Chapter 4: The laws of washing hands in the morning

 

Introduction: In the previous chapter the restrictions that apply prior to washing hands were discussed. This chapter will deal with the detailed laws of the washing; How the washing is to be done; The reason behind the washing;  When a blessing is recited; Which waters may be used for the washing etc.   Negel Vasser:[1] The term Negel Vasser is the Yiddish reference to the morning washing. The reason it is called Negel Vasser [nail water] is because according to Kabala the impure spirit resides on the nails and from there spreads to the rest of the fingers.

 

1. The law: [2]

The Sages instituted that one is required to wash his hands with water every morning, and upon doing so is to say a blessing of Al Netilas Yadayim. [This applies whether or not he went to the bathroom before washing, and applies even if he does not desire to pray for many hours to come.[3]]

 

2. What is the reason behind washing hands in the morning with a blessing? [4]

Introduction: In the previous chapter it was explained that upon sleeping at night a spirit of impurity resides on one’s body and does not leave the hands until he washes them properly. This explains why we wash hands in the morning. It however does not explain why a blessing is recited. Halacha states[5] that whenever one does something to remove danger [such as the morning washing] a blessing is not recited. Thus it cannot be simply due to this reason alone that we wash hands with a blessing. There must be a separate reason for why the Sages commanded us to wash the hands and hence say a blessing. This reason is disputed amongst Rishonim and Poskim. In the Basra, Admur records a dispute on this matter while in the Kama and Siddur only the second reason brought below is recorded. The following are the two reasons brought in Basra.

 

 

 

 

 

 

 

 

 

 

 

 

 

First opinion in Admur-Opinion of Rosh and Rambam: [6]

Must wash before every prayer with a blessing: Some[7] explain the reason behind the institution of washing hands in the morning is in order to have pure hands for the Shema and morning prayers.[8] Likewise according to this opinion if one’s hands are not clean he is requires to wash his hands with a blessing even before Mincha and Maariv, just like is required before Shacharis.[9]

 

 

 

Second Opinion in Admur-Rashba: [10]

Sanctify like Kohen and remove impurity: [Others[11] explain] that the Sages instituted to wash hands with water only in the morning [and not as a general law that applies prior to all prayers].[12] Their reason is due to the reason written explicitly in the Zohar, and mentioned in the Talmud, that when a person sleeps impurity resides on him as a result of the ascent of his G-dly soul upon sleeping. Thus in order to remove this impurity that resides on the hands and become sanctified with G-d’s sanctity, [the Sages instituted that] we pour pure water from a vessel [on to our hands], just like a Kohen which sanctifies his hands from the Kiyur. It is for this reason that they instituted to recite the blessing “That He has sanctified us…”.

 

Final Ruling: [13]

Practically the custom of all Jewry today is not to recite a blessing when washing prior to Mincha or Maariv, and only prior to Shacharis is it recited, hence accepting the reasoning offered by the second opinion. Nevertheless one should be stringent[14] also like the first opinion and wash his hands with water prior to all prayers, and travel for water for up to a “mils” distance. However one does not say a blessing over this washing, as in case of doubt a blessing is not said.

 

Q&A If one prayed Shacharis prior to saying the blessing over washing, is he to wash and say the blessing after Davening? If one did not recite a blessing over washing prior to Shacharis, and he has already Davened, then some Poskim[15] rule he may no longer wash with a blessing.[16] Others[17] rule one is still able to wash with a blessing.[18] Some[19] rule one is to wait until Mincha and then wash with a blessing.   If in middle of Shacharis one remembered that he did not say the blessing of Netilas Yadayim, what is he to do?[20] Some write one may wash and say a blessing even in middle of Birchas Kerias Shema.   Are women to wash with a blessing even if they will not be Davening Shacharis?[21] Yes.[22]

 

 

 

 

 

 

 

 

3. Does one wash his hands with a blessing after awakening if he slept with his clothing? [23]

One must always wash hands with a blessing upon awakening even if he slept with his clothing.[24]

 

Q&A Must one wash his hands with a blessing if he slept with gloves? Some Poskim[25] rule one is to wash without a blessing.[26] [According to Admur[27] it seems one is required to wash with a blessing even in such a case. At the very best one should use the bathroom or touch a covered area and then wash with a blessing.[28]]

 

4. Washing immediately upon awakening: [29]

Every meticulous person should beware to wash his hands immediately upon awakening [after saying Modeh Ani] even if he plans on remaining lying in his bed. Through doing so he will be saved from waste of seed [nocturnal emission].

 

5. Preparing a basin of water next to ones bed: [30]

Due to the restriction [against walking before washing], prior to going to sleep one[31] 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.[32]]

 

Q&A Covering the Negel Vasser water: [33] 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[34] 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.[35] However, there are Poskim[36] 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[37], and so is the apparent Chabad custom.[38] There is likewise no problem to wash hands for bread using revealed waters even in areas that snakes are common.[39] 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.[40] Based on this ruling some Poskim[41] question whether one may wash using water left under the bed.  Other Poskim[42] rule it is allowed. Practically one is to initially avoid doing so[43], although one who does so has upon whom to rely.[44] One may certainly be lenient to place it under an airplane seat and the like.[45]   Must the washing vessel be filled with water up to the very top? See footnote.[46]

A Maaseh Shehaya: In the year 1962 Harav Asher Lemel Hakohen, current Rav of Anash Beitar Ilit, sat one Thursday night with a fellow student in the Beis Midrash in 770 discussing with him different personal issues. It came out in the conversation that the student does not prepare Negel Vasser at night with which to wash his hands with upon awakening. He stated various excuses for this practice, including fear that the water would spill and wet his clothing. That Shabbos[47] during the Farbrengen with the Rebbe, of which both students participated, the Rebbe spoke about the saying of Modeh Ani and how there is no evil inclination that stops a person from reciting it. The Rebbe then suddenly interjected: “This is unlike the washing of hands in the morning, of which the evil inclination can tell someone that he should not prepare the water near his bed the night before due to fear of it spilling etc.”[48] The Rebbe then continued with the original topic. Needless to say the student took upon himself to prepare Negel Vasser every night prior to going to sleep.

 

Chassidishe Gneiva Versus Self Centeredness: Taking the only Nagle vassar cup available to set up next to your bed

 

Question

During our stay at an Airbnb, our group—including both immediate and extended family and friends—had access to only one Neigle Vassar cup for ritual washing after waking up in the morning. We agreed to keep the cup by the sink so everyone could use it each morning. Individuals varied in their approaches when they awoke: some walked four cubits to reach the sink, while others chose to fill plastic cups with water for use by their beds. However, one particularly pious individual decided to take the Neigle Vassar cup for personal use without our knowledge. The next morning, we were unable to locate the cup when we needed to perform Neigal Vaaser by the sink. A few guests had even yet to wash hands, as they walked every four Amos from their bed until they reached the sink and only then discovered the cup was missing. We tried looking around the house for the cup but could not find it. In the end we had to wash neigal vasser from a plastic water bottle that was near the sink. Eventually, we learned that this pious individual had not only taken the cup but had also placed it under his bed, making it difficult for anyone else to find. He was among the last to wake up, which added to the group’s frustration. The individual, when confronted, asserted that washing hands immediately upon waking and preferably next to the bed is a significant mitzvah, and claimed it was not their fault for taking the cup first in order to fulfill this obligation. He further argued that Hasidim have traditionally been meticulous in performing mitzvot, even if it involved what they termed “Hasidic stealing.” Our response was that this reasoning represents a complete distortion of authentic Hasidic values, which emphasize foremost the love of one’s fellow Jew and the willingness to set aside personal stringencies for the benefit of others. In this instance, their actions resulted in the entire household being unable to properly wash, thereby contradicting the very principles of Hasidism they sought to uphold. We are interested in understanding the relevant halachic perspective regarding this situation.

 

Answer:

Although the individual’s intentions were sincere, he made an understandable yet frequent error by prioritizing his own spiritual needs at the expense of others. He should have refrained from taking the Neigal Vaaser cup without communicating his actions or ensuring an alternative was available for others—such as placing a different cup by the sink or preparing a disposable one near his bed, as others had done. This instance is not isolated; there have been other occasions that have come to my attention where someone has taken the sole Neigal Vaaser cup without regard for the community’s needs. Such occurrences may stem from insufficient awareness regarding the importance of inclusivity and consideration for the impact of one’s actions on others when it comes to one’s acts of piety and Chumros. The Rebbe consistently emphasized that personal religious practices, which are mere Chumros and Midas Chassidus, should be set aside when they conflict with the basic rights of others or fundamental Jewish law, underscoring that individual benefit must not override the physical or spiritual well-being of others.

 

Given these circumstances, it is my view that the individual in question acted out of an honest misunderstanding due to a misinterpretation of the underlying principles. Notwithstanding, the individual should apologize, and recognize that authentic piety means putting communal needs before personal stringency. A constructive dialogue with the individual, accompanied by a review of the relevant talks of the Rebbe on this topic, may assist in clarifying their perspective.

 

Explanation:

Halacha clearly prohibits taking communal property without consent, even for a mitzvah, as Halacha rules that a mitzvah cannot come through an aveirah, and there is no such thing as a Chumra which comes to allow the forbidden. In this case, taking the netilat yadayim cup deprived others of fulfilling their obligation and caused frustration, making the act both halachically wrong and ethically flawed. True chasidut, as taught by the Baal Shem Tov, prioritizes ahavat Yisrael and avoiding harm to others, not imposing personal chumrot at their expense.

 

In Parshas Vayeitzei, the Rebbe addresses the puzzling question of how Yaakov married four sisters despite the patriarchs’ practice of observing the Torah before its giving. After analyzing various commentaries, the Rebbe explains that the forefathers’ observance was a voluntary stringency, not an obligation, and such stringencies cannot override actual duties—such as Yaakov’s moral obligation to fulfill his promise to Rachel. From this, the Rebbe concludes, we learn a vital principle: personal chumros (stringencies) must never come at the expense of others—whether physically, emotionally, or spiritually. Authentic piety prioritizes peace and the well-being of others over self-imposed rigor, reminding us that Ahavas Yisrael and communal harmony take precedence over non-obligatory practices.

 

The lesson discussed above is one of great pertinence to our social behavior with family, friends, and communities. It is not uncommon for a rift between family, friends, or community members to erupt due to matters relating to religious observance. People naturally feel that their rights, especially their personal religious rights and beliefs, are sacred and to be held onto irrelevant of anyone who may get run over as a result. However, in Judaism we learn that at times what is required to give up his zealously of a religious custom for the sake of peace and not offending another. This depends on the severity of the religious duty and if it is an obligation, in which case it is forbidden to compromise on it irrelevant of the possible damage that it can cause in the relationship with others, versus if it is a mere non-obligatory stringency and custom, in which case the ruling is that for the sake of peace one is to let go of fulfilling his stringency.

 

Sources:

See regarding not doing Chumras on the expense of others: Likkutei Sichos Vol. 5 2nd Sicha; Admur 468:14; Rama Y.D. 112:15; 119:7; Shach Y.D. 112:26 and 119;20; Shaareiy Teshuvah 170:6; M”B 170:16; Piskeiy Teshuvos 170:8;

See regarding stealing: Admur Gzeila Ugineiva 3; Michaber C.M. 348:1; Rambam Hilchos Gneiva 1:2; Learned from Braisa Bava Metzia 61b “Liminkat” regarding stealing in order to pay Keifel [See Kuntrus Achron ibid 1]

 

6. Where is the water to be poured into? [49]

Not to pour onto the ground: One may not pour the water used for morning washing onto the ground.[50] Rather one is to pour it into a vessel. [Thus when preparing the water before going to sleep the water filled vessel is to be placed into an empty vessel, in which one will pour the water into.[51]]

What type of vessel is to be used? It is proper[52] that the lower basin [used to pour the water into when washing] be a disgusting vessel.[53] [One however is not to have repulsive vessels near his bed, such as a potty and the like, unless the vessel is covered.[54]]

 

Q&A May the basin that was used to pour the water into be used for food? Some Poskim[55] rule that after one washes out the basin it may be used for food.[56] However there are Poskim[57] which severely warn against using, for foods, the basin which contained the impure water, as doing so causes great illnesses and maladies.   May one use a pot as a basin to pour the water in if he has no other vessel available? Seemingly one may be lenient in this case to use a pot. However he must make sure to wash out the vessel prior to using it again.[58] Furthermore, if possible, one should line the inside of the vessel with a plastic bag or the like in order to prevent the water from touching it.[59]   If one does not have a vessel available may he pour the water on the ground?[60] One may only pour the water into an area that people do not commonly walk in.   If one has a sink near his bed must he nevertheless prepare a basin with water inside a vessel before he goes to sleep?[61] If he can wash without placing his feet on the ground then there is no need to prepare a basin and he is to wash in the sink in the morning.[62]

 

7. How does one wash his hands in the morning?

A. Pouring on one’s hands using a vessel: [63]

One must use a [Kosher] vessel to pour[64] the water on his hands for the morning washing.[65] [If there is no vessel available to pour with see Halacha 13 regarding if dipping ones hands in water suffices. See also Halacha 7F.]

 

Q&A May one use a disposable cup to wash Negel Vasser?[66] Initially it is best not use a disposable vessel to wash with if there are other vessels available. However, if there is no other vessel currently available then it may be used without question.   If one has no vessel available can he wash using the spout of the sink?[67] Yes. One is to close and open the spout prior to each pouring on the hand.[68]

B. The order of the washing:

Pick up basin with right hand and pass to left:[69] Lechatchila[70] one is to take a vessel [filled with water[71]] with ones right hand and then place it in ones left hand.[72]

Which hand is one to pour on first?[73]  One must first pour the water on his right hand.[74]

 

Q&A Which hand is a lefty to pour on first? Some Poskim[75] rule even a lefty is to wash his right hand first.[76] However others[77] rule a lefty washes his left hand first.   If another person is pouring on one’s hand from which hand should he pour?[78] He should pour using his right hand being that the right side represents mercy.

Should one sit up before he washes neggel vasser? You may sit up, although there is no obligation to sit up and you may wash while in a lying position. If you choose to sit up on the bed, it is best do so without placing his feet on the ground.[79]   See Admur Basra 1:6

C. Pouring three times on each hand inconsecutively: Should one sit up before he washes neggel vasser?

How many times is one to pour the water on each hand?[80] The Talmudic[81] sages stated that the impurity does not [completely[82]] leave ones hands until one pours water on each hand three times. [Regarding the law if one does not have enough water available to wash each hand three times see Halacha 12]

Alternating hands between each pouring:[83]  The sages [of Kabala[84]] received a tradition that these three pourings on each hand [must[85]] be done inconsecutively [in order to completely remove all remnant of the impurity from ones hands[86]]. [Thus one must be very careful to pour the water on each hand inconsecutively even Bedieved.[87] Thus after pouring one time on the right hand, one then takes the vessel into his right hand[88] and pours one time on his left hand, and then repeats this for a total of three pourings on each hand.[89]]

 

Q&A If one accidently poured the water consecutively three times on each hand what is he to do? If he has more water available then he is to re-wash his hands three times inconsecutively. If he does not have any more water available, then he may recite a blessing on the washing. See Halacha 12 for the full details of this subject.   Handing the vessel from the left hand to the right hand:[90] Some people are careful to never hand the cup of water from the left hand to the right hand and hence they first put the basin down and the take it with the right hand. However they make sure to directly hand it from the right hand to the left hand when it comes the turn for the water to be poured on the right hand. The reason for this is to show that the right is a master to the left.

 

D. How much of one’s hand needs to be washed? [91]

One must be very careful to pour water over the entire hand, up until the wrist, as the impurity spreads up to that point. This applies even Bedieved.[92] [Thus, even in a case that one does not have much water available, it does not help to pour only on the fingers, and thus one may not make a blessing over the washing if he did so.[93] Accordingly, one must be very careful to properly oversee that the water reaches the entire area of the hand, in all its corners[94], and throughout the entire length and width of the fingers. One should therefore leave some space between the fingers while washing, and they should be slightly pointing upwards in order so the water reaches every area properly, including the tips of the fingers.[95] Likewise, one must position the pouring in a way that the water touches every area of the palm and hand up until the wrist, taking notice that the area of the hand below the pinky also receives water. Often it occurs that through the wrong angle of pouring the area under the pinky remains dry and thus special care must be taken to oversee that it gets wet.]

Yom Kippur and Tishe Beav:[96] On the morning of the 9th of Av and Yom Kippur one only washes his fingers up until his knuckles, having intention to remove the impurity which they contain [as on these days the impurity does not extend past the fingers[97]]. [At the conclusion of Yom Kippur and Tishe Beav, prior to saying Havdala and Kiddush Levana, one washes his [entire] hand three times inconsecutively.[98]]

 

E. May someone pour the water over one’s hands or is he to do so himself? [99]

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.[100] [However such a person may bring the water to him, for him to wash on his own[101], although it is an act of piety to be stringent even in this regard.[102]]

 

Q&A Can a woman pour the water on a person’s hand if she already washed?[103] One is not to have a woman who is a Niddah pour the water of the morning washing over one’s hands.[104] Furthermore, even if the woman is pure she should not pour over a man’s hand [unless she is his wife or his daughter].[105]   May a woman who is a Nida pour the water on another woman’s hands who is not a Nida?[106] This matter is subject to the same debate mentioned above, in which the conclusion is that it is proper to avoid doing so.   Can a gentile pour the water on a person’s hands?[107] One is not to have a gentile pour the water of the morning washing over one’s hands. [However the gentile may bring him the water.[108]]   May a woman who is a Nida prepare the washing water?[109] There is no problem for a Nida [of any relation, including one’s wife[110]] to prepare the washing water in a vessel and bring it to a man for him to take and wash his hands with it prior to eating bread [or after awakening].[111] [However, some Poskim[112] rule that one who is able to be careful to avoid having a Nida even bring the water, is praised. Seemingly, according to Admur, there is no need to be careful in this matter.[113]]   May a gentile prepare the washing water?[114] There is no problem for a gentile [male or female] to prepare the washing water in a vessel and bring it to a person for him to take and wash his hands with it prior to eating bread [or after awakening].[115] However, some Poskim[116] rule that one who is able to be careful to avoid having a gentile even bring the water, is praised. [Seemingly, according to Admur in the Siddur, there is no need to be careful in this matter.[117]]   Can a child pour on another person’s hands if he has not yet washed?[118] No.

 

Various laws relevant to the washing

 

Do the laws which apply when washing hands for bread likewise apply for the morning washing?[119]   All the laws which invalidate the washing for bread apply likewise for the morning washing. Therefore a blessing may not be recited over the morning washing if it is invalid for washing for bread.   Important note: It is beyond the scope of this book to bring all the details involved in the laws of washing for bread. Only general and selected laws will be brought. For further study on this subject, see Seder Netilas Yadayim of Admur and Shulchan Aruch Admur 159-162 for all the details.[120]  The laws which are pertinent only to the morning washing will be brought in their full length.

 

F. Having the water poured as a result of human action: [121]

The water must come on to one’s hand as a direct result of human action. [This comes to exclude dipping one’s hand in a vessel[122], or having an animal pour the water over one’s hands[123], or placing one’s hands under a waterfall.] This applies even Bedieved. [Thus if one is unable to wash as the result of human action a blessing may not be said over the washing. See Halacha 7A and Halacha 13.]

 

G. Not to have any interference [Chatzitza] on ones hands: [124]

One may not have any interference on his hands while washing. [Thus women must remove their rings from their fingers[125], and each person should check his hands to make sure they are clean prior to washing.[126]] This applies even Bedieved.

 

H. How much water must there be in the vessel used to pour? [127]

The vessel used to pour the water must contain at least a Revius[128] worth of water prior to beginning the first pouring. [If it does not contain a Revius worth of water, the washing is invalid.[129]]

How much water must one pour each time? [130] The above obligation is only regarding how much water must initially be in the vessel before beginning the pouring. Regarding the amount of water one must pour each time on his hand, there is no minimum measurement of a Revius. [However one must pour the amount of water needed to wash ones entire hand, up until his wrist, by each pouring. [131] ] I. Using Kosher water: [132]

Only water which is valid for washing hands for bread may be used for the morning washing. This applies even Bedieved.[133] [Thus one who washes with water which is invalid for washing for bread may not say a blessing on the washing. Nevertheless, if no other water is available, one is to wash his hands with the invalid water without a blessing.[134] If kosher water later becomes available one should wash his hands properly with a blessing.[135] Regarding saying a blessing if the water only became available after Shacharis-see Halacha 2 Q&A.]

 

J. Not to touch the impure water on the vessel [or on the other hand]: [136]

One has to be careful that his hands do not touch the water that is on the other hand.[137] Thus one must be careful not to touch the area of the vessel that his wet hands grasped in order to pour on the other hand. [For this reason there are those who are accustomed to have a few handles on the washing cup, in order to avoid this problem.[138] Today our custom is to wash using a towel and thus avoid this issue all together. See Halacha 8 Q&A for the full details of this subject.]

