4. The Actions That Require Hand Washing in Halacha

4. The detailed actions that require washing: [1]

A. Arising from ones bed: [2]

One who arises from his bed is required to wash his hands [immediately[3]] afterwards. [Some Poskim[4] rule that this applies apply even if one did not sleep at all, but simply got up from relaxing on his bed. This applies even if he lay on his bed during the day. If he laid on his bed without sleeping, he is to wash his hands one time. If he slept for 60 breaths, then he is to wash his hands three times inconsecutively, as explained in Chapter 4 Halacha 20]

 

B. Washing hands after leaving the bathroom: [5]

One who leaves a bathroom must wash his hands [immediately[6]] afterwards.[7] [This applies even if he entered the bathroom and did not relieve himself.[8] This applies even by today’s bathrooms.[9] However, those who are lenient not to wash their hands after entering bathrooms that contain other uses[10] have upon whom to rely if they simply entered and did not do their needs.[11]]

 

Q&A How many times is one to wash hands after leaving the bathroom?[12] Although from the letter of the law washing one time suffices[13], the custom is to wash one’s hands three times inconsecutively[14] after using the bathroom.[15] One who entered the bathroom and did not use it: It is not necessary to be stringent to wash one’s hands three times after leaving the bathroom if one did not use it.[16] Nevertheless, some Poskim[17] write that one who does so is blessed.   Is one to use a vessel when washing after leaving the bathroom? The custom is to do so, as explained in Halacha 3 Q&A.   Is one to wash his hands if only his hand entered into the bathroom, such as to close the door? Yes.[18] Some[19] rule one is to wash each hand three times. Others[20] rule that in such a case washing one time suffices, although one who washes three times is blessed. Practically it is not necessary to be stringent to wash one’s hands three times. Furthermore, some Poskim[21] rule that regarding today’s bathrooms one may be lenient not to wash the hands at all in such a case.             May one wash his hands after using the bathroom and after other impurities using the bathroom sink?[22] One who uses the bathroom [or does other actions which requires him to wash hands afterwards in order to get rid of the evil spirit that resides on his hands] is to avoid washing his hands using the water of a bathroom.[23] This applies even if he takes the water outside the bathroom.[24] However, in a time of need one may wash his hands inside a bathroom, and may certainly remove the water from the bathroom to wash outside.[25] This especially applies to the sink of a public bathroom, which is generally in a separate area of the room than the toilets and urinals.[26] Nevertheless, initially one is to dry the hands outside the bathroom.[27]   Does spreading a sheet between the toilet and sink validate the sink to be used for washing?[28] If the sheet cannot be moved with the wind, and is within three Tefach from the ground and reaches up to ten Tefach from the ground, then some allow washing hands in that sink even initially.   May one touch food prior to washing hands after leaving the bathroom? Some Poskim[29] rule one is to avoid touching foods until after the hands are washed.   Must one dry his hands upon washing after using the bathroom?[30] One is to dry his hands from the water poured after using the bathroom. Alternatively, one is to pour a fourth time over his hands.[31]   Should one wash his hands after using the bathroom if he wore gloves?[32] Yes, as the Ruach Ra’ah bypasses the gloves.

 

C. Leaving a bathhouse: [33]

One who leaves a bathhouse must wash his hands one[34] time [immediately] afterwards. [This applies even if he entered the bathhouse and did not use it.[35] This applies even by today’s public bathhouses. However, many are lenient regarding private bathrooms that contain only a shower or bath and not a toilet.[36]]

 

D. Cutting one’s nails: [37]

One who cuts his nails is to wash his hands one[38] time [immediately] afterwards.[39] [This applies whether one cut his hand or toenails[40], and applies whether one cut his nails with a nail cutter or with his teeth.[41]  It applies even if he only cut one nail.[42]]

The danger involved in not washing after cutting nails: If one does not wash his hands after cutting his nails, then he will have inner fear for one day.[43] In addition, if he is a Torah scholar, he will forget his learning. If he is a layman, he will lose his mind.[44]

*For a thorough detail of laws related to cutting nails see “The laws and Customs of Erev Shabbos” Chapter 1 Halacha 17”

 

Q&A How many times is one to wash hands after cutting the nails? Although from the letter of the law washing one time suffices[45], as stated above, some are accustomed to wash one’s hands three times [inconsecutively[46]].[47]   Must one wash both hands if he only cut the nails of one hand?[48] Yes.   May one learn Torah while cutting his nails?[49] Yes.   Must one wash his hands after cutting another person’s nails, such as one’s children?[50] No. One is only obligated to wash his hands after having his own nails cut.[51]   Must one wash their hands if another person cut his nails?[52] Yes.   Must one wash his hands after filing her nails? This matter requires further analysis. Practically, it is proper to wash the hands afterwards.

 

E. Removing one’s shoes with one’s hands: [53]

One who removes [or even touches[54]] his shoes with his hands[55] is required to wash his hands one time [immediately] afterwards. This applies even if the shoes are clean.[56] [This applies even if one only touched his shoes with his pinky.[57] If the shoes are clean, then the reason behind the washing is simply due to the evil spirit which resides on the hands after touching the shoes. If, however, the shoes are dirty, then the reason behind the washing is in addition to the evil spirit, also because it is forbidden to learn or Daven with dirty hands.[58]]

 

Q&A Must one wash both hands if only one hand touched the shoe?[59] One is only required to wash the hand that touched the shoe, although one who is stringent to wash both hands is blessed. According to all one must wash the entire hand that touched the shoe.   Must one wash his hands if he removed his shoe without using his hands?[60] No.   Must one wash his hands if he removed his shoe using a cloth?[61] No.   Must one wash his hands after touching a new shoe that has never been worn?[62] No. Thus one is not required to wash his hands after touching new shoes in a store.   Must one wash his hands after touching the top of a boot?[63] Some write one does not need to wash his hands being that the top of the boot does not become dirty and thus does not have an evil spirit. However practically this matter requires further analysis.   Must one wash his hands after touching slippers? Yes.[64] However there are Poskim[65] who are lenient.   Must one wash his hands if he touched his shoelaces?[66] Some Poskim are lenient to not require washing the hands if one merely touched the shoelaces.   Must one wash his hands after touching his socks? No.[67] However, there are those who are stringent in this matter.[68] This especially applies if the socks are filled with sweat which have gotten onto one’s hands.[69]

 

F. Touching the normally covered areas of the body: [70]

One who touches his feet[71], or [other normally covered[72]] parts of the body, with his hands is required to wash his hands one time [immediately] afterwards.[73] [This applies even if one only touched the area with his small pinky.[74] One who touches the normally revealed areas of the body is not required to wash his hands.[75]]

 

Q&A Must one wash both hands if only one hand touched the normally covered area?[76] Some Poskim[77] rule one is only required to wash the hand that touched the covered area and not the other hand. Other Poskim[78] rule one is required to wash both hands. Practically the main opinion follows the lenient opinion although one who is stringent is blessed.   Must one wash his entire hand if only part of it touched the normally covered area?[79] One must wash the entire hand, up until the wrist, even if he only touched the covered area with a single finger. [If however his fingers did not touch the area, but rather only his palm or back of the hand, some write washing is not required.[80]]   What is defined as the “covered areas” of the body? This is dependent on the normal practice of each community and follows the area of the body that is normally covered majority of the time.[81] Thus the face, neck area up until the chest, and from the elbow and down, is today considered normally uncovered areas and don’t require washing of the hands upon being touched.[82] In those areas that it is common to walk barefoot, the feet are considered an uncovered area. [Nevertheless one is to wash his hands upon touching the feet even in such a case, due to the evil spirit.[83]]   Must one wash his hands if he touched the area of the arm that he places his Tefillin? No.[84] However there are those that are stringent.[85]   Must one wash his hands if he touched the uncovered area of a child?[86] 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.   Are the orifices of the body considered “covered areas”?[87] Yes. Hence if one inserts his finger into his ear or nose he is required to wash his hands.   Must one wash his hands if he touched sweat? One who touched sweat that came from the covered areas of the body is to wash his hands afterwards. Thus if one touched sweat found under a Kipa or hat or by the underarms of a shirt, he is to wash his hands.[88] If however he touched sweat of the uncovered areas, he is not required to wash his hands. Thus touching perspiration of the face, hands and neck does not require hand washing.[89]   Must one wash his hands upon touching the covered areas even if he is clean from sweat, such as if he just took a shower? Some Poskim[90] rule that in such a case one is not required to wash his hands, with exception to one who touches his feet.[91] However practically it is suggested to be stringent and wash the hands even in such an instance.[92]   Must one wash his hands if he touched the covered areas using a cloth?[93] No.

 

G. Scratching one’s head: [94]

One who scratches [any area[95] of the hair[96] on] his head [with one’s hands[97]] is required to wash his hands with water[98] one time [immediately] afterwards.[99] [This applies even if one only scratched his head with his pinky.[100]] (However, one who merely placed his hands on his head, or even rubbed his head such as to dry his hair, but did not actually scratch between the hairs, is not required to wash.[101] [Seemingly, this applies even by the normally covered areas of the head.[102]])

 

Summary: One who scratches his head, in between the hairs, is required to wash his hands immediately afterwards, and is not to learn Torah or pray or say a blessing until he cleans them.   Q&A If one scratched his head with his wrist, must he wash his hands? If the fingers did not scratch the head, but rather only his palm or back of the hand, some write washing is not required.[103]   Must one wash his hands if he scratched his head using a cloth?[104] No.   Must one wash his hands after scratching a bald area of his head? No.[105]   Must one wash his hand after scratching his beard?[106] No.

