📖 Chapter 7: Chinuch in Hashkamas Haboker – Laws of Morning Conduct

1. Attributes that one should educate children to emulate throughout their life:

The Tur begins the first law of his noted work “Arba Turim” with a quote of the Mishneh in Avos:[1] Rabbi Yehuda Ben Teima stated: One should be as bold as a leopard, as light as an eagle, as swift as a deer, and as strong as a lion in order to fulfill the will of your Father in Heaven.[2] This Mishneh is a general description of the conduct a Jew is to emulate throughout his life. These matters to be listed are fundamental pillars in successful service of G-d which a Jew needs to imbue within his daily existence. This matter is also pertinent to children. Parents and educators should educate children to follow these four principals throughout their life and ingrain within them to begin doing so already from a young age.

The 1st principle to be as bold as a leopard-Not to let oneself be intimidated by scoffers:[3] One should [be as bold as a leopard[4] and] not allow himself to get intimidated or embarrassed by those who scoff [at his service of G-d[5]]. [It is very important to educate children who are most prone to embarrassment and shame within a classroom and amongst friends that they should be at both as a leopard and never be intimidated against standing up for what is right, and making the right choices that are required according to Torah and Halacha.]

Answering back to scoffers:[6] One should not answer brazenly[7] towards scoffers [which scoff at his divine service].[8] [Children should be educated to avoid confrontations, and that even if someone speaks to them brazenly, one should not answer them back in a brazen matter, and perhaps should not answer them at all. This applies even if the friend is scoffing at his religious affiliation or level of observance that he should simply ignore him and not enter into what is usually a useless argument which simply leads to more hard feeling and a brazen way of speech.]

The 2nd principle-As light as an eagle-Control one’s sight:[9] One is to be as light as an eagle. This refers to ones sight, that one should close his eyes to avoid viewing evil. Just like the eagle changes his glance very swiftly when he flies across the heavens, so too one should swiftly close ones eyes when seeing evil.[10] Seeing evil is the beginning of sin, as the images which the eyes see is transformed into a desire of the heart which persuades one to sin. It is a Biblical prohibition to look at any part of a woman for the purpose of pleasure.[11]

Regarding educating children in Shemiras Eiynayim: From the letter of the law, there is no obligation to educate male children in Shemiras Eiynayim prior to them reaching the age of Chinuch, and possibly up until the age of puberty.[12] Nevertheless, one is to be particular to educate his children from a young age in matters of Tzenius and Shemiras Eiynayim in order so they abide by these matters when they are older.[13] Many are accustomed to start being careful in this matter from when the son is age 2-3.[14] Some are even accustomed as a Midas Chassidus and an extra act of piety and purity to abstain even small male children of any age [even a new born] from seeing immodestly dressed women in order to guard his eyes in holiness from the time of birth.[15] [Per the Rebbe’s directive of not seeing impure animals starting from birth, this would even more so apply regarding not seeing immodestly dressed women starting from birth.[16]]

The 3rd principle-As swift as a deer-Walk towards Mitzvos and good deeds:[17] One is to be as swift as a deer. This means that one’s feet should only walk towards Mitzvos and good deeds.

The 4th principle-As strong as a lion-Overcome one’s inclinations:[18] One should be strong like a lion. The main character of might is found within the heart. This means that one is to overcome his inclination and prevail it just like a warrior subdues his enemy and wrestles him to the ground. Thus in the morning every person is required to strengthen himself like a lion and overcome his desire [to continue sleeping] by awaking some time prior to dawn as will be explained in the next chapter.

 

Sparks of Chassidus In previous times, when persecution of Jews and Judaism was common, the Mesirus Nefesh in service of G-d was in the most literal sense, to give up one’s life to serve G-d. In current times where most Jews live in democratic countries which provide freedom of religion the Mesirus Nefesh required is on a different scale. One’s Mesirus Nefesh today involves not being affected by the words of scoffers and continuing his service of G-d despite the common public consensus which ridicules his method of life.[19] Moshe was humbled by our Mesirus Nefesh:[20] The Alter Rebbe taught that the humility of Moshe which surpassed the humility of all other people was mainly affected by his foreseeing the challenges that the Jews in the time of the footsteps of Moshiach would face and succeed. When he saw the Mesirus Nefesh in which the Jews at that time would serve Hashem against all the concealments and public ridicule he became humbled in his own service.

The constant Mitzvos: The Poskim[21] enumerate a list of Mitzvos that one has the ability to constantly fulfill throughout the day being that they are not limited to any specific time, place or action. These are: Belief in Hashem Not to believe in the existence of any other G-d. The unity of Hashem Love of Hashem Fear of Hashem Not to swerve after one’s heart and eyes. Educating children in the constant mitzvah’s: Children should be educated from a young age in the concept of belief in God and its other principles listed above. This should not be taught the subject as a one-time lesson but rather should be educated to constantly contemplate it throughout their free time and be able to fulfill these mitzvos at any moment.

 

2. Waking up on time:[22]

The following laws, while applicable to all ages and not unique to children, should be emphasized in a child’s education in order to get him into good habits which he will be able to continue to follow when he is older.

One should be strong like a lion and overcome his desire [to continue sleeping] in order to serve G-d [which is the purpose of his creation and it is for this reason that his soul was returned[23]].

Avoiding giving into one’s inclination:[24] One should not allow himself to be persuaded by his inclination which tells him that he did not get enough sleep.

How to motivate oneself to get out of bed:[25] [Immediately upon awakening, in order for one to overcome his inclination and motivate himself to get out of bed with alacrity[26]], he should [accustom himself to immediately[27]] think about who he is lying before and how G-d is constantly standing over him.[28] He should contemplate how if he were to lie in the presence of a king of flesh and blood it would be considered a capital offense and even more so here that he is lying before the King of all Kings. [He should then contemplate that due to this he should therefore immediately and speedily come out of bed to serve his lofty creator.[29]]

Not to stand immediately upon awakening:[30] One should not suddenly stand immediately upon awakening, [being that one who does so is closer to death than life[31]]. Rather one is to wait a little [prior to standing[32] until he completes the recital of Modeh Ani, as is explained in Tractate Derech Eretz.[33]] [Practically one is to refrain from placing his feet on the ground until after he washes hands, as will be explained in Chapter 4 Halacha 3 Q&A.]

Reciting Modeh Ani: See Halacha 4.

 

Summary: One should wake up early, some time prior to dawn. If one cannot awaken before dawn, then at the very least he should not sleep past the time that the congregation gathers for prayer.   Q&A How much sleep does a child need at night? The Rambam[34] writes that one is to sleep at night for one third of the day, which is a period of eight hours. In other Sefarim[35] it states that one is required to sleep four hours. Practically the Poskim[36] conclude that the amount of sleep one needs varies in each person, and each person is to sleep enough time that he have a clear and calm mind for learning Torah and serving Hashem.[37] The Yaavetz[38] writes that a healthy person can sleep for six hours a night and this is dependent on one’s sleeping habits that he acquired. The older one becomes the less sleep he requires.[39] Practically, regarding children, the following is the suggested amount of sleeping hours dependent on age, as released by the National Sleep Foundation based on medical and scientific studies.

 

 

 

 

3. Thinking of being in G-d’s constant presence:

The following laws, while applicable to all ages and not unique to children, should be emphasized in a child’s education in order to get him into good habits which he will be able to continue to follow when he is older. Educating children in this matter also has the benefit of instilling within them a trust in God and that they should never feel that they are alone and that God is always with them. This is extremely important for young children who may be battling certain natural fears.

To think of G-d immediately upon awakening:[40] [Immediately upon awakening, in order for one to overcome his inclination and motivate himself to get out of bed with alacrity[41]], he should [accustom himself to immediately[42]] think about who he is lying before and how G-d is constantly standing over him.[43] He should contemplate how if he were to lie in the presence of a king of flesh and blood it would be considered a capital offense, and even more so here that he is lying before the King of all Kings.

One acts differently upon having the realization of G-d’s presence:[44] [This is a great rule in the Torah and in the levels of the righteous which walk before G-d[45]], that when one views himself in G-d’s constant presence, one acts in accordance to him being in the presence of the king.  Just like ones speech and actions in front of a king differs from how they would be were he to be alone, so much more so will his actions be different when he realizes that he stands before the king of all kings.[46] This realization immediately enters into a person’s heart a constant fear, submission, and bashfulness of the awe of G-d. [One should therefore think about this matter in all of his dealings and actions.[47]]

 

Summary: Immediately upon awakening one should think how G-d is constantly standing over him, and how it is unbefitting to remain lying before the King. This realization should immediately enter into a person’s heart a constant fear, and bashfulness of G-d. If one does not begin having these feelings right away he needs to contemplate in this for longer periods of time and in greater intensity until he begins to feel it. As well one should do Teshuvah on ones sins, as sins prevent a person from feeling fear of G-d.

Sparks of Chassidus The first thought of the day sets the tone for the entire day:[48] Just like the order in expression of one’s self is thought, speech and action, and ones speech is an outcome of thought, so too it is with regards to the first thought and speech that one has when he wakes up. The first thought and speech one has upon awakening sets the tone for all the thought and speech of that day. Therefore, the first thought and speech that one has upon awakening is to be of matters of holiness, in order to draw this holiness into all his thought and speech of that day. Children are to be educated in this matter.   In order to awaken like a Jew one must go to sleep like a Jew:[49] In order for one to wake up with the proper thoughts one must go to sleep with the proper thoughts. Thus, the start of a good day which is imbued with joy and spiritual matters is dependent on the order one follows prior to sleep. Hence, one should think of spiritual matters prior to going to sleep as is accustomed to do when one says Kerias Shema Sheal Hamita. [Children should be educated to involve themselves in spiritual activity prior to going to sleep such as to read or listen to a story book of Tzadikim.]

 

4. Saying Modeh Ani:[50]

The following laws, while applicable to all ages and not unique to children, should be emphasized in a child’s education.

Immediately upon awakening, even prior to washing ones hands[51], it is proper[52] to [accustom oneself[53] to] say Modeh Ani.[54] [This is done in order to remember that Hashem is standing over him and motivate him to get up with alacrity.[55] Alternatively, it is done in order to thank Hashem immediately upon awakening for the pleasure received in having the soul returned.[56]]

In what position is it to be recited? One should say it while still sitting or lying on his bed.[57] [One who sits up on his bed is to do so without placing his feet on the ground.[58] One is to place one hand against the other, and lower his head upon reciting Modeh Ani.[59]]

 

 

Children saying Modeh Ani:[60] The custom today amongst all Israel is to teach children to begin saying Modeh Ani from the time they know to speak.[61] Certainly, from age 3 and onwards every parent is to make sure that their child says Modeh Ani upon awakening.[62] There are righteous women who are accustomed to recite Modeh Ani on behalf of their child even before the child knows to speak.[63]

Summary: Immediately upon awakening, prior to washing ones hands, one should place one hand against the other, lower his head, and say Modeh Ani. One should say it while still sitting or lying on his bed, and not while standing. One who sits up on his bed is to do so without placing his feet on the ground. Q&A In what position are the hands to be held while reciting Modeh Ani?[64] There are different customs followed amongst Chassidim with regards to the positioning of the hands while saying Modeh Ani. Some[65] are accustomed to place the hands over each other [right over left] in an overlapping position, near the heart, as some people do during Shemoneh Esrei.[66] [Exhibit A] Others[67] lock the hands together in an embrace. [Exhibit B] The most common custom is to place the fingers and palm of the hands next to each other and hold them forward, away from the body.[68] It is told that the Rebbe Rayatz demonstrated the positioning of the hands upon revealing this custom and his hands were positioned like the third custom mentioned.[69] [Exhibit C]   Where is the Nekuda [stop] to be made within the sentence of Modeh Ani?[70] One is to make a slight stop between the words Bichemla and Raba Emunasecha.   How are girls to pronounce the word; Modeh or Modah?[71] There are those[72] who say that women should say “Modah” rather than Modeh. Practically one should follow the custom of their community.[73]   May one say Modeh Ani if he has feces on his body or within four cubits of himself? Some[74] write that it may not be said.[75] However there are Poskim[76] who rule that it is allowed.[77]   May one say Modeh Ani if he smells feces such as from the diaper of a child?[78] Child can eat grains: If the child is old enough to consume a Kezayis [27 grams] of grains, such as porridge, then it has the same ruling as explained in the previous Q&A. Child cannot eat grains: If the child is not yet old enough to consume a Kezayis of grains then it is permitted to say Modeh Ani in his presence.

 

Exhibit A

 

                                                                               

Exhibit B

 

 

Exhibit C[79]

5. Morning washing-Neigal Vaaser:[80]

*See our corresponding Sefer “Awaking like a Jew” Chapter 3-4 for further details on this subject!

 

1. Washing hands in the morning:[81]

It is accustomed not to be careful to wash the hands of children upon awakening, until they reach the age of Chinuch.[82] [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.[83]] (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[84].)[85] [Practically, the Poskim[86] 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.[87] Doing so is a good Segula that one’s children grow up with purity and holiness.[88] Some are accustomed to do so from age one. Others are accustomed to do so from when the child knows to take food in his hand.[89] The Rebbe Rashab[90] 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[91] stated that one is to be careful in washing hands starting at the very least from age three, and so should be followed by all to be particular to wash the child’s hands each morning at the very latest starting from age three.[92] The Rebbe’s mother, based on a directive of her husband, was accustomed to wash the Rebbe’s hands each time he awakened from sleep in order to nurse.[93]]

 

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.]

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.[94]

Day sleep of a child:[95]

One should wash a child’s hand even after sleeping during the day.

Q&A

What is the age of Chinuch regarding the obligation to wash hands?[96]

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.[97] 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?[98]

Until the age of Chinuch[99] 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.[100]] Nevertheless, one who is careful to avoid letting them touch food until they wash is doing an act of holiness.

 

Should girls have their hands washed prior to the age of Chinuch just like was said by boys?[101]

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.

 

Washing Neigal Vaaser for baby before nursing:[102]

Unlike the morning washing that takes place upon awakening from sleep, there is no source for being particular to washing the baby’s hands each time prior to nursing, and on the contrary, one should not be particular to do so. [The rumors existing regarding such a practice being followed by the Rebbe’s mother with regards to the Rebbe, are not fully accurate. While indeed the Rebbe’s mother washed the Rebbe’s hands upon him awakening from sleep in order to nurse, she did not do so prior to him nursing every time.[103] The washing was related to the rebbe’s sleep, and not to the Rebbe’s nursing.]