 

Q&A If one touched the hand of a person who did not yet wash, must he re-wash his hands? Some Poskim[139] rule one must rewash his hands three times inconsecutively if he touched the hands of a person that did not yet wash. This applies even if the hands are dry.[140] For this reason some would wear gloves when shaking the hands of someone who did not yet wash.[141] However it is evident from other Poskim[142] that the hands do not become impure and it is not necessary to re-wash the hands. If however one’s hands are still wet from the initial washing and he then touched another hand that was not yet washed, then he must rewash his hands, as is the ruling regarding washing for bread.[143] If one’s hands are dry and the other persons hands are wet-see footnote.[144]   May one wash his hands using the bathroom sink?[145] Water from the sink:[146] One is to avoid washing his hands for the morning washing, or for bread, using a bathroom sink.[147] However, in a time of need, one may wash his hands inside a bathroom on behalf of the morning washing, or to eat bread.[148] In such a case, one is to only wash his hands in the bathroom, however the saying of the blessing and the drying of his hands is to take place outside the bathroom.[149] In all cases, if one is able to bring the water of the bathroom to outside the bathroom, then one is to do so and wash there.[150] However, initially, one is not to wash with water from the bathroom sink even if he brings it outside.[151] Toilet water:[152] The above leniency is only with regards to sink water. However, toilet water is invalid for washing hands even if it is clean. [The same applies for any water that has remained in the bathroom for a considerable amount of time and is considered repulsive by people.[153]]   Does spreading a sheet between the toilet and sink validate the sink to be used for washing?[154] 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.

 

8. The blessing recited over the morning washing:

A. The Nussach: [155]

The wording of the blessing said over the morning washing is “Al Netilas Yadayim“.[156]

 

 

 

B. Reciting the blessing after the second washing: [157]

After awakening in the morning one is to wash his hands [near his bed] without saying a blessing, immediately[158] proceed to use the bathroom, and [immediately] after leaving the bathroom he is to wash his hands a second time and recite the blessing of Al Netilas Yadayim. This is [immediately[159]] followed by Asher Yatzar [and Elokaiy Neshama[160]]. [Nevertheless, one is to rinse his mouth prior to the second washing, as is explained in Halacha 9. Regarding doing other matters in between, such as getting dressed and the like, one needs to try as much as possible to say the blessing as close as possible to the original washing.[161]]

If one does not need to use the bathroom:[162] If one does not currently need to use the bathroom and will not do so for a very long while[163], then he is to say the blessing immediately [after washing near his bed]. [Nevertheless, one is to try to go to the bathroom immediately after awakening, even if he does not feel the urge to do so, in order to be able to recite Al Netilas Yadayim and Asher Yatzar after washing upon leaving the bathroom.[164]]

Not to delay the blessing until one goes to Shul:[165] One is not to delay the blessing of Al Netilas Yadayim and Asher Yatzar[166] until he arrives at Shul and is rather to recite it upon washing after the bathroom, as explained above. One may not repeat the blessing when he arrives at Shul and doing so is a blessing in vain. This applies even for the Chazan which desires to repeat the blessings for the sake of the congregation.[167]

 

Summary: After awakening in the morning one is to wash his hands [near his bed] without a blessing, immediately proceed to use the bathroom, and [immediately] after leaving the bathroom he is to wash his hands a second time and recite the blessing of Al Netilas Yadayim. This is [immediately] followed by Asher Yatzar [and Elokaiy Neshama]. If one does not need to use the bathroom he is nevertheless to try to do so. If he is unable, then he is to say the blessing of Al Netilas Yadayim and Asher Yatzar [and Elokaiy Neshama] after the first washing which is done near his bed. Q&A Does the second washing done after using the bathroom follow the regulations of washing upon awakening, or does any washing suffice?[168] One is to wash following all the laws and details of the morning washing [three times inconsecutively with a vessel, with Kosher water etc]. Furthermore it is customary to use a towel while washing this second time in order to properly adhere by the law explained in Halacha 7J.   Should one use a towel to wash upon awakening as is done when washing before bread?[169] The current widespread custom amongst Chabad Chassidim is to wash the morning washing using a towel, just like is done when washing for bread.[170] Nevertheless, the towel is only used when washing the second time after the bathroom and not while washing the first time near the bed to remove the impurity.[171] If one will not be washing a second time then the towel is to be used when washing near the bed. There are Chassidim that do not follow the above custom of using a towel for the morning washing and only do so when washing for bread.   What is the law if the hands touched each other during the second wash?[172] Based on the above Q&A one is to dry his hands and rewash his hands properly and then say the blessing.   May one speak between the first and second washing? Some Poskim[173] rule one may not speak between the first washing and the blessing said after the second washing.   May one delay the second washing with the blessing until he goes to Mikveh? One is to wash with a blessing of Al Netilas Yadayim and recite Asher Yatzar/Elokaiy Neshama right after he goes to the bathroom after washing near his bed, as stated in Halacha 8B. One is not to delay this washing with a blessing until after he immerses in a Mikveh.[174] If one is a Baal Keri: Even if one is a Baal Keri he is to nevertheless follow the above procedure and wash after using the bathroom, and recite Al Netilas Yadayim and Asher Yatzar. He is not to delay the blessings until after Mikveh.[175] [Regarding Elokaiy Neshama and the remainder of Birchas Hashachar-See Chapter 8 Halacha 9 in Q&A!] Nevertheless there are those that are accustomed not to say any blessings until after they have immersed and purified themselves from their state of Keri.[176] One who follows this custom must proceed to the Mikveh immediately upon awakening and wash with a blessing right after Mikveh.   Practically if one washed and did not say the blessing, until when may the blessing be said? The blessing may be recited until he Davens Shacharis.[177] Practically it is best to first use the bathroom or touch a covered area, and then rewash with a blessing.[178]

 

 

 

C. Does one need to dry his hands after the washing, before reciting the blessing? [179]

One does not need to dry his hands after washing upon awakening, and he may thus say the blessing over the washing, as well as any other blessing, while his hands are still wet. [As well, he may touch any area of his body, even though his hands are still wet.[180] The Chabad custom however is to dry the hands prior to reciting the blessing.[181]]

Summary: The Chabad custom is to dry the hands prior to reciting the blessing.   Q&A Is one to rub the hands together prior to drying the hands?[182] One is to rub the hands together prior to drying them. Based on Kabala, one is to rub his hands together three times before drying them.[183] One is to rub the hands together while the fingers are straight and not bent.[184]

 

 

 

D. Raising the hands while reciting the blessing: [185]

Practically, the Chabad custom is to dry the hands, lift them separately to the height of his Peiyos [ears] and only then begin to say the blessing. One is not to lift the hands higher than the Peiyos. [One is to begin the blessing as soon as he raises his hands and is to leave them lifted until the blessing is completed. The hands are to be spread open, with the fingers standing upright, while the hands are raised.[186] One is to be careful that the elbows do not extend behind one’s back upon lifting them.[187]]

 

 

 

E. Rinsing ones mouth upon awakening prior to reciting blessings:

Prior to reciting the blessing of Al Netilas Yadayim one is to rinse his mouth as will be explained in Halacha 9!

 

9. Washing ones mouth in the morning: [188]

Some have the custom to rinse their mouth in the morning to remove the ririm that is found in the mouth, in order to bless the Almighty G-d with holiness and purity. [The Chabad custom is to rinse the mouth prior to reciting the morning blessings.[189] Thus, prior to reciting the blessing of Al Netilas Yadayim over the second morning washing, one is to rinse his mouth, and taking time to do so is not considered an interval between the first washing and the blessing. Some have the custom to rinse the mouth two to three times.[190] Nonetheless, this is only an initial requirement, however, Bedieved, if one said the blessings prior to rinsing his mouth, he fulfills his obligation and is not to repeat the blessing.]

Fast days:[191] On a public fast day one does not rinse his mouth in the morning. [If, however, this is causing one discomfort he may be lenient to rinse his mouth.[192]]

 

10. Washing one’s face and feet every morning: [193]

One should wash his face and feet every day out of respect for G-d, as the verse states “For in the image of G-d he created man”. [One who goes to Mikveh in the morning fulfills this mitzvah with the immersion.[194] Some[195] rule that in modern times that people no longer walk barefoot it is not required to wash the feet daily.]

Drying the face:[196] [One must dry his face well after washing[197] as] not drying it well can lead to cracks in his skin or to boils. If one did not do so then his cure is to wash his face many times in water that had beets/spinach[198] [cooked[199]] in it.

Drying the feet:[200] Placing (socks[201] or) shoes on one’s feet which are wet from bathing can lead to blindness r“l. [Therefore one must dry his feet prior to putting on his socks or shoes as is the law regarding all matters which endanger a person.[202] Nevertheless the custom of the world, including Rabbis and other G-d fearing Jews[203], is not to be particular to dry the feet prior to wearing socks or shoes, and G-d nevertheless protects them from danger.[204] Thus being that this is the custom, and G-d prevents the danger from occurring, one may even do so initially.[205]]

 

Q&A Is one to avoid drying his feet after Mikveh?[206] It is proper to leave at least one area of one’s body wet from the Mikveh water in order so the body absorbs the holy water.[207] Based on the above one may let his feet remain wet and dry the remainder of his body in order to fulfill this directive.   May one wash his face before drying his hands from the washing water? Some[208] write that one is to dry his hands from the morning washing water prior to rinsing his face. Alternatively one is to pour a fourth time over his hands and he may then rinse his face. This applies even when one is washing a second time after using the bathroom.[209]

 

11. Discarding the water which is forbidden in benefit: [210]

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[211] 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.

 

A Segula for Yiras Shamayim: It is a Segula for fear of heaven to discard the washing water outside of one’s home.[212] It suffices to spill the water down the sink or toilet in order to fulfill this Segula.[213]   Q&A Where is one to discard the water? It suffices to spill the water down the sink or toilet.[214] However one must take great heed not to spill the water over food vessels.[215] If one did so he is to wash the vessels very well afterwards.   May one give this water to another person if requested?[216] If someone requests the washing water it is forbidden to give it to him as they are certainly asking for it in order to perform sorcery.   May the water be given to animals?[217] One may not give the water to his animals. [However the water may be given to dangerous animals.[218]]   May one water plants with this water?[219] No.   What is one to do if the water spills on the floor?[220] One is to pour pure water over it hence nullifying the impurity.   If someone touched the impure water must he re-wash his hands?[221] He is to clean his hands. He is not required to rewash his hands three times inconsecutively.

 

Summaries Summary of how to wash: 1.      Prepare a full basin of water near the bed prior to going to sleep. 2.      Upon awakening immediately proceed to wash the hands. 3.      Take the basin of water with the right hand and pass it to the left hand. 4.      One then pours over ones entire right hand, up to his wrist. 5.      One then takes the vessel into his right hand and pours on his left hand. One repeats this order another two times, hence washing each hand 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. 8.      After using the bathroom one is to wash his hands a second time inconsecutively. A towel is used for this washing. 9.      One then rubs his hands together while still wet and dries his hands. 10.  After they are dry one lifts them separately to the height of his Peiyos [ears]. 11.  One then recites the blessings of Al Netilas Yadayim, Asher Yatzar and Elokaiy Neshama. 12.  One then washes his face.   Summary of the laws applicable to the washing: 1.      Any detail that invalidates the washing for bread likewise invalidates the morning washing, and a blessing may not be recited.[222] 2.      There must be at least a Revius of water within the vessel used to pour. 3.      Only water which is kosher for washing hands for bread may be used for this washing. 4.      The water must be poured from a vessel through the effect of a human. When having someone else pour on ones hands then only one who has already washed should pour. 5.      One may not have any interference on his hands.

Laws associated with one who is unable to wash in accordance to the above requirements

 

12. What does one do if he does not have enough water to wash each hand three times? [223]

If one does not have enough water to wash his hands three times properly, then he should wash [each hand one time pouring a Revius on each hand, or if he only has one Revius of water then he should wash] both hands simultaneously, pouring the Revius of water over them. One then says the blessing of Al Netilas Yadayim.[224] [If one does not even have a Revius of water available then he may not wash with less than a Revius and recite a blessing.[225] In all cases one is to rewash his hands properly when water becomes available.[226] See Halacha 15 regarding if there is no water available at all.]

 

Q&A Do the restrictions that apply prior to morning washing still apply after this single washing?[227] One is not to nullify himself from learning Torah or saying blessings until he finds enough water to wash three times on each hand.[228] One may even be lenient to permit touching clothing or walking four Amos after this washing. However one is to be stringent to avoid touching the orifices of the body, and certainly food, until he is able to wash properly each hand three times.[229] The above leniencies apply even if one did not have a Revius worth of water to wash his hands.[230]

 

 

 

13. Dipping one’s hands into a body of water:

A. Dipping ones hands into water that is in a vessel: [231]

Dipping one’s hands into a vessel of water does not remove the impurity from the hands. This applies even if one dips his hands three times into the vessel.[232] If one dips his hands three times into three different waters [that are within a vessel[233]], it is questionable whether the impurity is removed.[234] Thus one is to re-wash his hands properly pouring three times from a vessel.[235] [Practically one may not say a blessing over the washing until he pours the water on his hands.[236]]

 

B. Dipping one’s hands in a river: [237]

Dipping one’s hands three times into a river is questionable whether it removes the impurity.[238] Thus, one is to re-wash his hands properly pouring three times from a vessel.

May one recite a blessing upon dipping his hands in a river?[239] If the river is an invalid Mikveh [i.e. made of rainwater[240]] then one may not say a blessing over the washing until he pours the water on his hands.[241] If however the river is considered a valid Mikveh [i.e. made of spring water[242]] then one may dip his hands with a blessing, and then re-wash again later, as explained in the next Halacha.[243] A typical river is made of spring water and is hence valid for the blessing.[244]

 

C. Dipping into a kosher Mikveh [i.e. Ocean]: [245]

One who is traveling on the road and does not have a vessel with which to pour the water onto his hands, then he should dip his hands into [a Kosher Mikveh, such as] a puddle of 40 seah worth of rainwater, or a wellspring, even if it contains less than 40 seah, and then say the blessing of Al Netilas Yadayim.[246] [However] if later on one accesses a vessel, then he should pour from the vessel three times [inconsecutively] onto his hands.[247]

 

D. Dipping into rainwater of less than 40 seah: [248]

In a time of need, when one does not have a vessel and there is no kosher Mikveh available, then if one does not anticipate to receive a vessel prior to the time for shema and prayer, one should dip his hands into any available puddle of rainwater, even if it contains less than 40 seah, and then say the blessing of Al Netilas Yadayim.

 

1. Dipping into drawn water [Mayim Sheuvim]:[249]

Dipping one’s hands into drawn water, even if it is more than 40 Seah, does not purify the hands and hence a blessing may not be recited upon this washing. [Nevertheless, if a vessel is not available, one is to dip his hands in the water without a blessing.[250] If a vessel later becomes available one should wash his hands properly with a blessing.[251]]

 

Q&A Does one need to dip his hands three times into the Mikveh, or does one time suffice? Some Poskim[252] rule one is to dip his hands three times into the Mikveh.   May one dip his hands in snow and say a blessing?[253] A blessing may not be recited on dipping hands in snow even if one dips his hands three times and there is more than 40 Seah of snow. However if the snow has been crushed and melted then one may dip his hands into it and say a blessing if it contains 40 Seah.

	Is impurity removed?	Is a blessing recited?	Must one rewash?
Water in vessel	Questionable	No	Yes with a blessing
Drawn water on ground	Questionable	No	Yes with a blessing
Mikvah	Possibly	Yes	Yes without blessing
Ocean	Possibly	Yes	Yes without blessing
River	Possibly	Yes [if is Kosher Mikvah]	Yes without blessing

 

 

 

14. When is a blessing recited on an improper washing?

The previous Halachas dealt with all the details required for a valid morning washing. The current law is a summary of cases in which one is unable to follow a certain requirement for the morning washing and its subsequent law. The summary follows the final ruling as explained in the Siddur. The rulings of Admur in the Shulchan Aruch have already been noted within the footnotes of the Halachas above.

One does not have enough water to wash three times:[254] If one only has enough water to wash each hand one time then if there is enough water to pour a Revius on each hand one is to wash with a blessing. If one does not have a Revius then he is to wash without a blessing. In all cases one is to rewash properly when water becomes available.

One does not have a vessel available to wash with:[255] If there is water available but one does not have a vessel available to wash with, then one is to wash his hands without a blessing and when a vessel becomes available he is to rewash properly with a blessing. If there is a Kosher Mikvah, ocean, or body of rainwater in the vicinity then one is to dip his hands in the water and recite a blessing, although he is to rewash properly if a vessel later becomes available.

One does not have Kosher water available:[256] If one does not have Halachicly valid water available [See Halacha 7I] then he is to wash his hands without a blessing, and rewash properly with a blessing if valid water later becomes available.

 

15. What is one to do if there is no water available:

If there is no water available to wash with upon awakening, then [if he slept without clothing] he is to clean his hands with any matter that cleans in order to be allowed to recite blessings and learn Torah.[257] One does not recite a blessing on this cleansing.[258] [Regarding how many times one is to wipe his hands on the cleaning item-See Chapter 3 Halacha 7 Q&A]

 

Amount of sleep required for washing hands with a blessing [Halachas 16-19]

16. The law if one did not sleep at all throughout the night:

There is a dispute amongst Poskim[259] as to whether one who did not sleep at night is required to wash his hands in the morning. Furthermore, even according to those Poskim which require the hands to be washed there is a dispute as to whether a blessing is recited upon this washing. The basis of this dispute is with regards to whether the spirit of impurity resides on the hands at night even if one does not sleep. The rulings of Admur differ between his Shulchan Aruch and Siddur. Furthermore, the Rebbe Rayatz gave a private directive to Chassidim to follow a third opinion not mentioned by Admur either in his Shulchan Aruch or Siddur. There is discussion amongst Rabbanim as to whether this private directive is to be followed by the public or whether they are to follow the final ruling of Admur in the Siddur. Practically the widespread custom is to follow the private directive. Both the custom and ruling of the Siddur and Shulchan Aruch will be brought below.

 

A. The custom: [260]

Wash with blessing: The accepted, widespread, custom amongst Chabad Chassidim is to wash hands with a blessing even if one did not sleep the night before. [One is to wash his hands regularly as he does upon awakening in the morning.[261] The washing and blessing is to be done immediately after Alos.[262] One should use the bathroom prior to washing.[263]]

 

B. The ruling of the Siddur: [264]

Wash one time before prayer: If one did not sleep throughout the night, or slept for less than 60 breaths worth[265] then the spirit of impurity does not reside upon him at all[266], and thus he does not need to wash his hands three times in the morning. Rather he is to wash his hands one time prior to Shacharis, without saying a blessing. [If one is in doubt whether he slept for 60 breaths than he is to wash his hands and recite the blessing without Hashem’s name.[267]]

 

C. The Ruling of the Shulchan Aruch: [268]

Wash three times right after Alos without blessing: If one did not sleep throughout the night, [or slept for less than 60 breaths] he must wash his hands [three times inconsecutively[269]] immediately after dawn, without a blessing. This applies even if he guarded his hands, the entire night, from touching covered areas, such as he placed gloves on his hands.[270]

 

Summary: In a case that one did not sleep at night our custom is that [immediately] after Alos he is to [go to the bathroom and] wash hands three times inconsecutively, with a blessing.   Q&A Must one beware of the pre-washing restrictions prior to washing if one did not sleep at night?[271] No.   Which opinion of Alos is one to follow in the above mentioned law?[272] One is to be stringent in this regard to follow the opinion which states that Alos begins 72 minutes prior to sunrise.

 

 

 

17. The law if one slept at night for only a short amount of time: [273]

More than 60 breaths: If one slept for more than 60 breaths[274] at night he needs to wash his hands [with a blessing] three times [inconsecutively] upon awakening [past midnight[275]]. This applies even if one only slept a “temporary sleep”[276] [i.e. nap], [although in such a case that one only slept a “temporary sleep”] he is to touch a normally covered area of his body prior to the washing, in order so he can say the blessing according to all opinions.[277] [Regarding if the blessing is to be said in a case that one plans to return to sleep-see next Halacha! Regarding the washing restrictions, they do apply in this case, as explained in Chapter 3 Halacha 6]

Less than 60 breaths: If one slept for less than 60 breaths [in this regard 3 minutes[278]] at night, it is considered as if he has not slept at all, and he is not required to wash at night. [Likewise the washing restrictions do not apply in this case as explained in Chapter 3 Halacha 6] Regarding if one is to wash in the morning after Alos-this law follows that which was explained in Halacha 16.

 

The significance of 60 breaths:[279]

The Sages stated that upon sleeping for sixty breaths at night the G-dly soul of every Jew ascends from the body and a spirit of impurity then resides on the body.

King David’s sleep schedule:[280] King David was careful not to sleep any time throughout the night[281] for sixty breaths straight. He did this in order not to taste the taste of death. Rather he would doze like a horse until midnight and at midnight he would awaken like a lion.