 

H. Touching lice: [107]

One who touches[108] lice is required to wash his hands one time [immediately] afterwards.[109] [This applies even if the lice was found in an area that does not contain sweat, and certainly if found in an area of sweat.[110] This applies even if one only touched it with his pinky.[111]]

Removing lice from ones clothing: One who checks his clothing for lice is required to wash his hands one time [immediately] afterwards even if he did not find any lice.

Lice from areas with sweat versus lice from other areas:[112] If one touched a lice from a sweaty area [i.e. such as from ones hair, or normally covered part of the body] then it is forbidden to learn Torah or Daven until one washes or cleans his hands. However, if it is touched in an area that does not contain sweat, then he is not required to wash/clean his hands prior to learning Torah or Davening.[113] [However, all lice, even if it is found in an area that does not contain sweat, causes the evil spirit to rest on the hands, and therefore one is required to wash his hands with water.[114]]

 

Q&A Checking hair for lice:[115] One who checks someone’s hair for lice is required to wash his hands one time [immediately] afterwards even if he did not find any lice.   Must one wash his hands if he removed lice using a cloth?[116] No.   Is one to wash his hands after touching other insects and impure animals? Some Poskim[117] rule one is to wash his hands if he touched an impure animal. Others[118] rule it is not necessary to wash hands after touching an impure animal.

 

Compilation-Is one required to wash his hands after touching insects and non-Kosher animals?

Background: Certain actions that are performed cause a spirit of impurity to reside onto the hands and hence requires one to [immediately[119]] wash his hands afterwards with water in order to get rid of the impurity.[120] Amongst these actions, the Poskim[121] list that one who touches[122] lice is required to wash his hands one time [immediately] afterwards in order to get rid of the impure spirit.[123] The question is thus raised as to whether this ruling is limited to lice, or applies to any non-Kosher animal or creature.

The debate: From the fact the above Poskim list specifically the touching of lice to require the washing of hands, and do not generalize this to all non-Kosher animals or creatures, implies that in truth there is no requirement to wash hands after touching any other animal or creature, and indeed, so is the ruling of some Poskim[124] that handwashing with water is not required after touching any animal or creature other than lice.[125] So is likewise implied from the ruling of Admur[126] in which he explicitly states that one who touches a non-kosher animal or creature in the middle of prayer is not required to wash his hands. Nonetheless, there are Poskim[127] who rule that just as one is required to wash his hands if he touched a gentile or a Jewish heretic[128] so too, he is required to wash his hands after touching any non-Kosher animal or creature, in order to remove the evil spirt that resides.

The final practice: Practically, although some Poskim[129] conclude to be stringent, the widespread custom is to be lenient in this matter [both regarding one who touches non-Kosher animals and gentiles], and those who choose to be stringent are to be even more stringent to wash hands after touching a gentile or apostate Jew. [However, to be stringent regarding non-Kosher animals and creatures, but not regarding a gentile is seemingly baseless.] In any event, some Poskim[130] conclude that those who touch a gnat [or other non-Kosher animals and creatures] are to clean their hands in other ways, even though water is not required to be used.

 

I. Marital relations: [131]

One who has marital relations is required to wash his hands [immediately] afterwards.[132] [This applies to both the husband and the wife.[133]]

 

Q&A How many times is one to wash the hands?[134] Although from the letter of the law washing one time suffices, the custom is to wash ones hands three times [inconsecutively[135]].

 

J. Cemetery: [136]

One who walks amongst graves [i.e. cemetery[137]] is required to wash his hands [immediately[138]] afterwards [being that the evil spirits escorts the person until he washes[139]].

 

Q&A How many times is one to wash hands after leaving a cemetery?[140] Although from the letter of the law washing one time suffices, the custom is to wash ones hands three times inconsecutively after leaving a cemetery.[141]   Is one to wash his hands prior to walking into a cemetery? Some Poskim[142] write one is to wash his hands prior to walking into a cemetery. Other Poskim[143] have questioned this washing.   If one entered a cemetery and remained a distance from the graves is he required to wash his hands upon leaving?[144] Yes.   May one wash his hands in the cemetery?[145] One is to wash the hands only after distancing himself four Amos from the cemetery.   Is one to wash his face after leaving a cemetery? Some Poskim[146] write one is to wash his face after leaving a cemetery. Others[147] however write that the custom is not to be particular in doing so.   Is one to wash his hands prior to entering into a house?[148] Yes.   If one walked under a tree that grows in a cemetery must he wash his hands afterwards? Some[149] write one is to wash his hands afterwards just like one who entered a cemetery.   Is one to throw grass or earth behind his back after leaving a cemetery, as is done after a burial?[150] Some do so even after leaving a cemetery. [The Rebbes custom: Prior to leaving the Ohel the Rebbe would tear grass from the ground three times and throw it behind him.[151]]   Must one wash his hands after leaving the burial grounds of Tzaddikim?[152] The custom is not to wash hands after leaving the resting place of a Tzaddik unless the Tzaddik is buried in a cemetery or near other graves.[153]   If one entered a non-Jewish cemetery must he wash his hands upon leaving? Some Poskim[154] question whether one is obligated to wash his hands afterwards.   Drying the hands:[155] Some are accustomed not to dry the hands with a towel after the washing and rather let the hands dry on its own.[156] It is noted that this was the custom of the Rebbe.[157]

K. Touching a corpse: [158]

One who touches a corpse is required to wash his hands one time [immediately] afterwards. [The custom is to wash the hands three times inconsecutively, as explained regarding a cemetery.]

 

L. Being in a room with a corpse: [159]

One who is in the presence of a corpse [but did not touch the corpse] is not required to wash his hands afterwards. Nevertheless the custom is to wash the hands after entering the same room as a corpse. [This applies even if one was not within four Amos of the body[160]].

Q&A Must one wash his hands after leaving a hospital?[161] Although hospitals contain people who passed away nevertheless it is not necessary to wash hands after exiting the hospital.

 

M. Funeral: [162]

One who attended a funeral is not required to wash his hands afterwards. Nevertheless the custom is to wash hands after attending a funeral.

 

Q&A Must one wash hands if he was not within four Amos of the corpse? One is not required to wash hands after a funeral unless he was within four Amos of the corpse.[163] Nevertheless, the custom today is to wash hands upon attending a funeral even if one was not within four Amos of the corpse.[164]   How is one to wash hands after a funeral?[165] Although from the letter of the law washing one time suffices, the custom is to wash ones hands three times inconsecutively[166] after leaving a funeral.   The order to be followed upon leaving a Levaya?[167] 1.      Throwing grass:[168] After the burial, upon leaving the cemetery, one uproots earth and grass[169], and tosses it behind his back. [This is done three times.[170] While doing so one recites the verse “Zechor Ki Afar Anachnu”.[171]] This is not to be done on Chol Hamoed.[172] 2.      One is to try to leave the cemetery in a different path than the path he used to enter.[173] 3.      Washing hands: One washes his hands three times alternating between hands just like by washing upon awakening in the morning. One is not to enter into a house until after the washing.[174] Some have the custom to say the verse “Kaper Liamcha Yisrael” after washing.[175] 4.      Putting down the vessel: One does not take the vessel from another person’s hand and does not hand the vessel to another person. Rather one places it down and the next person takes it.[176] The custom is to place the vessel upside down.[177] 5.      Drying hands: One does not dry his hands with a towel and rather lets them dry on its own.[178] 6.      Washing face: One is to wash his face.[179] Some recite the verse “Bala Hamaves Lanetzach, Umacha Hashem Elokim Dima Meial Kol Panim Vicherpas Amo Yasir Meial Kol Haaretz Ki Hashem Diber”.[180] 7.      Sitting and reciting Yosheiv Biseiser:[181] After the washing one sits down and recites Vayehi Noam and Yosheiv Biseiser seven[182] times. One is to switch places between each time he recites it.[183] [One is to add one word to the last sentence each time he recites it. Thus the first time he recites it he ends with the word “Ki”. The second time he ends with the word “Ki Malachav”. The third time he ends with the word “Ki Malachav Yitzaveh”. The fourth time he ends with the words “Ki Malachav Yitzaveh Lach”. The fifth time he ends with the words “Lishmorcha”. The sixth time “Lishmorcha Bechol”. The seventh and final time he concludes with “Lishmorcha Bechol Derachecha”.[184] 8.      Going to Mikvah: Some have the custom to immerse in a Mikvah after a funeral.[185]   Is one required to wash his hands and perform the above procedure even if he only attended part of the funeral procession and not the burial?[186] Yes. If one escorted the body for four Amos he is to wash his hands [and perform the above procedure] afterwards.

 

N. Blood Letting: [187]

[One who lets blood from his shoulders is required to wash his hands one time immediately afterwards.[188]] If one does not wash his hands after letting blood from his shoulders, he will have inner fear for seven days without knowing the source of the fear.

 

Q&A Must one wash his hands after getting a blood test or donating blood?[189] This is questionable. Practically it is best to wash hands.   If one touched blood is he required to wash his hands?[190] No.

