Derech Chaim; Or Hachama [Avraham Azulai]; Birkeiy Yosef 4:8; Zechor Liavraham 4:50; Yifei Laleiv 47:9; Kaf Hachaim 4:107; M”B 4:61; Rama 47:13 in his Lechatchila opinion.
[2] Even according to the Talmud if one slept without clothing it is forbidden for him to learn or say blessings until he cleans his hands. [Kama 4:3; Basra 1:6; Siddur Hilchos Netilah Shacharis]
Must one wash his hands with water or does cleaning them in other ways suffice? According to the Zohar one must wash his hands three times inconsecutively in order to be able to recite Torah and blessings. The reason for this is because according to the Zohar the reason behind the prohibition of learning and saying blessings is also due to the impure spirit that resides on the hands and this impure spirit is only removed when one washes each hand three times inconsecutively. [Siddur; Basra ibid] However according to the Talmud it suffices to clean one’s hands on any cleaning material and water is not needed to be used. The reason for this is because according to the Talmud the only reason why it is forbidden to learn Torah or recite blessings prior to cleaning the hands is because when one sleeps without clothing, the hands, which constantly move around, have probably touched the commonly covered areas, such as the thigh and leg, which contain sweat [and thus the hands have become dirty]. [Kama 4:3; Siddur “until he cleans his hands”; See also Basra 1:6; end of Basra 1:7; Ketzos Hashulchan 1 footnote 8] Hence any item that cleans the hand suffices as according to the Talmud the impure spirit does not have to be removed prior to learning Torah or saying blessings. Practically we are stringent like the Zohar, as mentioned above, with exception to a case where no water is available as will be explained.
[3] See previous footnotes in which it was explained that one must be stringent like the Zohar in these matters and it is not limited only to “a G-d fearing Jew”.
[4] According to the Talmud and Poskim if one slept in his clothing, then since it is possible his hands did not touch any covered areas, his hands are therefore considered pure enough to recite Hashem’s name within blessings and to speak words of Torah prior to washing. [Basra 1:7 and Siddur Hilchos Netilas Shacharis; Kama 4:3] However according to the Zohar that the reason behind the prohibition of learning and saying blessings is due to the impure spirit that resides on the hands it makes no difference whether one slept with or without clothing and it is hence always forbidden until one washes three times each hand inconsecutively. [Siddur; Basra ibid] Practically we rule like the Zohar as stated above.
[5] Siddur; Basra 1:6; Kama 1:5
To note that in the Basra 1:7 and Siddur when Admur writes of the prohibition of the Zohar against learning Torah before washing he uses the term “learn Torah” as opposed to “speak words of Torah” which he used regarding the prohibition that applies if one slept without clothing. However this is too weak of an argument to claim that according to the Zohar Admur rules it is forbidden to even think words of Torah. Vetzaruch Iyun.
Other Opinions: Yosef Ometz 198 writes one is not to even think words of Torah while the evil spirit resides on his hands.
[6] Basra ibid
[7] Basra ibid; In Kama ibid Admur states he should stand up and get dressed.
[8] Basra 1:6; Kama 1:1
[9] See Sefer Shemiras Haguf Vihanefesh [Lerner] 54:21
[10] Admur Basra 1:7; Siddur Hilchos Netilas Shacharis [However, see Kama 1:7 which does not mention the learning prohibition as one of the differences between the Talmud and Zohar; See also Kama 4:3]; Mahram di Lunzano in Derech Chaim; Or Hachama [Avraham Azulai]; Birkeiy Yosef 4:8; Zechor Liavraham 4:50; Yifei Laleiv 47:9; Nemukei Orach Chaim 4:1; Kaf Hachaim 4:107; M”B 4:61; Rama 47:13 in his Lechatchila opinion; Sefer Haminhagim p. 4 [English]
Other opinions: According to the Talmud and Codifiers if one slept in his clothing, he may speak words of Torah prior to washing. [Basra 1:7 and Siddur Hilchos Netilas Shacharis; See Kama 4:3; Michaber 4:23; The Graz of Vilna [brother of Rav Chaim Volozhin] followed this opinion and would hence sleep with gloves in order to be able to learn Torah as soon as he awakens, before washing hands, and so writes Yosef Ometz 198]
[11] See 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.”; See Kaf Hachaim 4:29 in name of Zohar that is therefore forbidden to give this water to anyone who asks for it as certainly they intend on using it for sorcery.
[12] Birkeiy Yosef 4:4, brought in Shaareiy Teshuvah 4:8; 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.
[13] 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.
[14] Beir Moshe 8:39
[15] See Toras Yekusiel 2
[16] 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 Admur 87:4]
[17] Ruach Chaim 77 brought in Kaf Hachaim 4:33; Toras Yekusiel 2; Beir Moshe 8:39 mentions nullifying in majority
If two people washed: 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 who rule that even adding water does not help.
[18] See Admur 1:7 that even 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. Hence certainly in this case in which there is a dispute in the root of this stringency.
[19] 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]
[20] See Kaf Hachaim 4:108; Piskeiy Teshuvos 4:32
[21] 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
[22] 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]
[23] 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 Piskeiy Teshuvos 227:8
[24] See Kaf Hachaim 84:7 in name of Ruach Chaim 84:1