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Chapter 8: Morning washing related hazards
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Introduction: Every Jew upon awakening in the morning is required to wash his hands with a blessing. Prior to washing one’s hands there are certain matters that are forbidden to be done. There is a dispute between the Talmud and Zohar as to which matters are restricted prior to washing. The details of this subject of restrictions will be elaborated on in this chapter. The next chapter will follow up with the detailed laws of washing. |
1. The reason behind the restrictions:[1]
Impurity resides on body: The Sages stated that upon sleeping for sixty breaths[2] at night the G-dly soul of every Jew ascends from the body and a spirit of impurity [which is called Shibsa and Bas Melech[3]] then resides on the body. When the person awakens and the [soul returns to the body[4]] the impurity immediately leaves the entire body and remains only on the hands, until he proceeds to wash them properly. [This spirit of impurity which resides on the hands upon awakening is mentioned both by the Zohar and the Talmud, and due to it, there are restrictions given as to what may be done prior to removing this impurity through washing hands.[5]]
2. How to remove the impurity:[6]
The Talmudic[7] sages stated that the impurity does not [completely[8]] leave ones hands until one pours water on each hand three times. The sages [of Kabala[9]] received a tradition that these three pourings on each hand [must[10]] be done inconsecutively [in order to completely remove all remnant of the impurity from ones hands[11]].
| Sparks of Kabala:
The reason why the water has ability to remove the impurity from the hands is because water is Chesed [kindness] while the impurity is Gevuros [severities]. The Chasadim of water thus come and nullify the Gevuros.[12] |
3. The restrictions which apply prior to washing ones hands:[13]
A. The parts of the body that one is to avoid touching:[14]
[The Talmud severely warns[15] that] one may not touch his eyes[16] [lest he become blind[17]], ears [lest he become deaf[18]], nose [lest he contract bad smells[19]], mouth [lest he become mute, and have bad breath[20]], [anus[21]], [and male genitals[22]]. [Likewise one may not touch any orifices of the body, such as the opening of a wound.[23] Regarding if one may touch these areas using a cloth-see Q&A. It is permitted to touch any other area of the body which is not listed above. Hence one may scratch an itch on his body prior to washing hands in any area not listed above.]
List of areas of the body that may not be touched prior to washing:
Q&A on touching parts of body May one touch the external areas of the above parts of the body?[24] 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[25] 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[26] 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.[27]]
May one touch a wound prior to washing hands?[28] No.
May one touch the above areas using his palm or arm?[29] 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?[30] 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?[31] If one has an itch in one of the above mentioned areas of his body then he is to scratch it using a cloth[32] and may not do so using his fingers.[33] However, some Poskim[34] 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[35] 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?[36] 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:[37] 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?[38] 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 who are stringent. See Chapter 4 Halacha 7J Q&A for the full details of this subject
May a woman nurse her child prior to washing?[39] 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. |
B. Not touch the washing water:[40]
One must be [very[41]] careful[42] not to touch the water in the vessel before washing[43] as one who does so contaminates the water with his hands [and is considered as if it was already used and is hence invalid for washing[44]]. Thus one must be very careful while washing with the vessel that his fingers do not touch the water in the vessel.[45] [See Q&A regarding if one touched the water prior to going to sleep.]
C. Not to touch food and drink:[46]
[It goes without saying that one must be very careful[47]] not to touch any food or drink prior to washing in order not to contaminate it. [Women must be especially warned regarding this as the majority of the food preparations are done by them.[48]]
Gentiles:[49] There is no need to beware from a gentile touching one’s food or drink prior to washing hands after awakening, as the evil spirit does not reside on the hands of gentiles, as will be explained in the next Halacha.
Children:[50] It is accustomed to be lenient regarding food that is touched by children after they awaken, prior to washing hands, if the child is below the age of Chinuch.[51] [However once the child has reached the age of Chinuch one must beware from allowing him or her to touch food or drink prior to washing hands after awakening.[52]] (Furthermore one who is careful to beware from allowing a child to touch foods from the day of his circumcision and onwards is doing an act of holiness.)[53] [Seemingly by girls, one is to be careful in this matter from the day that they are named and onwards.[54]]
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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?[55] The dispute amongst Poskim: Many Poskim[56] rule the food and drink remains permitted to be eaten. Other Poskim[57] rule that it may not be eaten due to danger. This applies even if the food and the hands were dry.[58] Others[59] 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[60]]. Alternatively, according to this opinion, one may remove a peels worth from the food.[61] 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.[62] Nevertheless Lechatchila 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.[63] Likewise one is to supervise that the Jewish workers in one’s kitchen wash their hands before touching food.[64] 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.[65]
May one put Tefillin onto a Jew who did not wash hands in the morning? Yes.[66] If however, one has ability to have him wash his hands properly then one is to do so.
What is the law if one touched a vessel that contains food or liquid? The food and liquid remain pure.[67]
If before going to sleep one touched the water set aside for washing may it still be used to wash with in the morning?[68] If prior to going to sleep one accidently touched the water in the basin prepared for the morning washing, the water nevertheless remains valid.[69] 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?[70] 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[71] write one is not to snort snuff prior to washing hands.
May one smoke prior to washing hands?[72] 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. |
D. The stringencies of the Zohar-Not to touch one’s clothing; walk 4 cubits; say words of Torah:[73]
According to the Talmud and Codifiers one may [walk[74] and] touch his clothing prior to washing[75], [and if one slept in his clothing[76], then since it is possible his hands did not touch any covered areas[77], his hands are therefore considered pure enough[78] to recite Hashem’s name within blessings, and to speak words of Torah prior to washing.[79]] The only restriction according to the Talmud is not to touch food and drink [or orifices of the body]. The Zohar[80] however is very stringent in these matters stating that [it is forbidden to learn or say G-d’s name even if he slept with his clothing[81], and] it is forbidden to touch ones clothing[82] prior to washing. Likewise[83] [the Zohar[84] states] one may not walk [even[85]] four cubits[86] while the impure spirit resides on ones hands prior to the morning washing, [and one who does so is liable to death[87], as through residing this impurity on his hands he has desecrated G-d’s holiness which resides on him.[88] As a servant of G-d, which is sanctified with the sanctity of Hashem and His holy Torah, requires greater holiness and purity than the regular layman which is not holding on this level.[89]]
The following is the final ruling in this matter:
Touching clothing:[90]
One is to be stringent like the Zohar and avoid touching clothing prior to washing. [Thus one may not even put on his socks prior to washing.[91] See Halacha 7 regarding what to do if there is no water available.]
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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[92] 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?[93] Yes.
May one put on clothing for modesty purposes prior to washing?[94] Yes.