 

O. A haircut: [191]

[One who cuts his hair is required to wash his hands one[192] time immediately afterwards.[193] This applies even if he only cut a small amount of hair[194], and applies whether the hair was cut with a scissor or razor.[195]] If one does not wash his hands after cutting his hair, he will have inner fear for three days.

 

Q&A Must one wash his hands after cutting someone else’s hair?[196] Yes.[197]   Must one wash their hands if another person cut his hair?[198] Yes.   Must one wash his hands after cutting facial hair such as the mustache? According to many Poskim[199] and Kabbalists[200] there contains a severe prohibition to cut or trim the facial hair even with a scissor. Nevertheless many are accustomed to trim the hairs of the mustache that interferes with food.[201] One who trims his mustache is not required to wash his hands afterwards.[202]   Must one wash his hands after being honored to cut some hair by an Upshernish? Some[203] write it is not necessary to wash hands afterwards. Others[204] write one is to wash the hands.

 

P. Bodily fluids: [205]

The contact of certain bodily fluids requires cleaning of the hands. This is despite the fact that touching bodily fluids do not carry the impure spirit onto the hand. This will be further elaborated on in the next Halacha.

 

Q&A Is one to wash his hands after touching a gentile or Mumar? Some Poskim[206] rule one is to wash his hands if he touched a gentile or a Jewish heretic[207] or an impure animal. Others[208] rule it is not necessary to wash hands after touching an impure animal and seemingly so is the case regarding touching a gentile or Heretic.   Must one wash his hands if he touched a Niddah, such as his daughter, mother or sister?[209] Some write one is to wash his hands after touching a Niddah.

[1] See Sefer Shemiras Haguf Vihanefesh [Lerner] 54:23

^[2] Admur Kama 4:18; Michaber and Beis Yosef 4:18; Abudarham in name of Tashbeitz; See Sefer Shemiras Haguf Vihanefesh [Lerner] 54:23 footnote 28

[3] Elya Raba 4:12; Peri Megadim 4:18; Kaf Hachaim 4:63; M”B 4:38; See Seder Hayom; Magen Avraham 4:18; Omitted by Admur. Vetzaruch Iyun.

^[4] Ketzos Hashulchan 1 supplements page 82; However, see Ohalei Shem 5 p. 133 for an article of Rav Axelrud on this subject, and that he argues on his conclusion. However, in my opinion, the Ketzos Hashulchan seems to be more in the correct.

Background: It is unclear from the wording of Admur “one who arises from his bed” whether it refers to one who has slept or not. It seemingly cannot refer to one who slept for 60 breaths as in such a case he is required to wash his hands three times inconsecutively, as stated in 4:15 [see Chapter 4 Halacha 20], while here Admur clearly rules one only needs to wash his hands one time. Thus, it must either refer to one who did not sleep at all, or slept for less than 60 breaths. This is similar to the law that one who entered a bathroom must wash his hands even if he did not do his needs. The Ketzos Hashulchan concludes it must refer to even one who did not sleep at all. [Ketzos Hashulchan ibid; See however M”B 4:39 who explains that arising from the bed is an exception and hence requires washing three times. This implies that the M”B learns the above Halacha in Shulchan Aruch to refer to one that slept for 60 breaths.]

^[5] Kama 4:18; ; Michaber 4:18; Beis Yosef 4:18; Abudarham p. 369 in name of Tashbeitz; Kol Bo 23; See also Mordechai Brachos Remez 194; Orchos Chaim Hilchos Netilas Yadayim 10; See Sefer Shemiras Haguf Vihanefesh [Lerner] 54:23 footnote 29

[6] M”A 4:18; Seder Hayom; Elya Raba 4:12; Peri Megadim 4:18; Kaf Hachaim 4:63; M”B 4:38; Omitted by Admur. Vetzaruch Iyun.

[7] The Reason: The impure spirit resides on the hands upon using the bathroom. This applies according to all. See Halacha 2 in footnotes.

If one urinated or defecated in a field does the impure spirit reside? See Kaf Hachaim 7:3 who writes that the spirit of impurity does not reside in such a case. So is also implied from Mateh Efraim 613:5; Vetzaruch Iyun as to his source for saying that the impure spirit does not reside after using the bathroom but resides in a bathroom. How can a bathroom be more strict than one who actually uses the bathroom?

^[8] Peri Megadim 227 A.A. 2; M”B 4:40 in name of Artzos Hachaim and other Teshuvos; Ketzos Hashulchan 2 footnote 29; Chida in Bris Olam 8:23; Kesem Paz on Zohar; Kaf Hachaim [Falagi] 8:18; Amudei Hashulchan 2:14; Ben Ish Chaiy Toldos 16; Soles Belula 7:1; brought in Kaf Hachaim 4:65

Ruling of Admur: In 7:2 Admur rules that even if one used the bathroom, he is only obligated to wash his hands if he touched his feces or his Erva. This implies that even when one uses the bathroom, he does not always need to wash, and certainly when he simply enters it without doing his needs. Nevertheless, in truth nothing can be deduced from here as it is only discussing whether one may pray or say blessings prior to washing, and in that regards it depends on what one’s hands contacted. However, here it is discussing washing for the sake of removing the evil spirit and thus prevent forgetfulness. [Peri Megadim Ashel Avraham 4:17 and 227:2]

The reason: Upon entering a bathroom the spirit of impurity resides on one’s hands irrelevant of whether he used it to relieve himself. [Chida in Bris Olam 8:23; Kesem Paz on Zohar; Soles Belula ibid; Kaf Hachaim ibid]

[9] Levushei Mordechai 2:182; 3:18; Chazon Ish 17; Chelkas Yaakov 1:205; Minchas Yitzchak 1:60; Piskeiy Teshuvos 4:19

Other Opinions: Some Poskim rule that today’s bathrooms which flush right away do not carry the impurity of a bathroom. [Zekan Ahron 1:1; Eretz Tzevi 1:10; Oas Chaim Veshalom 43:1; Or Letziyon 1:1]

[10] Such as a shower; medicine cabinet, laundry machine etc.

[11] Piskeiy Teshuvos 4:19; Halichos Shlomo 20:24 in name of Rav SZ”A; Oar Letziyon 1:9; Az Nidbaru 12:54

[12] See M”A 7:1; Elya Raba 4:12; P”M 4 A”A 17; Machatzis Hashekel 17; Soles Belula 7:1; Olas Tamid 4; Ben Ish Chaiy Toldos 16; Kaf Hachaim 4:61; Ketzos Hashulchan 2 footnote 29; Minchas Yitzchak 5:96

Background: The Magen Avraham 7:1 brings the Heichal Hakodesh who writes one is to wash his hands three times inconsecutively upon leaving a bathroom. The Magen Avraham, however, disproves the implication used from the Zohar to support this opinion. So rules also Soles Belula 4:14 and Machazik Bracha 4:6 that according to the Makor Chaim [student of Rav Chaim Vital] one is not required to wash three times. So also rules Seder Hayom. Admur clearly rules that one is not required to wash three times and does not even mention the dissenting opinion brought in the M”A. Nevertheless, the custom today has become to follow this dissenting opinion and wash the hands three times, and so concludes the Machazik Bracha ibid that he witnessed the elderly scholars washing three times. So also rules Kaf Hachaim 4:61

Opinion of M”B: The M”B 4:39 records that the M”A disproves the ruling of the Heichal Hakodesh to require washing three times.

Custom of Rebbe Rashab: The Ishkavta Dirrebbe states that when the Rebbe Rashab fell ill he would wash his hands three times inconsecutively after a bowel movement and one time after urinating. [See Ishkavta Dirrebbe p. 16]

[13] Admur Kama 4:18; M”A 4:17; Seder Hayom; Kneses Hagedola; Machazik Bracha 4:6 and Soles Belula 4:14 according to the Makor Chaim [student of Rav Chaim Vital]; Nimukeiy Orach Chaim 4:2; Regarding the opinion of the Makor Chaim, quoted in many Poskim, there is a dispute as to whether he holds one is to wash three times or one time suffices. [See Kaf Hachaim 4:61]

Other Opinions: Some Poskim rule that one is required to pour three times on his hand just like is required upon awakening in the morning. [Magen Avraham 7:1 in name of Heichal Hakodesh; Olas Tamid; Shlah Shaar Haosiyos 9; Lev Chaim 1:63; Kaf Hachaim [Falagi] 7:26; Ruach Chaim 4:3; Chesed Lealafim brought in Kaf Hachaim 4:61; Kaf Hachaim 4:61 concludes that one who is stringent to wash three times after all the above actions is holy.

[14] Ben Ish Chaiy Toldos 16; Kaf Hachaim 4:62; Ketzos Hashulchan 2 footnote 29; Halichos Shlomo 20 footnote 86; See M”A 4:18 in name of Seder Hayom that after the bathroom one should wash immediately, like in the morning.

Other Opinions: Shulchan Hatahor 6 writes it suffices to pour three times consecutively on each hand. See Piskeiy Teshuvos 4 footnote 165

[15] Elya Raba 4:12; P”M 4 A”A 17; Machatzis Hashekel 17; Soles Belula 7:1; Olas Tamid 4; Ben Ish Chaiy Toldos 16; Kaf Hachaim 4:6; Ketzos Hashulchan 2 footnote 29; Minchas Yitzchak 5:96; All Poskim in other opinion in pervious footnote;

[16] Piskeiy Teshuvos 4 footnote 171 being that regarding today’s bathrooms there is a dispute if at all they have a status of a place of impurity.