1. Must children be careful in the pre-washing restrictions prior to washing:[104]

Until the age of Chinuch[105] children 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.[106]] Nevertheless, one who is careful to avoid letting them touch food until they wash is doing an act of holiness, as explained next.

The restrictions: The following are the washing restrictions that apply prior to washing, once the child reaches the age of Chinuch:

1. One may not touch the orifices of the body to be listed below.
2. One may not touch food or drink. [see next]
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].

 

List of areas of the body that may not be touched prior to washing:

• Nose
• Eyes
• Ears
• Mouth
• Anus
• Genitals
• Wounds

Touching food and drink prior to washing:[107] 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.[108]  [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.[109]] (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.)[110] [Seemingly by girls, one is to be careful in this matter from the day that they are named and onwards.[111]]

Touching their bodily holes?[112] Until the age of Chinuch children do not have to be careful to avoid touching their bodily orifices.

• Advice for child above Chinuch who sucks his thumb:[113] Based on the above, until the child has reached the age of Chinuch, there is no need to abstain him from sucking his thumb at night and upon awakening in the morning prior to washing hands. However, once the child has reached the age of Chinuch, when needs to explain to him the importance of weaning off this habit. Some advice that may work is to 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 a woman nurse her child prior to washing?[114] Yes. She may pick up her child and nurse him prior to washing although she may not place her finger in any of the child’s orifices such as the child’s mouth.   Q&A on walking four Amos May one sit up on his bed prior to washing hands? Some[115] avoid sitting up on the bed prior to washing hands.[116]   May one place his feet on the ground prior to washing?[117] One[118] is to beware from placing his feet on the ground prior to washing hands.[119] 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?[120] Ø  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.[121] However some Poskim[122] rule there is no need to wash prior to doing so being he plans to return back to sleep. Practically some[123] 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?[124] 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.[125]   What is one to do if he is sleeping on a bunk bed?[126] 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[127] allow doing so. Some Poskim[128] 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.[129]   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[130] then the following is the ruling: Some Poskim[131] rule one should run to the water in order to hasten the removal of the impurity. Others[132] rule one should walk in a way that he stops[133] every four Amos [6 feet 4 inches] until he reaches the water. Practically one is to follow this latter ruling.[134] However if this will cause one to miss saying Shema on time, then obviously he should run to the water.[135]

 

1. Preparing a basin of water next to one’s bed:[136]

Due to the restriction [against walking before washing], prior to going to sleep one[137] is to prepare a basin of water near his bed to wash with upon awakening. [The water filled vessel is to be placed into an empty vessel into which one will pour the water into, as will be explained next.[138]]

 

Q&A Covering the Negel Vasser water:[139] Ø  Is the Negel Vasser water which is set up at night prior to going to sleep to be covered? Why do some do so? Many Poskim[140] rule that there is no need to be stringent against washing hands with water that was left uncovered overnight. This applies even in an area where snakes are commonly found.[141] However, there are Poskim[142] who are stringent and rule that one is to avoid washing with waters left uncovered. [A simple way of achieving this is by turning the basin over and placing it on top of the Neigal Vaaser cup.] Practically, the custom is to be completely lenient even regarding drinking waters that were left uncovered, and certainly regarding using it for washing[143], and so is the apparent Chabad custom.[144] There is likewise no problem to wash hands for bread using revealed waters even in areas that snakes are common.[145] Children: There is no extra stringency relevant to covering the Neigal Vaaser water of children at night, other than simply to prevent it from spilling, as commonly occurs with kids. Special Neigal Vaaser cups with covers for kids are manufactured for this purpose.   May one place the Negel Vasser water under his bed? One may not place food or liquid under a bed even if the food is covered with a metal vessel due to that an evil spirit dwells on it.[146] Based on this ruling some Poskim[147] question whether one may wash using water left under the bed.  Other Poskim[148] rule it is allowed. Practically one is to initially avoid doing so[149], although one who does so has upon whom to rely.[150] One may certainly be lenient to place it under an airplane seat and the like.[151]   Must the washing vessel be filled with water up to the very top? See footnote.[152]

 

1. Washing immediately upon awakening:[153]

Every meticulous person should beware to wash his hands immediately upon awaking [after saying Modeh Ani] even if he plans to remain lying in his bed. [Thus, children should be encouraged to wash their hands right away as soon as they wake up, and not to lie in bed and talk until finally they are ready to wash hands.]

 

1. The order of the washing:

*The following is the order for washing that applies to adults and likewise the children should be educated to follow. The below follows the rulings and customs of Chabad Chassidim, as explained in our corresponding book “Awaking like a Jew” chapter 4. See there for the full details of the subject and all other opinions.

1. Upon awakening immediately proceed to wash the hands.
2. Take the basin of water with the right hand and pass it to the left hand.
3. One then pours over one’s entire right hand, up to his wrist. [Children are to especially be warned of this matter as it is common for them to be careless in their washing and wash in a away that much of their hand does not contact the water. The water must contact their entire hand up until the wrist. One is to especially be careful with this starting from the age of Chinuch.]
4. One then takes the vessel into his right hand and pours over his entire left hand up until the wrist. Healthy hygiene habits
5. One repeats the above order another two times, hence washing each hand up until the wrist three times inconsecutively.
6. One then immediately proceeds to the bathroom, discarding the water into the sink or toilet.
7. One then rinses his mouth. [Children may also be educated to brush their teeth at this point, so they learn healthy teeth hygiene habits.]
8. After using the bathroom, one is to wash his hands a second time, washing each hand three times inconsecutively. A towel is used for this washing. [It is not necessary to educate children to use a towel for this washing until they have passed the age of Chinuch in which case it is complementary for him to do so but not an obligation.]
9. One then rubs his hands together while still wet.
10. After rubbing the hands one then dries his hands.
11. After the hands are dried one then lifts his hands separately to the height of his Peiyos [ears].
12. One then recites the blessings of Al Netilas Yadayim, Asher Yatzar and Elokaiy Neshama.
13. One then washes his face and dries it properly.

 

Q&A Which hand is a lefty to pour on first? Some Poskim[154] rule even a lefty is to wash his right hand first.[155] However others[156] rule a lefty washes his left hand first.   If another person is pouring on one’s hand from which hand should he pour?[157] He should pour using his right hand being that the right side represents mercy.

1. May someone pour the water over one’s hands or is he to do so himself?[158]

A person who has not yet washed his hands after awakening in the morning should not pour the water of morning washing on another person’s hands.[159] [However such a person may bring the water to him, for him to wash on his own[160], although it is an act of piety to be stringent even in this regard.[161]]

 

Q&A Can a child pour on another person’s hands if he has not yet washed?[162] No.

 

 

 

1. Using Kosher water:[163]

Only water which is valid for washing hands for bread may be used for the morning washing. Thus, children are to be educated not to play with the washing water that was prepared next to their bed , such as to stick their finger in it and the like, as doing so can invalidate it. This especially applies in the morning after awakening the children should never place their hands in the water prior to washing.

 

1. Discarding the water which is forbidden in benefit:[164]

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[165] 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. [Accordingly, children are to be educated to immediately discard the water after their washing and not let it sit around while they horse around, and take a chance of it getting spilled.]

 

A Segula for Yiras Shamayim: It is a Segula for fear of heaven to discard the washing water outside of one’s home.[166] It suffices to spill the water down the sink or toilet in order to fulfill this Segula.[167]

 

6. Are children to be educated to wash their hands after doing the actions that require washing by an adult?

*See our corresponding Sefer “Awaking like a Jew” Chapter 5 for further details on this subject!

 

1. The list of actions that require washing of the hands by an adult:[168]

The following actions require one to wash his hands one time after performing them:

1. Arising from one’s bed.
2. Leaving the bathroom.
3. Leaving the bathhouse.
4. Cutting one’s nails.
5. Removing one’s shoes with one’s hands.
6. Touching one’s feet or [covered] parts of body with one’s hands.
7. Scratching one’s head.
8. Touching lice and checking for lice.
9. Visiting a cemetery.
10. Touching a corpse.
11. Being in the same room as a corpse.
12. Attending a funeral.
13. Getting a haircut.[169]

 

1. The law by children:[170]

Children above Chinuch: Children that have reached the age of understanding are to be educated to wash their hands after the above actions are performed. The teachers [and parents] of the child are to take special care to ensure that the children do not learn Torah and say blessings after scratching their heads or touching the covered areas.[171] Nevertheless in order not to disturb the order of the class it suffices for the child to clean his hand on his desk and the like, and washing is not required at that moment.[172]

Children below Chinuch: Children that are below the age of understanding [i.e. below Chinuch] are not obligated to have their hands washed after the above actions. See Chapter 3 Halacha 5 for further details on this matter.

 

Q&A Must one wash his hands if he touched the uncovered area of a child?[173] This depends on the area of the body of the child. Those areas that are normally always covered require washing hands. Thus, if one changes the diaper of an infant one is to wash his hands after. However, those areas that are commonly left uncovered, such as the legs of toddlers, do not require washing. However, there are those that are stringent by all areas normally covered by an adult.   Must one wash his hands after cutting his children’s nails?[174] No. One is only obligated to wash his hands after having his own nails cut.[175]   Must one clean his hands if he touched a potty?[176] If the potty is clean, one is not required to clean his hands prior to learning or prayer. If the potty is dirty, one needs to clean the hands [even if he did not dirty his hands in the process]. This applies by potties of all materials.   Must one clean his hands if he touched a diaper or baby wipe?[177] If the diaper or baby wipe is dirty, he is to clean his hands [even if he did not dirty his hands in the process]. If it is clean [meaning that he never used it, such as he thought the baby needed a change and he didn’t, or he picked up clean unused diapers from the floor then], he is not required to clean his hands. However, some Poskim[178] rule one is to clean his hands even in such a case that the wipe was not yet used or he touched it only prior to its use.

 

7. Kissing the Mezuzah:[179]

Prior to retiring to one’s bed for the night one is to touch [and kiss] the Mezuzah.[180] Thus, it is customary in all Jewish homes for children to kiss the Mezuzah of their room prior to going to sleep and upon awakening in the morning. This internalizes the idea that Hashem watches and guards over them. [Doing so enters Kedusha into the child from a young age and assists him in his service of G-d in the future.[181]]

 

8. Attire-Getting dressed:
9. Modesty-Not to reveal one’s body even in private:

The following law is relevant to both children and adults although it is especially important for parents to emphasize this matter to children at a young age in order to ingrain within them its importance in accustomed then to doing so, otherwise they may have a much difficult time keeping to it when they are older.

Being modest in all one’s ways:[182] The attribute of modesty is praised by verses of scripture in various places. The sages commanded that every person be modest in all of his ways, and not act in an immoral manner, even when there is no one else around and one is in private.[183]

Being modest even at night and in private:[184] Even when one is alone at night in the privacy of his room he is required to act with modesty and bashfulness before G-d, whose glory fills the entire earth, and to which darkness is like light. [Thu,s he should not say I am in private, who will see me?[185]]

The reason behind the command to be constantly modest:[186]  One is obligated to constantly have the fear of G-d upon him. Therefore, he is to be modest in all his ways, as acting with modesty and bashfulness brings one to humble himself before G-d.

Not to reveal one’s body:[187] Due to the above command of modesty one may not reveal those parts of the body which are normally always covered with clothing[188] [if there is no necessity and requirement to do so[189]]. These areas may not be even slightly revealed.

During sleep:[190] Even when one is sleeping in his bed at night, he should cover all of his skin with a blanket.

In a bathroom:[191] Even when one enters the bathroom to do his needs, in which case he must reveal his flesh, nevertheless he is to only reveal that which is needed, and not any more than is needed, even slightly.[192]

Getting dressed and undressed:[193] When getting dressed [or getting undressed[194]] one is[195] do so under covers in order not to have any part of his body revealed while putting on [or removing] the clothing. Thus, if one slept without a shirt, when he awakens he is not to first sit up and then place on his shirt, as by doing so his body will be revealed. Rather he should take his shirt and put it on [little by little[196]] while he is still lying down under the blanket, and thus when he gets up he will be fully covered. [In this way there will not be any part of his body revealed, even one moment, for no need. Likewise, when getting undressed to go to sleep without clothing he is to be careful to cover his body with the blanket under his shirt, prior to removing the shirt from that area of his skin. Thus, when he removes each part of the shirt that part of the body is already covered by the blanket and no part of his body will be revealed for no need for even one moment. This law applies throughout the day or night whenever he is switching clothing.[197]]

 

Summary: One may never reveal any area of the normally covered parts of the body. This applies even at night, in the privacy of one’s room. It applies when one is getting dressed and undressed, and hence one is to only do so under the covers. It likewise applies in a bathroom, and thus one may only uncover the necessary parts. Q&A May one get undressed in a bathroom without covering himself?[198] Yes. One may get undressed and dressed in a bathroom that contains a shower or bath.[199]   Practically today may one uncover his feet? Practically today it is not necessary to constantly cover the feet.[200] This especially applies in a case that one is in pain in leaving his socks on.[201] Nevertheless, there are Chassidim that are stringent in this matter even today, and they change their socks under the covers, and never reveal their feet.[202]   From what age do the laws of Tznius in the privacy of the home begin for children? Girls: Girls should be educated to be careful in Tznius around the home starting from the age of three. Regarding getting undressed under the covers and the like, this matter depends on their age and level of maturity. Boys: Seemingly, boys should be educated to be careful in Tznius around the home starting from the age that they are old enough to attend kindergarten and follow a certain dress code when they go out. Regarding getting undressed under the covers and the like, this matter depends on their age and level of maturity.   May a boy wear a short sleeve shirt that does not reach until the elbow? Yes.[203]   May a child wear a sleeveless shirt, such as a tang top? Boy: It is forbidden for a man to walk around with a sleeveless shirt such as a tank top, as it is not common for [orthodox] people to greet people in his house in such dress. Once a child has reached the age that Orthodox children of his age group no longer walk around with a sleeveless shirt, then parents should be particular to address them appropriately. Practically, once a child is old enough to go to kindergarten one is to be particular in this matter. Girl: From the age of three, girls are required to keep to the laws of modesty and therefore not to walk around sleeveless shirts.   May a boy wear shorts? A man is not to walk around in shorts, as it is not common for G-d fearing Jews to do so. However, some Poskim[204] are lenient in hot areas. Regarding a male child, once the boy has reached the age that Orthodox children of his age group no longer walk around with shorts, then parents should be particular to address them appropriately. Practically, once a boy is old enough to attend elementary school order kindergarten which prohibits coming in and shorts.

 

1. Dress code:[205]

See our corresponding Sefer “Awaking like a Jew” chapter 6 Halacha 4 for the full details of this subject!