 

Summary: *The summary takes into account the laws explained in the Q&A below. One who slept at night for thirty minutes is to wash his hands with a blessing upon awakening past midnight. If the thirty minutes was a “temporary sleep” then he is to touch an uncovered part of his body prior to saying the blessing. If he slept less than thirty minutes he is to wash his hands without a blessing upon awakening, whether he awoke before or after midnight. If one slept for thirty minutes and woke up before midnight he is to wash without a blessing. [According to our custom, mentioned in Halacha 16A, after Alos one is to always wash hands with a blessing even if he did not sleep for thirty minutes at night. The washing restrictions [explained in chapter 3] apply even if one slept for a very short nap, as explained in Chapter 3 Halacha 6] Q&A How much sleep is “sixty breaths”?[282] Some Poskim[283] rule that sixty breaths is the equivalent of more than three hours. Others[284] rule it is slightly more than three minutes. Others[285] rule it is less than a minute. Others[286] rule it is slightly more than thirty minutes. Practically if one slept for over a half hour he is to wash his hands with a blessing upon awakening [past midnight].[287] If one slept for less than a half hour he is to wash hands without a blessing.[288]   What is the definition of a temporary sleep?[289] This means that one did not sleep in his bed as he usually does but rather slept on a chair and the like. Thus even if one fell asleep for many hours while sitting on a chair or cushion it is merely considered a temporary sleep and follows the laws mentioned above.   What is the definition of night? The night ends at Alos. It requires further analysis if in this regards night begins from after nightfall or from after sunset.   Is there a difference if one slept before or after midnight?[290] Practically we rule that whenever one has slept during the night for 60 breaths, whether before or after midnight, the evil spirit resides and he is required to wash his hands. Nevertheless the blessing is only recited after midnight as will be explained in the next Halacha.

 

 

 

18. Washing with a blessing upon awakening in middle of the night: [291]

Does not plan to return to sleep: One who awoke in middle of the night, after sleeping for at least 60 breaths [30 minutes], is to wash his hands upon awakening, with a blessing. However, the blessing may only be said past midnight as is the law regarding the recital of all the morning blessings.[292] [One is to follow the order explained in Halacha 8B which is to wash, immediately go to the bathroom, and then immediately rewash with a blessing.]

If one plans to return to sleep:[293] Even if one plans to return to sleep, a set sleep, prior to dawn, he may nevertheless wash his hands with a blessing after awakening past midnight.[294] In such a case that a blessing is said on the first washing one does not say a blessing upon washing in the morning as will be explained in the next Halacha. [Nevertheless, it is not obligatory to recite the blessing after the first washing and if one chooses he may go back to sleep and say the blessing after the second washing in the morning.[295] If however one only plans to return to sleep after dawn, or it was already past dawn when he woke up, then the blessing must be said right away and one is not to delay the blessing until he washes after waking up a second time.[296]]

 

Summary: If one awoke prior to midnight he is to wash without a blessing [and rewash again after Chatzos with a blessing]. If one awoke past midnight, then he is to wash with a blessing. If he plans to return to sleep a set sleep after this washing, before Alos, then he may delay the blessing until after washing upon awakening in the morning.   Q&A If one awoke to go to the bathroom, and plans to immediately return to sleep, does he need to wash his hands? Yes. See Chapter 3 Halacha 3 Q&A!   If one did not say a blessing when he washed upon awakening may he later wash again with a blessing if he did not return to sleep? Example: One woke up at 2:00 A.M. washed hands without a blessing and did some work until 5:00 A.M., which is after Alos. May he now wash with a blessing? The Law: Some Poskim[297] rule that he is to go to the bathroom or touch his usually covered areas and then wash with a blessing.   If one woke up after midnight and remembered he did not yet Daven Maariv, should he now wash with a blessing?[298] Yes. One is to wash with a blessing even if he plans to go to sleep a set sleep prior to Alos.   What is the law if one woke up in middle of the night, washed without a blessing, and then washed for bread with a blessing? May he say the blessing upon washing in the morning?[299] No. In such a case one is to initially wash for bread in the same way he washes upon awakening and recite a blessing having in mind also the morning washing.   If one woke up before midnight when is he to say the blessing of Al Netilas Yadayim?[300] One is to wash hands without a blessing prior to midnight. After midnight he is to [rewash his hands] with a blessing.

 

19. If one washed his hands at night must he rewash in the morning:

A. One did not go back to sleep after the initial washing: [301]

If one woke up prior to dawn and washed his hands, he does not need to rewash his hands in the morning if he did not return to sleep before dawn.

 

B. One went back to sleep after the initial washing: [302]

If one returned to sleep[303] prior to dawn, then he must rewash his hands three times inconsecutively upon awakening.[304] Nevertheless he does not recite a second blessing upon rewashing if he already recited the blessing upon washing the first time.[305] [Regarding if one may delay the blessing until after washing upon awakening the second time-see the previous Halacha.]

 

Summary: If one awoke in middle of the night and washed hands, then if he did not go back to sleep before Alos he is not required to rewash his hands in the morning. If he did return to sleep then he is to rewash his hands properly in the morning. A blessing is not recited after the second washing unless he did not recite a blessing after washing the first time.

 

 

 

20. If one slept during the day is he to wash his hands upon awakening? [306]

One slept for sixty breaths: If one slept during the day for a period of sixty breaths[307] it is proper[308] upon awakening for him to wash his hands three times [inconsecutively[309], as is done when awakening in the morning].[310] [One does not say a blessing over this washing.[311]]

One slept for less than 60 breaths:[312] If one slept for less than sixty breaths he is to wash his hands with water one time. It is not necessary for this washing to be done with a vessel.

 

Q&A Do the restrictions[313] apply prior to washing upon awakening from a day time sleep? No. The restrictions that apply before washing after awakening from a night sleep do not apply when one slept during the day.[314] Nevertheless some[315] are meticulous to prepare water near their bed, when they sleep for 60 breaths, even during the day.   Should one avoid sleeping during the day?[316] If one needs to sleep during the day in order to have strength to learn Torah then he may do so. However he may not sleep for a long time as it is forbidden to sleep during the day for a period of over 60 breaths.[317] [Nevertheless if one needs to sleep more than this amount in order to have strength to serve Hashem then he may do so[318], and so is the custom of Tzaddikim and Gedolei Yisrael.[319]] On Shabbos: On Shabbos it is a Mitzvah to sleep during the afternoon if he is accustomed to sleep during the afternoons of the week.[320] [Furthermore based on Kabala it is a Mitzvah to always sleep for some time on Shabbos afternoon and so was the custom of the Arizal.[321]]

Maaseh Shehaya The Chassid, Rav Rafael Nachman Kahn, relates the following story in name of Rav Shmuel Gronam:[322] Amongst the Chassidim of the Alter Rebbe there were simple Jews which Admur would recite specific Mamarim in their presence. None of the other Chassidim were allowed to be present during the times that Admur recited these Mamarim for the simple folk. It occurred that one of the elder Chassidim requested from the Shamash of Admur to notify him when Admur desires to recite the Mamar so he could hide in the room and merit to hear it together with the simple folk. It occurred that while this Chassid was taking an afternoon nap the Shamash entered into the room and woke him in a hurry saying the Admur is about to begin a Mamar. Due to his panic to hide prior to the entrance of the others he forgot to wash hands after awakening. Admur began the Mamar and after stating a single sentence he stopped in middle and said “I smell a spirit of impurity”. He then proceeded to walk towards the smell until he reached the petrified Chassid in hiding. The Chassid quickly ran out of the room. Rav Shmuel Gronam would conclude based on this story that one must wash hands after sleeping during the day just like after sleeping at night.

 

 

 

Compilation – Seder Netilas Yadayim Shacharis – The prescribed method for morning hand washing (Netilas Yadayim) according to Chabad tradition, including alternative halachic opinions:

In this article, we will explore the practical steps of washing hands in the morning according to the Chabad tradition, reviewing each stage from beginning to end. Our focus will be on the practices, the reasons behind these practices, and on presenting alternative customs that exist alongside the Chabad approach. This discussion is intended to provide clarity and guidance for those seeking to understand the procedural aspects of this ritual. Please note that the purpose is to provide practical guidance for proper observance, focusing exclusively on the procedural aspects and not the deeper spiritual background. We will not delve into broader background topics such as the underlying purpose of handwashing or the invalidations of the washing process. These subjects have already been addressed extensively in our corresponding Sefer Awakening Like a Jew, particularly in Chapters 3 and 4. Here, our aim is to concentrate solely on the practical steps of the morning handwashing ritual. The process is divided into two main washings: the first upon awakening near the bed, and the second after using the bathroom, each with its own set of customs, rationales, and variations. Additional considerations include handling impure water, covering the water, mouth and face washing, and the proper recitation of blessings.

The Key Steps

1. Prepare Water Before Sleep: Place a vessel of water within an empty basin beside the bed before retiring for the night. While some are stringent to cover the water, most Chabad communities do not require this.
2. First Washing Upon Awakening: After reciting Modeh Ani (while still in bed), wash both hands alternately three times, beginning with the right. Avoid placing feet on the floor before washing.
3. Immediate Use of Bathroom: After the first washing, proceed directly to the bathroom, taking the used water to discard safely. Rinse the mouth and, if desired, wash the face.
4. Second Washing: After using the bathroom, wash hands again in the same alternating manner, using a towel. Rub hands together three times, dry them, and then raise hands for the blessing.
5. Recite Blessings: Recite the blessing of Al Netilas Yadayim, followed by Asher Yatzar and Elokai Neshama.
6. Personal Grooming: Activities such as brushing teeth, showering, and dressing are performed after the second washing and blessings.

Step-By-Step Procedure

1. Prepare a full basin of water near the bed prior to going to sleep.
2. Upon awakening, immediately recite Modeh Ani and proceed to wash the hands without placing feet on the floor.
3. Take the basin of water with the right hand and pass it to the left hand.
4. Pour water over the entire right hand, up to the wrist.
5. Transfer the vessel to the right hand and pour over the left hand. Repeat this alternating sequence two more times, so that each hand is washed three times inconsecutively.
6. Immediately proceed to the bathroom, discarding the used water into the sink or toilet.
7. Rinse the mouth (and optionally the face) before using the bathroom.
8. After using the bathroom, wash the hands a second time following the same alternating procedure. For this washing, use a towel if that is your custom.
9. Rub the hands together while still wet and then dry them thoroughly.
10. Raise the hands separately to the height of the peiyos (ears).
11. Recite the blessings: Al Netilas Yadayim, Asher Yatzar, and Elokai Neshama.
12. Wash the face (and feet if desired) as part of daily grooming, then complete personal care such as brushing teeth, showering, and dressing.

Comprehensive Guide to Each Stage

1. Prepare a basin of water near the bed the night before:[323]

The Chabad custom as well as the custom of many other sects of Jewry, based on early Poskim[324],  is to position a basin of water beside the bed before retiring for the night.[325] The filled vessel should be set within an empty container, which will subsequently receive the used water.

• Rationale: The above practice is in adherence to the established Zoharic ruling, which is recorded in the Poskim[326], which prohibits walking more than four Amos before washing one’s hands in the morning.
• Alternative practices: There is an alternative practice observed by many, whereby they do not prepare a basin of water for washing in the morning. This perspective rests on several considerations: the absence of a clear prohibition against walking four Amos prior to washing, the interpretation that an entire room may be regarded as four Amos[327], or the belief that the level of impurity once associated with this act is no longer present today. In practice, this opinion may only be relied upon during circumstances of necessity.[328] According to all, one may not walk outside of the room before washing.[329]

Covering the Negel Vasser Water:[330] While a minority opinion[331] maintains that the basin of water should be covered throughout the night, the general practice—including within Chabad communities[332]—is to permit the use of uncovered water for the morning washing. There are no additional requirements for covering children’s Negel Vasser water at night, aside from minimizing the risk of spills. For this purpose, cups with covers are available for children. Even an adult may adopt the more stringent approach to cover it if they so choose.

 

1. The First Washing Near The Bed:[333]

Immediately upon awakening—following the recital of Modeh Ani[334]—one should wash their hands using the basin that has been prepared beside the bed.

No Feet on Ground:[335] The Chabad and general Chassidic tradition is to avoid placing one’s feet on the ground before washing one’s hands.

Sitting on bed versus lying:[336] One may sit up on the bed prior to washing, though there is no obligation to do so; one may wash even while lying down. If one chooses to sit up on the bed, one should do so without placing the feet on the ground, as explained above.

 

1. How to wash near the bed:

Take Basin in Right Hand And Hand To Left:[337] One should take the vessel of water with the right hand and transfer it to the left hand.[338] Upon doing so, one should mentally acknowledge that everything is included in the right side [i.e. Chesed] and from the right side it is drawn to the left. [Some people avoid passing the water cup from left to right, instead setting it down before picking it up with their right hand. When pouring water on the right hand, they transfer it directly from right to left, symbolizing the right hand’s dominance over the left.[339]]

Pour first on Right Hand:[340] The left hand then pours water over the entire right hand, up to the wrist.[341] Subsequently, the vessel is taken into the right hand and water is poured over the entire left hand.

Three times in an alternating manner:[342] This sequence is repeated two additional times, alternating hands, so that each hand is washed three times in an alternating manner.[343] [While some individuals are particular to pour water over each hand four times, the Chabad tradition does not require this practice and is not particular in this regard.[344]]

Pour over entire hand up until Wrist:[345] One must be very careful to pour water over the entire hand, up until the wrist.

Ensure that water thoroughly covers all areas of the hand during washing:[346] It is essential to verify that water reaches every part of the hand, including all corners, as well as the full length and width of each finger. To facilitate this, it is advisable to slightly separate the fingers and angle them upward so water can access all surfaces, including the fingertips. Additionally, the pouring technique should be adjusted to ensure that water comes into contact with the entire palm and hand up to the wrist, with particular attention given to the area beneath the pinky finger. Improper pouring angles may leave this section dry; therefore, special care should be taken to confirm complete coverage.

Towel:[347]  Unlike the second washing, the Chabad custom is not to be particular about using a towel to hold the basin while performing the initial washing.

Blessing:[348] No blessing is recited during the initial washing upon awakening, as one generally needs to use the bathroom at that time, which precludes reciting a blessing. Therefore, the blessing is deferred until the second washing, which is performed after using the bathroom and will be discussed subsequently. However, some Poskim[349] rule one may not speak between the first washing and the blessing said after the second washing.

 

Note Regarding Left-Handed Individuals:

There is a dispute among the Poskim concerning which hand a left-handed person should wash first. Some[350] maintain that the procedure should follow the dominant hand, while others[351] hold that the order remains as for a right-handed individual. It should be noted that there is no clear consensus within Chabad practice on this matter.

 

1. Bathroom:[352]

After the initial washing which takes place near the bed, one is to immediately[353] proceed to use the bathroom, and immediately after leaving the bathroom he is to wash his hands a second time, as will be explained next.

Disposal of Impure Water: [354]After completing the initial washing and proceeding to the bathroom, one should take the water used for washing along, as it is forbidden to leave impure water lying around due to its inherent impurity. [In fact, it is considered a segulah for Yiras Shamayim to discard the washing water outside of one’s home.[355]] The washing water, is to be poured down a sink or toilet.

Mouth Rinsing:[356] While in the bathroom, one is to rinse his mouth. [Some have the custom to rinse the mouth two to three times.[357]]

Face washing:[358] While one should wash their face daily prior to Davening, nonetheless, it is not necessary to fulfill it prior to the second washing. It may be delayed until after the second washing, as in any event, the requirement is considered fulfilled through immersion in a mikvah.[359]

Personal Grooming Routine – Brushing Teeth, Showering, Getting Dressed:[360] In accordance with the law described below, which mandates that the second washing occur immediately after using the bathroom, individuals should postpone their morning personal grooming routine until after this second washing. This includes brushing teeth, showering, and getting dressed. It is entirely appropriate to complete these activities following the second washing and the associated blessings.

1. The Second Washing:

When: Immediately[361] after using the bathroom, one is to wash his hands a second time inconsecutively in the method explain in C.

How: For the second washing, one follows all the rules of the first washing explained in C—taking the vessel with the right hand and passing it to the left, washing the right hand first, pouring three times in an alternating manner, and ensuring the water reaches the wrist and covers the entire hand.

Using a towel:[362] The current widespread custom amongst Chabad Chassidim is to wash the morning washing using a towel, just like is done when washing for bread.[363] There are Chassidim that do not follow the above custom of using a towel for the morning washing and only do so when washing for bread.

Rubbing the hands together:[364] While the hands are still wet one is to rub the hands together prior to drying them. Based on Kabala, one is to rub his hands together three times before drying them.[365] One is to rub the hands together while the fingers are straight and not bent.[366]

Drying the hands:[367] The Chabad custom is to now dry the hands, prior to reciting the blessing.[368]

Raising the Hands:[369] Once the hands are dry, each hand is lifted individually to the level of the ears (Peiyos) for the sake of reciting the blessing. One is not to lift the hands higher than the Peiyos. [One is to begin the blessing as soon as he raises his hands and is to leave them lifted until the blessing is completed. The hands are to be spread open, with the fingers standing upright, while the hands are raised.[370] One is to be careful that the elbows do not extend behind one’s back upon lifting them.[371]]

Recite the blessings: One then recites the blessings of Al Netilas Yadayim. This is [immediately[372]] followed by Asher Yatzar[373] [and Elokaiy Neshama[374]].

Checklist: Morning Hand Washing (Netilas Yadayim)

☐ Upon awakening, recite Modeh Ani

☐ Do not place feet on floor before washing hands

☐ Take the basin of water with the right hand and pass it to the left hand.

☐ Pours over entire right hand, up to his wrist.

☐ Wash hands alternately three times (right, left, right, left, right, left)

☐ Immediately proceed to bathroom.

☐ Take used water to bathroom and dispose of it safely

☐ Rinse mouth (2–3 times if desired), optional face washing

☐ Wash hands again after leaving bathroom (as above), using a towel if that is your custom

☐ Rub hands together three times, then dry thoroughly

☐ Raise hands to ear level and recite Al Netilas Yadayim

☐ Immediately recite Asher Yatzar and Elokai Neshama

☐ Complete personal grooming: brush teeth, shower, dress

 

[1] Mishnas Yosef 5:6; Piskeiy Teshuvos 4 footnote 89; See Sefer Hamamarim 5678 p. 302-303

[2] Basra 4:1; Kama 4:1: “Every person which gets out of bed in the morning is required to wash his hands with a Revius of water.”

[3] Kama ibid

^[4] Basra 4:1. Regarding Kama and Siddur, see notes below; See Peri Megadim 4 A”A 1; Kaf Hachaim 4:6 for the practical ramifications between the two reasons, in regards to whether the laws of the washing follow the same laws as washing for bread.

[5] Admur 181:2; Rambam Brachos 11:4; M”A 4:13; Peri Megadim 4 A”A 13; Elya Raba 4:8

[6] Basra 4:1 as first opinion; not mentioned in Kama 4:1 or Siddur as reason for the blessing.

Ruling of Kama regarding if this is a reason behind the washing: In Kama 4:1 Admur does not mention this opinion as a reason behind the morning washing with a blessing. He further emphasizes the negation of this opinion in 7:1 where Admur states that one cannot make a blessing prior to washing for prayer, even in a case that one’s hands are dirty from bathroom, as although one is obligated to wash with water if there is water available, nevertheless the obligation to wash with a blessing was only instituted for the morning when washing due to being a new creation. Thus he does not even take into account this opinion. Nevertheless in Kama 4:3 Admur rules that if one has no water available in the morning nevertheless a blessing is required when cleaning the hands on other items that clean if one plans to pray immediately after the cleansing. [This is not agreed to by the Siddur as will be explained in Halacha 15] Seemingly the explanation is as follows: According to Kama after awakening in the morning, a blessing is always made on washing or cleaning the hands in preparation for the daily prayers, due to the reason mentioned in 4:1 to sanctify himself like a Kohen. However before a particular prayer such as Mincha and Maariv, or even before Shacharis if one already washed with a blessing, a blessing may not be said upon the washing. This idea that the morning washing with a blessing is a preparation for all the prayers of that day is further emphasized in 6:2: “The main reason for washing in the morning is in order to sanctify oneself for service of G-d like a Kohen, and since the main service of G-d is to praise Him and to pray before him, therefore one may [delay to] say the blessing over washing hands [until directly] prior to prayer, as if not for the prayer there would be no need to wash hands.”

Ruling of Kama regarding if one must wash before every prayer: Although Admur does not mention this opinion as a reason behind the morning washing, nevertheless Admur clearly rules that one is required to wash hands without a blessing prior to prayer. [Kama 4:3; 7:1; 92:4-5. No dispute is recorded in Kama ibid regarding if one needs to wash un-cleaned hands before prayer. Rather it is brought as an all accepted obligation.