[17] Ben Ish Chaiy Toldos 16; Ruach Chaim 3:3

[18] Torah Leshma 23; Lev Chaim 4:2; Ruach Chaim 3:3; Kaf Hachaim 3:3 and 4:66; Mishneh Yosef 5:6; Yabia Omer 9:108

[19] Ruach Chaim 3:3

[20] Ben Ish Chaiy Toldos 16 brought in Kaf Hachaim 4:66

[21] Lehoros Nasan 7:1; Tzitz Eliezer 7:2; Piskeiy Teshuvos 4:20 footnote 200; See Daas Torah 4

[22] Os Chaim 43:1; Kaf Hachaim 4:11; Y.D. 116:73; Minchas Yitzchak 4:37; Chelkas Yaakov 2:162; Yabia Omer 9:108; Piskeiy Teshuvos 4:19

Background: Although there is no prohibition in doing a Mitzvah within a bathroom [Darkei Teshuvah Yoreh Deah 19:21] nevertheless the question is raised whether the water in a bathroom is able to purify one’s hands. The Kaf Hachaim ibid differentiates between using the bathroom washing water for washing after use of the bathroom, which is permitted in a time of need, versus for washing in the morning after awakening, or for bread, in which case you say a blessing over it, and it is more stringent and the water is invalid. However, it is unclear if this invalidation is even with sink water or only with toilet water. See Devar Yehoshua 1:76; Piskeiy Teshuvos 160:19 footnote 73 who learns that it only applies to water that stayed in the bathroom for a while, and not to sink water

[23] Zechor Leavraham 3:49 and Zivcheiy Tzedek 2:116, brought in Kaf Hachaim 4:11 and 116:73, that so is the custom of the masses to spill out the water that they brought into the bathroom for washing purposes and they do not wash their hands with it even for the sake of washing hands after using the bathroom; Minchas Yitzchak 4:37

The reason: As a bathroom is a place of impurity and hence how can washing in it remove the impurity. [Minchas Yitzchak ibid in name of Poskim]

[24] Har Tzevi 1:50; Devar Yehoshua 1:76; Vayaan Yosef 1:2; Piskeiy Teshuvos 4:19; 160:19; 171:9

[25] Zechor Leavraham ibid; Os Chaim 43:1; Kaf Hachaim ibid; Piskeiy Teshuvos 4:19

[26] See Mishneh Halachos 5:2

[27] See Yabia Omer 3:1; Chazon Ish 24:26; Vayaan Dovid 1:1; Az Nidbaru 14:86; Piskeiy Teshuvos 4 footnote 192

[28] See Piskeiy Teshuvos 4:19; Chayeh Levi 1:14; Oar Letziyon 1:9

[29] Lev Chaim 1:3; Afrakasta Deanya 1:133; Mahram Brisk 1:10; Toras Yekusiel 1:7

[30] Machazik Bracha 4:2; Kaf Hachaim 4:8; See Piskeiy Teshuvos 4 footnote 75

[31] As also the bathroom contains an impure spirit and hence one is to avoid placing this water on other areas. [ibid]

[32] See Peri Megadim 4 A”A 1; Nemukei Orach Chaim 4:1

^[33] Kama 4:18; See Sefer Shemiras Haguf Vihanefesh [Lerner] 54:23 footnote 29

[34] Admur ibid; Elya Raba 4:12; Soles Belula 4:14; Machazik Bracha 4:6 in name of Makor Chaim [student of Rav Chaim Vital]; Seder Hayom brought in Kaf Hachaim 4:61; Nimukeiy Orach Chaim 4:2

Other Opinions: Olas Tamid writes that possibly one is required to pour three times on his hand just like is required upon awakening in the morning. So rules also: Shlah Shaar Haosiyos 9; Lev Chaim 1:63; Kaf Hachaim [Falagi] 7:26; Ruach Chaim 4:3; Chesed Lealafim brought in Kaf Hachaim 4:61. Ben Ish Chaiy Toldos 17-is blessed; Kaf Hachaim 4:61-is holy act.

[35] M”B 4:40; Amudei Hashulchan 2:14 brought in Kaf Hachaim 4:65; Piskeiy Teshuvos 4:19; As the evil spirit resides on one’s hands upon entering a bathhouse. [M”B ibid]

[36] Piskeiy Teshuvos 4:19; Tzitz Eliezer 7:5; Bitzel Hachachma 2:7; Being that the hot water does not constantly remain in the room [as it is in pipes] and there is thus not as much vapor or contamination.

^[37] Admur Kama 4:18; Michaber 4:18; Beis Yosef 4:18; Kol Bo 23; Abudarham p. 369 [end of Sefer] in name of Tashbatz; See also Mordechai Brachos Remez 194; Orchos Chaim Hilchos Netilas Yadayim 10; See Sefer Shemiras Haguf Vihanefesh [Lerner] 54:23 footnote 30

[38] Admur ibid; Elya Raba 4:12; Soles Belula 4:14; Machazik Bracha 4:6 in name of Makor Chaim [student of Rav Chaim Vital]; Seder Hayom; Nimukeiy Orach Chaim 4:2

Other Opinions: Olas Tamid writes that possibly one is required to pour three times on his hand just like is required upon awakening in the morning. So rules also: Shlah Shaar Haosiyos 9; Lev Chaim 1:63; Kaf Hachaim [Falagi] 7:26; Ruach Chaim 4:3; Chesed Lealafim brought in Kaf Hachaim 4:61. Ben Ish Chaiy Toldos 17-wash inconsecutively; Kaf Hachaim 4:61-is holy act.

[39] The reason: This is due to that impurity resides upon the hands after cutting the nails. This applies according to all opinions as explained in Halacha 2. Ben Ish Chaiy Toldos 17 writes the main impurity resides upon cutting nails that have grown past the end of the finger.

[40] Migdal Oz [Yaavetz]; Perisha 241; Ketzos Hashulchan 2:11 footnote 27; Supplements p. 82

Washing the feet: Some have the custom of washing the feet after cutting the toe nails. [Ashel Avraham Butchach 551] This however is not the widespread practice. [Likkutei Mahrich Seder Erev Shabbos]

^[41] Ketzos Hashulchan 2:11; Thus one is to avoid biting his nails out of habit due to the fact it causes the evil spirit to reside. [See Piskeiy Teshuvos 4 footnote 209]

[42] Kaf Hachaim 4:68 in name of Poskim; Kaf Hachaim [Falagi] 8:27; Tehila Ledavid 4:17

^[43] Kama 4:19

^[44] This means to say that he will come to sin, as one does not sin unless a spirit of insanity enters him. [Kaf Hachaim 4:89]

[45] Admur ibid; Elya Raba 4:12; Soles Belula 4:14; Machazik Bracha 4:6 in name of Makor Chaim [student of Rav Chaim Vital]; Seder Hayom; Nimukeiy Orach Chaim 4:2

Other Opinions: Some Poskim rule that one is required to pour three times on his hand just like is required upon awakening in the morning. [Olas Tamid; Shlah Shaar Haosiyos 9; Lev Chaim 1:63; Kaf Hachaim [Falagi] 7:26; Ruach Chaim 4:3; Chesed Lealafim brought in Kaf Hachaim 4:61; Ben Ish Chaiy Toldos 17-wash inconsecutively; Kaf Hachaim 4:61 concludes that one who is stringent to wash three times after all the above actions is holy]

[46] Ben Ish Chaiy ibid

[47] All Poskim in other opinion in pervious footnote

[48] Piskeiy Teshuvos 4:21; however see Kaf Hachaim 4:86 regarding uncovered areas. [see F Q&A]

[49] Mahrsham 4:148 brought in Shearim Hametzuyanim Behalacha 2:5

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

[51] 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]

[52] Ashel Avraham Butchach Mahadurah Tinyana 4:18; Kaf Hachaim 4:68 and 4:92

[53] Admur Kama 4:18; Michaber 4:18; Rama 128:17 regarding dirty shoes; Agudah Megillah 34; Biur Hagra 4:24 says the source for this is from the Rambam Nesias Kapayim 15:5 who requires washing before Nesias Kapayim. Vetzaruch Iyun; ; See Sefer Shemiras Haguf Vihanefesh [Lerner] 54:23 footnote 31

Other Opinions: Some Poskim rule that touching the shoes do not bring an impure spirit and hence do not require washing with water. Rather the hand requires cleaning in any fashion in order to be allowed to learn Torah. [Machatzis Hashekel 4:17; Nivei Shalom 4:12; Machazik Bracha brought in Shaareiy Teshuvah 4:12; Soles Belula 4:14 in name of Makor Chaim; Ben Ish Chaiy Toldos 17] Admur however rules that it causes impurity, and hence only washing with water helps. So also rules Kisei Eliyahu ibid; Yifei Laleiv 4:18 in name of Mor Uketzia; Peri Megadim 4 M”Z 14; and so is implied from many Poskim. [brought in Kaf Hachaim 4:60]

[54] Admur 128:27; Tehila Ledavid 4:18; Poskim in Kaf Hachaim 4:71; Aruch Hashulchan 4:21; It makes no difference whether the shoes are his or not or whether he is currently wearing them or not. [Piskeiy Teshuvos 4:22]

[55] Admur ibid; M”A 4:19

[56] Admur 128:27; M”A 128:26; Poskim mentioned in Kaf Hachaim 4:70; being an evil spirit resides on oneself upon touching shoes and hence the hands need to be washed due to danger. [Admur ibid]

The reason: One is required to wash his hands after touching even non-dirty shoes due to the danger of the evil spirit, as explained in chapter 4:18. [Admur ibid]

^[57] Ketzos Hashulchan 2:11; Kaf Hachaim 4:64; A”A 4 M”Z 18

[58] Implication of Admur 128:27; Rama ibid implies the issue is dirt. While Michaber ibid implies the issue is Ruach Ra’ah

[59] Kaf Hachaim 4:86 regarding uncovered areas [see F Q&A]; Piskeiy Teshuvos 4:22 and footnote 179

[60] Admur 4:18 “hand”; M”A 4:19; Shiyurei Kneses Hagedola 128:4; Elya Raba 4:13; Mamar Mordechai 4:9; Chayeh Adam 2:5; Kaf Hachaim 4:69; Nimukeiy Orach Chaim 4:3

Other Opinions: Olas Tamid 4:12 [brought in Peri Megadim 4 A”A 19; Ashel Avraham Butchach] rules one is required to wash his hands after removing the shoes even if he did not use his hands. We do not rule like this opinion.