If one woke up in the morning without Tzitzis, may one wear it prior to washing hands?[95] One is to first wash hands near his bed and then put on the Tzitzis.[96]
May one touch clothing without washing hands if he awakens in middle of sleep and intends to return to sleep right away?[97] This matter is subject to the same discussion mentioned regarding walking four Amos and itching oneself in middle of sleep-See there![98] |
Walking four Amos:[99]
One is to be stringent like the Zohar and avoid walking four Amos prior to washing. [Four Amos is approximately 192 centimeters or 6 feet 4 inches.[100] Practically one is to refrain from placing his feet on the ground until after he washes hands, as will be explained in the Q&A. Due to the above restriction against walking before washing, prior to going to sleep one is to prepare a basin of water near his bed to wash with upon awakening. See Halacha 7 regarding what to do if there is no water available. See Chapter 4 Halacha 5 for further details on this subject.]
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Q&A on walking four Amos May one sit up on his bed prior to washing hands? Some[101] avoid sitting up on the bed prior to washing hands.[102]
May one place his feet on the ground prior to washing?[103] One[104] is to beware from placing his feet on the ground prior to washing hands.[105] 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?[106] 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.[107] However some Poskim[108] rule there is no need to wash prior to doing so being he plans to return back to sleep. Practically some[109] 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?[110] 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.[111]
What is one to do if he is sleeping on a bunk bed?[112] 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[113] allow doing so. Some Poskim[114] 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.[115]
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[116] then the following is the ruling: Some Poskim[117] rule one should run to the water in order to hasten the removal of the impurity. Others[118] rule one should walk in a way that he stops[119] every four Amos [6 feet 4 inches] until he reaches the water. Practically one is to follow this latter ruling.[120] However if this will cause one to miss saying Shema on time, then obviously he should run to the water.[121]
What is one to do if he is sleeping on a bus or car?[122] 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?[123] One is to walk less than four Amos at a time until he reaches the water, as mentioned in the previous ruling. |
Speaking words of Torah and saying blessings:[124]
It is forbidden to recite Hashem’s name within blessings or to learn words of Torah prior to washing hands in the morning.[125] One must[126] be stringent to avoid doing so even if he slept in his clothing.[127] [See Halacha 7 regarding what to do if there is no water available.]
May one think words of Torah prior to washing?[128] 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[129]], rather he should get up [and stand or sit in fear of Heaven[130]] as the verse states that one needs to prepare himself properly before he comes to greet G-d.[131]
| Summary:
Upon awakening in the morning one may not do any of the following actions until he washes each hand three times inconsecutively:
Q&A on learning Torah and saying blessings May one learn Torah or recite blessings in face of the morning washing water?[132] 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.[133] Now, although the water used to wash hands upon awakening removes this impurity from the hands, it itself receives this impurity and becomes impure.[134] Accordingly, many Poskim[135] rule it is forbidden to learn Torah or say blessings in presence of this water. However, some Poskim[136] rule it is permitted to learn and pray in its presence. Practically, one who is lenient has upon whom to rely[137], although many are accustomed to be stringent.[138] If one covers the water he may learn and pray in its presence even according to the stringent opinion.[139] Likewise, if one spills a Revius of clean water into the impure water, one may learn Torah in its presence.[140] [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.[141]]
What is one to do if he heard Kaddish or Kedusha prior to washing his hands upon awaking?[142] 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?[143] Many Poskim[144] rule one is to think the words of the blessing in his mind and then drink the water. Other Poskim[145] 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?[146] 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[147] write one is to avoid saying the word Shabbos [and certainly the word Shalom] prior to washing hands upon awaking in the morning. |
4. Do gentiles have impurity on their hands upon awakening?[148]
Gentiles do not retract this form of impurity [called Bas Melech] upon sleeping.[149] Thus a gentile may touch ones food and the like without washing his hands beforehand [and so is the custom[150]].
5. Do children need to wash their hands in the morning?[151]
It is accustomed not to be careful to wash the hands of children upon awakening, until they reach the age of Chinuch.[152] [However once the child has reached the age of Chinuch one must be careful to educate them to wash hands after awakening in the morning.[153]] (Furthermore one who is careful to wash their hands from the day of the child’s circumcision and onwards is doing an act of holiness[154].)[155] [Practically Poskim[156] rule that one is to beware to wash a child’s hands in the morning. This applies even if the child is of a very young age such as a nursing baby.[157] Doing so is a good Segula that one’s children grow up with purity and holiness.[158] The Rebbe Rashab[159] wrote that one is to be careful to begin washing a child’s hand starting from when the child is no longer in diapers. The Rebbe[160] stated that one is to be careful in washing hands starting at the very least from age three.]
| Summary:
Until the child reaches the age of education there is no obligation to wash the child’s hands, although one who does so starting from the day of the Bris, is doing a holy act. Once the child has reached the age of Chinuch he must wash his hands. [The Rebbe Rashab wrote one is to be careful to wash the hands of the child starting from when the child is out of diapers. The Rebbe stated that one is to be careful in this starting at the very least from age three.]
Q&A What is the age of Chinuch regarding the obligation to wash hands?[161] As already stated, it is best to wash the hands of children even before they reach the age of Chinuch. Once the child has reached the age of Chinuch he must be educated to wash hands in the morning.[162] The age of Chinuch in this regard is from when the child begins to understand the concept of washing hands to remove impurity. Every child is different in this regard.
Must children be careful in the pre-washing restrictions prior to washing?[163] Until the age of Chinuch[164] they do not have to be careful to follow the pre-washing restrictions. [The age of Chinuch in this regard is seemingly from the time they need to begin washing as explained above.[165]] See Halacha 3 Q&A! Nevertheless, one who is careful to avoid letting them touch food until they wash is doing an act of holiness, as explained in Halacha 3C. |
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Should girls have their hands washed prior to the age of Chinuch just like was said by boys?[166] Seemingly it is proper to begin washing the hands of girls from the time the name is given. There is room to learn that it is proper to begin washing their hands even beforehand, starting from the day of birth. |
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Sparks of Kabala Washing the hands of one’s children even of nursing age is a Segula that they grow up with purity and holiness.[167] |
6. Do the above restrictions apply if one accidently fell asleep, or took a nap, in the beginning of the night and then woke up a few hours later?[168]
Example: If one accidently fell asleep at night while reading a story to his children and woke up some time later must he wash hands? Do all the restrictions apply prior to doing so? Likewise if one took a nap at night, or took a nap during the day and woke up at night, do the above restrictions apply?