^[7] Rosh Brachos 9:23; Rambam Tefilah 4:1

[8] As since our hands are accustomed, when sleeping [even with clothing], to touch areas of our body which are [normally] covered [they are thus unclean and need to be cleaned before prayer. As one needs clean hands in order to recite Kerias Shema and the Amidah.] This cleansing is supported by the verse in psalms “I will clean my hands and then circle the altar to praise G-d”. Now, although according to this opinion when there is no water available one is able to clean his hands with any item that cleans [and is to then say a blessing-see Kama 4:3] being that the verse was only particular that one use water in order to have clean hands, nevertheless the Sages instituted a Mitzvah to travel for water for up to a Mil’s distance in order to clean ones hands specifically with water. Furthermore even a traveler was required to travel back up to a Mil’s distance in order to wash with water. Now since this washing [according to this opinion] is a Mitzvah therefore one says a blessing on the washing just like one says a blessing over all Rabbinical commands. [Basra ibid]

According to this opinion is one required to wash his hands before Shacharis if he slept with his clothing? Yes. [Kama 4:3 says that even if one slept with clothing one needs to wash hands with a blessing prior to prayer being it is possible he touched the uncovered areas. So is also implied from Basra 1:7 and Siddur Hilchos Netilah Shacharis which states “If one slept with his clothing since it’s possible that he did not touch the covered areas, [then according to the Talmud], he may say blessings and learn Torah prior to washing”, and does not mention that one is allowed to pray. Furthermore this opinion rules that washing is required before Mincha and Maariv, even if one did not sleep in-between, being that one’s hands were not guarded. Thus certainly if one slept, even with clothing, he is required to wash hands with a blessing even according to this opinion. [See however Admur 92:5 where a dispute is brought regarding if one must wash hands with water in a case that he does not know of any impurity of the hand, however seemingly one must say that the above is regarding Mincha and Maariv while the morning washing everyone agrees one must wash hands even if he does not know of the impurity and hence a blessing is recited [according to Kama], as clearly ruled in Kama 4:3.]

[9] Hence one must travel up to a Mil’s distance in order to wash before Mincha and Maariv. [ibid]

[10] Basra 4:1; Siddur [see analysis]; According to Kama 4:1 however the reason for washing with a blessing has nothing to do with impurity and is simply to sanctify oneself like a Kohen prior to prayer being every day we are a new creation and receive a “new” soul to serve Hashem and thus just like a Kohen would wash every day so too we also wash every day. [see analysis]

Analysis of ruling of Admur in Kama regarding the reason for washing with a blessing: In Kama 4:1 Admur writes: “Every person which gets out of bed in the morning is required to wash his hands with water even if he does not plan on praying until many hours later as every person upon receiving back his soul from G-d is considered like he was recreated anew, as the verse states “Chadashim Libikarim”. When one sleeps he returns his weary soul to G-d and G-d returns to him a re-energized and calm soul in order to serve Him with all his ability and service him throughout the entire day, as this is the entire purpose of man. Therefore we need to sanctify ourselves with His sanctity and wash our hands from a vessel, in order to perform his service, just like a Kohen which would sanctify his hands from the Kiyur every day prior to his service.” In Kama 6:2 Admur writes: “The main reason for washing in the morning is in order to sanctify oneself for service of G-d like a Kohen, and since the main service of G-d is to praise Him and to pray before him, therefore one may [delay to] say the blessing over washing hands [until directly] prior to prayer, as if not for the prayer there would be no need to wash hands.” It is evident from these Halachos that according to the Kama the reason for washing hands in the morning with a blessing has nothing to do with the idea mentioned in the Talmud and Zohar that we have impure hands upon awakening as Admur here makes no mention of impurity. The concept of impurity in the Kama is mentioned as an individual Halacha in 4:4 which carries its own set of washing laws in addition to the original requirement to wash due to being like a Kohen.

Analysis of ruling of Admur in Siddur: In the Siddur Admur writes as follows: “Even if one only has enough water to wash each hand one time a blessing is required as the reason behind the blessing said over the morning washing is not only to remove the impurity from one’s hands but also due to that one is required to sanctify himself with the sanctity of Hashem and remove the impurity from his hands through pouring pure water from a vessel just like a Kohen that sanctifies his hands from the Kiyur. This is why we say “Asher Kidishanu…”. Now, being that this is the reason for the blessing, the blessing can be said even after only washing the hands one time, just like a Kohen is only required to wash his hands once.” It is clear from the Siddur that although he uses the same reasoning as the second reason mentioned in Basra 4:1 [that the washing is done to remove impurity and sanctify oneself like a Kohen] nevertheless in the Siddur he novelizes that one is not required to completely remove the impurity [through washing three times] to be able to say the blessing and even a partial removal of impurity suffices. Admur in the Siddur also emphasizes in a later Halacha that the institution of the Sages is due to that when one awakens he is considered created anew. [As mentioned in Kama ibid]

Summary of differences between the Basra, Kama, and Siddur: Basra 4:1 learn that the reason for the blessing is because one is required to remove impurity from his hands and sanctify himself like a Kohen. There is no mention made of the fact that we awaken with a new soul every morning. However Kama 4:1 learns the reason for the blessing is due to receiving a new soul which needs to be sanctified like a Kohen and it has nothing to do with the impurity on the hands. Siddur mentions both the concept of removing impurity and being created anew. In the Siddur Admur learns one is not required to completely remove the impurity and even a single washing suffices

Summary of all the opinions mentioned behind washing with a blessing: Between the Kama, Basra and Siddur there are three reasons brought down for washing with a blessing:

1. On may not pray with unclean hands [1^st opinion in Basra 4:1]
2. One needs to remove the impurity from his hands in order to sanctify himself like a Kohen. [second opinion in Basra 4:1] Siddur adds that this applies even when removing only part of the impurity.
3. One reawakens every morning with a new soul, and thus needs to sanctify himself for the new service just like a Kohen. [Kama 4:1; mentioned also in Siddur] This new service that requires the washing refers to the service of prayer. [Kama 6:2]

^[11] Rashba 1:190

[12] According to this opinion there is no need to clean one’s hands with water prior to prayer as only in the morning is there impurity which one needs to remove through washing. Thus unclean hands prior to prayer may be cleaned with any material and not specifically water. [So is clearly evident from Basra 4:1; However the Kama 4:3; 7:1; 92:4-5, and Siddur do not record a dispute regarding if one needs to wash un-cleaned hands before prayer. Rather it is brought as an all accepted obligation.]

[13] Basra 4:1; Kama 4:1 and Siddur only mention the second reason

^[14] Lit. “Choshesh”. [Basra ibid; However Kama (4:3; 7:1; 92:4-5) and Siddur do not record a dispute regarding if one needs to wash un-cleaned hands before prayer. Rather it is brought as an all accepted obligation and hence it not a mere stringency to wash before prayer as learns Basra.]

[15] Ketzos Hashulchan 2:4 footnote 16; Chayeh Adam 7:5;  M”B 4:1; Kitzur SH”A 7:6; See Piskeiy Teshuvos 4:3

[16] As the entire reason behind washing hands with a blessing was in order to sanctify oneself and serve Hashem with prayer, hence if one has already prayed there is no longer a command to wash with a blessing. This applies according to the Rosh which rules the entire purpose of the washing is as a preparation to have clean hands before prayer. Furthermore, possibly even according to the Rashba, the blessing was only instituted to be said prior to the first prayer of the day, which is Shacharis. A proof for this can be brought from the Siddur of Admur which rules that in a time of need that one does not have a vessel available one may dip his hands in rain water and say a blessing before Davening. From the fact he does not say to dip the hands in the water without a blessing before Davening and then after Davening to wash with a blessing if a vessel becomes available, proves that he learns one may not say the blessing after Davening. [Ketzos Hashulchan ibid]

[17] Avodas Hayom [brought in Tosefes Chaim on Chayeh Adam ibid];  Rebbe in Shulchan Menachem 1:6 [Shaareiy Halacha Uminhag 5:2]; Biur Halacha 4 rules that after Davening one should use the bathroom and hence once again becomes liable to say a blessing according to the Rosh.

[18] The Rebbe in  Shulchan Menachem ibid asks on the ruling of the stringent opinion based on the fact that one still needs to Daven Mincha and hence due to Mincha he should  be obligated to wash with a blessing [even according to the Rashba] in order to remove the impurity, sanctify himself as a new creation and prepare for prayer. This can also be inferred from Admur 51:1 which does not include the blessing over washing as one of the blessings that cannot be said after Davening. Nevertheless the Rebbe concludes there in the letter that he does not want to explicitly rule this way being that he has not found other Poskim who agree with his ruling. [However, as mentioned in previous footnote, it has been revealed that there are Poskim who rule this way as well.]

[19] Birchas Habayis 32:10; Afikei Maginim 4:2; Chayeh Adam ibid leaves this matter in question

[20] Piskeiy Teshuvos 3 footnote 53

[21] Bach 4; and so is implicit from all Poskim that did not differentiate in this regard. See Ishei Yisrael 2 footnote 93; However see Michzei Eliyahu 1:11; Birur Halacha 4; Meorer Yisheinim 23; Piskeiy Teshuvos 4 footnote 7 that rule a blessing is not to be said if one will not Daven.

[22] As they too will at least recite some prayer throughout the day, such as Birchas Hashachar and the like and hence fulfill the Biblical command of prayer. Furthermore, as rules the Bach, the Sages did not differentiate and state that one who will not be Davening [such as women, children and the ill] do not have to say the blessing, as they made a Lo Plug. This especially applies according to our custom to always recite the blessing of Al Netilas Yadayim even if one did not sleep at night and there is no evil spirit, as will be explained in Halacha 16. Those Poskim of today that rule a blessing is not to be said is because they hold Safek Brachos Lihakel as perhaps the main reason for the blessing is as rules the Rosh. However according to Admur which rules like the Rashba there is obviously no room to say that women do not have to say a blessing.

[23] Based on Basra 4:1; Kama 4:3

[24] The reason for this is because the reason behind the washing is to remove the impurity and the impurity resides upon sleeping even if one slept with clothing. [Basra 4:7; Siddur] Furthermore even according to the Rosh [first reason brought above in Halacha 2] one is required to wash with a blessing before Shacharis even if he slept with clothing as it is possible that he touched the commonly covered areas during sleep.[see footnotes on Halacha 2 first opinion]

[25] Biur Halacha 4 “Im Haya Niur” in name of Peri Megadim and Artzos Hachaim. To note however that Peri Megadim 4 A”A 1 does not give a final ruling in this matter.

[26] As in such a case according to the Rosh one is not required to wash before prayer, as his hands certainly did not touch his normally covered areas during sleep. However according to the Rashba one is required to wash with a blessing as the evil spirit resides on one’s hands irrelevant of whether he is wearing gloves or not while sleeping. [Peri Megadim 4 A”A 1; Nemukei Orach Chaim 4:1] Practically one is to wash without a blessing as Safek Brachos Lihakel. [Biur Halacha ibid]

[27] Basra 4:1 who rules like the Rashba; Siddur who does not mention the ruling of the Rosh, however see next footnote; See Ketzos Hashulchan 2 footnote 16

[28] As rules Admur in Siddur regarding one who slept a temporary sleep of 60 breaths, that he should touch his covered areas, as by doing so he becomes obligated to wash even according to the Rosh, and hence avoids the dispute.

^[29] Kama 1:7

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

[31] 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.”

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

^[33] See Hakashrus p. 432; Piskeiy Teshuvos 4:12

[34] 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.

[35] 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]

[36] 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]

[37] Conclusion of Shaareiy Teshuvah ibid

[38] 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

^[39]  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.

^[40] Admur in Shemiras Hanefesh Vehaguf Halacha 7.

[41] Piskeiy Teshuvah 1

[42] 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

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

[44] 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.

^[45] Hakashrus p. 436 based on Kaf Hachaim ibid

[46] 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

[47] Shabbos Mevarchim Chodesh Shvat

[48] Printed in Hisvadyos 5722 [Vol. 32] p. 362

[49] Kama 4:8; Seder Hayom; See Sefer Shemiras Haguf Vihanefesh [Lerner] 54:19

[50] The reason: The reason for this is because the water is impure and needs to be discarded in an area away from people in order so they don’t get injured. [Kama 4:9; Shulchan Gavoa 4:11] Alternatively, this is based on the Zohar which requires two vessels to be used when doing this washing, as brought in Seder Hayom [see below]. Based on this latter reason one is to pour into a vessel even if he is in an area that people are not found and hence they will not come in contact with the water. [Kaf Hachaim 4:29]

[51] Seder Hayom ibid

^[52] Lit. Tov

^[53] Admur ibid; Seder Hayom ibid states: “The water filled vessel is blessed while the empty vessel is cursed. It is a very good practice to use an empty vessel that is broken and disgusting.” This based on the Zohar brought also in Beis Yosef.

[54] Tziporen Shamir 7 brought in Ketzos Hashulchan 2:4; The reason for this is because such vessels bring evil spirits which can cause a person to have nocturnal emission. [ibid]

[55] Ashel Avraham Butchach 4:9

[56] As it is no different than a vessel which had a cold Issur food inside of it in which case we rule the vessel is to be washed and may then be used. [ibid]

[57] Amudei Kesef [author of Misgeres Hashulchan] on Shut Min Hashamayim writes as follows: “Majority of the illnesses come as a result of pouring the Mayim Achronim water or morning washing water into a vessel and then using that vessel for food. This applies even if one washes the vessel in-between, nevertheless it does not suffice. Therefore one must designate specific vessels for this purpose and not use them for other matters.” [Brought in Piskeiy Teshuvos 4 footnote 137]

[58] Relying on the Ashel Avraham ibid, brought in the previous Q&A.

[59] In order to suspect for the second opinion brought in the previous Q&A.

[60] Kaf Hachaim 4:29; Chayeh Adam Klal 2:1

[61] Yabia Omer 5:2; Piskeiy Teshuvos 4:7 and 13; As the sink itself can be considered a vessel.

[62] As the sink itself is considered a vessel and hence one fulfills the statement brought in Seder Hayom to have two vessels, one empty and one full, before going to sleep. [ibid]

^[63] Siddur Seder Netilah; Basra 4:1; 159:1 regarding washing for bread

Ruling of Admur in Kama 4:1: Admur in Kama 4:1 rules a vessel is needed to be used. In 4:2 he explains that this does not mean one needs to pour from the vessel but rather even dipping the hands into the vessel suffices. In 4:3 he explains that if one does not have any vessel available then he is to dip his hands in any body of water, even drawn water, and say the blessing of Al Netilas Yadayim, as the Sages did not differentiate [between the way he washes his hands] as nevertheless he is using water that is valid for washing. In the Siddur Admur argues on each one of these points.

Other Poskim: The Michaber 4:7 rules that initially one is to be careful to follow all the laws that apply when washing for bread. Hence according to the Michaber one is initially to use a vessel. The Rama rules that Bedieved a vessel is not needed, and so rules Admur in Kama ibid. The M”A 4:3 rules that one may even say a blessing on such a washing. The Kaf Hachaim 4:10 brings many Poskim that rule a blessing may not be recited and so concludes Kaf Hachaim being that Safek Brachos Lihakel. The following Poskim rule like Admur that one must use a vessel and otherwise the washing is invalid: Mor Uketzia [brought in Kaf Hachaim 4:27]; Zekan Ahron 2:1.

^[64] May one dip one’s hand in the vessel? It does not suffice to dip ones hands into the water. So is implied from the wording in Kama and Basra 4:1 which states that just like a Kohen must pour from a Keli so too is the washing upon awakening, which is compared to the service of a Kohen. As well this is implied from Basra 4:2 which states that “the hands are only purified if one pours on them”. This negates dipping ones hands into the water. Likewise in the Siddur Admur rules that one needs human effort to place the water on his hands and thus it must be poured. However in truth in 159:17 Admur differentiates between dipping one’s hands into a puddle of water and into a vessel that contains water, as in the latter there are opinions which say that when dipping into a vessel one is not required to have human effort. In the Siddur Admur does not detail the law of dipping inside a vessel. Practically in 159:7 Admur rules to be stringent and dip without a blessing and in the Siddur he writes that all the laws which apply by washing for bread apply likewise for the morning washing.

Ruling of Admur in Kama: In Kama 4:2 Admur rules: “One does not need to pour the water onto his hands, rather he may even dip his hands into a vessel and rub them in the water, and it’s considered that he washed his hands“. Thus according to the Kama although one needs to use a vessel-if available- nevertheless even initially one does not need to pour from the vessel and rather one may even dip his hands inside. See Halacha 13 for further details on this matter.

[65] As just like the Kohen would pour on his hands from the Kiyur vessel [every day-Kama ibid] prior to his service, so too we must pour from a vessel onto our hands in order to sanctify them, as the entire reason behind the blessing said over the morning washing is to emulate the service of a Kohen. [based on Kama ibid] It is for this reason that the wording of the blessing said over the washing is “Al Netilas Yadayim” and not “Al Rechitzas Yadayim“, as the vessel used for washing is called by the sages a “natla”, and therefore the sages instituted the wording of the blessing to be “Netilas” in order to show that the washing needs to be done with a vessel. [Kama ibid]

[66] See Piskeiy Teshuvos 159:2; Vayan Yosef 1:65; Beir Moshe 1:49; Koveitz Mibeis Levi 3:70; Tzitz Eliezer 12:23; Az Nidbaru 6:45; Igros Moshe 3:39; Kinyan Torah 1:49

[67] Zekan Ahron 2:1; Piskeiy Teshuvos 4:7

[68] This is in order to fulfill the condition of “human action” which is required according to the Siddur as explained in 7F.

Other Opinions: The M”B 4:17 rules it is not necessary to close and open the spout between each pouring being he rules one does not need “human action”.

[69] Admur Kama 4:10; Siddur; Seder Netilas Yadayim 5; Seder Hayom; Shaar Hakavanos of Arizal brought in Kaf Hachaim 4:12

^[70] Siddur; In Kama 4:10 Admur writes “It is a good thing”

^[71] Siddur

[72] Although the right hand needs to be washed prior to the left, being that we always give precedence to the right, nevertheless one is to first place the cup in the right hand and then give it to the left for the reason written in the Zohar. [Kama 4:10; Seder Netilas Yadayim 5] One is to intend that everything is included in the right side and from the right it comes to the left. [Kama 2:3] Seder Hayom: “One is to take the vessel in his right hand in order to draw down waters of kindness to purify himself with”; See also Igros Kodesh Rebbe Rayatz 1:100: “In order to fulfill both the taking and the pouring with the right hand. In additional intent is because all the Hashpaos come from the right and especially Netilas Yadayim which is an Hamshacha of Mochin in Midos and the gate of this is the right”

[73] Kama 4:10; Siddur; Seder Netilas Yadayim 5

[74] The reason for giving the right side precedence is because we find that the Torah gives the right side importance regarding the service in the Temple, anointing of the Levim, purification of the Metzora, and Chalitza. [Basra 2:4; Kama 2:4]

[75] 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

[76] 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]

^[77] 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

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

[79] 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

^[80] Kama 4:4, Basra 4:2, Siddur; Igros Kodesh Rebbe Rayatz 1:100

Other Opinions-Pouring four times: Some Poskim rule that one is to pour four times on each hand. [Gr”a; Kav Yashar 13; Darkei Chaim Veshalom 2] The reason for doing so is because they hold the water of the third washing is impure and hence needs to be washed off with a fourth washing. This custom is brought down in many Sefarim of Minhagim and is followed by many, and so is the proper custom to follow. [Kaf Hachaim 4:8; Piskeiy Teshuvos 4:7 footnote 87] However this is not the custom of Chabad Chassidim and rather we specifically wash only three times on each hand. [Igros Kodesh Rebbe Rayatz 1:100]

^[81] Basra 4:2; Tractate Shabbos 109a

^[82] Basra 4:2. This implies that even one pouring removes some part of the impurity. [Ketzos Hashulchan 2 footnote 11]

^[83] Basra 4:2, Siddur; Kama 4:4: “One should not pour on his hands three times consecutively, rather he is to pour once on the right and once on the left and so on and so forth for a total of three times.”; Arizal in Shaar Hakavanos based on Zohar

Other Opinions: Many Poskim rule like Admur and Arizal that the pouring must be done three times inconsecutively. [Olas Tamid 17; Beis Oveid 4; Ben Ish Chaiy Toldos 1] However there are Poskim who rule one is to pour three times consecutively on each hand. [Kneses Hagedola; Seder Hayom; Elya Raba 4:5; See Artzos Chaim 10] Some rule that one who desires to be stringent like both opinions is to pour three times consecutively and then pour another two times inconsecutively on each hand. [Zachor Leavraham 1:50; Chesed Lialafim; Artzos Chaim brought in Yifei Laleiv 1:7, brought in Kaf Hachaim 4:12; Likkutei Mahrich] Alternatively one is to pour three times consecutively and then three times inconsecutively. [Kaf Hachaim 4:12; Yaavetz in Siddur; Kaf Hachaim [Falagi] 18:22; Yifei Laleiv ibid; Mishmeres Shalom 1:5] Practically the main opinion follows the Arizal that once one has poured three times inconsecutively all the impurity has left. [Kaf Hachaim 4:12; See Piskeiy Teshuvos 4:7 footnotes 79-80]

^[84] Siddur; Shaar Hakavanos of Arizal; Peri Eitz Chaim 3; Matza Shemura 3 [brought in Kaf Hachaim 4:12]; In Basra 4:2 it is implied that this applies also according to the Sages of the Talmud, although in truth one can read it differently. In Ketzos Hashulchan 2 footnote 11 he writes that according to the Talmud inconsecutive pourings are not needed to remove the impurity. In Kama 4:4 no mention is made regarding who instituted the inconsecutive pourings.