Not to wear clothing of Gentiles and clothing of arrogance: It is forbidden for one to follow the path of gentiles[206] or try to be similar to them[207]. Thus, one may not wear clothing which are designated to be worn only by gentiles[208] for [pompous[209] or] immoral purposes. [From here every person should learn in accordance to his place and time that all clothing made for haughtiness and frivolity are to be avoided. Rather his clothing are to express humility and modesty.[210] However, all style of clothing that are worn by gentiles simply for the sake of dress, and do not appear immoral or stemming from idolatry, may be worn even by a Jew, and it is not necessary for Jews to wear their own design or style of clothing.[211] Parents are to be careful in this matter, to only purchase clothing for their children which are befitting to be worn by Jews. When purchasing a clothing gift for another, one is to also pay attention to this matter. Likewise, when receiving clothing gifts for one’s children, one must make sure that the clothing or befitting of a Jewish lifestyle.]

Crossdressing – Unisex Clothing:[212] Parents should be careful not to dress children in clothing of the opposite gender, even from a young age, because of the seriousness of this matter. While styles today may appear neutral, the goal is to avoid any form of cross‑dressing and instead choose clothing that is either clearly appropriate or at least unisex without implying the opposite gender. This care is especially important as children grow and develop awareness, and many emphasize being careful even from infancy due to the deeper impact clothing can have according to Torah. See Chapter 13 Halacha ?? where this matter will be discussed in detail.

Clothing that contain pictures of non-kosher animals:[213] Parents should try to avoid dressing children in clothing that contains pictures of non‑kosher animals. Even though such designs are common, it is preferable to choose clothing with kosher imagery, neutral designs, or no animal pictures at all. This helps create a cleaner and more appropriate environment for the child, beginning from a very young age, and aligns everyday items—even clothing—with proper values.

Red colored clothing:[214] Men and women are to avoid wearing red colored clothing. This especially applies to women, due to reasons of modesty. Red is a color associated with blood, and is therefore the color of Eisav and Edom, of whom the verse states “By your sword you shall live.” A Jew who wears this color is spiritually effected by it.[215] Furthermore, red represents love, romance and promiscuity, and naturally draws the attention of the male eye.[216] Regarding children, some Poskim[217] rule that children who are below the age of Chinuch may wear red colored clothing, while children who are above the age of Chinuch are to be educated not to do so. [However, based on the tradition recorded in the Shach, and the explanation of the Chasam Sofer, seemingly, even young children should not wear such clothing.]

The price and style of the clothing:[218] One should not wear expensive clothing as this brings a person to haughtiness. Nevertheless, one is also not to wear very cheap [low class] clothing in order so he is not disparaged in the eyes of others. Rather one should wear average priced [middle class] clothing. The same applies regarding purchasing such clothing for one’s children that they should neither be too expensive and extravagant, nor should they be too cheap and low class.

Cleanliness of the clothing:[219] One should not wear clothing which is dirty, lest he be disparaged in the eyes of others. Thus, children should be educated to avoid getting the clothing dirty, and parents should not let them go out with dirty clothing.

Not to be dressed sloppy:[220] One is to dress and look decent in order so he does not appear degrading in the eyes of others. This especially applies to a Torah scholar, or individuals who represents Torah in the eyes of others.[221] [The Rebbe once instructed his Shluchim to Eretz Yisrael that they are to place due effort in the look of their dress, so they look respectable as fitting for their mission.[222] The Rebbe Rashab once instructed the students of Tomchei Temimim to not wear their Tzitzis on top of their clothing, but rather under it, as it looked very sloppy in his eyes.[223]] Thus, children should be educated to avoid looking sloppy, and parents should not let them go out with a sloppy dress.

Wearing a shirt, or other clothing, inside out:[224] It is proper [for every person to be careful ] to wear his shirt [and other clothing] the right way, and not inside out. [Some Poskim[225], rule based on Kabala that one must be careful to always wear the clothing properly, even if they are not visible, and so can be implied from Admur.[226] Practically, parents are to educate their children to wear their clothing the right way.]

Haircut:[227] [One may not get a haircut, or grow out his hair in a way that is accustomed by gentiles.] Thus, one may not grow dreadlocks[228], or a ponytail[229], or give himself a Mohawk [or mushroom] haircut. [Accordingly, children are likewise only be given haircuts that befits a Jew and that does not follow the style of the Gentiles.]

Tight pants and underpants:[230] It is forbidden for men to wear tight fitted clothing that cause friction and arousal to the Erva area. [Thus, male children starting from a young age should not wear very tight undergarments or pants. It is customary amongst many Chassidic Jews to wear loose boxer style undergarments rather than underwear due to the above reason.]

 

1. Wearing a Yarmulka:[231]

See our corresponding book “Awaking like a Jew” chapter 6 Halacha 5 for the full details of the subject!

It is an obligation to wear a Yarmulke at all times. One may not walk, or even sit, with one’s head uncovered. It is certainly forbidden for one to utter any of G-d’s names without a head covering. Regarding male children, it is proper to cover the head of children [in order to place upon them fear of heaven[232]].[233]

From when – The Age: This applies from the moment the child reaches the age of Chinuch.[234] Practically, from age three we are particular that a boy does not walk without a Yarmulke [for even one moment].[235] Furthermore, many are accustomed to place a Yarmulke on their child even before age three[236], and some even do so as soon as the child is born.[237] However, the custom of the world is not to be particular about this, and rather to only be particular from age three and onwards.[238] [This especially applies if due to the child’s long hair prior to age 3, it is difficult for him to keep his Yarmulka on his head.[239]]

What should a child do if his yarmulke flies off his head? Placing one’s hand on his head suffices in place of a Yarmulke with regards to being able to sit and walk.[240] [Thus, a child Is to be taught that if his Yarmulke flies off with the wind then he is to cover his head with his hand and may then walk for even more than four cubits until he retrieves it.] However, he may not say a blessing or any of Hashem’s names if his head is covered merely by his own hand.[241]

 

Are children to wear a Yarmulke during sleep?[242] Yes. Children are to wear a Yarmulke even when sleeping. One is thus to try to sleep with a large Yarmulke or make some other arraignment to ensure that his Yarmulke does not fall off during his sleep.[243]]

A Maaseh Shehaya:[244] There were once two children who walked pass the elders of the city which were sitting by the city gate. One child had a head covering on him while the other did not. The elders began discussing the lineage of the child who did not cover his head. Rebbi Elazar said that the child is a bastard. Rebbi Y. said that he was conceived when his mother was a Niddah. Rebbi Akiva said that he is both a bastard and the child of a Niddah. At that time they said “Blessed be G-d the G-d of Israel for revealing his secrets to Rebbe Akiva the son of Yosef”.

 

1. Laws associated with getting dressed:[245]

Giving precedence to the right side: Children are to be educated to always give precedence to the right side over their left side for all matters.[246] Thus, they are to be educated when getting dressed to first put on the right sleeve and then their left sleeve and first wear their right side of the pants and then the left side.[247]

Preceding the left side when tying clothing:[248] One is to precede the left side with regards to tying clothing. Thus all clothing that have laces which are required to be tied on two different sides, left and right, one is to precede the tying of the left side to the tying of the right side.[249] [Thus if one has sleeves of a shirt that need to be tied he is to first tie the left sleeve and then the right sleeve. The same law would apply by pants that have laces on each end of the leg.] Regarding children some Poskim[250] rule they are to tie their left shoe first, just like a man. Others[251] rule that since they do not wear Tefillin there is no precedence given as to which shoe to tie first.

Which side receives precedence by a lefty, his left or right? Some Poskim[252] rule that a left handed person is to give precedence to his right side, just like a right handed person.[253] However others[254] rule, based on Admur, that a lefty always gives precedence to his left side.

Which clothing is one to wear first?[255] The custom amongst Chassidim and G-d fearing Jews is to get dressed from top to bottom.[256] Thus one is to first wear the Yarmulke[257], then the undershirt, Tzitzis, shirt and then the underwear, pants, socks and shoes.

The order in getting undressed:[258] When getting undressed one begins removing the clothing from his left side and then removes it from his right side.[259] The custom amongst Chassidim and G-d fearing Jews is to get undressed from bottom to top.[260] Thus one is to first remove his pants and then his shirt and Tzitzis [and last he is to remove his Yarmulke[261]].

Not to place on two pieces of clothing together:[262] [According to Kabala[263]] one is to be careful[264] not to put on two pieces of clothing together[265], as doing so brings one to forgetfulness. [Thus, for example if one’s shirt is inside his coat, or his undergarment is inside his pants, he should not put them on together.]

Removing two pieces of clothing together:[266] Some Poskim[267] rule it is not necessary to beware against removing two pieces of clothing together and the above adherence is limited only to wearing them together. However, other Poskim[268] record the above adherence also regarding removing the clothing, and so writes the Mittler Rebbe[269] that “It is a known fact that the removal of two pieces of clothing together brings one to forgetfulness”. Practically, those who are meticulous are also careful not to remove two pieces of clothing together.[270]

 

9. The order of bathing and washing hands:[271]

Bathing: When bathing one’s entire body one begins with washing [and placing shampoo[272] on] his head, as the head is the king of all the limbs. One then washes [and soaps] his right hand[273] first and only then proceeds to his left.

Washing hands: When washing hands, one is to first wash his right hand. The same applies regarding applying soap.

The order of smearing oil, soaps and creams:[274] One is to first smear the oil or soap on his right hand and then on his left. [If he is smearing it on his entire body he is to begin with his head.[275]]

 

10. Bathroom related laws:

See our corresponding book “Awaking like a Jew” chapter 7 for the full details of the subject!

Modesty-Teaching children to cover the body:[276] One is to cover himself as much as possible when using the bathroom. Only the amount necessary for one to do his needs and avoid dirtying himself should be uncovered. [Children of appropriate age should be educated in this matter to try to cover themselves as much as possible even when using the toilet.]

Children using the bathroom by themselves and teaching them to close the door:[277] Two people are not to enter into the bathroom together [as doing so is not modest[278]]. Rather one should enter the bathroom alone and close [and lock[279]] the door to the bathroom [in order so no one enter it[280]]. This applies even at night.[281] Even if one is afraid to remain alone in the bathroom [he is nevertheless not to allow another person to enter the bathroom].[282] [Children are to be educated to follow the above privacy laws. This applies even to children that are below the age of education.[283] Hence, they should not enter the bathroom together. Nonetheless, if a child is too scared to go to the bathroom himself, then one may one enter with him. However, initially one should try to calm the child down in other ways, such as to slightly open the bathroom door and the like.[284]]

May one who is going to the bathroom bring a child to the bathroom with him? Based on the above, one is to avoid bringing a child with him into the bathroom when he/she is using it. Thus, a woman should not bring even her small nursing child with her into the bathroom when she needs to use it.[285]

Not to talk in a bathroom:[286] One may not speak in a bathroom as doing so is immodest.[287] If it is not possible to [lock or] close the door of the bathroom, then if someone approaches him, he should grunt to him to let him know that the bathroom is occupied, although he may not speak to him. [Children of appropriate age should be educated in this matter.]

How to wipe: It is forbidden to learn or pray if there is any amount of excrement which remains by the area of one’s opening.[288] Due to the above, one must be very careful to clean the area well after a bowel movement.[289] One is to clean himself in a sitting[290] position to the point that there is no more excrement seen on the material that he is using to clean.[291] [One is not to clean himself past this amount, as doing so can cause damage to the rectum and is thus forbidden.[292]] In addition to the above, it is an act of piety[293] for one to wash [his opening[294]] with water[295] [if this is achievable[296]].[297] One may wipe themselves after using the bathroom with tissues or toilet paper using any hand one chooses.[298]

Urinating regulations applicable to boys:[299] The following laws apply to men, and should likewise be educated towards boys even from a very young age: One may never hold onto his Eiver from the area that is above the crown even when urinating. One is allowed to hold onto this area with a thick cloth that will not bring to stimulation. One may hold on to the crown to help one urinate, however not for other purposes. One may lift his testis to help him urinate. [Children should be educated that this area of the body is called a private part not only because it is private from other people but is also private from himself and that he should not touch the area unnecessarily.]

Not to delay ones bathroom needs:[300] One who feels the urge to urinate or defecate may not withhold himself unless he is able to delay it for over 72 minutes. It is permitted to delay the urge to defecate in order to find a private area. [Children especially are to be educated to use the bathroom as soon as they need and not to hold it in. Aside for this being against Halacha, it often causes accidents to happen.]

The blessing of Asher Yatzar: Children are to be educated to recite the blessing of Asher Yatza after each time that they use the bathroom. It is a good idea for parents to post decorative Asher Yatzar posters outside the bathroom by the washing area to encourage the kids to recite it. They are to be educated to recite it right away after using the bathroom, after washing their hands, and to reside it with concentration without doing anything else while saying. One can emphasize to his children the promise of the sages one says with concentration receives divine assistance against falling ill.

Washing one’s hands after using the bathroom:[301] One is always required to wash his hands after using the bathroom in order to remove the impure spirit. If he dirtied his hands in the bathroom, or touched normally covered parts of his body, it is forbidden to learn Torah or recite a blessing until he cleans his hands. [Aside for the hygienic washing after use the bathroom, children to be educated to wash three times using a washing cup similar to how they wash in the morning, and be told that this washing helps remove the impure spirit from her hands.]

Performing holy matters in a bathroom: It is Biblically forbidden to learn Torah or pray within a bathroom. Likewise, it is forbidden to enter holy books into a bathroom. Likewise, we avoid entering food into a bathroom. Children should be educated to abstain from being involved in any matter of holiness while in the bathroom, and have appropriate reading material available.

May one speak Hebrew in a bathroom?[302] It is permitted to speak of mundane matters in Lashon Hakodesh [Hebrew[303]] in a bathroom. However, it is an act of piety to be stringent [and avoid speaking Lashon Hakodesh at all in a bathroom]. [Hence, it is preferable for families who speak an additional language to Hebrew, that when parents are bathing their children in the bathroom that they avoid speaking Lashon Hakodesh, and rather speak the second language that the children understand.]

 

Teaching the child how to clean himself properly: [304]

It is forbidden to learn or pray with excrement by the opening. Therefore, one must clean himself to the point that there remains no visible excrement by the opening. This is verified when the paper comes out clean after wiping in a sitting position. One is to be careful upon urinating that the drops do not fall on his clothing or shoes. [One is to educate one’s child in this matter in order so he learn Torah and recite blessings with cleanliness.[305]]

 

11. Birchas Hashachar/morning blessings:

See our corresponding book “Awaking like a Jew” chapter 8 for the full details of the subject!