The law: If one slept for [over[169]] sixty breaths[170] at night then the spirit of impurity resides on him[171] and he is required to wash his hands in the same way as he does in the morning. He is to follow all the restrictions of washing until he does so. This applies even if one only slept a “temporary sleep” [i.e. nap] of 60 breaths.[172] If one slept for less than sixty breaths then he is not required to wash hands and the restrictions do not apply. [Regarding whether a blessing is said on this washing, this depends on whether he slept for 30 minutes and whether it is past midnight-see Chapter 4 Halacha 17]
| Summary:
One who slept at night, even for a short nap [or more than three minutes], is to wash his hands upon awakening. He is to guard all the restrictions until he does so. A blessing is only to be recited on this washing if he slept for more than thirty minutes and it is past midnight. |
7. What does one do if there is no water available?
A. May one learn Torah or recite blessings prior to finding water?[173]
If it occurred that one does not have [enough] water available to wash his hands three times properly, [and he is thus unable to remove the impurity from his hands[174]], nevertheless, when he awakens at night [or the next morning[175]] Heaven forbid[176] that he delay learning Torah until he is able to wash his hands three times.[177] Rather, [if one slept without clothing[178]] he is to clean his hands with the little water he has, or with anything that cleans and [say blessings[179] and] learn Torah as rules the Talmud [and Poskim[180]]. [However if one slept with his clothing then he does not even need to clean his hands prior to learning or saying G-d’s name in a blessing. However if one desires to Daven, then one needs to clean his hands, even if he slept with his clothing.[181] Regarding if one says a blessing on this cleansing see Chapter 4 Halacha 15]
B. May one touch his orifices or food?[182]
If there is no water available, then although one is not to delay learning Torah until he finds water, nevertheless, he must be careful not to touch the orifices of the body. Certainly he must be very careful not to touch any food or drink [until he finds water].[183] [Regarding walking four cubits and touching clothing- see footnote.[184]]
| Summary:
If there is no water available one is to clean his hands in other methods, such as on a rock and the like. One may then learn Torah and say blessings. However he should comply by all the other restrictions until water is found. |
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Q&A If one has enough water to wash each hand one time do any of the above restrictions apply?[185] If one has enough water to wash each hand one time [or even slightly[186]] then he may be lenient to permit touching clothing or walking four Amos after the washing, prior to finding enough water to wash three times on each hand. However one is to be stringent to avoid touching the orifices of the body, and certainly food, until he is able to wash properly each hand three times.[187]
May one use someone else’s water that he prepared for washing?[188] One may not use someone else’s water that he prepared for washing unless he is positive he will be able to immediately replace it. Many stumble on this matter.
If one needs to use the bathroom and no water is available should he wait for a friend to bring him the water?[189] No. One may not delay using the bathroom due to this.
What does one do if he has a cast, or injury, on his hand and therefore cannot wash that hand with water?[190] In a case that one cannot wash one of his hands to a cast or injury then he is to wash the one available hand [three times] and is to then say the blessing of Al Netilas Yadayim.[191]
How are the hands to be cleaned on the stone?[192] One is to wipe both the front and back of the hand up until the wrist.
When wiping one’s hands on a stone or the like due to lack of water, how many times is he to wipe his hands?[193] Some[194] rule one is to wipe his hands three times on the rock or other object as perhaps doing so removes impurity. Others[195] argue that it is not necessary to wipe one’s hands three times and rather one time suffices.
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[1] Kama 4:4
Basra 4:2: Upon sleeping the G-dly soul ascends from the body and a spirit of impurity then resides on the body. When the soul returns to the body the impurity leaves the entire body and remains only on the hands.
When at night does the evil spirit reside on the body? Some write that the evil spirit only resides on one’s body if he is sleeping by midnight. Hence if he awoke before midnight or went to sleep after midnight the below mentioned restrictions would not apply. [Divrei Shalom 48, grandson of Rashash in name of Rashash, brought in Kaf Hachaim 4:4 and 52; Shulchan Hatahor 4:10] Practically the Poskim do not differentiate in this matter and the restrictions apply in all cases that one slept at night. [Piskeiy Teshuvos 1:6]
Other Opinions regarding Ruach Raah: Some rule that today there is no more Ruach Raah and hence one is not required to wash his hands three times in the morning. [See Lechem Mishnah in his explanation of Rambam Hilchos Shevisas Asor 3:2; Rashal in Yam Shel Shlomo Chulin 88; Mahram Chaviv Yuma 44b]
[2] Regarding the length of sixty breaths see Chapter 4 Halacha 17 Q&A; Regarding if the spirit of impurity resides even if one sleeps only a temporary sleep see Halacha 6 Q&A.
[3] Gemara Shabbos 108b; Kaf Hachaim 4:6
[4] Basra 4:2
[5] Basra 4:1 and 2
[6] Siddur; Basra 4:2; Kama 4:4
[7] Basra 4:2; Tractate Shabbos 109a
[8] Basra 4:2. This implies that one pouring removes some part of the impurity. [Ketzos Hashulchan 2 footnote 11] Due to this some of the below mentioned restrictions are removed with a single washing. A full three time washing is only required to remove all the impurity and all the restrictions. This will be explained in Halacha 7B in Q&A and Chapter 4 Halacha 12
Other opinions regarding if wiping the hands removes impurity: Some Poskim suggest that perhaps even wiping the hands on an item three times, such as a stone, can remove the impurity. [Birchas Avraham mentioned in Olas Tamid 4:13; Elya Raba 4:12; Kaf Hachaim 4:101]
[9] Siddur; Shaar Hakavanos of Arizal; Peri Eitz Chaim 3; In Admur Basra 4:2 it is implied that this applies also according to the Sages of the Talmud, although in truth one can read it differently. In Ketzos Hashulchan 2 footnote 11 he writes that according to the Talmud inconsecutive pouring is not needed to remove the impurity. In Kama 4:4 no mention is made regarding who instituted the inconsecutive pouring.
[10] Siddur and Basra 4:2; Kama 4:4 mentions this as a separate point, without stating that if done consecutively that the impurity will not be removed. Regarding if one may make a blessing if he washed consecutively and no longer has any more water to wash with, see Chapter 4 Halacha 12 with regards to what to do if one does not have enough water.
[11] Siddur and Basra 4:2; This implies that even consecutive pouring removes some part of the impurity. [Ketzos Hashulchan 2 footnote 11] Due to this, some of the below mentioned restrictions, are removed with a single washing. A full three time inconsecutive washing is only required to remove all the impurity and all the restrictions. This will be explained in Halacha 7B in Q&A; Chapter 4 Halacha 12.