^[85] Siddur and Basra 4:2; Kama 4:4 mentions this as a separate point, without stating that if done consecutively that the impurity will not be removed. Regarding if one may make a blessing if he washed consecutively and no longer has anymore water to wash with-See Q&A  below!

^[86] Siddur and Basra 4:2; This implies that even one pouring removes some part of the impurity. See Chapter 3 Halacha 7B that in such a case one is no longer liable to beware of the Kabalistic restrictions that apply prior to washing although he is to be stringent regarding the Talmudic restrictions due to doubt.

[87] Siddur; Vetzaruch Iyun on the meaning of Bedieved, as in the Siddur Admur rules that if one does not have enough water to wash three times then washing one time suffices and he is to say a blessing. Perhaps however this means that the Talmudic restrictions still apply.

[88] Handing the vessel from the left hand to the right hand: Some people are careful to never hand the cup of water from the left hand to the right hand and hence they first put the basin down and the take it with the right hand. However they make sure to directly hand it from the right hand to the left hand when it comes the turn for the water to be poured on the right hand. The reason for this is to show that the right is a master to the left. [Ben Ish Chaiy Toldos 1; Kaf Hachaim 4:13]

^[89] Ketzos Hashulchan 2:3

[90] Ben Ish Chaiy Toldos 1; Kaf Hachaim 4:13

[91] Siddur based on Peri Eitz Chaim Shaar Brachos 3; unlike ruling in Kama 4:7 that it is only proper to do so; Olas Tamid 18b; Ben Ish Chaiy Toldos 2; Beir Heiytiv 4:6

Ruling in Kama: In Kama 4:7 Admur rules “One only needs to wash his fingers [until his knuckles], although it is good to wash up to ones wrist.”

Other Opinions: Many Poskim rule like Admur in Kama that it suffices to wash up until the knuckles in a time of need, and a blessing may be recited. [Artzos Hachaim; Shaareiy Teshuvah 5; M”B 4:9; Kitzur SH”A 2:3; Piskeiy Teshuvos 4:7 footnote 89; Kaf Hachaim 4:3]

[92] So is implied from Admur in Siddur who writes that if one does not have much water available he is to pour one time over the entire hand rather than three times only over the fingers. [Ketzos Hashulchan 2 footnote 10]

^[93] Ketzos Hashulchan 2 footnote 10; See previous footnotes for other opinions.

[94] Literally “Saviv, Saviv”

[95] Admur in Seder Netilas Yadayom 1 regarding washing for bread and the same applies even more so regarding the morning washing.

[96] 613:2 regarding Yom Kippur; Michaber 554:10 regarding Tishe Beav

Does this ruling apply even according to the Siddur? This ruling is going in accordance to the ruling of the Mahadurah Kama 4:7 that there is no obligation to wash past the fingers. This is opposed to the ruling in the Siddur that one must wash up until the wrist [and thus there is room to say that according to the Siddur even on these days one should wash until his wrist], nevertheless the custom according to all on Yom Kippur and Tishe Beav is not to wash past the fingers, and so ruled the Previous Rebbe. [Rebbe in Shaareiy Halacha Uminhag Vol. 2 page 181]

^[97] Rebbe in Shaareiy Halacha Uminhag Vol. 2 page 182; Ketzos Hashulchan 2 footnote 10

The reason: The reason for this is because the Mekubalim explain that on Yom Kippur the spirit of impurity does not have much power. While on Tishe Beav since there is not much purity on that day, therefore it does not seek much nurture of holiness from the hands, and thus only dissipates to the fingers. [Rebbe ibid]  [Alternatively] on Tishe Beav, the entire day belongs to the impure side, and thus the impurity does not care to nurture from such a minute amount of holiness found past the fingers. [Ketzos Hashulchan ibid; brought also in Kaf Hachaim 4:14 and Ben Ish Chay Toldos 2]

Why don’t we wash the entire hand as does a Kohen? The Ketzos Hashulchan ibid asks that although from the impurity perspective there may not be a need to wash past ones fingers on these days, nevertheless being that another [main-Kama] reason for the morning washing is to prepare for prayer:serving G-d like a Kohen, therefore there should still be an obligation to wash the entire hand, as a Kohen must wash his entire hand prior to service. He concludes with a Tzaruch Iyun. [To note however that this question is not only with regards to Yom Kippur, as it should also be asked on the ruling of Kama 4:7 that the every day washing is only required until the knuckles. To also note from the Siddur that the only reason why Admur require the washing until the wrist is, as he states, “because the impurity dissipates until the wrist”. Thus there is no opinion that says washing the entire hand is required due to exemplifying a Kohen.]

^[98] Rebbe in Shaareiy Halacha Uminhag Vol. 2 page 183

^[99] Kama 4:11; Michaber 4:11; Seder Hayom; Sefer Shemiras Haguf Vihanefesh [Lerner] 54:18

[100] 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]

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

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

[103] Kaf Hachaim 4:38; Admur in Seder 16 regarding washing for bread writes that there are those who are stringent to avoid having a Niddah, such as one’s daughter, pour on ones hands. He concludes it is proper to suspect for their words. In the Siddur Admur writes that all the laws which apply by washing for bread apply likewise for the morning washing.

[104] Morah Bietzba 2:1; Kesher Gudal 1:2; See Ashel Avraham Butchach 4; Piskeiy Teshuvos 4:15

[105] Yafei Laleiv 1:15 based on Even Haezer 21:5; Seder 16 regarding washing for bread in which Admur writes “Such as his daughter” thus implying that one may not do so from other women even if she is not a Niddah.

The reason: From the letter of the law it is permitted for a woman to pour the morning washing water over a man’s hands as this is not being done for pleasure and hence does not fall under the prohibition mentioned in Even Haezer ibid. Nevertheless it is a proper guard to avoid doing so. [Kaf Hachaim 4:38]

[106] P”M 159 M”Z 15

[107] Lev Chaim 1:68; Ruach Chaim 5:6; Moreh Baetzba 2:51; Kaf Hachaim 4:38; Admur in Seder 16 regarding washing for bread writes that there are those who are stringent to avoid having a gentile pour on ones hands. He concludes it is proper to suspect for their words. In the Siddur Admur writes that all the laws which apply by washing for bread apply likewise for the morning washing.

Other Opinions: Ashel Avraham Butchach 4 suggests that perhaps since a gentile is not required to wash hands therefore he may wash someone’s hands.

[108] Ashel Avraham Butchach 4

[109] Admur 159:20

[110] This includes even one’s wife, and certainly any other woman. [Taz 195:8; Shiureiy Sheivet Halevi 195:15 p. 269 that this applies even according to Shach 159:16 and other Poskim who generally prohibit a woman from preparing the water, in this case it is permitted as it is being done for the sake of a Mitzvah]

[111] M”A 159:22; Machatzis Hashekel ibid; Admur 159:20 in his Stam opinion regarding a gentile and seemingly the same would apply for a Nida [Vetzaruch Iyun why in truth Admur omitted the word Nida. Taz 159:15 brings Rashal who explains that a Nida has a greater Tuma than a gentile, as a Nida is Biblical. However, on the other hand, it is more difficult to avoid a Nida preparing the water, and hence it should be more lenient. Vetzaruch Iyun as to what inference can be made in Admur ibid]; Admur in Seder Netilas Yadayim 16 omits the entire Chumra brought in Poskim [and his Shulchan Aruch] regarding not preparing the water; M”B 159:69 omits the stringent opinion of Rashal:Taz

The reason: A Nidda impurifies an item through carrying it, and thus the water in the vessel has become impure even though she did not touch it. One can thus question how such water has ability to purify the hands even for Chulin, as since we wash hands due to Serach Teruma, and for Teruma the hands are impure [even after washing with such water] being that they have become impure with the impure water [therefore they should also be impure and invalid for Chulin:bread]. However, in truth, since in any event we are all Tamei Meis, and we cannot have pure water, therefore, there is no need to worry of the impurity of a Nida who carries the water. Now, although some are stringent to avoid having a Nida pour the water on one’s hands, this is because it is possible to avoid this. However, to have the water brought to him is completely permitted (as this is also a matter that one is not able to avoid.) [Admur ibid regarding a gentile]

[112] Rashal Kol Habasar 55, brought in Taz 159:15 and Beir Heiytiv 159:15; 2^nd opinion in Admur 159:20 regarding a gentile

Preparing water for the home: Some Poskim rule that according to all, there is no need to avoid having a Nida prepare the water for the house, and the matter to beware is only against having the Nida prepare the water for the washing. [Ashel Avraham Tinyana 159

[113] As a) In Seder ibid Admur omits this opinion; b) Even in 159:20 Admur only brings this opinion regarding a gentile, and not regarding a Nida.

[114] Admur 159:20

[115] M”A 159:22; Machatzis Hashekel ibid; Admur 159:20 in his Stam opinion regarding a gentile and seemingly the same would apply for a Nida [Vetzaruch Iyun why in truth Admur omitted the word Nida. Taz 159:15 brings Rashal who explains that a Nida has a greater Tuma than a gentile, as a Nida is Biblical. However, on the other hand, it is more difficult to avoid a Nida preparing the water, and hence it should be more lenient. Vetzaruch Iyun as to what inference can be made in Admur ibid]; Admur in Seder Netilas Yadayim 16 omits the entire Chumra brought in Poskim [and his Shulchan Aruch] regarding not preparing the water; M”B 159:69 omits the stringent opinion of Rashal:Taz

The reason: A Nidda impurifies an item through carrying it, and thus the water in the vessel has become impure even though she did not touch it. One can thus question how such water has ability to purify the hands even for Chulin, as since we wash hands due to Serach Teruma, and for Teruma the hands are impure [even after washing with such water] being that they have become impure with the impure water [therefore they should also be impure and invalid for Chulin:bread]. However, in truth, since in any event we are all Tamei Meis, and we cannot have pure water, therefore, there is no need to worry of the impurity of a Nida who carries the water. Now, although some are stringent to avoid having a Nida pour the water on one’s hands, this is because it is possible to avoid this. However, to have the water brought to him is completely permitted (as this is also a matter that one is not able to avoid.) [Admur ibid regarding a gentile]

[116] Admur 159:20; Rashal Kol Habasar 55, brought in Taz 159:15 and Beir Heiytiv 159:15

Preparing water for the home: Some Poskim rule that according to all, there is no need to avoid having a gentile prepare the water for the house, and the matter to beware is only against having the Nida prepare the water for the washing. [See Ashel Avraham Tinyana 159]

[117] As in Seder ibid Admur omits this opinion

[118] Seder Hayom

^[119] Siddur Seder Netilah; Mor Uketzia brought in Kaf Hachaim 4:27; Kaf Hachaim 4:10

Ruling of Admur in Kama: As is evident from numerous rulings of Admur in Kama [4:2-regarding vessel; 4:3-regarding Revius and invalid water] the laws of morning washing differ from those of washing for bread. The Shaar Hakolel 1:4 explains that in the Shulchan Aruch Admur ruled like the Poskim while in the Basra he rules like the Mekubalim, and it is for this reason that he was stringent in the Siddur to equate all the laws of morning washing to the laws of washing for bread. See P”M 4 A”A 1 that according to the Rosh any water suffices while according to the Rashba all the laws of washing for bread apply. [brought in Kaf Hachaim 4:6] See also Tzemach Tzedek 1 that according to the Rashba’s understanding of the Gemara all the laws of washing for bread apply.

Other Opinions: The Michaber 4:7 rules that initially one is to be careful to follow all the laws that apply when washing for bread. The Rama rules that Bedieved the washing is valid, and so rules Admur in Kama ibid. So rules also M”B 4:17;

[120] These details include: The laws of a Kosher vessel [159; Seder 12-15] The laws of Kosher water. [160; Seder 7] The laws of a Chatzitza. [161; Seder 6] The laws of rubbing the hands together. [162; Seder 3]

^[121] Siddur Seder Netilah; 159:14 and Seder Netila 15 regarding washing for bread; Implied also from Basra 4:1

Ruling of Admur in Kama: In Kama 4:2 Admur rules: “The water does not have to touch a person due to the action of a human.”

Other Opinions: The Michaber 4:7 rules that initially one is to be careful to follow all the laws that apply when washing for bread. The Rama 4:7; M”B 4:17 rule that Bedieved one does not need human action involved in the pouring, as so rules Admur in Kama ibid. The M”A 4:3 rules that one may even say a blessing on such a washing. The Kaf Hachaim 4:10 brings many Poskim that rule a blessing may not be recited and so concludes Kaf Hachaim being that Safek Brachos Lihakel.

[122] See 159:17 and Halacha 13A!

[123] Siddur Seder Netilah states “power of a human” this excludes animals. In 159:20 regarding washing for bread Admur records a dispute in this matter. In Seder Netila 15 Admur writes “human power”.

^[124] Siddur Seder Netilah; 161:1 and Seder Netila 6 regarding washing hands for bread

Other Opinions: Ashel Avraham Butchach rules that it is permitted to have interferences on the hands when washing in the morning.

^[125] 161:7 regarding washing for bread

[126] Seder Netila 6 regarding washing for bread

^[127] Siddur Seder Netilah; Kama 4:1; 159:3; 160:16; and Seder Netila 12 regarding washing for bread.

[128] The Grach Naah writes that it is 86 Milliliters or 2.9 fluid ounces. This is the same Gematria as the word Kos. [Shiureiy Torah 3:6]; Others say that it is 105 Milliliters [3.5 fluid ounces]. Others say it is 109 milliliters or 3.7 fluid ounces. Others say it is 115 milliliters. Others say that it is 128 mil or 4.3 fluid ounces. [See Koveitz Yagdil Torah NY 60 p. 263-264 in a Ksav Yad of Tzemach Tzedek in name of Admur; See Kitzur Hilchos Shabbos Miluim p. 18] Practically the widespread custom is like the ruling of the Grach Naah.

^[129] Based on Siddur Seder Netilah; and so rules: Biur Hagra 4:7 in name of Rieh; Rashash in Nehar Shalom; Ruach Chaim 5:5; Kaf Hachaim 4:26

Background of ruling of Siddur:

Admur writes in the Siddur that all the laws of washing for a meal equally apply for the morning washing. In 159:3 and 160:16 Admur rules regarding washing for bread that the vessel must contain a Revius of water for it to be valid and hence the same would apply for the morning washing.

Ruling of Kama: In Kama 4:3 Admur rules: “If one does not have a Revius of water available he may nevertheless wash with a blessing being that the Sages did not differentiate [in the amount of water], as one is nevertheless washing with valid water.” This follows the ruling of Michaber 4:6

[130] 160:16 regarding washing for bread

[131] Siddur; See Halacha C!

^[132] 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.

[133] It is beyond the scope of this book to bring all the details involved in the laws of water that is invalid for washing for bread. For further study on this subject, see Seder Netilas Yadayim 7 and Shulchan Aruch Admur 160 for all the details. The following are the categories of invalidations mentioned there: The water changed color. [160:1] One did work with the water. [160:2-9] Water that is not drinkable. [160:10-12] Liquids other than water. [160:15]

[134] Shaareiy Teshuvah 4:4; Ketzos Hashulchan 2:4; Seemingly this is done in order to be allowed to pray and learn Torah. Alternatively it is to suspect for those opinions which validate the washing.

^[135] Ketzos Hashulchan 2:4 based on Admur in Siddur that the first washing was completely invalid.

Other Opinions: The Shaareiy Teshuvah 4:4 rules that if valid water later becomes available one is to wash without a blessing as the impurity has already been removed and hence the blessing has been lost. The Ketzos Hashulchan 2 footnote 16 argues that by morning washing everyone’s is accustomed to only say the blessing after using the bathroom and hence we do not say that too much time has passed since the first washing to be able to say a blessing. So asks also Birchas Habayis 32:5; Minchas Elazar 2:44; Biur Halacha 4 rules that one is to use the bathroom prior to prayer and then wash with a blessing.

^[136] Siddur Seder Netilah; See also Elya Raba 4:4 that due to this suspicion he rules one is to wash in the morning, each hand, three times consecutively.

[137] As this water is impure and the successive pourings cannot remove the impure water of another hand. Meaning if impure water of the right hand got on the left finger, the left hand will remain impure even if he pours on it three times, as the impurity of the right hand cannot be washed off the left hand. [Admur 162:2; Seder Netilas Yadayim 2]

^[138] Ketzos Hashulchan 2:14

[139] Ruach Chaim 4:6; Lev Chaim 1:65; Kaf Hachaim [Falagi] 8:4; Ben Ish Chaiy Toldos 12; Kaf Hachaim 4:17; See also Yabia Omer 9:108; Az Nidbaru 12:54 : This applies even if both hands are dry.

[140] Yabia Omer ibid; and so is also evident from Kaf Hachaim [Falagi] ibid who states he would wear gloves to avoid this issue.

[141] Kaf Hachaim [Falagi] ibid

[142] Piskeiy Teshuvos 4:11; So seems obvious from the fact such a law is not mentioned in Shulchan Aruch or any of the classical commentators. See also Artzos Chaim 51 regarding that touching the impure water does not make one’s hands impure as one cannot create novelties of his own in matters of  Ruach Raah.

[143] Seder Netilas Yadayim 3; and so is evident from the ruling of Admur in J; so also rules: Makor Chaim [Chavos Yair] brought in Piskeiy Teshuvos 4 footnote 125; Az Nidbaru 12:54

[144] On the one hand we rule by washing for bread that in such a case the person’s hands become impure and require re-washing. [Seder 3] On the other hand perhaps this form of impurity is not the same as that of washing for bread as clearly rules Artzos Chaim ibid that the impure water does not make one’s hands impure. Vetzaruch Iyun.

[145] See Shem Mishimon O.C. 9; Kaf Hachaim 4:11; Y.D. 116:73; Os Chaim 43:1; Chazon Ish Netilas Yadayim 24:26; Eretz Tzefvi 1:110-111; Zekan Aaron 1:1; Chelkas Yaakov 1:2-4; 2:162; Minchas Yitzchak 1:60; 4:36; Divreiy Yisrael 1:8; Divrei Yatziv Y.D. 34; Devar Yehoshua 1:76; Yehsuas Moshe 1:31; 2:101; Or Letziyon 1:1; Kinyan torah 1:49; Vayaan Yosef 1:2; Yabia Omer 3:1-2; 9:108; Koveitz Mibeis Levi 7:71; Piskeiy Teshuvos 4:19; 160:19; 171:9

[146] Shem Mishimon O.C. 9; Os Chaim 43:1; Minchas Yitzchak 4:36; Chelkas Yaakov 2:162; Vayaan Yosef 1:2; Yabia Omer 9:108; Piskeiy Teshuvos 4:19; Kaf Hachaim 4:11; Y.D. 116:73 [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]

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 as one who enters a bathroom [even without doing his needs] is impurified. Furthermore, perhaps the water in a bathroom is considered repulsive and is invalid for washing just as we rule regarding water that was drunk by a dog.

[147] The reason: 1) As one is not to perform a Mitzvah in an area that is forbidden to study Torah. [Shem Mishimon O.C. 9] 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]

[148] Os Chaim 43:1; Minchas Yitzchak 4:36; Piskeiy Teshuvos 4:19; 160:19 in name of all Poskim ibid

Other opinions: Some Poskim rule that one may not wash his hands for bread using water from a bathroom, being that the water is considered invalid. [Levushei Mordechai Tinyana 182; Possible implication of Ben Ish Chaiy Achreiy-Kedoshim 13 and Kaf Hachaim 4:11]

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

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

[151] Poskim ibid

[152] Ben Ish Chaiy Achreiy-Kedoshim 13; Kaf Hachaim 4:11 based on that this water is considered repulsive just like water which a pig drank from and which the Poskim rule is invalid [Admur 160:8; M”A 160:7; Bach 160, brought in Beir Heiytiv 160:8], and hence may not be used; Kaf Hachaim Y.D. 116:73; Daas Torah 160:4; Devar Yehoshua 1:76; See Piskeiy Teshuvos 160:19

Other opinions: Some Poskim rule that water from which a dog or pig drank from remains permitted to be used for washing hands for bread [Mamar Mordechai 160:6; 1^st and Stam opinion in Adcmur ibid; See Admur ibid who records opinion of Bach as Yeish Poslim] and the same would seemingly apply here regarding bathroom water. [See Kaf Hachaim 4:11]

[153] Devar Yehoshua 1:76; Piskeiy Teshuvos 160:19 footnote 73

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

[155] Kama 4:1; Nussach in Siddur

^[156] We do not say “Al Rechitzas Yadayim“, as the vessel used for pouring is called by the sages a “natla”, and therefore the sages instituted the wording of the blessing to be “Netilas” in order to show that the washing needs to be done with a vessel. [ibid]

[157] Admur 6:1; Siddur; Kitzur SH”A 2:7; Ketzos Hashulchan 2:9; Ben Ish Chaiy Vayeitzei 2

Background:

Ruling of Rama and M”A: The Rama 4:1 records that one is to recite the blessing of Asher Yatzar after reciting the blessing over morning washing even if he did not use the bathroom. The M”A 4:1 brings that the Arizal [Peri Eitz Chaim Shaar Habrachos 1] writes to recite the washing blessing immediately after the morning washing and then go to the bathroom and say Asher Yatzar. The M”A ibid concludes that in his opinion one should first use the bathroom in order to say Asher Yatzar right away and avoid a question [of whether Asher Yatzar may be recited without bathroom use]. It is unclear from the M”A conclusion as to when the blessing of Al Netilas Yadayim should be said.