Obligation to educate children:[306]  Parents—particularly the father—are obligated to educate their child to properly recite the morning blessings each day. Educating a child in the recitation of the morning blessings may be viewed as comparable to the obligation to train a child in regular prayer. Just as a child is obligated in tefillah as part of his chinuch, so too he should be trained in the daily blessings. Moreover—and even more fundamentally—there is a strong obligation to educate a child in the recital of Birchos HaTorah, since the study of Torah itself carries a Biblical foundation.

From what age:[307] From the day of the Upsherinish and onwards, one is to accustom the child to recite the morning blessings. [Seemingly, this refers to the saying of Modeh Ani, the blessing over washing hands, the blessing over the Torah, the verse of Torah Tziva, the blessing over Tzitzis and Shema and the paragraph of Veahavta.[308]]

When are the morning blessings to be recited; at home or in school: It is the Chabad custom to recite all the morning blessings at home, immediately upon awakening, before leaving to Shul. This includes the blessing of Birchas Hatorah. [Thus, ideally, children should be educated recite the blessings prior to leaving to school. Nonetheless, since it is necessary for teachers to supervise the prayer of the students in class, therefore it is accustomed for children to recite the blessings only upon their arrival in school, together with the rest of the class.]

Girls say Sheasani Kiritzono:[309] Women are accustomed to recite the blessing of “Sheasani Keritzono/That He made me according to his will” [in the place of the blessing of “Shelo Asani Isha”].[310] [The widespread custom amongst Chabad women is not to say the blessing of Sheasani Kiritzono, and hence there is no blessing said in the place of “Shelo Asani Isha“. However, there are some Chabad women of elder Chabad lineage who are accustomed to say the blessing of Sheasani Keritzono based on a tradition that they received.[311] According to all it is completely forbidden for a woman to say Shelo Asani Isha.[312]]

Girls say Shelo Asani Shifcha:[313] Some women have the custom to recite the blessing of Shelo Asani Shifcha in place of Shelo Asani Aved.[314] [This is not the widespread Chabad custom, however there are some that say it.[315]]

Girls say Shelo Asani Goyah: Some women have the custom to recite the blessing of Shelo Asani Goyah in place of Shelo Asani Goy.[316] [This is not the widespread Chabad custom.[317]]

Should one stand while reciting the morning blessings? From the letter of the law, one is only required to stand when saying blessings which involve commands, such as when saying the blessing over Tzitzis, and Tefillin.[318] However, blessings of praise do not require standing.[319] This especially applies to Birchas Hashachar which were initially instituted to be said in the process of awakening, and hence many were said in a sitting or lying position.[320] Thus, in the morning blessings, from the letter of the law one is only required to stand for the blessings of Al Netilas Yadayim[321] and Birchas Hatorah[322] being that they are commands and not blessings of praise, however he is not required to stand for any of the other morning blessings. Nevertheless, some Poskim[323] argue and rule one is required to stand even for blessings of praise. Practically, the custom amongst Ashkenazi Jewry is to say all the morning blessings in a standing position.[324]  [Accordingly, teachers are to instruct their students to stand throughout the recital of the morning blessings in school.] However, Sephardic Jewry is accustomed to sit while reciting the blessings in order to increase concentration.[325]

 

[1] Avos 5:20

^[2] Mahadurah Basra 1:1 as writes Tur; omitted in Michaber; Rama; M”B

Ruling of Mahadurah Kama: In the first edition [Mahadurah Kama] Admur only mentions the matters of being like a lion to wake up early in the morning [1:1] and being like a leopard to not feel intimidated by scoffers [1:3]. The remaining matters of the Mishneh were omitted.

[3] Basra 1:1; Kama 1:3; based on Tur brought in Rama 1:1

This is the first matter mentioned in the Mishneh being that it is a great component of service of G-d as at times one desires to do a Mitzvah and avoids doing so due to scoffers. [Tur] This is the foundation of all one’s service of G-d. [Toras Menachem 22 p. 38]

^[4] Mahadurah Basra 1:1

^[5] Mahadurah Kama 1:3; Lit. Az Kinemer.

^[6] Mahadurah Kama ibid based on Beis Yosef; Ketzos Hashulchan 1 footnote 2

Mahadurah Basra:  Admur omitted this Halacha in the second edition. Vetzaruch Iyun.

[7] Meaning one should not answer them in an ill mannered way. This implies that he may answer them in a polite method.

Answering back to Apikorsim: The Biur Halacha writes that Apikorsim which are coming to make changes in the status quo of Judaism, may be spoken to in a brazen manner if speaking to them politely does not affect them. One may conduct a full out war against them. Included in matters of Heresy are all matters that are opposed to Daas Torah. [Ketzos Hashulchan 1 footnote 2] To note however that while this was the path taken against the non-believers in previous generations, today society has changed and in majority of cases one accomplishes a lot more through respect and polite conversation than through offensive battles.  This summarizes the focal point of the Chabad-Lubavitch movement of bringing Jews closer to Judaism through showing open love and acceptance to every Jew. Nevertheless when necessary the Rebbe promoted open battles against public matters that opposed Judaism although always differentiating between the people involved and their opinions.

[8] As doing so may cause one to become brazen even towards matters that are not dealing with service of G-d. [Kama ibid]

^[9] Tur; Beis Yosef

Opinion of Admur: The above explanations are taken from the Tur, and are not mentioned by Admur. Possibly the reason for this is because Admur follows the order of the Michaber and Rama, which also did not explain the above. [Ketzos Hashulchan 1 footnote 3]

Opinion of Bartenura: Rabbeinu Ovadia Bartenura comments on this statement that it refers to that one should review his studies and this will cause him to effortlessly be expert in the topic.

[10] So is implied from commentary of Beis Yosef on the Tur. As for why the term “light” was used, seemingly this is saying that just like the eagle due to his lightness is able to fly quickly past sightings, so too one’s eyes are to be light and swiftly turn away from viewing evil.

[11] Michaber Even Haezer 21:1; The Riy states it is Biblically prohibited to look at an Erva due to the prohibition of “Lo Sasuru Acharei Levachem Veachareiy Einechem”. However according to the Rambam it is only a Rabbinical prohibition. According to all it is a Rabbinical prohibition to look at a single girl that is not an Erva [i.e. not a Niddah]. According to all it is a Biblical prohibition to entertain forbidden thoughts of any woman, even a single woman that is not an Erva. [Beis Shmuel 21:2] Looking at woman is one of the sins that is most difficult to do Teshuva for being that people think there is no true sin involved as they have not committed any act. In truth it is a grave sin, and is the opening of all matters of immorality. [Rambam Teshuva 4:4] In Kabala it is explained that one who is accustomed to look at women and does not guard his eyes will be reincarnated into a Reiah. [Shaar Hagilgulim of Arizal, brought in Sefer Chareidim 33]

[12] We do not find mention in Poskim with regards to the age from which a child must be educated not to see women unclothed. Thus, we are left to maintain the general rules of Chinuch, of which for a negative command begins from approximately the age of two-three. [See Admur 343:3 regarding Chinuch for negative commands beginning from the age he understands the words “this is forbidden to do” and thi is approximately from age 2-3.] Nevertheless, perhaps regarding these issues of Arayos, we begin from a later age as there is absolutely no Hirhur at this time, just as we find that the Poskim [Rashal Kedushin 22 based on Smag; Dvar Halacha 2:8; Shraga Hameir 8:126; Halichos Bas Yisrael 8:2] rule that children may have Yichud together and do not have to be educated to avoid it until they reach Bar:Bas Mitzvah. Vetzaruch Iyun, as perhaps the same should apply here as well that even after reaching the age of Chinuch from the letter of the law children do not have to be educated in Shemiras Eiynayim. However once a child has reached puberty, or Bar:Bas Mitzvah certainly a prohibition would apply.

[13] Sefer Chassidim 10 “and not seeing women…one is to educate his children from a young age in order so when he becomes older he not stumble”; Salmas Chaim 689 [Hilchos Harchaka Min Arayos 64]; Mishnhe Halachos 12:296

[14] Chazon Ish [brought in Piskeiy Teshuvos 75:7 footnote 76] states that one is to be careful in this beginning from age 2-3, when the child is already able to remember sights that they see.

[15] The reason: As everything a child sees, even from a young age, is encrypted in his mind, and hence it is proper to abstain them from seeing anything which can ignite their Yetzer Hara when they are older. [see Kav Hayashar 2; Hisvadyus 1984 20^th Marchesvan 37 regarding impure animal]

[16] See Rebbe in Sicha ibid who references to Kav Hayshar ibid that one is not to look at impure animals being it becomes encrypted in one’s mind and will affect them when older. Thus, certainly one is to be careful in seeing immodest women, as it will effect them when older. The Rebbe at first states that one is to be careful in this matter beginning from age of Chinuch, and then states that one is to be careful even by a new born, and the Kav Yashar states that the primary cause of making one stumble in looking at women is not being careful in not seeing impure animals. Thus, certainly one should abstain even an infant from seeing immodest women.

^[17] Tur 1; Bartenura on Avos 5:20

Opinion of Admur: The above explanations are taken from the Tur, and are not mentioned by Admur. Possibly the reason for this is because Admur follows the order of the Michaber and Rama, which also did not explain the above. [Ketzos Hashulchan 1 footnote 3]

[18] Basra 1:1

[19] Toras Menachem 3 p. 157; See also Mamar “Ein Hakadosh Baruch Hu Ba Betrunya” 5648 for a thorough overview of the Mesirus Nefesh required in today’s times against the scoffers. The Rebbe Rayatz instructed the students of Tomchei Temimim to commit this Mamar to memory. [Sefer Hamamarim 5685 p. 7]

[20] Mamar Yud Kisleiv 1941 [Mamarim Melukatim 2 p. 51]

[21] Sefer Hachinuch in his introduction [brought in Biur Halacha 1]; Chayeh Adam Klal 1:5; The Sefer Chareidim [introduction] lists 6 constant positive commands and 7 constant negative commands

^[22] Kama and Basra 1:1.

Siddur Hashkamas Haboker: “ On a night that one is unable to awaken by midnight he should at least try to awake some time [Eiyzeh shah] prior to dawn”

^[23] Kama 1:1

^[24] Kama 1:1

^[25] Basra 1:4, Kama 1:1; Siddur

[26] Basra ibid; Siddur

[27] Siddur

[28] As the verse states “And the entire earth is filled with his glory”. [Basra ibid] or As the verse states “Do I not fill the heavens and the earth states Hashem” [Kama ibid; Siddur] The Kama and Basra quote different verses as the source for the idea of G-d standing over the person. To note the Chassidic explanation of the difference between these two versus is that the verse brought in Basra refers to G-d’s revelation of Mimalei Kol Almin [the personal and internal G-dly energy which he infuses into every creation according to its level] and the verse in Kama refers to Soveiv Kol Almin [the encompassing G-dly light which surrounds every creation equally]. [See Torah Oar 16a; 94b; 123b]

[29] Kama ibid

^[30] Basra and Kama 1:6; See also Hilchos Shemiras Haguf Vihanefesh 5

^[31] Kama 1:6; Gittin 70a

[32] Kama ibid

[33] Basra ibid

[34] Hilchos Deios 4:4

[35] Ashel Avraham Butchach 1; Mahram Schik 1

[36] M”A 238; M”B 238:2; Taz Even Haezer 25:1

[37] Taz ibid

[38] In his Siddur under the section of the bedtime Shema; See also Maggid Dvarav Leyaakov Hosafos p. 47 for a letter that the Maggid wrote to his son Avraham in which he states to his son that he sould sleep not less than six hours per night.

[39] See Tiferes Yisrael Avos 6:83

^[40] Basra 1:4, Kama 1:1; Siddur

[41] Basra ibid; Siddur

[42] Siddur

[43] As the verse states “And the entire earth is filled with his glory”. [Basra ibid] or As the verse states “Do I not fill the heavens and the earth states Hashem” [Kama ibid] The Kama and Basra quote different versus as a source for the idea of G-d standing over person. To note the Chassidic explanation of the difference between these two versus that the verse brought in Basra refers to G-d’s revelation of Mimalei Kol Almin [the personal and internal G-dly energy which he infuses into every creation according to its level] and the verse in Kama which refers to Soveiv Kol Almin [the encompassing G-dly light which surrounds every creation equally]. [See Torah Oar 16a; 94b; 123b] To note that in Kama 1:2 Admur quotes the same verse as the Basra regarding this matter. Vetzaruch Iyun.

^[44] Basra 1:5, Kama 1:2; Rama 1:1

^[45] Basra 1:5; As the verse states “Shavisi Havaya Linegdi Samid”

[46] One cannot compare his form of dwelling, dealings and movements when he is in the privacy of his home to the way they are when he is in front of a great king. Likewise ones speech and form of conversation when he is with his family and relatives cannot be compared to his form of speech when he is before a king. This certainly applies when he contemplates that he is before Hashem the king of all kings is standing over him and sees his actions, as the verse states “if man conceals his actions will I not see it says Hashem” and “his glory fills all the earth”. [Kama and Basra ibid with a slight difference that in Kama the verse of “his glory” precedes the verse of “if man”.]

[47] Kama ibid

^[48] Keser Shem Tov teaching 212; Igara Depirka 205; Derech Pikudecha 18:5; Shulchan Hatahor 3

[49] Toras Shalom p. 5-6; So is the accustomed saying amongst Chassidim, brought in Arugas Bosem 1:1 in name of Rav Meir of Parmishlan; This explains why the Rama [1:1] writes that when one lays in his bed to go to sleep he should know before whom he is lying as this will affect how he will awaken the next morning.

^[50] Siddur; Basra 1:6; Kama 1:5; Bier Heiytiv 1:5; M”B 1:8 based on Seder Hayom; Siddur Yaavetz Hashkamas Haboker 3; Siddur Haarizal; Ateres Zikeinim. Not mentioned in Tur, Shulchan Aruch, Taz or Magen Avraham.

Background of Modeh Ani:

When did the recital of Modeh Ani begin?

In Talmudic times, Modeh Ani was not recited. The reason for this is because they were able to recite the entire blessing of Elokaiy Neshama upon awakening, due to lack of impurity. There was thus no need to recite Modeh Ani as in Modeh Ani there is nothing new or additional to the blessing of Elokaiy Neshama. Saying Modeh Ani is only required in our times being we cannot recite Elokaiy Neshama due to the impurity, and it is thus said in order that the thanks be given immediately upon awakening from sleep. [“On the Essence of Chassidus” p. 58 based on Rabbeinu Yonah in Brachos 60b; Shulchan Menachem 1:1] There is likewise no mention of Modeh Ani in the Rambam as he simply rules [Hilchos Tefilah 7:3] that as soon as one awakes he should say Elokaiy Neshama.