[12] Kaf Hachaim 4:12
[13] See Sefer Shemiras Haguf Vihanefesh [Lerner] 54:1-17
[14] Basra 4:2; Siddur Hilchos Netilas Yadayim; Kama 4:5; Based on Michaber 4:3; Gemara Shabbos 108b; See Sefer Shemiras Haguf Vihanefesh [Lerner] 54:11-13
[15] Basra 4:2
[16] Regarding the order of areas that one is to refrain from touching, the order written above [eyes, ears, nose, and mouth] follows the order written in Admur Basra 4:2 and in the Siddur. However in Kama 4:5 Admur writes the order as follows: mouth, ears, eyes, and nose. The order of the Michaber 4:3 is mouth, nose, ears, and eyes. The order of the Gemara Shabbos 108b which is the source of the above ruling is eyes, nose mouth, ears. It requires further analysis as to the reason behind the change of order in all the above different versions of the Halacha.
[17] Kama 4:5 based on Gemara ibid
Will one really become blind if he touches his eyes prior to washing hands? The Soles Belula explains that all the above mentioned consequences of touching the body with impure hands refers to spiritual matters. Meaning if one touches his eyes or ears then on that day he will be blind or deaf to matters of Torah that he reads or hears. [Kaf Hachaim 4:19]
[18] Kama 4:5
[19] Kama 4:5
[20] Kama 4:5
[21] Basra 4:2. Omitted in Kama 4:5 and Siddur; M”B 4:13 in name of Gra and Chayeh Adam
Background:
In Tractate Shabbos 108b, which is the source for these Talmudic restrictions, it does make mention of the anus and the private limb. However Rashi there explains that this has nothing to do with the impurity on ones hands which comes upon awaking in the morning. Rather Rashi explains that this restriction applies throughout the day, as touching the anus area often, can cause the disease of Tachtoniyos. Likewise touching the private area is always forbidden due to that it stimulates a person. [See chapter 7 Halacha 11]
Perhaps this is the difference between the Siddur and Kama which do not mention the anus, and thus rule like Rashi, and the Basra which does mention it and thus views the Gemara literally, that its restricted due to the impure spirit on ones hands. So learns also M”B ibid in name of Gra and Chayeh Adam.
[22] Basra 4:2 and Siddur. Omitted in Kama 4:4. See above note for explanation of difference between the Kama and Basra. M”B 4:13 in name of Gra and Chayeh Adam mentions it is forbidden to touch the urethral opening [as opposed to other areas of the genitals] . Admur does not differentiate in this matter.
Isn’t it always forbidden to touch the private area? Although in general it is forbidden to ever touch one’s private area even if his hands are pure, nevertheless there are exceptions to this rule, as it is permitted to touch the crown area to help him urinate or to touch it to assist in marital relations. Hence the novelty here is that if one’s hands are impure he may not touch the private area even during these times. [Basra ibid; Siddur ibid]
[23] 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.
The reason: As the impure spirit which resides on the hands can damage any opening of the body. [M”B ibid]
The Naval: Vetzaruch Iyun why no mention was made of the naval, which is also considered an orifice. See M”B ibid which states the law applies to all orifices.
[24] Shaareiy Teshuvah 46:3; Kaf Hachaim 4:18
[25] 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.
[26] 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
[27] 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]
[28] 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.
[29] Piskeiy Teshuvos 4 footnote 97
[30] 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!
[31] See Mishmeres Shalom Kudinav 1:3; Piskeiy Teshuvos 1:6
[32] Ben Ish Chaiy Toldos 15; Kaf Hachaim 4:18
[33] 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.”
[34] 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.”
[35] 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.
[36] 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.
[37] 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.
[38] 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.
[39] See Piskeiy Teshuvos 4 footnote 105
[40] Siddur; Basra 4:2, Kama 4:12
[41] Basra 4:2
[42] Siddur and Basra 4:2, However Kama [4:6] does not warn against doing so, rather just simply states in 4:12 that if one does so the water is contaminated.
[43] Touching after washing: However if one already washed, touching other water accidently does not contaminate it. That which is explained in Beis Yosef; Shulchan Gavoa 1:8; Kaf Hachaim 4:25 that even after washing one should not touch it, is referring specifically to beer, as touching it can ruin it. It has no relation to the current Halacha. [Mamar Mordechai 4:5]
[44] Kama ibid
[45] Basra ibid
What is the law if one accidently touched the water: From Admur ibid it is implied that even if one accidently touched the washing water it becomes impure. However the Ashel Avraham Butchach 4 rules that only when one touches the water intentionally does it become impure as opposed to one who touches it by mistake. [See Piskeiy Teshuvos 4 footnote 158]
[46] Basra 1:7 and 4:2; Kama 4:6; See Sefer Shemiras Haguf Vihanefesh [Lerner] 54:14-15
[47] Siddur and Basra 4:2
[48] Siddur and Basra 4:2
[49] Basra 4:2
[50] Basra 4:2; So also rules: Mishmeres Shalom 1:4; Keren Ledavid 1:1; Halichos Shlomo 20:25; Tzitz Eliezer 7:2
[51] As the G-dly soul only completely and mainly enters into a person when he reaches the age of Bar or Bas Mitzvah, and it is for this reason that when they reach this age they become Biblically obligated to keep the commands, and are punished for transgression. Now the beginning of the entrance of the G-dly soul into a child’s body is from the age that the Sages obligated the child to be educated in Torah and Mitzvos. [ibid; Thus before the age of Chinuch since the G-dly soul has not even begun to enter this impurity does not desire to seek nurture in their bodies upon them sleeping].
[52] See previous footnote
[53] Parentheses in original
Reason: As in truth the G-dly soul begins to enter into the child’s body from the day of his Bris Milah. [ibid; Thus the evil spirit has reason to reside in his body when sleeping starting from after the Milah.]
[54] Based on Likkutei Sichos 14 p. 250; Toras Menachem 5750 Vol. 3 p. 364; See Shulchan Menachem 5 p. 158-159 [Shaareiy Halacha Uminhag 3 p. 297] Darkei Chaim Veshalom 219
[55] See Ketzos Hashulchan 2 footnote 7; Kaf Hachaim 4:20; Piskeiy Teshuvos 4:10
[56] 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
[57] 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]
[58] Piskeiy Teshuvos 4:10
[59] 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.
[60] Lev Chaim ibid
[61] Lev Chaim ibid
[62] 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]
[63] 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]
[64] Halichos Shlomo 20:25
[65] 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.
[66] The reason: As a) Saying a blessing is only forbidden due to the Zohar, while wearing Tefillin is a Biblical obligation. B) Most people wash their hands in the morning at least one time, and this suffices to remove some of the impurity.
[67] 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.
[68] Based on 160:6 unlike Piskeiy Teshuvos 4:16 in name of Ashel Avraham Butchach 4
[69] 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.
[70] Based on Halacha B see there!