Ruling of Admur in 6:1: Admur in 6:1 rules like the M”A ibid that one who desires to avoid the question should immediately go to the bathroom after the morning washing and after the bathroom he is to wash his hands a second time and say Asher Yatzar. Admur then concludes: “It is proper not to recite the blessing of Netilas Yadayim until after the second washing that he performs after he leaves the bathroom. This especially applies if one needs to use the bathroom upon awakening, in which case it is forbidden to recite a blessing.” Thus Admur clearly rules that the blessing of Netilas Yadayim is to be differed until after the second washing. If he does not need to use the bathroom [but does so anyways] then it is merely proper to differ the blessing until after the bathroom, and if he needs to use the bathroom then he must differ the blessing until the washing done after the bathroom.

Ruling of Admur in Siddur: In the Siddur Admur records this ruling with slight nuances: “Initially when a person awakens in the morning and is in need of using the bathroom and he thus intends to do so right away, then he is to [wash hands near his bed and] delay reciting the blessing until he leaves the bathroom. If however he does not currently need to use the bathroom and will not do so for a very long while, then he is to say the blessing immediately [after washing near his bed].” It seems from the Siddur that the delay of the blessing is dependent on whether he needs the bathroom, unlike the ruling of 6:1 which rules that even if one does not need to use the bathroom it is proper to delay the blessing. In truth however there is no contradiction as Admur in 6:1 is saying that if one does not feel an urge to go to the bathroom, but is able to if he tries, then he is to do so and it is proper to delay the blessing until afterwards. If however he feels an urge to use the bathroom then he must do so prior to saying the blessing. The Siddur is not arguing on this point. Therefore the Siddur states that only if he does not feel the urge to use the bathroom and is not planning to do so for many hours should he say the blessing right away. This extra wording implies that even if he does not feel the urge to use the bathroom he is nevertheless to try to do so as is implied from 6:1. This is also implied from the Siddur’s wording of “initially” as opposed to “must”. Thus the ruling of the Siddur and Shulchan Aruch do not contradict and in turn complement each other. However Tzaruch Iyun from Siddur which says “Lechatchilah when one awakens and needs to use the bathroom, and has in mind to do so immediately, he should delay saying the blessing until he leaves the bathroom” Vetzaruch Iyun, as in the Shulchan Aruch it says that its forbidden to say the blessing if he needs to go to the bathroom, and not just that Lechatchilah its best to do so. Thus why does Admur mention about him planning to go immediately, which implies that if he has to go but plans to push it off then he should say the blessing after the 1^st washing? Vetzaruch Iyun!

The reason for delaying the blessing until after the second washing done after the bathroom: It is forbidden to recite a blessing if one feels the urge to use the bathroom. [Admur 6:1] This is learnt from the verse “My innards will bless G-d”, thus implying that one needs to empty his innards of feces and urine prior to saying a blessing. [Kitzur Shulchan Aruch 2:7, brought in Ketzos Hashulchan 2:9] Thus if one feels an urge to use the bathroom upon awakening it is forbidden for him to recite the blessing of Al Netilas Yadayim until he relieves himself. He must therefore wash near his bed without a blessing and then rewash after the bathroom with a blessing. Furthermore even if he does not feel the urge to use the bathroom and thus he may say the blessing right away, it is nevertheless better to first use the bathroom and then wash again and only then say the blessing. [6:1] Admur does not state the reason behind this delay. Seemingly the reason for this delay is in order to proximate the blessings of Asher Yatzar to Al Netilas Yadayim so they are said one after the other. [See Peri Megadim 4 A”A 1] The reason for this is perhaps because these two blessings share the same reason for being said, as they are both said as a result of awakening as a new creation. [See Admur 4:1 and 6:1; M”A 4:1] Alternatively it is because Asher Yatzar is said as a result of washing hands, as before washing one is not allowed to touch the orifices and hence after washing we thank Hashem for that ability. [Darkei Moshe; M”A 4:2; Peri Megadim 4 A”A 1 explicitly writes this as the reason of why Asher Yatzar should be said immediately after the blessing for washing.] Alternatively there is no need to proximate the two blessings and the reason for the delay is in order to say the blessing of Al Netilas Yadayim as close as possible to prayer without needing to go to the bathroom in between. [see Basra 4:1 first opinion] Alternatively it is done in order so the blessing of Al Netilas Yadayim be in proximity with some prayer. [See Piskeiy Teshuvos 4 footnote 12]

[158] Admur in 6:1 writes “One who desires to avoid the question is to be careful to go to the bathroom immediately [Teikaf Umiyad] after the morning washing.” Likewise in the Siddur Admur writes “And he intends to immediately use the bathroom.” This wording is taken from the M”A 4:1.

[159] Peri Megadim 4 A”A 1

[160] Admur 6:7

[161] Admur 6:5; Ketzos Hashulchan 2:9

[162] Siddur Admur; Ketzos Hashulchan 2:9

Other Opinions: Piskeiy Teshuvos [4:2] writes it is customary of all Jewry to not say the blessing during the initial washing and rather it is delayed to a second washing. It is however difficult to say that this is the custom in a case that one does not need to use the bathroom at all and as clearly rules Admur in the Siddur.

[163] This additional wording implies that if one assesses that he will need to go in the near future then he is to delay the blessing until the washing of after leaving the bathroom. Alternatively Admur is saying that even one who does not currently have an urge to go to the  bathroom, but is able to push himself to do so, then he is to go to the bathroom immediately after the first washing. This is similar to the implied ruling in 6:1. See background!

[164] See previous footnote and background.

[165] 6:2-5; Siddur; Shulchan Menachem 1:6; Sefer Hasichos 1944 p. 20; See “Other Poskim” for all the opinions that rule like Admur.

Background of Admur:

Admur ibid records two customs with regards to when one should say the blessing over washing his hands; right after the washing or in Shul.

Custom of saying in Shul [6:2-4]: Some have the custom that when they will be going to shul immediately upon awakening they delay saying the blessings of Al Netilas Yadayim until they enter the shul, and they then say the blessing together with all the other morning blessings. The reason for this is because the main reason for washing in the morning is in order to sanctify oneself for service of G-d like a Kohen which would sanctify his hands prior to his service. Now since the main service of G-d is to praise Him and to pray before him, therefore one may [delay to] say the blessing over washing hands [until directly] prior to prayer, as if not for the prayer there would be no need to wash hands. [6:2 based on Beis Yosef] However even according to this custom the blessing may only be delayed in a situation that immediately after washing hands one goes to shul and begins to immediately recite the morning blessings. It is however forbidden to make an interval, even to learn Torah or recite psalms, and certainly not to do other [mundane] matters. Therefore if one wants to make an interval between the washing and the morning blessings such as he plans [not to go immediately to shul after the washing or ] to recite psalms or selichot prior to reciting the morning blessings then he needs to be careful to say the blessing immediately after the washing. [6:3] Thus those communities which only begin saying these blessings of Netilas Yadayim and Asher Yatzar after reciting psalms or selichot in shul are not doing the proper thing, and they need to be protested, as they are making a long interval which is improper. [6:4]

Custom to say the blessings immediately after washing at home: Others have the custom to always say the blessings of Netilas Yadayim and Asher Yatzar in their house immediately after washing, [even if they plan to go to shul and pray immediately after the washing]. They then recite the remaining blessings in Shul, omitting the blessings they already said at home. [6:5]

Final Ruling of Admur: Practically, this latter custom is the proper custom, and one should therefore do accordingly, as in truth all blessings are really to be said prior to the action, and it is only due to the fact that one is prohibited from saying G-d’s name before washing that we say the blessing afterwards. Thus one needs to try as much as possible to say the blessing as close as possible to the washing. [6:5]

Other Poskim: The following Poskim rule like Admur that the blessing is to be said immediately after awakening [after the second washing and not in Shul]: Makor Chaim [of Rav Chaim Hakohen] based on Kabala that the impurity does not leave until after the blessing; Shaareiy Teshuvah 6:4; Kaf Hachaim 6:2; Kaneh Bosem 2:3; Shulchan Hatahor 4:1 in name of Chozeh of Lublin; See Piskeiy Teshuvos 4:2 footnote 11. However there are Poskim that rule one is to delay the second washing and blessing until he is ready to pray Shacharis, in which case he is to go to the bathroom and then wash with a blessing. The reason for this is because if he says the blessing after using the bathroom upon awakening and then uses the bathroom again prior to Davening, his original washing is nullified according to the Rosh. [Chayeh Adam 7:6; Maaseh Rav of Gr”a; brought in M”B 4:4] To note that in the Siddur of Admur and Shulchan Aruch 6:8 it is evident that he completely negates this claim of the Chayeh Adam as he rules that even if one plans to return to sleep a set sleep in middle of the night he may say the blessing of Netilas Yadayim the first time, even though according to the Rosh it is invalidated with the sleep. [See Yagdil Torah 6 p. 49 notes of the Kudinaver on Alter Rebbe’s Shulchan Aruch]

Opinion of Mishneh Berurah: In the Biur Halacha “Afilu” the M”B questions the ruling of the Chayeh Adam stating that according to the Rashba one seemingly must say the blessing as soon as possible after awakening. In conclusion he sides like the Chayeh Adam that one is not to recite the blessing until prior to Shacharis. Before beginning Shacharis he is to go to the bathroom and then wash hands with a blessing. This is done in order to fulfill one’s obligation even in accordance to the Rosh and Rambam which require one to wash with a blessing prior to every prayer. [Biur Halacha “Afilu” in name of Chayeh Adam] See Kaneh Bosem 2:3 who questions this ruling; Halichos Shlomo 2:23 which upholds his opinion; Piskeiy Teshuvos 4:2 footnote 11.

[166] 6:1 and 6:4 implies that also Asher Yatzar needs to be said immediately upon using the bathroom, or awakening, as otherwise it’s an interval.

[167] This is considered a blessing in vain as in today’s times everyone is an expert and knows how to say the blessings and therefore does so himself. If the Chazan does not want to swerve from the custom of the Shul to say these blessings by the Amud then he may not say these blessings at home after washing and is to say it in Shul without making any interval between the washing and the blessing. Thus he may not learn or say Tehillim in between and certainly may not do other mundane matters. [6:4]

[168] Ketzos Hashulchan 12 footnote 9 and so is the accustomed practice

Background:

The morning washing contains various laws as explained in length in the previous Halachas of this chapter. While it is clear that one must follow all these laws and regulations while washing the first time nears one’s bed without a blessing, it is unclear from Admur whether these laws must be followed when washing the second time, after going to the bathroom, when the blessing of Al Netilas Yadayim is recited. Seemingly it would appear that after the bathroom one is merely required to wash his hands as is normally done after bathroom use without being particular in the morning washing laws. This is due to that one already fulfilled the morning washing and the blessing of Al Netilas Yadayim is going on this first washing [although with an inevitable interval of time as was explained]. The Ketzos Hashulchan ibid debates this matter and concludes as follows: The second washing after the bathroom must be performed with all the laws of washing upon awakening as the blessing is being on this second washing as opposed to the first washing. The reason for this is because by going to the bathroom one has nullified the effect of the first washing, which was for the purpose of preparation for prayer, as now he may not pray until he rewashes. [See Halacha 2. Thus although one has removed the impurity with the first washing, he has not prepared himself for prayer which is the main reason behind the recital of the blessing, and therefore the blessing can only be said with a proper washing after the bathroom.] The Ketzos Hashulchan goes on to explain this understanding also from the wording of the Siddur of Admur. He concludes however with a Tzaruch Iyun.

Other Opinions: The Ketzos Hashulchan 2:9 writes that one is only required to wash his hands one time for the second washing, after leaving the bathroom. The Kitzur SH”A 2:7 has a similar wording although it can be interpreted differently. Practically in the footnotes the Ketzos Hashulchan rules as stated above.

[169] Background of the custom of using a towel:

The first recorded source of washing using a towel dates back to the Rebbe Rashab. The Rebbe Rayatz stated in a Sicha that the form of washing for bread of the Rebbe Rashab differed from that of others, in the fact that he used a towel. [Likkutei Dibburim 1 p. 142; 4 p. 1346-1350] This however only related to washing for bread using a towel, while using a towel for the morning washing is not recorded to have been followed by the Rebbe Rashab or others at that time. Furthermore even washing for bread with a towel was a custom not practiced by all Chassidim and the Rebbe Rashab actually sanctioned some who took upon themselves this custom if they were not on the proper level. [Likkutei Dibburim ibid; Sefer Hasichos 1940 p. 82-83; 1944 p. 117; See Ishkavta Dirrebe p. 63] Nevertheless this custom regarding washing for bread with a towel eventually became widespread amongst all Chassidim, irrelevant of their spiritual level, and is hence to be followed by all. [Sefer Haminhagim p. 43 English; Sichas 14^th Kisleiv 1954 (Toras Menachem 10 p. 197); Hisvadyos 1983 Vol. 1 p. 584; Sefer Hasichos 1936 p. 98] Nevertheless there is no recorded source for doing so also when washing in the morning. Practically many Chabad Chassidim began to follow this custom also during the morning washing. Rav Yosef Simcha Ginzberg writes that they were accustomed to do so in Yeshiva Tomchei Temimim of Kfar Chabad. However regarding washing with a towel for the first washing near the bed Rav Levi Yitzchak Raskin writes “I have not seen this done although possibly some are particular to do so”. [Haaros of Rav Raskin on Siddur p. 6]

[170] So is the custom and so ruled Harav Mordechai Ashkenazi of Kfar Chabad; This is done in order to properly adhere by the law mentioned in Halacha 7J.

[171] So is the custom. Seemingly the reason for this is because the law mentioned in 7J that one must avoid touching the impure water of another hand only applies for the washing done with the blessing of Al Netilas Yadayim, which is the second washing. However when washing near the bed without the blessing, simply to remove the impurity, it is not necessary to abide by this restriction. Hence a towel is not needed, as the removal of impurity is not dependent on those regulations. [As explained in the previous Q&A and in Halacha 2 where the reason behind the washing was explained. The following is the explanation: The morning washing accomplishes two matters: 1. Removes impurity so that one is able to touch the orifices etc. for which no blessing is said. 2. Prepares for prayer like a Kohen for which the Sages instituted a blessing to be said. Being that we do not say a blessing on the first washing, as explained above, and one goes to the bathroom in-between, therefore the first washing only accomplishes the first matter of removal of impurity. Now, we do not find anywhere that to remove the impurity one must abide by all the laws mentioned regarding washing with a blessing. The only matter mentioned with regards to removing impurity is washing three times inconsecutively. Hence no towel is needed by the first washing.]

[172] See Halacha 7J for the problem involved in doing so.

[173] Ben Ish Chaiy Vayeitzei 2; Kaf Hachaim 3:49; However see Ketzos Hashulchan 12 footnote 9

[174] 6:2-5; Siddur; Shulchan Menachem 1:6; Sefer Hasichos 1944 p. 20

[175] So I received from Harav Yosef Simcha Ginzberg and other Rabbanei Anash; Darkei Chaim Veshalom 9: When the Munkatcher would immerse Tevilas Ezra he would say the blessings of Al Netilas Yadayim and Asher Yatzar beforehand while Elokaiy Neshama he would say in his mind until after he immersed; See also Sefer Hamamarim 5672 Vol. 2 P. 737

[176] Mishmeres Shalom 2:1 and so is the custom of many Chassidim; See Maor Vashmesh Emor regarding not even thinking Torsah beforehand; See Shulchan Melachim [Tevilas Ezra] 20; Based on Ketzos Hashulchan 12 footnote 9 there is no interval actually being done between the washing and the blessing  being that the blessing is being said on the second washing.

[177] As rules the opinion in Admur 6:2; Shulchan Hatahor 4; Ketzos Hashulchan 2:4; Regarding saying the blessing after Shacharis-see Halacha 2 Q&A.

Other Opinions: The Shaareiy Teshuvah 4:4 rules that if an interval took place one is to wash without a blessing as the impurity has already been removed and hence the blessing has been lost. The Ketzos Hashulchan 2 footnote 16 argues on this ruling and so questions the Birchas Habayis 32:5; Minchas Elazar 2:44.

[178] See Biur Halacha 4 “Afilu”; Ketzos Hashulchan 12 footnote 9

^[179] Kama 4:7

Background:

Source of Admur’s ruling: The Seder Hayom rules that immediately after washing the hands a blessing is to be said and one is not to delay it until after the hands dry. This is because according to the Arizal the impurity leaves the hands immediately upon being washed a third time, even before the drying and hence the blessing is not to be delayed. So is explicitly written in the Siddur Rashash. [Ben Ish Chaiy Toldos 5; Kaf Hachaim 4:8; Ketzos Hashulchan 2 footnote 23 thus negating the opinion of Mahram Nigrin] The M”A 4:6 thus rules one does not need to dry his hands prior to the blessing and so rules Admur ibid. It thus seems the source of the ruling of the M”A and Admur is from the Seder Hayom. To note however that Admur does not write that one must say the blessing prior to drying but rather it is not necessary to dry it. This implies that one can delay the blessing if he so chooses, as rules the Machazik Bracha. Vetzaruch Iyun. See Peri Megadim 4 A”A 6. The Rambam in Peir Hador 104 and his son in 82 rules one may never say a blessing once the hands have dried. [See Yabia Omer 9:85]

Other Poskim: There are Poskim who rule that one must dry the hands prior to the blessing, being that according to them the impurity does not leave the hands until the water of the washing is dried. [Machazik Bracha 4:1 in name of Oar Tzaddikim in name of Mahram Nigrin; Shaareiy Teshuvah 4:1] The following Poskim rule that the blessing is said prior to the drying: Seder Hayom; Kneses Hagedola; Siddur Rashash; M”A 4:6; Olas Tamid 4:2; Elya Raba 4:5; Birchas Avraham 3; Beir Heiytiv 4:1; Ben Ish Chaiy Toldos 5; Ketzos Hashulchan 4 footnote 23; Kaf Hachaim 4:8; Yabia Omer 9:85.

^[180] Ketzos Hashulchan 2 footnote 23 based on Michaber 554:11

[181] Sefer Haminhagim p. 5 [English] The custom of the Rebbe Rashab was to dry his hands prior to reciting the blessing over the morning washing. This was different than his custom regarding washing for bread in which case he dried the hands only after the blessing. [Likkutei Dibburim Likut 23 p. 633]

Source of our custom: Seemingly the reason behind our custom is because we follow the ruling of the Machazik Bracha ibid that the impurity does not leave until after the drying. [See Background]

[182] Arizal in Peri Eitz Chaim; Olas Tamid p. 19; Ben Ish Chaiy Toldos 3; Kaf Hachaim 4:15; M”B 4:9; Admur regarding washing for bread

[183] Based on Rashash. [Ben Ish Chaiy ibid; Kaf Hachaim ibid]

[184] Ben Ish Chaiy ibid

^[185] Sefer Haminhagim p. 5 [English]; Likkutei Dibburim Likut 23 p. 633; M”A 4:7; M”B 4:9; Ben Ish Chaiy Toldos 4; Kaf Hachaim 4:16 that so is the custom according to Kabala; Derech Chaim 1:6; See Seder Netilas Yadayim 5: “According to Kabala one is to lift his hands while saying the blessing”;

Background:

The M”A [4:7] writes that according to Kabala one is to lift the hands upon reciting the blessing of Al Netilas Yadayim. This is because the idea of Netilas Yadayim is elevation. [Ben Ish Chaiy ibid] Matzas Shmurim writes that one who does not lift his hands while reciting the blessing is included in the statement of the Sages of one who belittles washing hands. [Kaf Hachaim ibid] The custom of the Rebbe Rashab was to lift his hands separately to his Peiyos while reciting the blessing over the morning washing. This was different than his custom regarding washing for bread, in which case he lifted his hands to his heart, not higher, and held them together, not separately. [ibid]

[186] Ben Ish Chaiy ibid; Kaf Hachaim ibid; As according to the Zohar one may not lift his hands for no reason, and hence he should begin the blessing right away. One is not to say the verse of “Seu Yideichem Kodesh” while lifting the hands being one did not yet recite Birchas Hatorah. [Ruach Chaim 5:2]

Other Opinions: The Nesiv Hachaim [on Derech Chaim ibid] notes that Admur omitted this law from his Shulchan Aruch.