[61] Yifei Laleiv 1:27 brought in Kaf Hachaim 4:87; See Admur 97:3; However see Olas Tamid in previous footnote.

[62] Ben Ish Chaiy Toldos 17; Kaf Hachaim 4:71; Mor Uketzia; Daas Torah; Shearim Hametzuyanim 2:9; Poskim mentioned in Piskeiy Teshuvos 4 footnote 214

[63] Piskeiy Teshuvos 4:22 footnote 215

[64] Nimukeiy Orach Chaim 4:3

[65] Ashel Avraham Butchach 4; Nimukeiy Orach Chaim 4:3 negates this opinion. See also Aruch Hashulchan 4:21; Piskeiy Teshuvos 4:22

[66] Piskeiy Teshuvos 4:22 in name of Chazon Ish; Halichos Shlomo 20:18; Yabia Omer 5:1

[67] Kaf Hachaim 4:72 [brings opinions who state that one should wash his hands but concludes that even in their opinion it is merely an act of piety to be stringent to wash his hands after touching his socks as from the letter of the law washing is not required]; Ashel Avraham Butchach Hilchos Hanhagas Adam Baboker that touching sweat is only a problem than touching the actual skin however when touching a garment then it is only an act of piety to wash hands if sweat gets on them; Aruch Hashulchan 4:21“one who removes his socks does not need to wash his hands as it has the same status as the rest of one’s garments”

[68] Maaseh Rokeiach 2 Likkutim 1 in name of Rabbanim; Kaf Hachaim ibid

[69] See Sheivet Halevy 8:2; However, see Kaf Hachaim 4:98 in name of Ruach Chaim that one is not required to wash his hands after touching a sweat filled shirt, even if the sweat came from covered areas of the body. Ashel Avraham Butchach 4 rules likewise that one is not required to wash the hands, although he concludes it is an attribute of piety to do so. Halichos Shlomo 20:17 in name of Rav SZ”A is lenient and so rules Piskeiy Teshuvos 4:30; See Halacha F Q&A

^[70] Kama 4:18; See Sefer Shemiras Haguf Vihanefesh [Lerner] 54:23 footnote 31-32 and 39

[71] As for the reason why the feet were specifically excluded from the rest of the covered parts of the body, Kaf Hachaim 4:73 explains that according to the Mekubalim the evil spirit which resides on the feet is very strong and does not move from its place even after being washed. [Kaf Hachaim in name of Yifei Laleiv 1:22 and Mor Uketzia 4; Rav Poalim 2:4] Thus perhaps its requirement of washing is irrelevant of whether it is considered a normally covered area. See Chapter 6 Halacha 1B.

Regarding how the Kohanim were allowed to touch their feet while washing before service: Some explain the evil spirit did not reside in the Temple. [Rav Poalim ibid] or that they did not actually touch their feet. [Levushei Mordechai Even Haezer 47]

^[72] Ketzos Hashulchan 2:11

[73] The reason washing hands is required: The normally covered areas of the body contain sweat which dirty the hands. [92:7; 164:2] This sweat is considered poison. [Yoreh Deah 116:4; Admur Shemiras Haguf Vihanefesh 8] It appears from Admur that due to this there is an evil spirit that resides on the hands after touching these areas, as explained in length in Halacha 2.

Other Opinions: Some Poskim rule that touching the covered areas of the body does not bring an impure spirit and hence does not require washing with water. Rather the hand requires cleaning in any fashion in order to be allowed to learn Torah. [Machatzis Hashekel 4:17; Nivei Shalom 4:12; Machazik Bracha brought in Shaareiy Teshuvah 4:12; Soles Belula 4:14 in name of Makor Chaim; Ben Ish Chaiy Toldos 17] Admur however rules that it causes impurity, and hence he rules only washing with water helps. So also rules Kisei Eliyahu ibid; Yifei Laleiv 4:18 in name of Mor Uketzia; Peri Megadim 4 M”Z 14; and so is implied from many Poskim. [brought in Kaf Hachaim 4:60]

^[74] Ketzos Hashulchan 2:11; Kaf Hachaim 4:64 in name of Peri Megadim

[75] Michaber 4:21

[76] Kaf Hachaim 4:86

[77] Chayeh Adam 40:18; Admur in Seder Netilas Yadayim 17 regarding one who touched a covered area during a meal that he must only wash that hand [However Tzaruch Iyun if this can be used as a source as perhaps regarding removing the Ruach Raah washing both hands is required.]; Other Poskim listed in Kaf Hachaim ibid

[78] Yifei Laleiv 1:27; Leiv Chaim 2:7; There he concludes that so rules the Shlah Hakadosh and so is the custom of the world.

[79] Ketzos Hashulchan 2:11; Eretz Chemda brought in Kaf Hachaim 4:86; M”B 4:57

[80] Piskeiy Teshuvos 4:23 in name of Chazon Ish

[81] Machatzis Hashekel 4:23 [brought in M”B 4:53; Kaf Hachaim 4:99]

[82] Michaber 4:21; M”B 4:53; Kaf Hachaim 4:99 in name of Beis Yosef 92; Kol Bo; Taz 92:2; M”A 4:23; Elya Raba 4:14; Soles Belula 4:2

[83] See Kaf Hachaim 4:73 brought in footnotes.

[84] Ben Ish Chaiy Toldos 17; Kaf Hachaim 4:99; Opinions in Piskeiy Teshuvos 27:2

This applies only to the arm which one lays Tefillin as it is normal to reveal it daily for putting on Tefillin. However the other arm, and both arms of women, are commonly always covered and hence require washing of the hand. [ibid]

[85] See Piskeiy Teshuvos 27:2 for various opinions on this matter.

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

[87] Piskeiy Teshuvos 4:29; Az Nidbaru 14:28

[88] Sheivet Halevy 8:2; However see Kaf Hachaim 4:98 in name of Ruach Chaim that one is not required to wash his hands after touching a sweat filled shirt, even if the sweat came from covered areas of the body. Ashel Avraham Butchach 4 rules likewise that one is not required to wash the hands, although he concludes it is an attribute of piety to do so. Halichos Shlomo 20:17 in name of Rav SZ”A is lenient and so rules Piskeiy Teshuvos 4:30

[89] Ashel Avraham Butchach 4; Kaf Hachaim 4:98 in name of Ruach Chaim; Piskeiy Teshuvos 4:23; The reason for differentiating between sweat of the revealed parts of the body and covered parts of the body is because only the seat of the covered parts is considered contaminated and brings the evil spirit. [Kaf Hachaim ibid]

[90] Kaf Hachaim 4:85 in name of Ruach Chaim 2

[91] Regarding the feet Kaf Hachaim 4:73 explains that according to the Mekubalim the evil spirit which resides on the feet is very strong and does not move from its place even after being washed. [Kaf Hachaim in name of Yifei Laleiv 1:22 and Mor Uketzia 4; Rav Poalim 2:4; Torah Leshma 13] However see M”B 4:54 in name of Peri Megadim 92 which implies that the feet has the same law as other parts of the body.

[92] Piskeiy Teshuvos 4:56; Vayeishev Moshe 2:12; Halichos Sholomo 2:15 in name of Rav SZ”A.

[93] Chayeh Adam 22:9; Yifei Laleiv 1:27; Poskim brought in Kaf Hachaim 4:87; See Admur 97:3

[94] Admur Kama 4:18 [see also 92:7; 162:2; 164:2]; Michaber 4:18; Beis Yosef 4:18; Abudarham p. 369 in name of Tashbeitz; Kol Bo 23; See Mordechai Brachos Remez 194; Orchos Chaim Hilchos Netilas Yadayim 10; See Piskeiy Teshuvos 4:24; See Sefer Shemiras Haguf Vihanefesh [Lerner] 54:23 footnote 33

[95] Setimas Admur ibid and ibid; Mamar Mordechai 4:11

Does this apply even if one scratches his head in the normally uncovered areas that stretch beyond his Kipa and hat? Some Poskim rule that this Halacha only applies to one who scratches his hair in the area that is normally covered by a Kipa, as only that area is considered to contain sweat. [Kaf Hachaim 4:98, based on wording of Michaber 4:21; Sheivet Halevy 8:2; Piskeiy Teshuvos 4:24] This, however, is not the simple implication from Admur who does not differentiate in this matter in Halacha 4:18 [or 92:7 or 164:2] and does not even bring the ruling of the Michaber 4:21 which discusses revealed areas. This follows the opinion of the Mamar Mordechai 4:11 who rules that if the head contains hair, then scratching even the normally uncovered areas require washing.