[71] Ben Ish Chaiy Toldos 15; Kaf Hachaim 4:18; Beir Moshe 4:1
[72] Beir Moshe 4:1
[73] Basra 1:7; Kama 1:7; Siddur; See Sefer Shemiras Haguf Vihanefesh [Lerner] 54:1-10
[74] Kama 1:7: “According to Talmudic Law one is not required to wash as soon as he awakens and rather he is allowed to walk around in the interim until he washes.” In the Basra ibid and Siddur, Admur does not explicitly mention that walking is permitted according to the Talmud. Nevertheless it is evident from their ruling that it is only required according to the Zohar as opposed to the Talmud.
[75] This is despite the fact that one has the impure spirit reside on his hands prior to washing. [Basra ibid; Siddur]
[76] If however he slept without clothing then even according to the Talmud it is forbidden for him to learn or say blessings until he cleans his hands. However it is not necessary to use water. [Kama 4:3; Basra 1:6; Understood from Siddur Hilchos Netilah Shacharis; Ketzos Hashulchan 1 footnote 8] However, see 47:9 that initially one is to use water. This is due to the impure spirit that resides on the hands. [Igur 3]
[77] Siddur; In Basra ibid Admur writes “any dirty areas” [“Makom Hatinofes”]. Covered areas are defined as all areas that are commonly always covered. [Siddur]
[78] Lit. “Stam Yadayim Ksheiros”. Meaning regarding Torah and blessings since one is not certain that they touched covered areas therefore the hands are Kosher in this regarding. However regarding prayer even Stam Yadayim are invalid being it is possible they touched an uncovered area. [See Kama 4:3; Basra 4:1]
[79] Basra 1:7 and Siddur Hilchos Netilas Shacharis
Ruling of Kama: In the Kama [1:7] Admur does not make mention of a difference of ruling between the Talmud and Zohar regarding learning prior to washing hands. In Kama 1:5 Admur plainly rules that it is forbidden to speak Torah before washing and does not mention that according to the Talmud this is allowed, or that this is because of a spirit of impurity. [To note however that in that Halacha it is implied that it is discussing one whose hands are dirty, such as in a case that he slept without clothing, and hence even according to the Talmud he would be required to wash.] In Kama 4:3 Admur rules that in a case that there is no water, if one slept with clothing, one may learn and say blessings. Admur does not mention that according to the Zohar this is forbidden. Nevertheless perhaps one can learn from there that if one does have water available he must wash his hands beforehand even if he slept with clothing. According to this, in summary, it does not seem that there is any practical Halachic difference in this matter between the Kama and Basra, even though in Kama Admur did not explicitly mention this ruling. If however one learns from 4:3 that whenever one slept with clothes he may learn before washing, even if there is water available, then there is a dispute between the ruling in Basra and Kama whether the Zohar requires one to be stringent or not. Afterwards I found that in 47:9 [which is part of Kama] that Admur rules [based on Rama 47:13] that “initially one is to wash his hands prior to saying Birchas Hatorah, and if there is no water available he may say the blessing and learn without washing, although he must clean his hands on other areas that clean”. Now although it is evident that this case is referring to one who slept without clothing, nevertheless this would not explain why washing with water is initially required unless one concludes that Admur requires water in suspicion of the ruling of the Zohar. After researching the source of this ruling of Admur it is corroborated that in truth this is the case. The source of this ruling is in the Iggur 3 which says the reason for initially washing the hands with water is to remove the impure spirit. Thus in conclusion even in the Kama Admur acknowledges the prohibition of learning Torah, even if he slept with clothing, due to the impure spirit.
[80] In Kama ibid Admur states “The Sages of the Zohar”
[81] Siddur and Basra 1:7 explicitly write this is only in accordance to the Zohar. Kama 1:7 does not mention any difference between the Talmud and Zohar in this matter. However in 47:9 he rules that initially one is to use water. This is due to the impure spirit that resides on the hands. [Igur 3] Thus even in Kama Admur suspects for the opinion that does not allow Torah learning with impure hands.
[82] Kama 1:7; Basra 1:7; Siddur ibid; Brought in: 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
Background:
The first source which mentions not to touch clothing before washing is the Seder Hayom. Admur ibid rules that this is based on the Zohar. The M”A [4:1] asks on this from the Talmudic ruling brought in Admur 46:2 that one is to get dressed prior to washing hands. Seemingly Admur answered this contradiction by stating that based on the Talmud and Poskim it is allowed and only based on Zohar it is forbidden. The Levushei Serud [8:1] concludes that in truth even the M”A agrees to this stringency and it is a stringency of the later authorities and was not followed in the times of the Talmud. [Accordingly this answers the seeming contradiction between the rulings of Admur here and in 46:2]
Other Opinions: It is evident from Michaber 46:1 that he does not hold of this stringency to not touch the clothing before washing. [Levushei Serud ibid] In Od Yosef Chaiy Toldos 10 he justifies those that are accustomed to touch clothing prior to washing, as the evil spirit only passes to food and not clothing.
[83] Siddur and Basra ibid mention the stringencies of the Zohar in the above order. However Kama ibid first mentions this stringency of not walking four Amos and only after mentions that “likewise one is not to touch clothing”.
[84] This is brought down in many Poskim in the name of Tolaas Yaakov in name of the Zohar [see Beir Heiytiv 1:2; Kaf Hachaim 4:1]
[85] Kama ibid
[86] Each cubit is 6 Tefachim [Ketzos Hashulchan 2 footnote 3; Shiureiy Torah p. 139] and each Tefach is 8 centimeters for a total of 48 centimeters per Ama. [Shiureiy Torah p. 249] Thus four Amos is a total of 192 centimeters or 6 feet 4 inches.
[87] Basra 1:7 as writes Tolaas Yaakov ibid in name of Zohar, mentioned in many Poskim. [see footnote in final ruling for list of Poskim] See Teshuva Meahavah 1:14; 2:212 that this matter is not found in the printed Zohar, but is in a old manuscript of the Zohar.
[88] The Tolaas Yaakov writes “By doing so one brings a foreign G-d on his hands as the verse states “For that which he brought a G-d on his hands”. Piskeiy Teshuvos 1:6 learns from here that it is tantamount to idol worship.
[89] Basra 1:7
[90] Sefer Haminhagim p. 4 [English]; Kama 1:7 concludes that every G-d fearing Jew should be stringent like the Zohar. In Basra and Siddur Admur 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; See Sefer Shemiras Haguf Vihanefesh [Lerner] 54:17
Ruling of Admur in 46:2: Regarding that which is written in the footnotes of the new Shulchan Aruch Harav; Hiskashrus 623 p. 16 footnote 2 that Admur in Basra 4:2 and Kama 4:5-6 and 46:2 does not mention this stringency of not touching clothing, [and hence seems to imply we don’t need to keep it] this is because there it is giving the ruling of the Talmud, although based on Zohar Admur agrees one must be stringent. [See previous footnotes from Levushei Serud 8:1] Upashut, as that’s why he did not mention the other stringencies of the Zohar either! Upeleh Gadol that the above authors did not pay attention to this obvious difference and hence no leniency in the opinion of Admur can be learned from those sources.