[187] Shaar Hakavanos Inyan Birchas Hashachar; Zohar Vayeitzei 154; Ben Ish Chaiy Shmini Hakdama; Sefer Hasichos 1944 p. 43 that the Alter Rebbe was careful in this matter due to the above warning based on Kaballah; However see Ran on Shabbos 10a in name of Rabbeini Chananel that one is to fold his hands behind his back during prayer like a slave before his master.

^[188] Kama 4:17; Michaber 4:17

^[189] Sefer Haminhagim p. 4 [English]; Shaareiy Halacha Uminhag 1:3 as a directive of the Rebbe Rashab

[190] Emek Habracha, brought in Shaareiy Halacha Uminhag ibid

[191] Michaber 567:3; Sefer Haminhagim p. 4 [English]; Ketzos Hashulchan 2 footnote 25 in name of Aterez Zikeinim

[192] M”B 567:11

^[193] Kama 4:21; See Sefer Shemiras Haguf Vihanefesh [Lerner] 54:25

^[194] Ketzos Hashulchan 2 footnote 2

^[195] Ketzos Hashulchan 2 footnote 25 in name of Mishneh Berurah 260:4 and Peri Megadim; So is also implied from the footnote in Admur 75:1 on the words “in areas that they walk barefoot” that this washing is only needed to be done in places where people walk barefoot. [Ketzos Hashulchan supplements page 82]

Ruling of Kabalists: The Kabalists write that today there is no need to wash the feet as we are unable to remove the Kelipos from the feet. Only the Kohanim in the Mikdash have ability to do so. [Yafeh Shaah 2; Ben Ish Chaiy Toldos 1; Soles Belula 4:2; Kaf Hachaim 4:5]

[196] Admur Kama 4:20; Michaber 4:20; Shabbos 133b; See Sefer Shemiras Haguf Vihanefesh [Lerner] 54:25

[197] Ketzos Hashulchan 2:10

^[198] Lit. Tradin. This is also called silka as mentioned in Hilchos Rosh Hashana 583. It is defined as either spinach or beets. Vetzaruch Iyun.

^[199] So is implied from Rashi Berachos 39a “Meiy Silka”

[200] Admur Choshen Mishpat Hilchos Shmiras Haguf Vihanefesh Halacha 9 based on Gemara Pesachim 111b

^[201] Parentheses in original. This teaches us that even socks may not be placed on wet feet.

Other Opinions: There are opinions [Likkutei Mahrich Seder Hanhagos Erev Shabbos] which hold that there is no need to dry the feet prior to placing socks. Furthermore if one places on socks then he may even place his shoes on with his covered wet feet. Nevertheless from Admur ibid which adds socks in parentheses it is understood that the hazard applies even with socks. [Shaareiy Halacha Uminhag 3:13]

^[202] Ketzos Hashulchan 2:10

[203] Shaareiy Halacha Uminhag 3:13

^[204] Machatzis Hashekel 260; brought in Ketzos Hashulchan 73 footnote 1

^[205] Based on Teshuvah of Tzemach Tzedek, elaborated on in Shaareiy Halacha Uminhag 3:13.

[206] Shaareiy Halacha Uminhag 1:131

[207] See Kaf Hachaim 260:5 in name of Arizal that one is to not dry off the Mikvah water on Erev Shabbos. The Rebbe ibid extends this custom as well to the daily immersion.

[208] Machazik Bracha 4:2; Kaf Hachaim 4:8; See however Piskeiy Teshuvos 4:3

[209] As also the bathroom contains an impure spirit and hence one is to avoid placing this water on his face. [ibid]

^[210] Kama 4:9 based on Zohar brought in Kaf Hachaim 31-32; See Sefer Shemiras Haguf Vihanefesh [Lerner] 54:19-20

[211] One can be injured through leaving the water in the home. [Oar Tzaddikim 4:9] , 22

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

[213] Beir Moshe 8:39

[214] Beir Moshe 8:39; Salmas Chaim 17

[215] Ashel Avraham Butchach 4

[216] Bach in name of Zohar; Peri Megadim 4 A.A. 7; Levushei Serud brought in Kaf Hachaim 4:29

[217] Kaf Hachaim 4:31

[218] Rambam Hilchos Rotzeiach 11:15 regarding revealed waters

[219] Kaf Hachaim [Falagi] 8:7 based on Chida in Moreh Batezba

[220] Ben Ish Chaiy Toldos 8; Kaf Hachaim 4:32

[221] Artzos Hachaim 4:51 as the hands do not become impure again through touching the water. Nevertheless the hands must be cleaned as it is similar to having feces on the hands.

^[222] Siddur

^[223] Siddur Seder Netila; Not mentioned in Basra; So rules also Rav Akiva Eiger brought in Kaf Hachaim 4:104

Ruling of Admur in Kama: In Kama 4:3 Admur rules that one may wash with a blessing of Al Netilas Yadayim even if less than a Revius of water is available.

[224] The reason one is able to recite the blessing: Although the impure spirit only completely leaves if one washes each hand three times, nevertheless [completely] removing the impurity is not the only reason behind the institution of the washing, as one also needs to wash in order to sanctify himself with the holiness of G-d and remove the impurity from his hands like a Kohen which sanctifies his hands from the Kiyur. Now since for a Kohen washing one time suffices, in this case as well he can wash one time and say a blessing. [Siddur] From the wording here it is proven that although the impurity is only completely removed with three pourings, nevertheless even one pouring removes some of the impurity, and thus by washing one time one has sanctified himself before G-d to the best of his ability. [Ketzos Hashulchan 2 footnote 11]

Reason of Kama: According to the Kama 4:1 the impurity on ones hands has nothing to do with the reason of sanctification like a Kohen. [See Halacha 2] Thus even if no impurity is removed from the hands one may recite a blessing.

[225] Siddur based on that all the laws that apply by washing for a meal apply likewise for the morning washing. See Halacha 7H. Furthermore without a Revius the impurity is not removed even slightly.

Ruling of Admur in Kama: In Kama 4:3 Admur rules: “If one does not have a Revius of water available he may nevertheless wash with a blessing being that the Sages did not differentiate [in the amount of water] as one is nevertheless washing with valid water.” The reason why a blessing may be said is because according to the Kama 4:1 the impurity on ones hands has nothing to do with the reason of sanctification like a Kohen. [See Halacha 2] Thus even if no impurity is removed from the hands one may recite a blessing.

[226] This is done in order to completely remove the impurity from one’s hand, as rules Admur regarding one who dips his hands in a Mikvah. [See Halacha 13C]

[227] Ketzos Hashulchan 2:3 footnote 11 based on Siddur; Ateres Zikeinim 4:3: “After slightly washing one’s hands he may walk four Amos and touch clothing.”

Background:

This ruling of the Ketzos Hashulchan is based on Siddur Hilchos Netilas Yadayim. Although in the Siddur this was said regarding a case that one only “washed a little, or cleaned his hands without water” and not if one poured a Revius on one hand, nevertheless it is logical to say that it applies likewise in this case, until one washes properly. [So learns Ketzos Hashulchan 2:3]

[228] See Chapter 3 Halacha 7A

^[229] The reason to differentiate between the touching of orifices and food and the walking of four cubits and touching of clothing, is because the touching of orifices and food is warned against in the Talmud while the restriction of walking four Amos and touching clothing is only in accordance to the Zohar, and thus is more lenient. [Ketzos Hashulchan ibid; See Chapter 3 Halacha 7]

[230] Ketzos Hashulchan Supplement p. 82 based on Siddur; Ateres Zikeinim 4:3

^[231] Kama 4:12; Michaber 4:12

[232] Even if one dipped his hands three times into water which is in a vessel, he has not removed the impurity from his hands, as immediately upon touching the water the first time he dipped his hands into it, all the water in the vessel becomes impure, and becomes like spilled water [and thus cannot remove impurity from his hands]. [ibid]

[233] This means that there are three vessels with water and one dips his hands one time into each vessel. Alternatively he uses the same vessel and switches the water between each dipping for a total of three times.

[234] As it is possible that the impurity only becomes removed from the hands through pouring from a vessel. [Kama ibid; Beis Yosef in name of Zohar; Kaf Hachaim 4:42 that according to the Gemara the impurity is removed and the doubt is only according to the Zohar] However according to Basra it is clear that dipping does not purify the hands. However from Siddur it is implied that dipping in rain water does remove some impurity. Vetzaruch Iyun.

Ruling of Basra: Basra 4:2 states: “One must be very careful not to touch the water in the washing basin and impurify it, as the hands are only purified if one pours the water on them”. This additional wording of “if one pours on them” clearly implies that there is no doubt in this matter, and dipping in water does not remove any impurity. Hence if one dips his hands even in three different vessels he must wash again through pouring on them three times.

Ruling of Siddur: In the Siddur of Admur there is no discussion of whether impurity is removed through dipping or only through pouring, although he does discuss whether one may say a blessing upon dipping one’s hands in water, and within this itself there are two different rulings. On the one hand Admur rules that one needs human effort to place the water on his hands, thus implying it must be poured. However in 159:17 Admur differentiates between dipping one’s hands into a puddle of water and into a vessel that contains water, as in the latter there are opinions which say that when dipping into a vessel one is not required to have human effort. In the Siddur Admur does not detail this law of dipping inside a vessel. Practically in 159:17 Admur rules to be stringent and dip without a blessing and in the Siddur he writes that all the laws which apply by washing for bread apply likewise for the morning washing. On the other hand Admur rules that if one is traveling he may dip his hands in rainwater and then say the blessing of Al Netilas Yadayim. This follows the same ruling as washing for bread as explained in 159:21 that there is a difference between dipping in rainwater and in drawn water Mayim Sheuvin]. Nevertheless the difficulty in these two ruling is with regards to whether the impurity comes off through the dipping, as if it does not come off at all then on what basis is one saying a blessing on dipping in rain water, as according to Admur’s understanding in the Siddur the reason behind morning washing with a blessing is because it removes at least some impurity. [see previous Halacha] Thus it seems that dipping in rainwater does remove some impurity. Vetzaruch Iyun if according to Admur in the Siddur even dipping in a vessel removes some impurity and a blessing is simply not said being it is invalid for washing for bread.

[235] In Kama 4:12 Admur concludes: “Thus it is proper [good] for him to rewash his hands with pouring from a vessel, as it is possible that the impurity only gets removed from the hands through pouring from a vessel.” However, based on the next footnote according to the Basra and Siddur, this is more than simply proper but is rather necessary as one may not say a blessing over this washing and hence he must wash again in order to wash with a blessing.

[236] 159:17 regarding washing for bread and Siddur that states that morning washing follows same laws as washing for bread; Basra 4:2 “only purified if one pours on them” implies no impurity is removed through pouring and hence a blessing may not be recited as according to Basra [and Siddur] the removal of impurity is part of the reason behind the blessing [see previous footnote for explanation]

Ruling of Admur in Kama: In Kama 4:2 Admur rules: “One does not need to pour the water onto his hands, rather he may even dip his hands into a vessel and rub them in the water, and is considered that he washed his hands.” Likewise in 4:3 Admur rules: “If one does not have any vessel then he may nevertheless still rinse his hands with [even] drawn water [which is invalid for a Mikvah] and say the blessing, as the sages did not make any mention of a specific way of washing, thus as long as he has washed his hands, he may say the blessing”. Thus according to the Kama although one needs to use a vessel-if available- nevertheless even initially one does not need to pour from the vessel and rather one may even dip his hands inside of it. The reason why a blessing may be said is because according to the Kama 4:1 the removal of impurity from ones hands has nothing to do with the reason of sanctification like a Kohen. [See Halacha 2] Thus even if no impurity is removed from the hands one may recite a blessing.

Other Poskim: Many Poskim rule a blessing is to be said as rules Admur in Kama. [Michaber 4:12 and 22; M”A 4:9; Chayeh Adam 7:4; M”B 4:25] The following Poskim rule like Admur that one must use a vessel and otherwise the washing is invalid: Mor Uketzia [brought in Kaf Hachaim 4:27]; Kaf Hachaim 4:40 concludes a blessing is not to be said due to Safek Brachos Lihakel.

[237] Kama 4:12; M”A 4:10; Mamar Mordechai 4:7; Chayeh Adam 2:1; 159:22 regarding washing hands for bread; See previous Halacha and footnotes there for the background and explanations of this ruling.

[238] Although dipping three times into a river is similar to dipping one’s hands into three different vessels, nevertheless it is possible that the impurity only becomes removed from the hands through pouring from a vessel. [Kama ibid]

[239] This follows the ruling of Admur in the Siddur which equates the laws of the morning washing to the laws of washing for bread. However, according to Admur in Kama 4:2 and the other Poskim [Michaber ibid; M”A ibid] a blessing may always be said over dipping the hands in a river for the morning washing and this ruling here is only relevant in a case that one is washing for bread.

[240] Yoreh Deah 101:2; If it is made of majority rainwater and minority spring water then according to the Ashkenazi custom one may dip with a blessing. [Rama ibid; Ketzos Hashulchan 34 footnote 2] However according to the Michaber ibid one may not say a blessing. [Kaf Hachaim 159:84] If it is made of majority spring water according to all it is a valid Mikvah and a blessing may be said. [ibid]

[241] 159:22 regarding washing for bread in moving rainwater. There Admur rules that it is questionable whether it is valid, and hence a blessing should not be said due to Safek Brachos Lihakel. Now, the Siddur states that morning washing follows same laws as washing for bread and hence also regarding the morning washing no blessing is recited; An additional reason and source is from Basra 4:2 which states:“only purified if one pours on them”. This implies no impurity is removed through pouring and hence a blessing may not be recited as according to Basra [and Siddur] the removal of impurity is part of the reason behind the blessing [see previous footnotes for explanation]

Ruling of Siddur: In the Siddur Admur does not mention whether one may dip his hands in a river and rather simply states that if a vessel is not available one may dip his hands in a Mikvah and recite a blessing and if he then finds a vessel he is to rewash properly.

[242] See previous footnotes regarding if it is majority rainwater.

[243] As stated in the next Halacha regarding dipping in a Kosher Mikvah, and so rules Ketzos Hashulchan 34 footnote 2 regarding washing for bread.

[244] Ketzos Hashulchan 34 footnote 2; Piskeiy Teshuvos 159:23 regarding washing for bread.

^[245] Siddur; 159:21-22; Seder Netilas Yadayim 8 regarding washing for bread; Nehar Shalom 4:2 in name of Rashba; Chayeh Adam 7:4; M”B 4:25; Shulchan Hatahor 4:8

[246] The reason a blessing is said: Some explain a blessing is said being that impurity is removed from the hands when one dips it three times in a Mikvah of 40 Seah. [Olas Tamid 4:6; M”B 4:25] Others however rule that based on the Zohar it is questionable whether the impurity is removed through dipping. [Elya Raba 4:7; Machatzis Hashekel on M”A 4:10] Nevertheless even according to them a blessing may be said as the reason behind the morning washing is not only to remove the impurity but also to prepare oneself like a Kohen. [Kaf Hachaim 4:45 based on Michaber 4:22; Admur Kama 4:3] However based on Admur in Basra that the reason behind the morning washing is due to the removal of impurity then one must say that some impurity is removed through dipping, as rules the Olas Tamid. Furthermore in the Siddur it is implied regarding the ruling in a case that one does not have enough water to wash three times that we only allow a blessing to be said because even one pouring removes some part of the impurity, and thus sanctifies a person. [See Halacha 12] Thus, here too if the dipping does not remove any of the impurity, how can we allow a blessing to be made? Hence, perhaps according to the Siddur dipping in a Mikvah removes some of the impurity. Vetzaruch Iyun.

The Nussach of the blessing: In 159:24 and Seder Netilas Yadayim 9 Admur rules that it is best to say the blessing of “Al Shetifas Yadayim” when dipping the hands in a Mikvah. Here however he rules one is to say Al Netilas Yadayim. Vetzaruch Iyun. To note that the Ketzos Hashulchan 2:8 writes one is to say “Al Netilas Yadayim”.

[247] Siddur ibid; Seemingly the reason for this is because it is possible that the impurity only becomes removed from the hands through pouring from a vessel. [Beir Heiytiv 4:12; Kama 4:12] However, based on the Siddur [see previous footnotes] one must say that dipping in a Mikvah removes some of the impurity. Hence washing three times is only needed in order to fully remove it. Vetzaruch Iyun.

^[248] Siddur; 159:21; Seder Netilas Yadayim 9; M”B 4:25

[249] Seder Netilas Yadayim 8; Ketzos Hashulchan 4:2 “If a vessel is not available one should nevertheless wash his hands but without a blessing”. This must be referring to drawn water that is not within a vessel.

Ruling of Admur in Kama: In Kama 4:3 Admur rules: “If one does not have any vessel then he may nevertheless still rinse his hands with [even] drawn water [which is invalid for a Mikvah] and say the blessing, as the sages did not make any mention of a specific way of washing, and thus as long as he has washed his hands he may say the blessing”.

Other Poskim: The Michaber 4:7 rules that initially one is to be careful to follow all the laws that apply when washing for bread. Hence according to the Michaber one is initially to use a vessel. The Rama rules that Bedieved a vessel is not needed, and so rules Admur in Kama ibid. The following Poskim rule like Admur that one must use a vessel and otherwise the washing is invalid: Mor Uketzia [brought in Kaf Hachaim 4:27]; Zekan Ahron 2:1. Kaf Hachaim 4:40 concludes a blessing is not to be said due to Safek Brachos Lihakel.

[250] Ketzos Hashulchan 2:4: Seemingly this is done in order to be allowed to pray and learn Torah. Alternatively it is to suspect for those opinions which validate the washing.

^[251] Ketzos Hashulchan 2:4 based on Admur in Siddur that the first washing was completely invalid.

[252] Olas Tamid 4:6; See also Beir Heiytiv 4:12. He rules that one must dip three times, even when dipping in an ocean, as the impurity does not leave with less than three washings. Admur does not mention how many times one is to dip. In Seder Netilas Yadayim 9 Admur rules that when dipping one’s hands for washing for bread only one dip is required. Vetzaruch Iyun.

[253] Based on Admur Seder Netilas Yadayim 8; second opinion in 160:14; and Siddur that the laws of the morning washing follow all the laws of washing for bread.

Opinion of Admur in Shulchan Aruch: In 160:14 Admur records two opinions regarding whether it helps to dip one’s hands into 40 Seah of [even un-crushed] snow. He concludes that one may be lenient in a time of need. However in the Siddur Admur rules stringently that dipping in uncrushed snow is invalid.

Other Opinions: Some Poskim rule that if one dips his hands in three different areas of snow that contains 40 Seah then in a time of need he fulfills his obligation. [Ataz in name of Rashba; Olas Tamid 4:6; Beir Heiytiv 4; Kaf Hachaim 4:44; M”B 4:25]

[254] See Halacha 7H and Halacha 12, based on Admur in Siddur unlike his ruling in Kama 4:3 which always allows a blessing of Al Netilas Yadayim to be said when washing with water, irrelevant of amount.

[255] See Halacha 7F and Halacha 13 based on Siddur unlike Kama 4:2-3 which rules one may wash with a blessing even if no vessel is available.

[256] See Halacha 7I based on Siddur unlike Kama 4:3 which rules that if one plans to guard his hands until Shacharis he may wash with a blessing.

[257] Siddur; See Chapter 3 Halacha 7

[258] Based on various rulings in Siddur: 1. All the laws that apply by washing for a meal apply likewise for the morning washing.

2. A blessing may not be said on washing less than one time on each hand [Halacha 12]

Ruling of Admur in Kama: In Kama 4:3 Admur states: “If one does not have any water available at all and he desires to Daven immediately upon awakening, then [even if he slept in his clothing] he must clean his hands prior to Davening using a rock, dirt, beam of wood, or any other matter that cleans. Upon doing so he says the blessing of Asher Kidishanu Bemitzvosav Vetzivanu Al Nekiyas Yadayim.” Thus according to Kama after awakening in the morning, a blessing is always made on washing or cleaning the hands in preparation for the daily prayers, due to the reason mentioned in 4:1 to sanctify himself like a Kohen.

Other Opinions: This ruling of Kama follows the ruling of Michaber 4:22 and so rules M”B 4:58. The M”A 4:25 rules one is to only say the blessing of Al Netilas Yadayim. Some Poskim understand this to mean that one is to never say the blessing unless washing with water. [see Kaf Hachaim 4:105] The Kaf Hachaim ibid concludes that a blessing is not to be said due to Safek Brachos Lihakel.