[96] One who is bald: See Q&A!

^[97] Ketzos Hashulchan 2:11

[98] Admur ibid; M”A 4:17 in name of Mordechai; Taz 4:13; Elya Raba 4:12; Kisei Eliyahu 4:6; Yifei Laleiv 4:18 in name of Mor Uketzia; Peri Megadim 4 M”Z 14; Poskim in Kaf Hachaim 4:60

Other Opinions: Some Poskim rule that scratching the head does not bring an impure spirit and hence does not require washing with water. Rather the hand requires cleaning in any fashion in order to be allowed to learn Torah. [See Machatzis Hashekel 4:17; Nivei Shalom 4:12; Machazik Bracha brought in Shaareiy Teshuvah 4:12; Soles Belula 4:14 in name of Makor Chaim; Ben Ish Chaiy Toldos 17; Poskim in Kaf Hachaim ibid] Admur however rules that it causes impurity, and hence he rules only washing with water helps. So also rule other Poskim ibid

[99] Admur ibid; Kisei Eliyahu ibid; Yifei Laleiv 4:18 in name of Mor Uketzia; Peri Megadim 4 M”Z 14; and so is implied from many Poskim brought in Kaf Hachaim 4:60

The reason: This is due to that scratching the head causes impurity, and hence he rules only washing with water helps for all these actions. [Poskim ibid; Ketzos Hashulchan 2:11]

Other Opinions: Some Poskim rule that scratching the head does not bring an impure spirit. [See Machatzis Hashekel 4:17; Nivei Shalom 4:12; Machazik Bracha brought in Shaareiy Teshuvah 4:12; Soles Belula 4:14 in name of Makor Chaim; Ben Ish Chaiy Toldos 17; Poskim in Kaf Hachaim ibid]

^[100] Ketzos Hashulchan 2:11; Kaf Hachaim 4:64 in name of Peri Megadim

[101] Admur 162:2 and 164:2 [regarding one who touches dirty areas during a meal, and the same would apply here as well regarding Ruach Ra’ah] Parentheses in original; Elya Raba 162:17; Chayeh Adam 40:19; Levushei Mordechai 1:12; M”B 162:58; Yifei Laleiv 23; Kaf Hachaim 4:74; Piskeiy Teshuvos ibid

Other Opinions: Some Poskim rule that one must wash his hands even if he merely touched the hair and did not scratch it. [M”A 162:14] Some conclude that if one contains a lot of sweat on his hair then he is to wash his hands afterwards. [Piskeiy Teshuvos 4 footnote 235 in name of Daas Torah]

[102] Setimas Haposkim ibid

[103] See Piskeiy Teshuvos 4:23 in name of Chazon Ish

[104] Yifei Laleiv 1:27 brought in Kaf Hachaim 4:87; See Admur 97:3

[105] If the bald area is not normally covered by his Yarmulka, [such as one with a receding hairline], then the Poskim clearly rule that it does not require any washing at all, and does not prevent one from learning Torah. [Michaber 4:21; Mamar Mordechai 4:11; Kaf Hachaim 4:98; Sheivet Halevy 8:2; Piskeiy Teshuvos 4:24] Furthermore, even if the bald area is normally covered by his Yarmulka, and seemingly requires washing of his hands due to touching the normally covered areas, nonetheless, the Poskim imply that it never requires washing even in such a case. [See Admur 162:2 and 164:2 in parentheses; Elya Raba 162:17; Chayeh Adam 40:19; Levushei Mordechai 1:12; M”B 162:58; Yifei Laleiv 23; Kaf Hachaim 4:74; Piskeiy Teshuvos ibid]

The reason: As Admur rules that it is specifically the scratching between the hairs that causes the evil spirit to rest and prevents one from Torah learning due to the sweat, and hence if he has no hair then there is no reason to require the washing unless it is considered a normally covered part of the body.

[106] Kaf Hachaim 4:75; Ashel Avraham Butchach 4; Aruch Hashulchan 92:10; Sheivet Halevy 8:2 unlike Ruach Chaim 4:6

^[107] Admur Kama 4:18; 97:3; Michaber 4:18; See Sefer Shemiras Haguf Vihanefesh [Lerner] 54:23 footnote 36 and 38

[108] This applies even if he did not kill the lice and merely touched it. [Admur 97:3; See Kaf Hachaim 4:84] See Ashel Avraham Butchach that even looking at lice with intent of discarding requires washing.

[109] The reason: As the impure spirit resides on the hands upon touching lice. [Admur 97:3]

Other Opinions: Some Poskim rule that touching lice does not bring an impure spirit and hence does not require washing with water. Rather the hand requires cleaning in any fashion in order to be allowed to learn Torah. [See Machatzis Hashekel 4:17; Nivei Shalom 4:12; Machazik Bracha brought in Shaareiy Teshuvah 4:12; Soles Belula 4:14 in name of Makor Chaim; Ben Ish Chaiy Toldos 17] Admur however rules that it causes impurity, and hence he rules only washing with water helps. So also rules Kisei Eliyahu ibid; Yifei Laleiv 4:18 in name of Mor Uketzia; Peri Megadim 4 M”Z 14; and so is implied from many Poskim. [brought in Kaf Hachaim 4:60]

[110] Setimas Admur Kama ibid and Michaber ibid; Implication of Admur 97:3 that the difference between a lice found in a sweaty area and a non-sweaty area is only with regards to if it requires washing or cleaning of the hands prior to Davening, however regarding Ruach Ra’ah, the lice of both areas cause the evil spirit to rest. So is implied from Admur in parentheses ibid who writes “It does not need washing for Davening” hence implying that it does need washing for the Ruach Ra’ah. Likewise, so is implied from the end of the Halacha in 97:3 that the Ruach Reah refers to all forms of lice, and so learns the editors of the new Shulchan Aruch Harav in footnote 33. All this is unlike the understanding of Rav Levi Bistritzky in his Hagah the Kitzur SHU”A 2:8 who writes that according to Admur 97:3 only lice from sweaty areas require one to wash his hands. The above, however, clearly negates his conclusion.

^[111] Ketzos Hashulchan 2:11; Kaf Hachaim 4:64 in name of Peri Megadim

[112] Admur 97:3

[113] Admur ibid in parentheses

The reason: As this is simply like touching and other impure animal, which does not require washing for prayer or Davening. [Admur ibid in parentheses]

[114] See previous footnotes!

^[115] Kaf Hachaim 4:83

[116] Admur 97:3

[117] Yifei Laleiv 1:24; Lev Chaim 2:6; Ruach Chaim 2; Kaf Hachaim 4:81

[118] Shaareiy Teshuvah 4:12; M”B 4:45; Admur 97:3 regarding that one is not required to wash hands before Davening if one touched an impure animal, however it can be rightfully argued that there Admur was not discussing whether doing so resides an evil spirit and hence no proof can be brought. [See also Piskeiy Teshuvos 4 footnote 256]

Must one clean his hands in other ways? Shaareiy Teshuvah and M”B ibid rule one is to clean the hands in other ways. However from Admur ibid it is implied that this too is not necessary.

^[119] Seder Hayom; Magen Avraham 4:18; Elya Raba 4:12; Peri Megadim 4:18; Kaf Hachaim 4:63; M”B 4:38; Omitted by Admur. Vetzaruch Iyun.

The reason: In order to immediately remove the spirit of impurity from one’s hands and not delay it. [Poskim ibid]

[120] See Admur Kama 4:18; Michaber 4:18; Beis Yosef 4:18; Abudarham p. 369 in name of Tashbeitz; Kol Bo 23; Mordechai Brachos Remez 194; Orchos Chaim Hilchos Netilas Yadayim 10

[121] Admur Kama 4:18; 97:3; Michaber 4:18

Other Opinions: Some Poskim rule that touching lice does not bring an impure spirit and hence does not require washing with water. Rather the hand requires cleaning in any fashion in order to be allowed to learn Torah. [See Machatzis Hashekel 4:17; Nivei Shalom 4:12; Machazik Bracha brought in Shaareiy Teshuvah 4:12; Soles Belula 4:14 in name of Makor Chaim; Ben Ish Chaiy Toldos 17] Admur however rules that it causes impurity, and hence he rules only washing with water helps. So also rules Kisei Eliyahu ibid; Yifei Laleiv 4:18 in name of Mor Uketzia; Peri Megadim 4 M”Z 14; and so is implied from many Poskim. [brought in Kaf Hachaim 4:60]

[122] This applies even if he did not kill the lice and merely touched it. [Admur 97:3; See Kaf Hachaim 4:84] See Ashel Avraham Butchach that even looking at lice with intent of discarding requires washing.