[91] Ben Ish Chaiy Toldos 6
[92] 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]
[93] 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] In 8:1 Admur explicitly writes to first wash hands and then wear Tzitzis. Vetzaruch Iyun.
[94] 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.
[95] Admur 8:1; Tur 8:1; Levush 8:1; M”A 8:1; Kaf Hachaim 8:1
Opinion of Admur in 8:20: 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.
[96] The reason: The reason it is worn after Netilas Yadayim is so he can say the blessing upon wearing it. [Kaf Hachaim 8:1] Alternatively, the reason is because it is forbidden to touch clothing prior to washing hands. [P”M 8 A”A 1; Kaf Hachaim ibid; See Admur Kama 1:7; Basra 1:7; Siddur]
[97] Mishmeres Shalom Kudinav 1:3; Ashel Avraham Butchach 4 “Behanal Odos”; Piskeiy Teshuvos 1:6;
[98] 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.
[99] Sefer Haminhagim p. 4 [English]; Kama 1:7 concludes that every G-d fearing Jew should be stringent like the Zohar. In Basra and Siddur Admur 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.
Poskim who are stringent like Zohar: The following Poskim record the prohibition of the Zohar: 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 Shimurim, 3a; Ben Ish Chaiy Toldos 6; Beir Heiytiv 1:2; Shaareiy Teshuvah 1:2; Kaf Hachaim 4:1; M”B 1:2.
Other Opinions: The Elya Raba 1:4 brings in the name of Damesek Eliezer that the warning of the Tolaas Yaakov in name of Zohar against walking prior to washing only applied back then and today it is seemingly no longer accustomed. The Birkeiy Yosef ibid negates their words. [Kaf Hachaim 4:1] 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 Meahavah 1:14; 2:212.
Tradition from GR”A: Some quote a tradition from the Gr”a that the spirit of impurity has been weakened in the latter generations and hence there is no need to be careful to avoid walking 4 Amos. [See Isheiy Yisrael 2 footnote 17 in name of Rav SZ”A] They account this diminishing of impurity based on a certain martyr [Avraham the Ger or Count Pototski] that was publicly burnt at the stake. Nevertheless even amongst the Rabbinical descendants of the Gr”a there are those that dismiss this tradition and write one must be stringent in the matter. This story also clearly contradicts the story with the Gra that is recorded in Maaseh Rav 25 and hence cannot be relied upon even amongst his followers.
[100] Each cubit is 6 Tefachim [Ketzos Hashulchan 2 footnote 3; Shiureiy Torah p. 139] and each Tefach is 8 centimeters for a total of 48 centimeters per Ama. [Shiureiy Torah p. 249] Thus four Amos is a total of 192 centimeters or 6 feet 4 inches. It is however proper to be stringent to consider the Ama 47 centimeters and hence the total length of four Amos is 188 centimeters. [Shiureiy Torah p. 250]
[101] Darkei Chaim Veshalom 1
[102] To not however from Basra 1:6 that one is to say Modeh Ani while sitting or lying.
[103] 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
[104] 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.
[105] 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]
[106] Mishmeres Shalom Kudinav 1:3; Piskeiy Teshuvos 1:6
[107] 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.”
[108] 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.”
[109] 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.
[110] 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”.
[111] 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.
[112] Chelkas Yaakov 3:152
[113] 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; 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 Zikeinim; This opinion is omitted from Admur ibid
[114] Shaareiy Teshuvah 1:2; M”B 1:2
[115] 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]
[116] Kaf Hachaim 4:2
[117] 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]
[118] 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 Leavraham 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]
[119] It suffices to stand. However some Poskim [Ruach Chaim ibid] rule one is to actually stop and sit. [Kaf Hachaim 4:2]
[120] 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 Kabbalists”.
[121] Ketzos Hashulchan 2 footnote 6
[122] 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!
[123] See Piskeiy Teshuvos 1 footnote 53
[124] 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 Nimukei 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 Leavraham 4:50; Yifei Laleiv 47:9; Kaf Hachaim 4:107; M”B 4:61; Rama 47:13 in his Lechatchila opinion.
[125] 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.
[126] 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”.
[127] 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.
[128] 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.
[129] Basra ibid
[130] Basra ibid; In Kama ibid Admur states he should stand up and get dressed.
[131] Basra 1:6; Kama 1:1
[132] See Sefer Shemiras Haguf Vihanefesh [Lerner] 54:21
[133] 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 Leavraham 4:50; Yifei Laleiv 47:9; Nimukei 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]
[134] 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.
[135] 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.
[136] 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.
[137] Beir Moshe 8:39
[138] See Toras Yekusiel 2
[139] 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]
[140] 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.
[141] 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.
[142] 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]
[143] See Kaf Hachaim 4:108; Piskeiy Teshuvos 4:32
[144] 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
[145] 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]
[146] 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
[147] See Kaf Hachaim 84:7 in name of Ruach Chaim 84:1
[148] Basra 4:2; Peri Megadim 4 M”Z 7; Amudei Hashulchan 4:7; Sefer Shemiras Haguf Vihanefesh [Lerner] 54:16
[149] As this form of impurity [called Bas Melech] only desires to reside in a holy vessel which is defined as an area which contained holiness that departed from it, [in order for it to nurture from it], such as a sleeping Jewish body [as opposed to the body of a gentile]. The Jewish body has its G-dly soul ascend from it while sleeping and a spirit of impurity then resides on the body. When the person awakens and the soul returns to the body, the impurity immediately leaves the entire body and remains only on the hands. [ibid] However a gentile which does not have a G-dly soul does not retract this impurity upon going to sleep.
[150] Peri Megadim ibid
[151] Based on Basra 4:2 regarding children touching food as seemingly the intent of Admur there is with regards to washing their hands and not simply to not let them touch food. So also understands Kaf Hachaim 4:22; See Sefer Shemiras Haguf Vihanefesh [Lerner] 54:16
[152] Basra 4:2; So brings also P”M 4 M”Z 7 that the world is not accustomed to be careful to wash the hands of children. He however does not differentiate between whether the child has reached the age of Chinuch or not.
The reason for the leniency: As the G-dly soul only completely and mainly enters into a person when he reaches the age of Bar or Bas Mitzvah, and it is for this reason that when they reach this age they become Biblically obligated to keep the commands, and are punished for transgression. Now the beginning of the entrance of the G-dly soul into a child’s body is from the age that the Sages obligated the child to be educated in Torah and Mitzvos. [Basra ibid; Thus before the age of Chinuch, since the G-dly soul has not even begun to enter their body, this impurity does not desire to seek nurture in their bodies upon them sleeping].