The first source: The first source which records the custom to recite Modeh Ani is the Seder Hayom. [Authored by Moshe Makir Tzfas 1600] To note from Siddur Yaavetz 3 “The sect of later Chassidim have added on their own accord to say Modeh Ani upon awakening”. This implies that even in the 1700’s the idea of saying Modeh Ani was not yet widespread.

^[51] Kama 1:5, Basra 1:66, and Siddur state that it may be said prior to washing hands; Hayom Yom 11^th Shvat and Rebbe in Igros Kodesh 10:23 [28^th Tishreiy 5715] state that it is specifically to be said prior to washing. So is also implied from the term “immediately” used in Admur and from fact that Admur in both SH”A and Siddur explains why this can be said prior to washing. This is also understood from the fact Admur in his Siddur placed the saying of Modeh Ani prior to Netilas Yadayim. [ibid]

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

Other Opinions: Some Poskim rule one is to only say Modeh Ani after washing hands. [Yaavetz in his Siddur Hashkamas Haboker 4; opinion in Chida in Kesher Gadol 1:1; Rechev Eliyahu and Minchas Aron brought in Igros Kodesh 10:23] Practically we rule as above that Modeh Ani precedes washing of the hands as so is the ruling of most Poskim. [Igros Kodesh ibid; Kaf Hachaim 1:4; Piskeiy Teshuvos 1 footnote 28 writes that the Yaavetz is the sole opinion who holds that Modeh Ani is to be said after washing, however as brought above there are other Poskim which agree to his ruling.]

^[52] Lit. Tov [Siddur, and Shulchan Aruch in both versions]

^[53] Basra 1:6 and Siddur

[54] Other Verses: Some write that one is to also say the verse of “Baruch Shenasan Torah Liamo Yisrael” [Siddur Yaavetz; Siddur Daas Kedoshim] and the prayer of “Yehi Ratzon Milifanecha Sheyihei Libi Nachon…” [Siddur Yaavetz ] This is not our custom.

^[55]  Siddur and Basra 1:6

^[56] Shulchan Menachem 1:1; It is necessary to thank Hashem immediately upon awakening being that every blessing needs to be said in close proximity to the pleasure received. In “The essence of Chassidus” chapter 10 the Rebbe explains this to be the level of Pshat of the meaning behind Modeh Ani.

The level of Remez: The recital of Modeh Ani alludes to the resurrection, as just like we see that after sleep our soul is returned so too the dead will eventually have their soul returned. This then is the Remez meaning of Modeh Ani ”that you have returned my soul [and hence] I believe [in the resurrection]”. [See Midrash Eicha 3:23]

The level of Drush: The message that Modeh Ani teaches a Jew is with regards to returning collateral of a debt to its owner.  Just like Hashem returns our soul which he could choose to “collect” due to our many “debts” so too we should act accordingly to others and return collaterals that they gave us in exchange for loans. [See Midrash Eicha 3:23]

The level of Sod: According to the “esoteric” part of Torah, Modeh Ani is explained in the following manner: the words “living and eternal King” refer to the Divine attribute of Malchus as it is united with the attribute of Yesod. The word melech, King , indicates G-d’s attribute of Malchus, and “living and eternal” His attribute of Yesod. “Living and eternal King who has restored my soul within me” means, then, that the restoration of the soul comes from the level of Malchus as it unites with the level of Yesod. [See Shaar Hakavanos Drushei Halayla]

The level of Chassidus: See “Sparks of Chassidus”. For a thorough explanation of the Chassidic addition to all previous four explanations, see “On The essence of Chassidus” chapters 12-15.

[On the Essence of Chassidus p. 58-60]

^[57] Basra 1:6

The reason not to stand: The reason for why one should not stand is because Modeh Ani is to be said immediately upon awakening and one should not suddenly stand up on his feet immediately upon awakening. [Basra and Kama 1:6] The reason for this is because one who does so is closer to death than life. [Kama ibid]

[58] It is our custom not to place our feet on the ground until after washing hands, as will be explained in Chapter 4 Halacha 3 Q&A

^[59] Sefer Haminhagim p. 3 [English Edition] based on Sichas Chag Hashevuos 2^nd day 1949 chapter 13 printed in Sefer Hamamarim 5750 p. 244; See Hiskashrus 623 p. 16

Background:

The Rebbe Rayatz stated the following during a gathering on the 2^nd day of Shavuos 1949: When they educated me to say Modeh Ani they told me to place one hand over the other and to nod my head downwards while saying it. When I was a bit older, although still a child, I asked my father for the reason behind this custom. He answered me: In truth you must fulfill without asking why, although since I told you to ask me all your questions [I will thereby give you an explanation]. My father then called into his study the beadle Yosef Mordechai which was 80 years old at the time. He asked him how he says Modeh Ani and he answered that he proximate his two hands together and lowers his head. He then asked him why he does so and he answered “I don’t know but that is how I was taught to do it since I was a child. My father than replied: You see he does it because his father taught him to do it that way and so on and so forth all the way back to Moshe Rabbeinu and Avraham Avinu which was the first Jew. A Jew must comply by his tradition without asking why he must do so. [ibid] Rabbi Leibel Groner stated that when he compiled Sefer Haminhagim he was in doubt whether to enter this custom into the Sefer and the Rebbe answered him to do so as it is a directive that is pertinent to the public. [Hiskashrus 623 p. 16]

[60] Toras Menachem 5742 2:816; 5749 2:37; Shevach Habris 3:2; Nitei Gavriel 17:13

[61] Toras Menachem 5742 2:816

[62] Toras Menachem 5742 2:816; See Igros Kodesh Rayatz 2:438; Brought in Hayom Yom 4th Iyar; Sefer Haminhagim p. 87; Igros Kodesh 5:21

[63] Toras Menachem 5749 2:37

[64] See Hiskashrus 623 p. 16; 711 p. 15

[65] Rav Tzevi Hirsh Ganzburg states that this is the custom he received.

[66] See Admur 95:4

[67] Rav Yitzchak Goldberg, Rosh Hayeshiva of Migdal Eimeik states that this is the custom of his family and of Anash that he knew in France.

[68] The Rebbe was asked how this position does not reflect the grace the Christians practice prior to meals and sleep. The Rebbe answered: The Rabbeim knew of this and nevertheless placed their hands in this position. The Christians prior to sleep prostrate themselves on their knees which we do not do and it is hence not similar. [Rav Leibel Groner, printed in Hiskashrus 623 p. 17]

[69] The correctness of this latter position is also to be understood from the fact the Rebbe answered why it is not forbidden due to being similar to the Christians and it is only this latter position which follows a similarity.

[70] Shaareiy Teshuvah 1:5 based on Yad Efraim 4; Kitzur SHU”A 1:2; M”B 1:28; Kaf Hachaim 1:5; Siddur Im Dach and Siddur Tehilas Hashem both place the Nekuda after Bichemla.

[71] Likutei Sichos 24:410

[72] In Halichos Shlomo [2 footnote 17] Rav SZ”A is brought to rule that women are to say Modah and not Modeh.

[73] Seemingly this refers to the sect of Jewry that one is affiliated with and not ones living community.

[74] Piskeiy Teshuvos 1:5

[75] As one may not think of Torah and Mitzvos while he has feces on him. [See Admur 85:1] The same prohibition applies with regards to thinking about Hashem [Rebbe in Hisvadyos Naso 1983 p. 1601; Lehoros Nasan 1:1; Tzitz Eliezer 13:; Levushei Mordechai 171; See Vayivarech David 15; This is also implied from the fact that in 85:1, the Halacha dealing with what one should think about in a bathroom, no mention is made of thinking about G-dliness.]

Analysis on above: Vetzaruch Iyun from the fact that it is permitted to mention Hashem in a bathhouse so long as one does not mention one of His seven names, and hence one may say Chanun or Rachum [the merciful one]. [85:2] Thus seemingly the same would apply here that it is permitted to say Modeh Ani in an impure area [near feces] being that one is not mentioning any of Hashem’s Divine names. [Accordingly the above Poskim only forbade contemplating about Hashem in an impure area while simply mentioning Him they would allow.] On the other hand however there are Poskim who rule that even Chanun and Rachum may only be said if it does not refer to Hashem himself and one is using it to refer to another person. [Kaf Hachaim 85:12 in name of Gur Aryeh] Likewise the Peri Megadim [85 A”A 3] rules that one may not pray in a bathroom using the names Rachum Vechanun. Vetzaruch Iyun as to the opinion of Admur [based on his wording in 85:2] in all this.

[76] Eretz Tzevi 1:52 [Appendix]

[77] His reasoning is because it is permitted to mention Chanun Verachum in a bathroom being that one is not explicitly mentioning Hashem’s name. Hence we see one may think about Hashem. The same would then apply with Modeh Ani of which one thinks about Hashem but does not mention any of His names. He explains the reason it is permitted to think about Hashem is because one’s body figuratively covers the words and it is as if the feces is covered. This is not similar to thinking words of Torah near feces which is forbidden being that when thinking Torah one’s entire body becomes like a vessel for Torah as is learned from a verse in the Talmud. [ibid; see there in which he bases some of his logics on Tanya]

[78] Based on 81:1

[79] Rav Yosef Goldstein O.B.M. of San Diego, California, demonstrates the way he himself saw the Rebbe Rayatz during the Sicha of the 2^nd night of Shavuos demonstrate to the congregation how to position the hands while saying Modeh Ani.

[80] See Chinuch Habanim Kehilchaso Chapter 1

^[81] See 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; Shevach Habris 3:2, 4; Nitei Gavriel 16:8; See Chinuch Habanim Kehilchaso 1:1

^[82] Admur 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].

[83] See previous footnote

^[84] lit. “Kadosh Yomar Lo”

[85] Admur ibid [Parentheses in original]; Nitei Gavriel 16:8 footnote 20

The reason: As in truth the G-dly soul begins to enter into the child’s body from the day of his Bris Milah. [Admur ibid; Thus the evil spirit has reason to reside in his body when sleeping starting from after the Milah.]

[86] 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.” ; Nitei Gavriel 16:8 footnote 20

[87] Ben Ish Chaiy Toldos 10

[88] Ben Ish Chaiy Toldos 10 in name of Chesed Lialafim 13; Kaf Hachaim 4:22

[89] Nitei Gavriel 16:8

[90] The will of the Rebbe Rashab to the general public printed in Ishkavta Direbbe p. 136

[91] Toras Menachem 7 [1953]  p. 194

[92] See Mishmnas Chachamim Maaleh 23; Nitei Gavriel 16:8 footnote 23; 17:14

[93] Toldos Levi Yitzchak 2:30; Nitei Gavriel 16:8 footnote 20; See Beiyn Halev p. 43; Keitzad Nichaneich Es Yiladeinu p. 210

[94] Ben Ish Chaiy Toldos 10 in name of Chesed Lialafim.

[95] See Chinuch Habanim Kehilchaso Chapter 1:14

[96] Admur 343:3

[97] 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]

[98] 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

[99] See Ashel Avraham ibid that possibly until the age of Bar Mitzvah one does not have to be careful in the above.

[100] 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.

[101] 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.

[102] See Admur Basra 4:2; 158:11

[103] Toldos Levi Yitzchak 2:30; Nitei Gavriel 16:8 footnote 20 [Unlike what writes Professor Branover in Beiyn Halev p. 43 for which I have found no source; nor like Rav Yosef Hartman in Keitzad Nichaneich Es Yiladeinu p. 210 who goes as far as to suggest that perhaps even Admur Hazakein intended to say that one should wash even before eating food and nursing. This to me is completely negated and makes no sense neither to say in Admur nor in the tradition of the Rebbe’s parents. To note that he quotes the tradition in name of Rav Rav Shalom Vilenker from the Sefer Toldos Levi Yitzchak p. 153. I have not found this on the page he quoted, and the Sefer Toldos Levi Yitzchak specifically writes as we stated above.]

The rumor regarding the Rebbe: Chassidim record in the name of Rav Levi Yitzchak and Rebbetzin Chanah that the Rebbetzin was accustomed to wash his hands each time prior to nursing the Rebbe. Some even say that this was a directive of the Rebbe Rashab. There are no known written records on the subject from either of the Rebbe’s parents and hence we have to judge based on what Chassidim have testified to have heard from them.

The questions: In general, the entire concept seems puzzling, as we all know that a) the Jewish custom is not to be particular for a child to wash his hands for bread until he reaches a certain age. b) even after he reaches that age, Halacha is only particular that one wash his hands for actual bread and not for any other food. In fact, one who washes his hands for other foods besides bread is considered arrogant and it is a discouraged act. So, this custom seems to make no sense! Likewise, there is no firsthand testimony which claims to have heard from the Rebbe’s parents that this matter was a directive of the Rebbe Rashab.

The true tradition: Seemingly however the answer to this lies within the testimony of Rav Yitzchak Goldshmitd who transmitted what he personally heard from the Rebbetzin Chana that her husband [and not the Rebbe Rashab] instructed her to wash his hands every time he wakes up from sleep in order to nurse, starting from the day of birth. This falls right in line with the ruling of Admur in his Shulchan Aruch Basra 4:2 that whoever is particular to wash the hands of a baby who awakens from sleep from the day of the circumcision is called holy. Thus, we can conclude that the hands were washed only after waking up from sleep, and not necessarily prior to each time that he ate. In other words, the washing has nothing to do with washing for bread but rather with washing from after sleep which is something that we all do today.

A mistaken custom: Accordingly, those mothers who are particular to wash their child’s hands before they eat anything in order to follow the custom of the Rebbe’s parents are seemingly following a mistaken custom, not to mention that as a known rule we’re not meant to copy the personal Hanhagos of the Rabbeim, and there’s no greater proof of this than in this case where the Rebbetzin concludes and testifies that this was only done by the Rebbe and not by any of their other sons.

[104] 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; Chinuch Habanim Kehilchaso Chapter 1

Person who touched a child’s hand prior to washing: See Chinuch Habanim Kehilchaso Chapter 1:11

[105] See Ashel Avraham ibid that possibly until the age of Bar Mitzvah one does not have to be careful in the above.

[106] 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.

[107] Admur Basra 4:2; Mishmeres Shalom 1:4; Keren Ledavid 1:1; Halichos Shlomo 20:25; Tzitz Eliezer 7:2; Chinuch Habanim Kehilchaso Chapter 1

^[108] 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].