[123] The reason: As the impure spirit resides on the hands upon touching lice. [Admur 97:3]

[124] So rule regarding a Parush [gnat] and the same would apply to all other creatures: Shaareiy Teshuvah 4:12; Artzos Hachaim Hameir La’aretz 83; M”B 4:45

[125] The reason: As the main reason that washing is required upon touching lice is because they are created from sweat, and sweat carries the evil spirit. This is not relevant to any other creature, including gnats. [Poskim ibid]

[126] Admur 97:3 in parentheses, as understood by Kaf Hachaim 4:81 to be in negation of those Achronim [brought next] who require hand washing for other creatures

Analysis on opinion of Admur: Admur in 97:3 rules in parentheses that one is not required to wash hands during Davening if one touched an impure animal. However, it can be rightfully argued that there Admur was not discussing whether doing so causes an evil spirit to reside on one’s hands and rather simply if it prohibits Torah learning and prayer, as he himself differentiates in that Halacha between lice found in an area with sweat and those found in another area, as well as he differentiates there between washing with water to get rid of the evil spirit and rubbing on earth to clean so one can Daven. Thus, no definite proof of Admur’s opinion can be brought from this Halacha. [See Piskeiy Teshuvos 4 footnote 256]

[127] Yifei Laleiv 1:24; Kaf Hachaim 4:81

[128] Lev Chaim 2:6; Ruach Chaim 2; Yifei Laleiv 1:24; Kaf Hachaim 4:81

The reason: As they are considered like dead even when they are alive. [Poskim ibid]

[129] Kaf Hachaim ibid concludes to be stringent like the Yifei Laleiv, despite the implied ruling of Admur ibid

[130] Shaareiy Teshuvah 4:12; Artzos Hachaim Hameir La’aretz 83; M”B 4:45

Opinion of Admur: From Admur 97:3 it is implied that even a mere cleaning without water is not necessary.

^[131] Kama 4:18 and Siddur; ; See Sefer Shemiras Haguf Vihanefesh [Lerner] 54:23 footnote 37

[132] The Reason: The impure spirit resides on the hands upon having marital relations. This applies according to all. See Halacha 2 in footnotes.

[133] Ben Ish Chaiy Toldos 16

[134] Elya Raba 4:12; Machatzis Hashekel 4:17; Soles Belula 4:14; Machazik Bracha 4:6 in name of Makor Chaim; Ben Ish Chaiy Toldos 16; Kaf Hachaim 4:61; Ketzos Hashulchan 2 footnote 29 regarding Levaya; Olas Tamid; Shlah Shaar Haosiyos 9; Lev Chaim 1:63; Kaf Hachaim [Falagi] 7:26; Ruach Chaim 4:3; Chesed Lealafim brought in Kaf Hachaim 4:61.

Background

Kama 4:18; M”A 4:17; Seder Hayom; Kneses Hagedola all rule that one is not required to wash three times. Nevertheless the custom today has become to follow the opinions brought above

[135] See Ketzos Hashulchan 2 footnote 29; Ben Ish Chaiy Toldos 16; Kaf Hachaim 4:62; Halichos Shlomo 20 footnote 86;

Other Opinions: Shulchan Hatahor 6 writes it suffices to pour three times consecutively on each hand. See Piskeiy Teshuvos 4 footnote 165

[136] Kama 4:18; See Sefer Shemiras Haguf Vihanefesh [Lerner] 54:23 footnote 34-35

[137] Between the graves is explained to refer to a cemetery. [M”A 4:20 in name of Teshuvos Mahril 23; Kol Bo; Chayeh Adam 2:5; Kitzur SH”A 2:9; M”B  4:42; Gesher Hachaim 16:8; Kaf Hachaim 4:76; Piskeiy Teshuvos 4:25]

Opinion of Admur: The Rama 4:18 writes “one who walks between the dead.” The M”A records that this means a cemetery. Admur does not record either the wording of the M”A or the Rama rather he writes “between the graves”. Vetzaruch Iyun if there is any practical ramification between the graves or a cemetery.

[138] Rav Asher Lemel HaKohen, Rav of Anash Beitar, related to me that one time his father, the renowned Posek Rav Avraham Hirsh Hakohen approached the sink to wash his hands on the upper floor of 770. He then noticed the Rebbe behind him and quickly let him through to wash hands first. After washing hands the Rebbe told him that he needed to “cut the line” as he was by the cemetery [of his father in-law] and did not want to delay the removal of impurity. Seemingly, at that time, there was no place to wash hands at the actual cemetery.

[139] M”A 4:20 in name of Teshuvos Mahril; This applies according to all. See Halacha 2 in footnotes.

[140] Elya Raba 4:12; Machatzis Hashekel 4:17; Soles Belula 4:14; Machazik Bracha 4:6 in name of Makor Chaim; Ben Ish Chaiy Toldos 16; Kaf Hachaim 4:61; M”B 4:39; Ketzos Hashulchan 2 footnote 29 regarding Levaya; Olas Tamid; Shlah Shaar Haosiyos 9; Lev Chaim 1:63; Kaf Hachaim [Falagi] 7:26; Ruach Chaim 4:3; Chesed Lealafim brought in Kaf Hachaim 4:61; Piskeiy Teshuvos 4:25 footnote 241

Background: Kama 4:18; M”A 4:17; Seder Hayom; Kneses Hagedola all rule that one is not required to wash three times. Nevertheless the custom today has become to follow the opinions brought above.

[141] Rabbi Leibal Groner related to me that the Rebbe would wash his hands three times and then turn over the washing basin.

[142] M”A 4:20 in name of Teshuvos Mahril; M”B 4:42

[143] See Piskeiy Teshuvos 4:25 footnote 247

[144] Ishkavta Direbbe p. 107

Opinion of Admur: The Magen Avraham 4:20 defines “between the dead” to mean a cemetery. Thus according to him it seems that one must wash the hands even if he was not near the actual grave. However Admur omitted this explanation and rather wrote “between the graves”. Vetzaruch Iyun if there is any ramification between this wording and the wording of the M”A.

[145] Gesher Hachaim 16:8

[146] M”A 4:20 in name of Teshuvos Mahril; M”B 4:42 in name of Artzos Chaim

[147] Darkei Moshe 376:7

[148] Rama 376:4; Ishkavta Direbbe p. 107 learns this applies even when leaving a cemetery and so seems from Chochmas Adam 158:29, Vetzaruch Iyun from Piskeiy Teshuvos 4 footnote 244

[149] Piskeiy Teshuvos 4:25 in name of Meoreir Yisheinim

[150] Gesher Hachaim 16:9

[151] Hiskashrus 884

[152] Ishkavta Dirrebe p. 106; Beis Rebbe “Harav Hakadosh Miberditchiv”; Piskeiy Teshuvos 4:25

Background:

The Alter Rebbe visited the resting place of Reb Levi Yitzchak of Berditchiv after he passed away. After Admur left the grave he was offered water to wash his hands and Admur replied that he does not need to wash his hands as the gravesite of Tzaddikim do not impurify.” [Beis Rebbe ibid] Practically this is the custom of the Chassidim not to wash hands after leaving the resting site of the Rabbeim, as was seen amongst Chasidim that visited the burial grounds of the Rebbe Maharash and Tzemach Tzedek [which are positioned in the entrance to the cemetery in Lubavitch]. Likewise the Rebbe Rashab would not wash hands after visiting the gravesite of his father the Rebbe Maharash. The reason for this is because although even the grave of a Tzaddik gives off impurity it nevertheless is a holy place and does not give off the evil spirit, and the entire purpose of washing the hands is to remove the evil spirit. [Ishkavta Direbbe ibid]

[153] Thus those that visit the Rebbe’s Ohel in Queens must wash hands afterwards being that it is within a cemetery. This was also the Rebbe’s custom. [Ishkavta Direbbe ibid]

[154] Yad Halevy 1

[155] Nitei Gavriel 92:2 footnote 3 in name of members of Chevra Kadisha and Rebbe

[156] As is recorded regarding a Levayah [See Beis Lechem Yehuda 376:4 as the custom of Jerusalem; Shiyurei Kneses Hagedola 376:10; Gesher Hachaim ibid

Other Opinions: Some Poskim rule it is not necessary to avoid drying the hands after washing even aftera Levaya. [Ikarei Daat 35:7; Siddur Beis Oveid; Gilyon Mahrsha; See Kaf Hachaim 4:78; Ben Ish Chaiy Toldos 16 rules one may be lenient to dry the hands in a cold area.]