[153] See previous footnote
[154] lit. “Kadosh Yomar Lo”
[155] Parentheses in original
Reason: As in truth the G-dly soul begins to enter into the child’s body from the day of his Bris Milah. [ibid; Thus the evil spirit has reason to reside in his body when sleeping starting from after the Milah.]
[156] Ben Ish Chaiy Toldos 10; Kaf Hachaim 4:22; P”M 4 M”Z 7: “It is proper to wash their hands every morning as Sakana is more severe than even prohibitions”. Chida in Moreh Baetzba 2:60: “It is proper to wash the hands of the small children properly in order to prevent them from placing impurity on all the items they touch.”
[157] Ben Ish Chaiy Toldos 10
[158] Ben Ish Chaiy Toldos 10 in name of Chesed Lealafim 13; Kaf Hachaim 4:22
[159] The will of the Rebbe Rashab to the general public printed in Ishkavta Derebbe p. 136
[160] Toras Menachem 7 [1953] p. 194
[161] 343:3
[162] It is a Rabbinical command for a father to educate his son and daughter in both negative and positive commands, beginning from when the child reaches the age of education. [ibid]
[163] Ashel Avraham Butchach 4; Piskeiy Teshuvos 4:8; See also Admur Basra 4:2; Divrei Yatziv 1:1; Tzitz Eliezer 21:20; Mishneh Halachos 7:1
[164] See Ashel Avraham ibid that possibly until the age of Bar Mitzvah one does not have to be careful in the above.
[165] Vetzaruch Iyun as the age of education differs between positive and negative commands. Washing the hands is considered a positive command while not touching orifices is like a negative command.
[166] Based on Likkutei Sichos 14 p. 250; Toras Menachem 5750 Vol. 3 p. 364; See Shulchan Menachem 5 p. 158-159 [Shaareiy Halacha Uminhag 3 p. 297] Darkei Chaim Veshalom 219
Background:
Admur in Basra 4:2 states that it is proper to begin washing the hands of a child from the time of his Bris being that at that time the
G-dly soul begins to enter. No mention is made regarding when the G-dly soul begins to enter a girl and consequently from when it is proper to begin washing the hands of a girl. Chazal state [Avoda Zara 27a] that a girl is considered already circumcised. The intent of this is that the moment a girl is born she is already considered circumcised. [Likkutei Sichos ibid; Igros Kodesh 22 p. 260] Thus the
G-dly soul begins to enter a girl as soon as she is born, just as we say regarding a boy on the day of his Bris. Nevertheless perhaps the actual entrance is when she is given a name. [Likkutei Sichos ibid] The reason for this is because the letters of a name is what connects the soul to the body. [Toras Menachem ibid] It is for this reason that we are particular to name a girl at the first opportunity, at the first available Kerias Hatorah, and do not delay it at all as is the custom of others, as who has the right to delay the soul from entering. [Shulchan Menachem ibid; Darkei Chaim Veshalom ibid] From the above it is implied that just like by a boy one begins to wash his hands starting from the day of the Bris, so too by a girl one is to begin washing the hands from the day her name is given, and perhaps even beforehand starting from the day she is born.
[167] Ben Ish Chaiy Toldos 10 in name of Chesed Lealafim.
[168] Siddur; Kama 4:4; Admur there does not differentiate between sleeping in the beginning of the night or later on, so long as he slept for 60 breaths.
Other Opinions: Some write that the evil spirit only resides on one’s body if he is sleeping during midnight. Hence if he awoke before midnight or went to sleep after midnight the below mentioned restrictions would not apply. [Divrei Shalom 48, grandson of Rashash in name of Rashash, brought in Kaf Hachaim 4:4; Shulchan Hatahor 4:10] Practically the Poskim do not differentiate in this matter and the restrictions apply in all cases that one slept at night. [Piskeiy Teshuvos 1:6]
[169] Siddur. However in Kama 4:4 Admur simply writes 60 breaths.
[170] One is to be stringent in this regard to consider it 3 minutes. [See Ketzos Hashulchan 2 footnote 1; Chapter 4 Halacha 17 Q&A]
[171] Kama 4:4; Siddur
[172] Siddur: “One who sleeps for 60 breaths, even a temporary sleep, must wash three times inconsecutively”; Kama 4:4 which does not differentiate between a temporary and permanent sleep so long as one slept for 60 breaths.
Does the spirit of impurity definitely reside on one’s hands if he slept a temporary sleep? It is implied from Admur [Kama 4:14 and Siddur] that it is a doubt whether the spirit of impurity resides when one sleeps a temporary sleep of 60 breaths and only if one slept a set sleep of 60 breaths does the spirit of impurity definitely reside. This is implied from the wording there “even if one went to sleep a set sleep in which case the spirit of impurity definitely resides.”
Regarding the definition of a temporary sleep-see Chapter 4 Halacha 17 Q&A!
[173] Basra 1:7; Kama 4:3; 47:9; Siddur Hilchos Netilas Yadayim: “If there is not enough water available to wash three times properly, he nevertheless may not delay learning Torah or saying Hashem’s name in blessings because of it. Rather he is to clean his hands with the little water he has, or with anything which cleans, and is to learn Torah relying on the Talmudic ruling.”
[174] Basra ibid
[175] Admur [in Basra and Siddur ] writes specifically when he wakes up at night prior to there being light outside. Seemingly the reason for this is because at night one cannot search for water and hence he will end up nullifying his time until morning. However by day he can search for water and hence we tell him to search for water and wash rather than just allow him to learn until someone brings him water. However obviously in a case that no water is available at all even after searching, or one knows to begin with that there is no water available, then he may learn Torah beforehand.
[176] Lit. “Chalilah lo libatal Mitorah”
[177] Thus being stringent like the ruling in the Zohar.
[178] Kama 4:3; not explicitly mentioned in Basra or Siddur
Background:
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]
Does this obligation to clean the hands with a little water or anything that cleans apply even if one slept with clothing? 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] Thus Admur in Kama 4:3 rules that if one has no water available and he slept in his clothing then if he does not desire to Daven right away he may recite all the blessings of Birchas Hashachar [and learn Torah] even without washing his hands [or cleaning them on any material]. As so long as one is not certain of any impurity on the hands they are valid to recite blessings, as the Sages only instituted washing hands for Shema and prayer. [ibid; As with regards to chapter 47:9, which Admur plainly says that one should clean his hands on rocks or the like prior to learning and saying blessings, evidently its referring to a case that one slept without clothing.] Vetzaruch Iyun as not only was this not explicitly mentioned in Basra 1:7 or Siddur regarding a case that one has no water available, but on the contrary it seems from the Basra and Siddur that the entire case is discussing a person that slept with clothing and nevertheless Admur concludes there that one is to wash his hands or clean them on something before learning. This however is very puzzling as Admur himself states in Basra 1:6 and Siddur that according to the Talmud one is not required to clean his hands in such a case. Vetzaruch Iyun.