[109] See previous footnote

[110] 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.]

[111] 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

[112] 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.

[113] 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.

[114] See Piskeiy Teshuvos 4 footnote 105

[115] Darkei Chaim Veshalom 1

[116] To not however from Basra 1:6 that one is to say Modeh Ani while sitting or lying.

[117] 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

[118] 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.

[119] 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]

[120] Mishmeres Shalom Kudinav 1:3; Piskeiy Teshuvos 1:6

[121] 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.”

[122] 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.”

[123] 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.

[124] 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”.

[125] 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.

[126] Chelkas Yaakov 3:152

[127] 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 regaridng a single room being considered four Amos: Shach 344:11 in name of Mordechai end of Moed Katan; Beir Hagoleh in name of Mordechai; Beir Heiytiv 344:8; Elya Raba 1:4; M”B 45:2 in name of Ateres Zekeinim; This opinion is omitted from Admur ibid

[128] Shaareiy Teshuvah 1:2; M”B 1:2

[129] 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]

[130] Kaf Hachaim 4:2

[131] 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]

[132] Birkeiy Yosef 1 as he received from elder Rabbis, brought in Shaareiy Teshuvah 1:2; Morah Baetzba; Kesher Gudal 1:4; Shalmei Tzibur 18; Zechor Liavraham 3; Ruach Chaim 1; Pesech Dvir 1:1; Ben Ish Chaiy Toldos 7; Ketzos Hashulchan 2:1; Mateh Efraim 619:27; Artzos Hachaim 4:3; Misgeres Hashulchan 2; Toras Yekusiel 1; Miasef Lechol Hamachanos 1:9; Bikurei Shlomo [brought in Ketzos Hashulchan 1 supplement p. 82]

[133] It suffices to stand. However some Poskim [Ruach Chaim ibid] rule one is to actually stop and sit. [Kaf Hachaim 4:2]

[134] Ketzos Hashulchan 2:1 as regarding spiritual matters one may not divert from the Kabala. [ibid footnote 6]; Kaf Hachaim 4:2; Even the Shaareiy Teshuvah later retracted this ruling as in his Sefer Mateh Efraim 619:27 he rules that one is to walk less than four Amos at a time.[Ketzos Hashulchan 1 supplements page 82] See Piskeiy Teshuvos 1:7 who rules that within the same room one is to run to the water. Vetzaruch Iyun as the above Poskim do not differentiate and as concludes the Ketzos Hashulchan “we do not move from the words of the Kabalists”.

^[135] Ketzos Hashulchan 2 footnote 6

[136] Seder Hayom; Elya Raba 1:4; Ketzos Hashulchan 2:1; Chelkas Yaakov 3:152

[137] Seder Hayom states: “Every G-d fearing Jew needs to prepare for himself prior to going to sleep two vessels, one that contains water and one that is empty, into which he will pour the water upon awakening.”

[138] Seder Hayom ibid; The filled vessel is blessed while the empty vessel is cursed.

^[139] See Hakashrus p. 432; Piskeiy Teshuvos 4:12

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

[141] Shalmei Tzibur ibid; See however Poskim in next footnote that one is to be stringent in those areas that snakes are common.

The reason: As the prohibition relating to waters left uncovered in areas that snakes are commonly found, is only in regards to drinking the liquid and not to using it for washing. [Shaareiy Teshuvah ibid; M”B 160:23]

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

[143] Conclusion of Shaareiy Teshuvah ibid

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

^[145]  Levush 160:5; Aruch Hashulchan 160:1; M”B 160:23 [It is implied from there that he rules even regarding washing hands upon awakening there is no need to be stringent]; See however Kaf Hachaim 116:8 that one is to be stringent in those areas that snakes are common.

^[146] Admur in Shemiras Hanefesh Vehaguf Halacha 7.

[147] Piskeiy Teshuvah 1

[148] Sheivet Halevy 8:22; Shraga Hameir 7:72; See also Kaf Hachaim Yoreh Deah 116:43-44 that the prohibition only applies to an earth floor

[149] Halichos Shlomo 20 footnote 49 in name of Rav SZ”A, and so seems from Sheivet Halevy ibid

[150] Regarding eating foods or liquids that have been left under one’s bed many Poskim rule it is forbidden to eat [Birkeiy Yosef 116:10 in Shiyurei Bracha; Zivcheiy Tzedek 116:28; Ben Ish Chaiy Pinchas 14; Gr”a brought in Binas Adam 63, brought in Pischeiy Teshuvah 116:5 and in Shaareiy Rachamim 156:2 in name of Binyan Olam; Avnei Yishpa 1:141 that Rav SZ”A and Rav Aba Shaul ruled to forbid it even Bedieved [brought in Hakashrus 18 footnote 103]. However many Poskim permit it. [Shvus Yaakov 2:105, brought in Pischeiy Teshuvah 116:4; Chayeh Adam 2:2; Glosses of Rav Akiva Eiger 116:7; Yad Efrayim 116:5; Arugas Habosem 6:1; Shem Aryeh 14:12; Mili Dechasidusa 458; Poskim brought in Darkei Teshuvah 116:35 and Kaf Hachayim 116:44; Kaf Hachaim Yoreh Deah 116:44.] Sefer Hakashrus [p. 435] rules that the Poskim rule that Bedieved it is allowed, especially in a case of loss, although when applicable, one is to wash the food three times.

^[151] Hakashrus p. 436 based on Kaf Hachaim ibid

[152] In the Siddur Admur writes that one is to take “a vessel filled with water” It requires analysis as to the novelty of this statement. Does it mean that the vessel should be filled to its top even if it holds much more than a Revius? See Seder Netilas Yadayim 1

^[153] Kama 1:7

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

[155] As one should pour from the right which is Chesed over the left which is Gevurah and hence overcome the Gevuros. [ibid; Seder Hayom based on Zohar]

^[156] Tzemach Tzedek Orach Chaim 4:6 and 5:8 based on Admur 183:7 that a lefty is to hold the Kos Shel Bracha in his left hand; 651:14 that a lefty is to hold the Lulav in his left hand;  Siddur Shaar Menachem [Rabbi Levi Bistritzky]; See Sefer Dinei Iter p. 51-54

[157] Elya Raba 4:5 brought in Kaf Hachaim 4:36

^[158] Kama 4:11; Michaber 4:11; Seder Hayom; Chinuch Habanim Kehilchaso Chapter 1:12

[159] As the verse states “The pure shall pour on the impure”. [ibid]

Does this apply also when washing hands for bread? There are Poskim which likewise rule that one should not have another person wash someone’s hands for bread unless he has already washed. [Taz 4:7] The Achronim however have negated this opinion. [Elya Raba 4:6; Yad Ahron; Mamar Mordechai 4:6; Peri Megadim 4 M.Z. 7; Nehar Shalom 4:1; Kaf Hachaim 4:39]

[160] Ashel Avraham Butchach 4; Kaf Hachaim 4:37; M”B 4:23

[161] Ashel Avraham Butchach ibid concludes that it is best to set up the water the night before.

[162] Seder Hayom; Chinuch Habanim Kehilchaso Chapter 1

^[163] Siddur Seder Netilah; Unlike Kama 4:3 which differentiates regarding one who will be Davening right away or not.

Ruling of Admur in Kama: In Kama 4:3 Admur rules that if one only has water that is invalid for washing for bread then if he plans on guarding his hands until Shacharis then he may say a blessing on the washing. However if he does not plan to Daven right away and will thus not be guarding his hands, hence needing to rewash prior to davening, then he may not recite a blessing when washing with this water.

Other Opinions: Michaber 4:1 rules that water for morning washing is not required to be valid for washing for bread. Nevertheless he brings that some argue that a blessing may not be said over such a washing. The M”B 4:7 rules that the Achronim arbitrated that one may wash with a blessing. So rules M”A 4:5. The Derisha and Levush rule he is to say the blessing of “Al Nekiyas Yadayim. From Kama it is implied the regular blessing of Al Netilas Yadayim is said. The following Poskim rule a blessing may not be said, as rules Admur in Siddur: Peri Tzaddik 74; Mamar Mordechai 4:3; Nivei Shalom 4:2; Kaf Hachaim 4:11; Mor Uketzia brought in Kaf Hachaim 4:27.

^[164] Kama 4:9 based on Zohar brought in Kaf Hachaim 31-32

[165] One can be injured through leaving the water in the home. [Oar Tzaddikim 4:9]

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

[167] Beir Moshe 8:39

^[168] Admur Kama 4:18; Michaber 4:18

[169] 4:19

[170] Ashel Avraham Butchach [Mahadurah Tinyana] 5; Piskeiy Teshuvos 4:18 footnote 184

[171] Kaf Hachaim [Falagi] 8:31; Piskeiy Teshuvos 4:8; 343:6

[172] Based on Teshuvah of Gaon of Ragatchav in Salmas Yosef 25.

[173] Oar Letziyon 2:44-6; See Piskeiy Teshuvos 4:23 for a list of rulings from today’s Poskim on this matter.

[174] Ashel Avraham Butchach Mahadurah Tinyana 4:18; Kaf Hachaim 4:92

[175] So is also implied from Admur 4:18 “Cutting his nails” and not plainly “cutting nails”. Now although the person cutting the nails touches the cut nails in the process, nevertheless this does not require washing of the hands, as the nails are not considered dirty and do not reside a spirit of impurity on the hands of another. [Kaf Hachaim ibid]

[176] Kaf Hachaim 4:88; However see Rav Akiva Eiger in next Q&A

[177] Kaf Hachaim 4:67; Piskeiy Teshuvos 4:29

[178] Rav Akiva Eiger 4 in name of Sefer Chassidim 823

[179] Toras Menachem 5747 2:647; Sefer Hasichos 1992 p. 89; Likkutei Dibburim Likkut 32 Vol. 4 p. 784 “When I was three years old twice a day, in the morning upon awakening and at night upon going to sleep, my mother would lift me up to kiss the Mezuzah.”; Shevach Habris 3:7; Nitei Gavriel 21:17

[180] Kitzur SHU”A 71:4 “Prior to going to bed one is to walk to the Mezuzah and place his hands on it and say “Hashem Shomri…”

[181] See Likkutei Dibburim Likkut 32 for a fascinating story on this matter!

^[182] Basra 2:1

[183] The Alter Rebbe here motions the reader to Hilchos Tznius. This refers to chapter 240. Vetzaruch Iyun as to which law there he is referring to.

^[184] Admur Basra 2:1; Kama 2:1; Siddur “Seder Netilah”

[185] Kama ibid

^[186] Admur Kama 2:1

^[187] Basra 2:1

Siddur Seder Netilah: “If one must cover himself even in the bathroom then certainly out of a bathroom one must act with humility and not reveal any of his flesh unnecessarily.”

Kama: The following are the differences between the Kama and Basra regarding these laws of modesty: In the Kama there is A) Much less expounding regarding modesty of revealing parts of the body. B) In the Kama it says only “it is good to be careful” in the laws of modesty while in the Basra it implies that it is an obligation, as will be explained in the Q&A.

[188] See Q&A for definition.

^[189] Siddur: One may not reveal his flesh if there is no need and requirement.

[190] Admur ibid

[191] Admur ibid

^[192] For the full details of modesty in the bathroom- See chapter 7 Halacha 4.

^[193] Kama 2:1; Basra 2:2 with slight differences and additions; Michaber 2:1

^[194] Basra 2:2: “Similarly when one is removing his clothing and shirt prior to going to sleep, in order to sleep without clothing”

^[195] In Kama 2:1 says only that “Tov Lizaher”, while from Basra its implied that this is an obligation-see Q&A!

[196] Basra 2:2

[197] Basra 2:2

[198] Igros Moshe Yoreh Deah 3:47; Az Nidbaru 8:50; Piskeiy Teshuvos 2:2; See Ben Ish Chaiy Vayeitzei 5; Kaf Hachaim 3:13; Basra 2:2

[199] Based on Basra 2:2 that the laws of Tznius do not apply in a bathhouse. Likewise it takes a lot of time to change under the covers and many people are in a rush to work or Daven and this is thus considered a necessity. [Igros Moshe ibid]

[200] Aruch Hashulchan 2:1; Piskeiy Teshuvos 2:1; as it is common to walk in slippers, without socks, inside one’s house even when one has company. [see Igros Moshe Yoreh Deah 3:47]

[201] Igros Moshe Yoreh Deah 3:47

[202] Shulchan Hatahor “Tznius” chapter 4; This was the ruling of Harav Avraham Hirsh Hakohen, father of Rav Asher Lemel Hakohen, Rav of Anash Beitar Ilit.

[203] See Igros Moshe 3:68; Piskeiy Teshuvos 2:1; Yeshuos Moshe 3:13; Vetzaruch Iyun as to how much of the upper arm may be uncovered. See Beis Baruch 1:32

[204] See Piskeiy Teshuvos 2:1 footnote 3

^[205] The following laws [until Halacha 5] are taken from Yoreh Deah chapter 178, unless stated otherwise. These laws are also brought in Kitzur SH”A chapter 3 and Ketzos Hashulchan 3:2-3; Chinuch Habanim Kehilchaso Chapter 1:18-19

^[206]  Michaber 178:1; As the verse states “and in their ways you shall not follow” and “Guard yourself lest you follow them”. [Kitzur ibid]

^[207] Rama 178:1

^[208] Michaber ibid; as a Jew should be different than the gentiles also in their dress. [Rama ibid]

[209] Kitzur ibid: “clothing that are worn for haughtiness”

[210] Kitzur ibid; Ketzos ibid

[211] Igros Moshe Y.D. 1:81

[212] See Yoreh Deah 182:5; Rambam Avodas Kochavim 12:10; Nazir 59a; Parshas Ki Seitzei “Lo Yihyeh Keli Gever..” “Lo Yilbash Gever Simlas Isha”; Igros Moshe E.H. 4:62-4; Minchas Yitzchak 2:108; Ohel Yaakov p. 291

[213] See Kav Hayashar 2; Shevet Hamussar 24; Maagol Tov p. 56; Yeshuos Chochmah 33:11; Sefer Zechira; Sichos Kodesh Parshas Kedoshim 2:170; Hisvadyus 1984 20^th Marchesvan 37; Likkutei Sichos 25:309; Toras Menachem 5750 3:179 “It has been spoken a number of times on the need to be careful not to look at toys and pictures of non-Kosher  animals in order so children only see pure and holy things. This is so important that this adherence begins as soon as the child is born and comes out to the air the world, in which case we immediately hang around the child matters of holiness and purity. Furthermore, this adherence begins even before the child is born during the pregnancy. As it is known that the custom of women while they are pregnant to be very careful not to see impure items but rather only pure and holy items”; Sefer Shemiras Haguf Vihanefesh [Lerner] 237:2; See Megillah 28a; Shulchan Menachem 6:31; Shevach Habris 1:11

[214] See Rama Y.D. 178:1; Beis Yosef 178; Maharik Shoresh 88; Aruch on Brachos 20a

[215] See Drashos Chasam Sofer 2:244 in name of Rabbeinu Bechayeh that red draws down the power of Maadim, which is detrimental for a Jew

[216] Aruch ibid; Rashi on the verse [Bereishis 49:11] “Ubidam Anavim Susa” that “Clothing which are colored with the blood of grape are worn by women to seduce the male, and is therefore called Susa by the verse”; For a secular study on this matter-see here http:::www.sciencemag.org:news:2012:02:red-dress-effect [This site was viewed by us with a filter which prevents potential immodest pictures, which may or may not be on this page. You can avoid immodest pictures from showing up by attaching a filter to your internet, and:or disabling your browser from showing pics. In general, every G-d fearing Jew must have some filtering system and:or picture blocking method installed onto his internet, to allow for Kosher internet access.]