[157] So writes Nitei Gavriel ibid

^[158] Kama 4:18; See Sefer Shemiras Haguf Vihanefesh [Lerner] 54:23 footnote 35

[159] Kama 4:18; Ketzos Hashulchan 2:11; also brought in Chayeh Adam 2:5; Kitzur SH”A 2:9

[160] The Peri Megadim 4 A”A 21 writes on the M”A 4:20 that one must be within four Amos of the corpse to require washing. It is however unclear as to whether the P”M refers even to a case that one is within the same room as the corpse. Practically many record that one is to wash his hands when being in the same room as a corps even if one is not within 4 Amos. [See Piskeiy Teshuvos 4:25; Nitei Gavriel 70:1]

[161] Vayaan Yosef 3

[162] Kama 4:18

[163] Migdal Oz [Yaavetz] brought in Ketzos Hashulchan supplements 1 p. 82; Peri Megadim 4 A”A 21; Poskim in Kaf Hachaim 4:77; Piskeiy Teshuvos 4 footnote 239; Nitei Gavriel 70:1 [However Tzaruch Iyun if the P”M was referring to a funeral or only one who is near a corpse]

[164] Ishkavta Direbbe p. 107; Nitei Gavriel 70:1 in name of a number of Poskim; See Piskeiy Teshuvos 4 footnote 239 in name of Chazon Ish

[165] Ketzos Hashulchan 2 footnote 29; See Elya Raba 4:12; Machatzis Hashekel 4:17; Soles Belula 4:14; Machazik Bracha 4:6 in name of Makor Chaim; Ben Ish Chaiy Toldos 16; Kaf Hachaim 4:61; Olas Tamid; Shlah Shaar Haosiyos 9; Lev Chaim 1:63; Kaf Hachaim [Falagi] 7:26; Ruach Chaim 4:3; Chesed Lealafim brought in Kaf Hachaim 4:61.

Background

Kama 4:18; M”A 4:17; Seder Hayom; Kneses Hagedola; all rule that one is not required to wash three times. Nevertheless the custom today has become to follow the opinions brought above

[166] Ketzos Hashulchan 2 footnote 29

[167] Gesher Hachaim 16:8; Beis Lechem Yehuda 376:4; Kaf Hachaim 4:78-80; Nitei Gavriel 70; Piskeiy Teshuvos 4:25

[168] Michaber Yoreh Deah 376:5

[169] One is to uproot the grass together with its earth. [Gesher Hachaim 16:9]

[170] This represents that in the future the dead will be purified with three items: water, earth and hyssop. [Chochmas Adam 158:29; Nitei Gavriel 80:2]

[171] A number of Poskim write one is to recite the verse “Zechor Ki Afar Anachnu” [Chochmas Adam 158:29; Gesher Hachaim ibid] However some write to say: Vayatzitzu Meir Kieisev Haaretz. [Nitei Gavriel 80:2; see Chochmas Adam ibid]

[172] Michaber 547:12 as is understood by Mamar Mordechai ibid and Kneses Hagedola 376; Kaf Hachaim 547:43 in name of Shulchan Gavoa 547:23; M”B 547:25 that so is the custom; Chol Hamoed Kehilchasa 12:20

Other Poskim: Some Poskim rule it is permitted to do so. [Hamabit 27; Elya Raba:Zuta 547, brought in Beir Heiytiv 547:7]

[173] Gesher Hachaim p. 93

[174] Rama 376:4 “And the custom of our fathers is Torah”. Brought in M”B 4:44

Entering a Beis Midrash or Shul: Some allow entering into a Beis Midrash. [Nitei Gavriel 70:5 and so is the Chabad custom]

[175] Gesher Hachaim ibid

[176] Beis Lechem Yehuda 376:4; Rav Akiva Eiger 376; Chochmas Adam 144:30; Elya Raba 224:7; Kaf Hachaim 4:79; Gesher Hachaim ibid

[177] Nitei Gavriel 70:2, and so is the Chabad custom. [ibid] Some say this is because we are particular not to leave any water in the vessel. [See Maavor Yabok 19; Piskeiy Teshuvos 4 footnote 246]

[178] Beis Lechem Yehuda 376:4 as the custom of Jerusalem; Shiyurei Kneses Hagedola 376:10; Gesher Hachaim ibid

Other Opinions: Some Poskim rule it is not necessary to avoid drying the hands after washing. [Ikarei Daat 35:7; Siddur Beis Oveid; Gilyon Mahrsha; See Kaf Hachaim 4:78; Ben Ish Chaiy Toldos 16 rules one may be lenient to dry the hands in a cold area.]

[179] M”A 4:20 in name of Teshuvos Mahril; Kneses Hagedola 376:12 brought in Gilyon Mahrsha 376; Gesher Hachaim ibid;

Darkei Moshe 376:7 write this is no longer the custom

[180] Beis Lechem Yehuda 376; Gesher Hachaim ibid

[181] Rama 376:4; Gesher Hachaim 16:8 writes it is no longer the custom to perform this procedure with exception to the relatives of the person who passed away.

[182] The amount of times one is to sit: The Rama writes one is to sit seven times. However he then concludes “In these countries they are accustomed to only sit three times after washing.” The Shach 376:6 brings the Levush, Perisha and Rashal which rule it is to be said seven times. Gesher Hachaim ibid writes it is said three times.

[183] This is done in order to banish the evil spirits which escort a person until he sits down. [Rama ibid in name of Mahril 23] Every time one sits the evil spirits are expelled from the person. [Beis Lechem Yehuda ibid]

[184] Marshal in name of grandfather brought in Taz  376:3 and so rules Levush

[185] Shulchan Hatahor; Pela Yoetz “Taharah”; Moed Kol Chaiy 12 brought in Piskeiy Teshuvos 4 footnote 243

[186] Yifei Laleiv brought in Kaf Hachaim 4:77; However see Gesher Hachaim 14:22 that the custom of Vayehi Noam only applies to those that return from the cemetery.

[187] Admur 4:19; See Sefer Shemiras Haguf Vihanefesh [Lerner] 54:24 footnote 41; This is due to the impure spirit which resides on the hand after bloodletting. This applies according to all Poskim. [See Halacha 2 in footnotes]

[188] Ketzos Hashulchan 2:11

[189] Kaf Hachaim 4:91; Peri Megadim 4 A”A 22; However see Piskeiy Teshuvos 4:27 which brings in name of Rav SZ”A that one is not required to wash hands.

[190] Piskeiy Teshuvos 4:27

[191] Kama 4:19

[192] See Halacha 3 in footnotes for the full analysis in this matter.

[193] Ketzos Hashulchan 2:11; This is due to the impure spirit which resides on the hand after a haircut. This applies according to all Poskim. [See Halacha 2 in footnotes] Vetzaruch Iyun why this was not listed in 4:18.

[194] Kaf Hachaim 4:68 in name of Poskim; Kaf Hachaim [Falagi] 8:27

[195] Kaf Hachaim 4:93

[196] Kaf Hachaim 4:92; Yifei Laleiv 1:18 [Kuntrus Achron] that so is the custom of the world.

[197] As it is common for the barber to touch the persons hair which is full of sweat.

[198] Kaf Hachaim 4:92

[199] Tzemach Tzedek Yoreh Deah 93; See Sefer “Hadras Pnei Zakein” for all the opinions in Halacha that prohibit cutting the beard even with a scissor.

[200] Arizal in Shaar Hamitzvos Kedoshim and in numerous other places. See Sefer “Hadras Pnei Zakein” for all the opinions in Kabala that prohibit cutting the beard.

[201] See Sefer “Hadras Pnei Zakein” Chapter 11 p. 508 for many opinions that obligate cutting the mustache both according to Halacha and Kabala; The Rebbe answered that with regards to cutting the mustache there are sides to say it is permitted and sides to say it is forbidden and one should therefore ask Rabbanei Anash.  [Shulchan Menachem 4:36 p. 133] The answer I [i.e. the author] received to this question from Rav Mordechai Ashkenazi, the Rav of Kfar Chabad, is that one may cut the mustache if it is in the way of food. [The question was asked as follows: “Is there any Hiddur involved not to cut the mustache even if it is in the way of food?”]

[202] Oar Letziyon 2:44-5; Halichos Shlomo 2:10

[203] Halichos Shlomo 2:10; Yalkut Hatispores p. 77 by Rav Y.Y. Sarabranski. There he explains that perhaps the cutting of a few locks of hair does not cause the evil spirit to reside.

[204] See Piskeiy Teshuvos 4:28 footnote 265; Rav Avraham Pariz would wash his hands three times inconsecutively after cutting a curl of hair from the three year old boy. [Keitzad Nechaneich Yiladeinu p. 172]

[205] In the list of actions that require washing due to the evil spirit [in 4:18] Admur does not list contact of bodily fluids. [This was completely omitted from chapter 4, unlike the Michaber 4:21 which mentions the law of bodily fluids. This emphasizes the distinction according to Admur between matters that cause impurity to reside and matters which simply dirty the hand.] Nevertheless in the laws of prayer [92:5-7] this matter is discussed with regards to whether one may pray after touching certain bodily fluids. The practical ramification between these fluids and the actions listed above [in 4:18] is that those actions cause an evil spirit to reside on the hands, and require washing specifically with water to remove the impurity. It however remains permitted to learn Torah even prior to washing the hands if the hands are not dirty. In contrast contacting certain bodily fluids do not cause the evil spirit to reside [hence explaining their omission from the list in 4:18] and hence do not require washing with water. Nevertheless they must be cleaned in other ways and it is forbidden to learn Torah or recite blessings prior to doing so. This will be further elaborated on in the next Halacha.

[206] Yifei Laleiv 1:24; Lev Chaim 2:6; Ruach Chaim 2; Kaf Hachaim 4:81

[207] As they are considered like dead even when they are alive. [ibid]

[208] Shaareiy Teshuvah 4:12; M”B 4:45; Admur 97:3 regarding that one is not required to wash hands before Davening if one touched an impure animal, however it can rightfully be argued that there Admur was not discussing whether doing so resides an evil spirit and hence no proof can be brought. [See also Piskeiy Teshuvos 4 footnote 256]

[209] Piskeiy Teshuvos 4:26