If one desires to Daven immediately: If one does not have any water available at all and he desires to Daven immediately upon awakening, then [even if he slept in his clothing] he must clean his hands prior to Davening using a rock, dirt, beam of wood, or any other matter that cleans. [Kama 4:3]
[179] Basra 1:7; Kama 4:3; 47:9 regarding Birchas Hatorah; not brought in Siddur
Which blessings is one to recite? Basra does not mention which blessings may be recited. 47:9 mentions Birchas Hatorah. Kama 4:3 and Ketzos Hashulchan 1:7 footnote 9 writes that one is to recite all the morning blessings besides for Al Netilas Yadayim. Vetzaruch Iyun as why don’t we tell him to delay the blessings until he finds water? What loss is there in delaying the blessings? Rather perhaps the intent of Admur in Basra is to say that one is to say [only] Birchas Hatorah in order to be permitted to learn Torah while the other blessings should be delayed. So is also implied from the fact that the entire Halacha [both in Basra and Siddur] makes no mention of being allowed to recite Hashem’s name in blessings as the entire discussion is regarding learning Torah. It is only in the end that Admur states [in Basra] that he should say a blessing and learn. Perhaps even Kama ibid and Ketzos Hashulchan agree with this and they are referring to a case that no water will be available for the entire day and hence all the blessings may be said. If however water will become available later on then perhaps the other blessings are to be delayed, in light of the fact that in Basra and Siddur Admur prohibit reciting blessings with impure hands, [unlike Kama 47:9 which is only initially stringent in this].
[180] Basra ibid; According to the Talmud and Poskim there is no need to refrain from learning or saying blessings before washing three times as explained in Halacha 3.
[181] Kama 4:3; See previous footnotes regarding Basra and Siddur
[182] Siddur Hilchos Netilas Yadayim, Ketzos Hashulchan 1 footnote 10; Not mentioned in Basra.
[183] Seemingly the reason for this is because even according to the Talmud one must refrain from touching these areas due to the evil spirit which resides on ones hands upon awaking.
[184] May one walk four cubits or touch his clothing? Based on Ketzos Hashulchan 2 footnote 11 in a case that one has no water available, not even enough to wash each hand once, then all the restrictions of the Zohar apply besides for learning Torah as explained above. However Admur does not make mention of this in the Siddur and simply warns against touching the orifices or food. Later I found in the supplements of Ketzos Hashulchan p. 82 that he brings this proof from the Siddur and suggests that perhaps even if one did not wash his hands even one time but did wash it slightly the Zohar restrictions are lifted, as writes the Ateres Zikeinim 4:3. However if one has no water at all it remains understood from the Ketzos Hashulchan that one must follow all the restrictions. Vetzaruch Iyun from Siddur.
[185] Ketzos Hashulchan 2:3 footnote 11 based on Siddur; Ateres Zikeinim 4:3: “After slightly washing one’s hands he may walk four Amos and touch clothing.”
Background:
Admur states in the Siddur and Basra [4:2] that the spirit of impurity does not completely leave the hands until he washes each hand three times inconsecutively. This implies that some impurity does leave the hands even with a single wash. Based on this possibly, once one has washed his hands one time, the main impurity has dissipated and one is no longer liable to beware of the restrictions that apply prior to washing. Nevertheless we have ruled above to be stringent by the Talmudic restrictions due to doubt. However, regarding walking four cubits [and touching clothing], the Ateres Zikeinim explicitly writes that one may do so after slightly washing his hands. This serves as a proof that the main impurity leaves even after one washing. Another proof for this can be brought from Yuma 77 that a woman on Yom Kippur may wash her hands once and give bread to her child and Rashi explains that this washing refers to the morning washing. Hence we saw that even according to the Talmud a single wash has the ability to remove impurity. Nevertheless perhaps this only applies on Yom Kippur when the impurity does not have as much power and hence one washing suffices. [Ketzos Hashulchan ibid] Another proof for this ruling can be brought from the Siddur in which Admur rules that if one does not have enough water to wash three times properly then he should wash whatever he can and beware of the Talmudic restrictions. No mention however is made of the Zohar restrictions hence implying that even a single washing removes these restrictions while the Talmudic restrictions require a full three time washing to be removed. [Ketzos Hashulchan supplements p. 82]
[186] Meaning even if he does not have enough water to fully wash each hand once but he does have some water, then the above ruling applies. [Ketzos Hashulchan Supplement p. 82 based on Siddur; Ateres Zikeinim 4:3]
[187] The reason to differentiate between the touching of orifices and food and the walking of four cubits and touching of clothing, is because the touching of orifices and food is warned against in the Talmud while the restriction of walking four Amos and touching clothing is only in accordance to the Zohar, and thus should be more lenient. See previous footnote
[188] M”B 1:2
[189] M”B 1:2
[190] Kaf Hachaim 4:7 in name of Zivcheiy Tzedek 2:13; Rav Poalim 1:8; Ketzos Hashulchan 2 footnote 11; Biur Halacha 4 “Yidakdek” in name of Artzos Hachaim; Minchas Ahron 1:19; See also 161:2 and 162:115 regarding washing for bread that if one has an injury on his hand, and due to it that hand cannot be washed, he is to wash one hand with a blessing.
[191] Kaf Hachaim ibid states explicitly that a blessing is said and so adds the Ketzos Hashulchan in the supplements p. 83 based on M”A 170 regarding washing for a meal. So also rules Biur Halacha 4 “Yidakdek” in name of Artzos Hachaim.
The reason: As even washing one hand is able to remove some of the impure spirit to the point that it can no longer damage and hence since one is unable to wash the other hand he may say a blessing as he did the most that he can to sanctify himself for service of Hashem. [Ketzos Hashulchan ibid based on Siddur that washing three times on each hand is only to completely remove the impurity and hence a blessing may be said after washing only once if no other water is available.]
[192] P”M 4 M”Z 15; Kaf Hachaim 4:103
[193] Kaf Hachaim 4:101
[194] Shiyurei Kneses Hagedola 7 in name of Birchas Avraham, Elya Raba 4:12; Yafeh Laleiv 1:33
[195] Olas Tamid 4:13; Kisei Eliyahu 4:9; Mamar Mordechai 4:12; As wiping on a stone does not remove any impurity and thus wiping three times is superfluous.
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