[217] Shevet Halevi 6:24

^[218] Kitzur Shulchan Aruch 3, brought in Ketzos Hashulchan 3:3

^[219] Kitzur Shulchan Aruch 3 brought in Ketzos Hashulchan 3:3

^[220] See Kama 2:2 and Basra 2:3 and Michaber 2:3 [regarding wearing shirt inside out]; 53:32 [regarding the clothing of a Chazan]; Shabbos 114b “Any Torah scholar who wears a stained garment is liable for death as the verse states Kol Misaneiy Ahavu Maves” [see there also regarding wearing shirt inside out]; Kitzur Shulchan Aruch 3; Ketzos Hashulchan 3:3

[221] The reason: As otherwise he will be included within “All my haters love death” [Mishleiy 8:36], as people will say “how degrading Torah learners are”. [Kama ibid; Basra ibid; Perisha 2:3; Shabbos ibid; See also Admur 53:32] It is thus to be done in order not to be included within “My haters” Chas Veshalom. [Basra ibid]

[222] Sicha said on Night of Gimel Tamuz 1956 to the Shluchim to Eretz Yisrael

[223] The following was related by Rav Eliyahu Landa Shlita, Rosh Hayeshiva of Tomchei Temimim Kfar Chabad [Free translation]: “The following story occurred in the city of Lubavitch. The Bochurim in Tomchei Temimim would wear their Tzitzis on top of their shirts [similar to the custom today of other Chassidic groups]. One day, the Rebbe Rashab told his son the Rebbe Rayatz, who was the official director of the Yeshiva, that upon looking out the window he saw the Bochurim Shleping their Tzitzis which was flying in all directions, and he does not like this at all. The Rebbe Rashab then said that the Bochurim should do one of the two; either to wear a long coat to cover the Tzitzis, or to tuck the Tallis Katan under their shirt. The Bochurim understood that the Rebbe Rashab preferred the first option and hence from that day and onwards the Bochurim in Lubavitch wore long coats.”

[224] Kama 2:2; Basra 2:3; Michaber 2:3; Shabbos 114b; See Alef Lamagen 3 for a thorough analysis from Talmud and Rishonim regarding this law; Chinuch Habanim Kehilchaso Chapter 1 p. 56

[225] Seder Hayom; Ashel Avraham Butchach 2 [Mahadurah Tinyana]; See Perisha; 2:3; Olas Tamid; 2:1; Kaf Hachaim 2:4 that the reason why “Chaluk/shirt” was specifically mentioned in this Halacha is because it refers to an undershirt and thus the novelty is that even though [it is covered] and is a great trouble to remove all one’s clothing and turn it over, nevertheless one must do so.

The reason:  Perhaps wearing a shirt inside out can damage one’s memory just like one who puts on two clothing simultaneously. [Ashel Avraham ibid]

[226] This is implied from Basra 2:3 which adds the Halacha of not placing on two clothing simultaneously to the end of this Halacha. Seemingly they have no connection, and in Kama 2 Admur in truth placed it in two different Halachos. Likewise, in Basra ibid [as opposed to Kama] Admur omitted the reason as people will say “how degrading Torah learners are” thus implying it should not be done even if it is not noticeable. Vetzaruch Iyun.

^[227] Michaber 178:2

^[228] Lit. Tzitzis Rosho

^[229] To shave on the sides and leave the pera [ibid]

[230] Rama E.H. 23:6

[231] Shevach Habris 3:1; Nitei Gavriel 16:5-7; Chinuch Habanim Kehilchaso Chapter 1:15

[232] Admur Kama 2:7; Shabbos 156b

^[233] Admur Kama 2:7; Basra 2:6; based on M”A 2:6 and Tractate Shabbos 156b; Elya Raba 2:4; Kitzur SH”A 3:6; M”B 2:11

Background: The Gemara in Shabbos ibid states that the mother of Rebbe Nachman Bar Yitzchak was careful to cover  his head even when he was a small child.

[234] Piskeiy Dinim Tzemach Tzedek O.C. 2:8

[235] Igros Kodesh Rayatz 8:558; Igros Kodesh 9:181; Shulchan Menachem 5:27; Shaareiy Halacha Uminhag 2 p. 300; Misgeres Hashulchan in Lechem Hapanim on Kitzur SH”A 166 that “the custom amongst all of Israel is to educate the child from three years old, which is when he starts speaking, in all matters of holiness”; Nitei Gavriel ibid and 7

[236] Igros Kodesh 9 p. 181; Shaareiy Halacha Uminhag ibid; Shulchan Hatahor Tznius 5; Divrei Yatziv 91; Shraga Hameir 3:80; See also Mishneh Halachos 7:2; See Nitei Gavriel ibid who lists the following customs: 1) From the Bris and onwards 2) From when he knows how to walk and onwards;  3) From when he knows to keep it on his head and onwards; 4) When he comes to Shul [Sjraga Hameir 3:8]

[237] The will of the Rebbe Rashab to the general public printed in Ishkavta Dirrebe p. 136 and Igros Kodesh Rashab 2:505; Nitei Gavriel ibid footnote 12 in name of Rebbe Rayatz in name of Besht to be particular from the Bris and onwards and that so is Chabad custom

[238] Divrei Yatziv ibid; Piskeiy Teshuvos 2:11; Nitei Gavriel ibid that some are particular that until age three he does not wear a Yarmulka

[239] Nitei Gavriel ibid footnote 11

[240] Admur Basra 2:6 “However, if he places his hand on his head to cover it, it suffices as a recognition, although he may not mention Hashem’s name”; Taz 8:3; M”B 2:11

The reason: As the purpose of the Yarmulke is to cover the normally covered areas and as a sign of modesty, and Jewish identity. Thus, placing a hand on the head suffices as recognition for this matter. [Taz and Basra ibid]

Other opinions: Some Poskim rule that when one is outside, it does not suffice to place one’s hand on one’s head. [Peri Megadim 2 M”Z 5, brought in M”B ibid]

[241] Admur 91:4; Basra 2:6; M”B ibid; Ketzos Hashulchan ibid; Kaf Hachaim ibid

The reason: One’s hand and body are one entity and the body cannot be used to cover itself. [91:3]

[242] Igros Kodesh 3 p. 397 [brought in Shaareiy Chinuch p. 148]; Shulchan Hatahor Tznius 5

[243] Shulchan Hatahor Tznius 4

[244] This story is brought in Tractate Kallah and shows the importance for even children to wear head coverings. [brought in Ketzos Hashulchan 3 footnote 8]

[245] Chinuch Habanim Kehilchaso Chapter 1

^[246] Admur Kama 2:3-6; Basra 2:4

^[247] Basra 2:4

[248] Basra 2:4

Other Opinions: Some Poskim rule that the giving of precedence to the left when it comes to tying only applies to shoes, however when tying other clothing one is to precede the right side. [M”B 2:6 in name of Artzos Chaim 2:4]

The following Poskim rule like Admur that by all clothing the left precedes by tying: Siddur Yaavetz; Kitzur SH”A 3:4; Aruch Hashulchan 2:7; Likkutei Mahrich “Levishas Habegadim”; Miasef Lechol Hamachanos 2:15; Beir Moshe 2:3

[249] The Reason: Although when placing on or removing clothing honor is given to the right side, as explained above, nevertheless by tying laces, honor and precedence is given to the left, as the left arm was honored by the Torah to have the Tefillin wrapped on it. [ibid]

[250] Piskeiy Teshuvos 2:5 in name of Poskim of today

[251] Halichos Shlomo 2:2 in name of Rav SZ”A

[252] Beir Moshe 2:1; Piskeiy Teshuvos 2:4; Shaareiy Teshuvah 2:2 in name of Bechor Shor page 111; M”B 2:6 regarding wearing the right shoe first; see also chapter 4 Halacha 7B regarding washing hands and see there Peri Megadim 158 A”A 1; M”B 4:22 in name of Artzos Hachaim; Amudei Hashulchan 2:2; Kaf Hachaim 4:35; Miasef Lekol Hamachanos 4:53

[253] As based on Kabala the attribute of Chesed and Gevurah remains by the right and left of all people, even if one is right handed. [ibid; See Seder Hayom based on Zohar]

^[254] Sefer Dinei Iter p. 43-46 based on Tzemach Tzedek Orach Chaim 4:6 and 5:8 regarding Netilas Yadayim, and based on Admur 183:7 that a lefty is to hold the Kos Shel Bracha in his left hand; 651:14 that a lefty is to hold the Lulav in his left hand; So writes also Rav Ginzberg in Haaros Ubiurim 783 p. 74

[255] See Toras Yekusiel 1:8 and 101 for a thorough discussion on this matter.

Background:

The Chassidim and Ashkenazim practice different orders in dress. The Chassidim get dressed starting from the top, while the Ashkenazim from the bottom. The order of getting dressed and undressed is discussed in Tractate Derech Eretz Zuta and Raba. It is also mentioned with regards to how the Kohanim would dress in their priestly garb when serving in the Temple. In Derech Eretz Zuta 8 it states to get undressed from bottom to top [and hence one is to get dressed from top to bottom]. In however Derech Eretz 10 it implies one is to get undressed from top to bottom, and so is the order of dress of the Kohanim. The following are the opinions and reasons behind the customs.

[256] Miseches Derech Eretz Zuta chapter 8; Oar Tzaddikim 1:8; Toras Yekusiel 1:8 and 101; Mishneh Sachir 2:2; Minchas Yitzchak 4:60; Shulchan Hatahor Tznius 4; Kaneh Bosem 2:1; Shraga Hameir 1:24; Piskeiy Teshuvos 2:4

The source: In Derech Eretz Zuta 8 it states to get undressed from bottom to top [and hence one is to get dressed from top to bottom]. The Sefer Oar Tzaddikim ibid of Rav Meir Papirish, a student of the Arizal, writes to precede the Tzitzis to the pants. The Minchas Yitzchak ibid writes this order as a tradition from the Tzaddik of Ziditchov. He then concludes that this is the “custom of all the G-d fearing”; The Shulchan Hatahor ibid writes that those that get dressed and undressed the opposite way are considered Perutzim [licentious].

The reason: This order is followed in order so one precedes his Tzitzis which is a Mitzvah to other clothing. [Oar Tzaddikim ibid; Toras Yekusiel ibid]

[257] Ben Ish Chaiy Vayishlach 16; Kaf Hachaim 2:9; Minchas Yitzchak 4:60

[258] Kitzur SH”A 3:4; Kaf Hachaim 2:12; mentioned in Kama 2:5 and Basra 2:4 regarding shoes

^[259] As by doing so one honors his right side.

[260] Toras Yekusiel 1:8 and 101; Mishneh Sachir 2:2; Minchas Yitzchak 4:60: “custom of all the G-d fearing”; Shulchan Hatahor Tznius 4; Kaneh Bosem 2:1; Piskeiy Teshuvos 2:4

[261] Minchas Yitzchak 4:60; Piskeiy Teshuvos 2:12; See Shaareiy Teshuvah 2:3; Birkeiy Yosef 2

^[262] Admur Kama 2:3; Basra 2:3; M”A 2:3; Arizal Shaar Hakavanos Inyan Birchas Hashachar

^[263] Admur Basra 2:3, Based on Arizal Shaar Hakavanos Inyan Birchas Hashachar

^[264] Admur Basra ibid; However, in Kama ibid the wording is “It is good to be careful”

[265] To note that in Kama ibid Admur adds the word “together simultaneously” while in Basra he just writes together.

[266] The above adherence is only written with regards to wearing two pieces of clothing together. No mention is made in the Poskim or Mekuballim regarding whether this law applies when removing the clothing; if one may remove two pieces of clothing together. The following is the available sources on the subject.

[267] Orchos Chaim [R. Gedaliah Lipshitz, brought in Shulchan Melachim on the Kitzur Shulchan Aruch]; Halichos Shlomo 2:22

[268] Shulchan Hatahor 2:1 [Komrono]; Minchas Aron 22:12; Yayin Tov 11; Shraga Hameir 4:87

[269] Ateres Rosh Shaar Yom Hakippurim 2 [p. 29]

^[270] See Kovetz Yagdil Torah (Israel) vol. 1 page 122.

^[271] Kama 2:6, Basra 2:4; M”A 2:4; Ben Ish Chaiy Vayishlach 17

The Aruch Hashulchan 260:3 writes that after washing the head one is to wash the heart, right hand, left hand, right leg, left leg. The same applies regarding the order of applying soap.

Other Opinions: The M”A ibid brings the Darkei Moshe which writes that he has not seen people being careful in the order of bathing and smearing. The Kaf Hachaim 2:8 brings the Mateh Yehuda 2:5 which suggests that perhaps the reason for this is because back then it was not common to bathe every day and hence it was not considered a matter of respect to precede one limb over the other. Nevertheless he concludes that one who is careful in this is blessed.

[272] Based on Kama ibid that also when anointing one is to precede the head.

[273] In the Basra ibid Admur writes to wash the right hand first. However in Kama ibid the word hand is omitted and perhaps it refers to the entire right side of the body; that it is to be washed first.

^[274] Kama 2:6; Basra 2:4

The Aruch Hashulchan 260:3 writes that after washing the head one is to wash the heart, right hand, left hand, right leg, left leg. The same applies regarding the order of applying soap.

[275] Kama ibid

^[276] Admur Kama 3:6; Basra 3:1; Siddur

[277] Admur Kama 3:2; Basra 3:2

^[278] Kama 3:2

[279] Chesed Lealafim 3:5

^[280] Basra 3:2; Kama 3:2 writes “due to modesty”.

[281] Basra 3:4; Kama 3:18; Ben Ish Chaiy Vayeitzei 4

[282] Basra 3:2; Kama 3:2  based on Gemara Brachos 62a

[283] Chesed Lealafim brought in Ben Ish Chaiy Vayeitzei 6; Kaf Hachaim 3:4

[284] In Basra 3:2 Admur writes that if a person is scared one should place his hand on their head through a window, however he may not enter the bathroom. Seemingly there is no difference between a child and an adult as explained in the first Q&A, and hence when possible the child should be calmed in other methods. Nevertheless being that the fear of a child can be dangerous for him, [as brought in 328:15 that if a child is locked in a room one may break it down on Shabbos because he may get scared which can be dangerous] one may certainly be lenient when necessary to enter with the child in order to calm him.

[285] See Admur Basra 3:5; Kama 3:19

The reason: Although a woman does not reveal any part of her body when urinating nevertheless she may not do so when facing other men, or even a child, as it is an act of brazenness to urinate literally in front of them. [Kama ibid]

^[286] Basra 3:2; Kama 3:2 simply states “One is not to speak there” as a continuation of the previous law and does not give further details; Rama 3:1 in name of Or Zarua.

Ruling of Admur in 85:2: In 85:2 Admur rules that one may speak of mundane matters in a bathroom. Vetzaruch Iyun, as this seemingly contradicts the Halacha here. See Even Yisrael 9:63; Piskeiy Teshuvos 3 footnote 17 suggests that there it is discussing one who is in a bathroom and is not currently using it in which case talking is allowed.

[287] So writes Admur in Basra ibid that the reason is due to modesty. However, the Mekubalim explain the reason is due to danger of the bathroom spirit, as will be explained in “Sparks of Kabala”.

[288] Admur 76:6; Kama 3:25; Siddur ibid; Michaber 76:5; Gemara Yuma 30a; This is called in Halacha: “Tzoa Bimikoma Bimashehu” Tzoa that remains in its area of origin forbids learning and prayer even if it is a small amount. [ibid] Regarding whether this prohibition is Biblical or Rabbinical, see Chayeh Adam 3:6 who concludes that it is Rabbinical.

^[289] Kama 3:25

[290] See next footnote

[291] Basra 3:8; As this is a sign that there is no more remnant of excrement by the area of his opening that can be seen when sitting, as now he is also in a sitting position and the material came out clean. [ibid] However in a standing position it is difficult to ascertain that one has cleaned all the excrement that can be visible when he is crouching. For this reason it is preferable to wipe while sitting.

Three wipes: The Divrei Chaim 2:9 writes that based on the Gemara Shabbos 81a, from the letter of the law one is only required to wipe three times and not more [even if there is left over]. [See Piskeiy Teshuvos 76:7; See Kaneh Bosem 1:7 who analyzes and defends this ruling concluding that this can apply even according to Admur]

[292] See Kaneh Bosem 1:7

[293] Basra and Siddur ibid; However in Kama ibid the wording is: It is good, if possible, etc, and so writes M”B 3:31. The Beir Heiytiv ibid simply writes that one is to do so, and so records Kaf Hachaim 76:26. This is based on the Arizal which seemingly learns that cleaning with water is an obligation as he learns it from the verses “And from your feces you did not wash”. [Piskeiy Teshuvos 76:7] So also writes Ben Ish Chaiy ibid that this is the main form of washing and one who does otherwise, as is accustomed in the Edomite regions, is improper. Mishmeres Shalom 1:7 writes one must wash as it is not possible to clean properly without water. However in Siddur Haarizal of Rashar it states “It is a proper custom to follow the Sephardic custom to wash with water as the verse states…” hence implying it is not an obligation even according to Arizal. Practically it is customary of Chassidim and meticulous Jews to be careful in this matter. [Mishmeres Shalom 1:7; Shulchan Hatahor 76:1] Some suggest slightly wetting the toilet paper and in this way one accomplishes the cleaning even according to this opinion. [Oar Letziyon 2:44]

[294] Basra ibid

[295] Alternatively one may use saliva. [M”B 3:31]

^[296] Kama 3:25

[297] Basra ibid; Kama ibid; Siddur ibid; based on Siddur Haarizal, brought in Beir Heiytiv 3:16; Soles Belula 3:8; Ben Ish Chaiy Vayeitzei 11; M”B 3:31; 76:18; Kaf Hachaim 3:35; 76:26

[298] Based on Admur in Basra 3:9 and Siddur and so rules Siddur Yaavetz; Shaar Hakolel 1:5, Ketzos Hashulchan 4 footnote 7; Nimukeiy Orach Chaim 3:2; Ashel Avraham Butchach; Likkutei Mahrich; Rashbatz on Rif in Brachos [brought in supplements of Ketzos Hashulchan p. 82; See Tzitz Eliezer 7:2]

Background:

In Basra ibid and Siddur Admur writes: “One who uses his actual fingers to clean himself may not use his right hand to do so”. This clearly implies that the preference of using ones left hand over the right hand only applies when cleaning with his actual fingers and not when he uses toilet paper and the like. So understands in Admur: Kitzur SH”A 4:5 [in Lechem Hapanim]; Shaar Hakolel ibid; Ketzos Hashulchan ibid; Kaf Hachaim 3:22, and so rule all the Poskim listed above.

Other Opinions: There are Poskim that are stringent that one is to always use his left hand, even when wiping with a tissue or toilet paper. [Kitzur SH”A 4:5 in Lechem Hapanim; Kaf Hachaim 3:22] The Kitzur SH”A ibid strongly questions Admur’s ruling and rather concludes, as he implies from the Talmud, that even when cleaning with another item, such as toilet paper, ones right hand should not be used. The Shaar Hakolel and Ketzos Hashulchan ibid defend the ruling of Admur, explaining how this is proven from the Talmud.  [Note of Rebbe to Shaar Hakolel ibid: An argument against the Kitzur Shulchan Aruch is also brought by the Munkatcher, in his Sefer Nimukeiy Orach Chaim.] [To note that they all mention the same argument against the Kitzur] The Ketzos Hashulchan writes in his supplements page 82 that he found a source for Admur from the Rashbatz.

Ruling of Admur in Kama: It is implied that in Kama 3:14 Admur learned that one may never use his right hand. This is implied from the fact that 1. In Kama he does not mention “one who is not disgusted” and 2. He does not emphasize the fingers. [unlike Basra and Siddur of which both of these matters are written]. This implies that Admur was referring to anytime that one wipes, even using a stone or paper. [See Shaar Hakolel ibid]

[299] Kama 3:21-23; Basra 3:10; Michaber 3:14; Michaber Even Haezer 23:4

[300] Basra 3:11; Kama 3:24; Michaber 3:17; Gemara Makos 16b

[301] Admur 7:2 and 613:4

^[302] 85:2; based on Sefer Chassidim 994; M”A 85:2; Soles Belula 85:2; Elya Raba 85:3;

[303] Vetzaruch Iyun if Modern Hebrew is considered Lashon Hakodesh in this regard. If not, then according to all it is permitted to say it in a bathroomeven initially.

^[304] See Admur Basra 3:8; Kama 3:25; 76:6; Siddur Seder Netilah

[305] See Noheig Katzon Yosef p. 101; Nitei Gavriel 17:15

[306] Migdal Oz Yaavetz Taaleh 3; Encyclopedia Talmudit Vol. 16 p. 172; Igros Kodesh Rayatz 2:438; 13:355; Brought in Hayom Yom 4th Iyar; Sefer Haminhagim p. 87; Igros Kodesh 5:21; Shevach Habris 3:2

[307] Igros Kodesh Rayatz 2:438; 13:355; Brought in Hayom Yom 4^th Iyar; Sefer Haminhagim p. 87; Igros Kodesh 5:21; Shevach Habris 3:2; Misgeres Hashulchan in Lechem Hapanim on Kitzur SH”A 166 that “the custom amongst all of Israel is to educate the child from three years old, which is when he starts speaking, in all matters of holiness”; Nitei Gavriel 17:14

[308] See Siddur Tehilas Hashem the section of blessings for young children

[309] 46:4; Michaber 46:4; Levush 46:5; Abudarham

Other Opinions: The Peri Chadash 46:4 rules women are not to say this blessing. The Chida rules women are to say it without Hashem’s name, and so rules Ben Ish Chaiy Vayeishev 10; Kaf Hachaim 46:41.

^[310] This blessing comes to justify the judgment of G-d upon herself which inherited her with a negative aspect. [ibid; This means to say that despite the negative fact that He did not obligate them to fulfill all of His commands nevertheless they bless Him and thank Him for His judgment.]

[311] See glosses of Rav Raskin on Siddur; Yagdil Torah 33:50, 34:86, 36:156; Koveitz Zalman Shimon p. 28

Background:

The Rebbe was addressed this question and answered that the asker should verify this matter amongst the women of Anash that have a tradition regarding it. [Igros Kodesh 20:63] Rav Zalman Shimon Dworkin writes that the custom amongst women of Anash is to not say the blessing being it was not written by Admur in the Siddur. However he then mentions that there are women also amongst Anash that are accustomed to say it. [Koveitz Zalman Shimon p. 28] The custom of the Beis Rivkah girls school in Crown Heights was to recite this blessing. [see Yagdil Torah 34:86] Rav Pesach Bugomilsky wrote in Yagdil Torah 33:50 against this custom proving that the fact Admur omitted it from the Siddur shows that one is not to say it. Rav Shalom Marazov in Yagdil Torah 34:86 argued that it was the custom amongst the women in his family to say it, and that his family was very close to the family of the Rebbe Rashab, and hence one can assume that the wives of the Rabbeim themselves said it.

[312] Pashut; Koveitz Zalman Shimon p.28

[313] The Rebbe was addressed the question of whether women are to recite this blessing and replied that it is dependent on the custom of the community. [Likkutei Sichos 24 p. 410]

[314] Chida in Kesher Gudal 5:22 in name of Achronim; Ashel Avraham Butchach writes that he has not seen in any Sefer that women should say the blessing of Shelo Asani Shifcha instead of Aved. The Yaavetz in his Siddur writes women are to say this blessing without Hashem’s name.

[315] See Koveitz Zalman Shimon p. 28 that mentions this custom [although not amongst Chabad women].

[316] Chida in Kesher Gudal 5:22 in name of Achronim; The Yaavetz in his Siddur writes women are to say this blessing without Hashem’s name.

[317] See Koveitz Zalman Shimon p. 28 that mentions this custom [although not amongst Chabad women].

[318] Admur 8:3; M”A 8:2; Beis Yosef 8:1 in name Orchos Chaim Tzitzis 27 based on Yerushalmi “That which it states in the Yerushalmi that all blessings are to be said standing, it refers to Birchas Hamitzvos”; Haittur Zohar Tetzaveh brought in P”M 8 M”Z 1; P”M Pesicha to Hilchos Brachos 202:18 “We hold that Birchas Hamitzvos must be said standing” [however, see P”M 432 M”Z 3]; M”B 8:2 “All blessings of Mitzvos need to be done standing”

The reason: This is learned from Sefiras Haomer which is required to be said and blessed on in a standing position. [M”B ibid; See Kol Bo p. 16, brought in P”M 432 M”Z 3]

Cases of exception: The above rule is with exception for the blessings made over Shechitah and Challah, being that these two Mitzvos don’t hold the same weight as other commands, as they are done merely for the sake of being able to eat food. [Admur ibid; M”A 8:2] Vetzaruch Iyun according to this ruling here why we are accustomed today to sit by various blessings of Mitzvos, such as “Al Achilas Matzah”; “Leishev Basukkah” and others. See P”M Pesicha to Hilchos Brachos 202:18 who explains that since these Mitzvos involve eating, they may be said in a sitting position; See Bach 8; Pnei Yehoshua Megillah 21a; Mor Uketzia 8; Piskeiy Teshuvos 8:4 who differentiate between Mitzvos that are performed standing versus sitting.

Other opinions: Some Poskim rule that the blessings of Mitzvos are not required to be said in a standing position, with exception to those Mitzvos that must be performed standing. [P”M 432 M”Z 3 “Chazal instituted the blessing similar o the performance if it is done standing”; Artzos Hachaim 8:1 states it is only a Mitzvah Min Hamuvchar; Bach 8 only requires standing for Mitzvos that have no benefit; See Pnei Yehoshua Megillah 21a; Mor Uketzia 8 that depends it if the Mitzvah is accustomed to be performed standing; Piskeiy Teshuvos 8:4]

[319] P”M Pesicha to Hilchos Brachos 202:18 “Blessings of praise may be recited in a sitting position, except for Birchas Halevana”; P”M 432 M”Z 3 “Birchas Hanehnin may be said sitting and its possible that this applies likewise to blessings of praise”; Implication of Rambam Brachos 10:17; Abudarham Dinei Birchas Hashachar p. 45; Birchas Habayis 1:78; Piskeiy Teshuvos 218:1; 227:5

[320] See P”M Pesicha to Hilchos Brachos 202:18; Admur 46:2

[321] So is understood from Admur and Poskim in previous footnotes, as one is obligated to wash hands in the morning upon awakening. This is unlike washing for bread if which its blessing may be said in a sitting position. [See Admur ibid; Piskeiy Teshuvos 158:2; Seder Netilas Yadayim of Rav Elyashvili footnote 47 that so was custom of Rebbe]

[322] So is understood from Admur and Poskim in previous footnotes, as one has a constant obligation to learn Torah and so is the custom of Jewry; See Maarah Kohen 3:3; Yaskil Avdi 8:3 that this is similar to the standing of Bnei Yisrael on Har Sinai.

Other Opinions: Some Poskim rule that Birchas Hatorah may be said while sitting. [Aruch Hashulchan 47:7 and Rameh 102; Beir Moshe 5:17 [see there for a lengthy discussion on this matter]

[323] Siddur Yaavetz “I must teach you the following rule: All blessings of praise and thanks are to be said in a standing position”; See Piskeiy Teshuvos 218:1

[324] This is done to suspect for the Yaavetz ibid who rules that all blessings of praise of Hashem are to be said standing. This is especially understood from the fact that the 18 blessings of Birchas Hashachar correspond to the 18 blessings of Shemoneh Esrei as explained in Shaar Hakolel 1:6-11.

[325] Kaf Hachaim [Falagi] 9:7 “One is not to recite Birchas Hashachar while getting dressed…rather he is to sit in his place in seclusion and concentration in order to say Birchas Hashachar”; Yechaveh Daas 5:6-9