[259] Some Poskim [Bach 4; Maaseh Rav brought in M”B 4:30] rule one is to wash with a blessing. Others [Michaber and Rama 4:13; Admur 4:13; Kitzur SH”A 7:5; Shaareiy Teshuvah 4:13 and 46:12; Mamar Mordechai 4:8; Nivei Shalom 4:9; Mahram Shick 1] rule one is to wash without a blessing. Others [Olas Tamid 4:8; Elya Raba 4:8; Rebbe Akiva Eiger; M”B 4:30; Maharsham 3:126; See Kaf Hachaim 4:49;] rule one is to only wash with a blessing if he dirtied his hands. Others [Siddur; implication of students of Arizal brought in Birkeiy Yosef 4:5 and 46:12] rule there is no need to wash at all.

[260] Based on Shulchan Menachem 1:6 [Shaareiy Halacha Uminhag vol. 1 page 25; Likkutei Sichos 9 p. 276]; Heichal Menachem 2:213; Hiskashrus 931; Shevach Hamoadim p. 240 footnote 7 in name of Rabbanei Anash; Rav Raskin in footnotes on Siddur p. 7

Background:

In a letter dated on the 9^th of Tishreiy 1949 the Rebbe responded as follows to the question of whether one is to recite the blessing of Al Netilas Yadayim and Elokaiy Neshama in a case that he did not sleep at night: “The public directive follows the ruling in the Siddur of Admur that it is not to be said, although one may hear it from another person who did sleep. (However the private directive is to say it. This is what I heard from my father in law the Rebbe Rayatz).” Although from this letter it remains unclear as to whether a Chassid is to follow the private or public directive, in actuality the custom became to follow the private directive and so rule Rabbanei Anash. [Shevach Hamoadim ibid] Furthermore in a Yechidus recorded in Heichal Menachem ibid the Rebbe told a Chassid that one is to follow the private directive.

Source and reason of the private directive: This ruling is based on the ruling of the Bach that the Sages apply a “Lo Pelug” that the blessing is to be said in all cases, even when one did not sleep. The Bach brings a proof that according to the Rosh [who holds the reason of washing is for Prayer] even women and children wash with a blessing even though they are not obligated to pray Shacharis. Thus we see that once the Sages made their institution to wash in the morning they applied it to all cases. The same logic can also be applied according to the Rashba. [See Halacha 2]

Opinions that allow washing with a blessing if dirtied the hands: Many Poskim rule one is to wash hands with a blessing if he dirtied his hands at night. [Olas Tamid 4:8 and Elya Raba 4:8; Rebbe Akiva Eiger; M”B 4:30; Mahrsham 3:126] The Mamar Mordechai 4:8 and Nivei Shalom 4:9 argue on this ruling. [See Kaf Hachaim 4:49] Piskeiy Teshuvos 4:2 concludes that initially one is to hear the blessing from another person although Bedieved he can follow the M”B and go to the bathroom before Davening. Alternatively he can sleep a set sleep prior to Davening. [Birchas Habayis 32:5]

Opinion of M”B: The M”B 4:30 rules that initially one who did not sleep at night is to go to the bathroom prior to Davening and he may then say a blessing of Netilas Yadayim according to all. [Vetzaruch Iyun as how this would be allowed according to Rashba] Furthermore even if one did not or cannot go to the bathroom the M”B brings the opinions [Bach and Maaseh Rav of Gr”a] that allow saying the blessing and concludes that there are Achronim which agree with this opinion. It thus seems that the M”B accepts the opinion of the Bach as the final Halacha.

[261] Hiskashrus 931 that so is the custom. Now although washing three times inconsecutively is only required due to the impure spirit, nevertheless perhaps we suspect that the impure spirit resides on the hands even if one did not sleep at night [as suspects Admur in 4:13, unlike Siddur]. However if we were not to suspect for the impure spirit then one would not be required to wash three times inconsecutively, as Admur rules in the Siddur.

[262] Based on Admur 4:13 which explicitly writes that those opinions which require washing require it to be done from Alos Hashachar. This is seemingly based on Siddur and 47:7 that the other blessings of Birchas Hashachar may only be said after Alos [in a case that one did not sleep] as this is the time that people wake up. Admur ibid writes that one is to wash hands immediately after Alos.

[263] Hiskashrus 931; This is not required according to the Bach, although it should be done in order to be able to recite the blessing of Asher Yatzar right after the washing. [See Chapter 8 Halacha 3]

[264] Siddur Seder Netila and so rules Ketzos Hashulchan 2:7; implication of students of Arizal. [see Kaf Hachaim 4:47; Shaareiy Teshuvah 4:13] Kaf Hachaim ibid rules one may be lenient in a time of need.

Background:

The Siddur rules like the Rashba that the reason for the morning washing is to remove the impurity and sanctify oneself like a Kohen. Now the Siddur rules [as do many Mekubalim to be listed below] that the impure spirit does not reside unless one sleeps. Hence according to the Siddur there is no obligation to wash hands three times with a blessing unless he slept and is hence removing impurity. Nevertheless, before prayer Admur requires the hands to be washed one time to suspect for the opinion of the Rosh as explains the Bach to be a Lo Pelug. Alternatively the Shiyurei Bracha of Birkeiy Yosef [4:1] brings the Teruma Chadasha which explains that the night invalidates the previous days washing just like in the Mikdash was the rule with the Kohen. Hence one must always wash his hands before prayer in the morning even if he guarded his hands.

Opinion of Arizal: Many Mekubalim [see footnotes below], students of the Arizal, write that according to the Arizal the evil spirit does not reside on the body if one did not sleep at night. Others however rule that according to the Arizal one is to wash his hands three times without a blessing. [Kaf Hachaim 4:47]

^[265] See Halacha 17 Q&A

[266] Rav Chaim Hakohen, student of Rav Chaim Vital states that the impure spirit does not reside unless one sleeps at night. So rules also Derech Chaim; Ramaz; Birkeiy Yosef 4:5; Mikdash Melech Vayishlach; Soles Belula 4:10; Divrei Shalom Shieila 48 in name of Arizal. [Kaf Hachaim 4:47]

Other Opinions: The Yad Ahron writes in the name of the Arizal that one is required to wash his hands three times even if he did not sleep at night.

[267] Ketzos Hashulchan 5:5

[268] Kama 4:13 and 494:3 based on Rama 4:13; Beis Yosef; So rules also: Kitzur SH”A 7:5; Shaareiy Teshuvah 4:13; Kaf Hachaim 4:47; Yad Ahron on Beis Yosef; Mamar Mordechai 4:8; Nivei Shalom 4:9; Mahram Shick 1

[269] 4:14. See next footnote

[270] The reason of ruling of Shulchan Aruch: The reason for this is because perhaps when the sages instituted the blessing to be said every morning for being created, they did not want to differentiate between those which slept and became a new creation and those which did not sleep at all. [ibid] This reason for washing is in addition to the fact that in Kama 4:14 Admur rules that there is possibility that the spirit of impurity resides on ones hands at night even if he did not sleep. Thus Admur concludes that it is proper for him to wash his hands in the morning three times inconsecutively, to remove this impurity. This is in addition to the single washing required according to 4:13, as in Kama 4:2-3 Admur rules that a single washing suffices for the morning washing and the three times is only required due to the impure spirit. In conclusion, in Kama there are two reasons to require washing when one did not sleep, while in the Siddur neither reason is accepted.

[271] Ashel Avraham Butchach 4 that only if one slept at night are we stringent to apply the restrictions; Piskeiy Teshuvos 4:17

[272] See Piskeiy Teshuvos 47:16 regarding Birchas Hatorah; Upashut!

[273] Siddur Seder Netila; This Halacha has a ramification even according to our custom listed in Halacha 16A, as the question here is regarding whether one may wash with a blessing before Alos.

^[274] See Q&A below for the exact definition. The spirit of impurity only resides if one sleeps for sixty breaths. [Kama 4:4]

[275] See next Halacha that before midnight a blessing is not said. Nevertheless one must wash due to the restrictions explained in chapter 3.

[276] See Q&A below

^[277] Siddur ibid

The reason for touching the normally covered areas when one only took a nap: According to the Rosh the reason for washing hands in the morning is because when one sleeps he has most likely touched the covered parts of his body, and thus needs to wash his hands before prayer. [see Halacha 2] However by a temporary sleep we do not assume that one touched the covered parts of the body. For this reason Admur here suggests that one now touch a covered area in order to be able to say a blessing even according to the opinion of the Rosh. [Ketzos Hashulchan 2 footnote 21; See Elya Raba 4:8]

According to the custom today must one touch the normally covered areas before saying the blessing? Accordance to our custom [Halacha 16A] to always recite a blessing over washing, even if one did not sleep at night, it is not required to touch the covered areas if one is washing with a blessing after Alos. If however one is washing before Alos then he must follow the directive of Admur here and touch the usually covered areas.

Other Opinions regarding temporary sleep: The Elya Raba 4:8 rules if one only slept a temporary sleep he may not say a blessing being that according to the Rosh there is no obligation to wash, and according to the Shulchan Aruch the main reason of washing is due to the reason of the Rosh. However there are Poskim [quoted in Elya Raba ibid; Kaf Hachaim 4:50] that rule one is to say a blessing due to that we mainly hold like the Rashba. Kaf Hachaim 4:50 concludes that Safek Brachos Lihakel and therefore one is not to say a blessing. So rules also M”B 4:27, however in 4:29 he rules that one is to go to the bathroom before Davening and then wash with a blessing. See Mamar Mordechai 4:8.

[278] See Q&A

[279] Kama 4:4

^[280] Kama 4:16; See Sefer Shemiras Haguf Vihanefesh [Lerner] 54:26

[281] Other Opinions: Some say he was only careful not to sleep during the day. [Rama 4:16] Some say he was only careful not to sleep after midnight. [See Kaf Hachaim 4:57]

[282] Shaareiy Teshuvah 4:10; Ketzos Hashulchan 2 footnote 1; Kaf Hachaim 4:55

Opinion of Admur: From Admur in the Siddur it is evident that 60 breaths is a short amount of time being that he defines a nap [temporary sleep] as being more than 60 breaths.

[283] Tiferes Tzevi [brought in Shaareiy Teshuvah ibid] based on that the Arizal slept 3 hours during the day despite being careful not to sleep for 60 breaths.

[284] Rameh Mepuna [Alfasi Zuta Perek Hayashein]

[285] Chayeh Adam 7:8 writes it is equivalent to the amount of time it takes to walk 100 Amos. This is approximately 1:67 of an hour. [Ketzos Hashulchan ibid]

[286] Machazik Bracha in Kuntrus Achron brought in Shaareiy Teshuvah ibid; Kitzur SHU”A 2:8; As the 60 breaths refer to the 60 breaths of a horse which takes approximately 30 minutes.

[287] So concludes Ketzos Hashulchan ibid; Kitzur SH”A 2:8; As this is the average opinion brought in the Shaareiy Teshuvah.

[288] As it is proper to be stringent like all opinions. [Ketzos Hashulchan ibid]

[289] M”B 4:27; See Admur 47:7 which differentiates between sleeping on a bed and on one’s arms; See Piskeiy Teshuvos 4 footnote 18 and 47:15

[290] Practically the Poskim do not differentiate in this matter and one washes his hands with a blessing in all cases that one slept at night. [Piskeiy Teshuvos 1:6; See Kaf Hachaim 4:4; 48; 52-53] Nevertheless according to Admur the blessing is delayed until midnight.

Other Opinions regarding if one slept after midnight: Some write that the evil spirit only resides on one’s body if he is sleeping during midnight and hence if he went to sleep after midnight and after saying the morning blessings, he is not required to wash and certainly no blessing is said. [Divrei Shalom 48, grandson of Rashash in name of Rashash, brought in Kaf Hachaim 4:4 and 52; Ben Ish Chaiy Toldos 13; Shulchan Hatahor 4:10] The Ben Ish Chaiy ibid and Kaf Hachaim 4:48 conclude that one is to wash without a blessing if he went to sleep past midnight and already recited the morning blessings. The significance of the morning blessings is that it draws down an extra radiance of Divine light, hence exempting from needing to wash. If he did not yet recite he morning blessings then he is to wash with a blessing. [ibid] If however he slept before midnight and woke up before midnight the Ben Ish Chaiy ibid rules he is to wash with a blessing even before midnight.

[291] Siddur Admur; See also Admur 4:14; 6:8

Ruling of Admur in SHU”A: This scenario is not explicitly mentioned in Shulchan Aruch although is discussed in 4:14 with regards to whether one must wash a second time in the morning after Alos, if he washed already before Alos. See also 6:8 that Admur states that one is to say the blessing of Al Netilas Yadayim after the first time he awakens even if he plans to return to sleep a set sleep for a second time.]

Other opinions: Some Poskim rule that one should always delay the blessing until prior to Davening in the morning. [Chayeh Adam 7:6; Maaseh Rav of Gr”a; M”B 4:4; Biur Halacha “Afilu”; See Halacha 8B and See other opinions brought below]

[292] Siddur Admur; Admur 47:19 regarding Hanosein lasechvi Bina; Misgeres Hashulchan; Amudei Hashulchan 2:11; Kaf Hachaim 46:49; See Divrei Shalom 48; Peri Chadash 46 and 47:13; Glosses of Rav Raskin p. 16

Background: This stipulation that the blessing of Netilas Yadayim may only be said past midnight is seemingly a novelty of Admur that has not been found in previous Poskim. [Glosses of Rav Raskin p. 16]  The Ashel Avraham Butchach [Mahadurah Tinyana] 4 questions this ruling of Admur. However see Kaf Hachaim 46:49 in name of Mekubalim that one is to recite all the morning blessings from after midnight and perhaps it is based on this that Admur writes his ruling. This ruling of Admur is also recorded in Misgeres Hashulchan; Amudei Hashulchan 2:11 [brought in Kaf Hachaim 4:52]

Poskim who mention midnight regaridng other matters: Rav Avraham Sharabi in Divrei Shalom 48 writes that if one did not sleep during midnight the evil spirit does not reside on his hands, and hence one is not required to wash to remove impurity but rather for cleanliness. The mention of midnight is also made by Admur regarding the morning blessings and Birchas Hatorah. It is mentioned in Peri Chadash 46 and 47:13 regarding the blessings of Hamaavir Sheiyna and Birchas Hatorah. It is mentioned in Shulchan Aruch 47:9 regarding the blessing of Hanosein Lasechviy Bina.

Other Opinions – Sephardim: Some Poskim rule that one may wash and say the blessing before midnight. [Ben Ish Chaiy Toldos 13; Conclusion of Kaf Hachaim 4:52] Likewise, some Poskin question this ruling of Admurwhich mentions Chatzos. [Ashel Avraham Butchach Mahadurah Tinyana 4]

[293] Siddur Admur; See Admur 4:14; 6:8

Ruling of Admur in SHU”A: See Admur 6:8 that one is to say the blessing of Al Netilas Yadayim after the first time he awakens even if he plans to return to sleep a set sleep for a second time. See also Kama 4:14

Other opinions: Some Poskim rule one is to delay the second washing and blessing until he is ready to pray Shacharis, in which case he is to go to the bathroom and then wash with a blessing. The reason for this is because if he says the blessing after using the bathroom upon awakening and then uses the bathroom again prior to Davening, his original washing is nullified according to the Rosh. [Chayeh Adam 7:6; Maaseh Rav of Gr”a; M”B 4:4; Biur Halacha “Afilu”; See Halacha 8B] To note that in the Siddur of Admur and Shulchan Aruch 6:8 it is evident that he completely negates this claim of the Chayeh Adam as he rules that even if one plans to return to sleep a set sleep in middle of the night he may say the blessing of Netilas Yadayim the first time, even though according to the Rosh it is invalidated with the sleep. [See Yagdil Torah 6 p. 49 notes of the Kudinaver on Alter Rebbe’s Shulchan Aruch]

Opinion of Mishneh Berurah: In the Biur Halacha “Afilu” the M”B questions the ruling of the Chayeh Adam stating that according to the Rashba one seemingly must say the blessing as soon as possible after awakening. In conclusion he sides like the Chayeh Adam that one is not to recite the blessing until prior to Shacharis. Before beginning Shacharis he is to go to the bathroom and then wash hands with a blessing. This is done in order to fulfill one’s obligation even in accordance to the Rosh and Rambam which require one to wash with a blessing prior to every prayer. [Biur Halacha “Afilu” in name of Chayeh Adam] See Kaneh Bosem 2:3 who questions this ruling; Halichos Shlomo 2:23 which upholds his opinion; Piskeiy Teshuvos 4:2 footnote 11.

[294] The Novelty of this ruling: The novelty here is that although upon sleeping a set sleep prior to dawn the spirit of impurity has certainly returned to the hands and one will thus be required to re-wash [according to all opinions-Rosh and Rashba-see P”M 4 A”A 13] nevertheless he may choose to say the blessing after the first washing. [Siddur ibid] This implies that Admur rules completely like the Rashba unlike the Rosh. [See Biur Halacha “Afilu” 4:1]

[295] Implication of Admur in Siddur [So is implied from the wording in the Siddur “He may say the blessing on the first washing” and not that he must say the blessing. See Chayeh Halevy 1:2] Unlike Admur 4:14; 6:8 as explained next

Ruling of Admur in Shulchan Aruch: In Kama 4:14 Admur writes that the Sages only required a blessing to be said when one awakens as a new creation and this only occurs after awakening the first time. This implies that one must say the blessing after the awakening for the first time. [Rav Raskin in “Notes on Siddur“ page 10] This is more clearly stated in 6:8 where Admur rules regarding this scenario that he is to say the blessing only the first time he awakens and not delay it until later. Seemingly however it seems clear that in the Siddur Admur holds differently. Perhaps the reason for this is because in the Siddur Admur rules that the morning washing is contingent on the removal of impurity [and not just becoming a Berya Chadasha]. Hence since the impurity will anyways return one can choose to say the blessing after the second washing.

May one delay the blessing even if he plans to return to sleep a temporary sleep? According to the above explanation if one will only return to sleep a temporary sleep then seemingly it is proper to wash with a blessing after awakening the first time even according to the Siddur, as it is questionable whether the impure spirit returns to the hands by a temporary sleep. [See Chapter 3 Halacha 6] Vetzaruch Iyun. See also 6:8 which refers to returning to a set sleep regarding this law of delaying the blessing.

[296] Pashut and so is understood from Admur which emphasizes “that he plans to return to sleep prior to dawn.”

Other opinions: See other opinions brought above regarding one who awakes before Alos that he should delay the blessing until the morning, and the same applies also after Alos.

[297] M”B 4:33 based on the fact that he already fulfilled his obligation according to the Rosh, with the first washing and hence how can he now say “That you commanded” on this second washing that he is doing in the morning. See also Shaareiy Teshuvah 4:5 for a similar ruling. However see Ketzos Hashulchan 2 footnote 16.

[298] Chayeh Levi 1:2

[299] Orach Yisrael 1:3; Piskeiy Teshuvos 4 footnote 21 based on Ashel Avraham Butchach 4 [Mahadurah Tinyana] that one fulfills his obligation if he says the blessing of Netilas Yadayim when washing hands for bread.

[300] Piskeiy Teshuvos 4 footnote 17 based on Siddur; Vetzaruch Iyun based on the law of one who heard a rooster crow before midnight of which Admur rules in the Siddur that he must delay the blessing until Alos.

^[301] Based on Siddur which rules that if one did not sleep at night the spirit of impurity certainly does not reside on the hands and one is thus not required to wash his hands in the morning.  [See Halacha 16B]

Other Poskim who rule like Siddur: Rav Chaim Hakohen, student of Rav Chaim Vital, states that the impure spirit does not reside unless one sleeps at night. Thus if he woke up and washed his hands before Alos he does not need to rewash after Alos. So rules also Derech Chaim; Ramaz; Birkeiy Yosef 4:5; Mikdash Melech Vayishlach; Soles Belula 4:10; Divrei Shalom Shieila 48 in name of Arizal. [Kaf Hachaim 4:47]

Ruling of Admur in Shulchan Aruch: In Kama 4:14 [based on Rama 4:14] Admur rules: “If one woke up prior to dawn and washed his hands, it is proper (lit. Tov) for him to rewash his hands three times inconsecutively after dawn [even if he had not gone back to sleep in the interim], as possibly the night causes the impurity to reside on ones hands independent of sleep.” To note however that even according to the Kama it is only proper to wash and it is not an obligation. This differs from the wording in the Rama 4:14 which simply writes one is to wash without a blessing. Vetzaruch Iyun why according to Admur in Kama this is not an obligation due to the doubt.]

Other Opinions: Rama 4:14 rules one is to wash without a blessing. According to all there is no need to refrain from learning Torah prior to washing after Alos. Likewise one may be lenient to consider Alos as 72 minutes. [See Piskeiy Teshuvos 4:17 footnote 159] Biur Halacha 413 “Kol Halayla” rules that if one woke up in the beginning of the night and washed with a blessing then before Davening he is to go to the bathroom and wash hands again and recite another blessing. So also rules Shulchan Hatahor 4 footnote 1 and that so was custom of Chozeh Melublin; Birchas Habayis 32:11. If however he woke up close to Alos then a second blessing is never recited even if he went back to sleep. [M”B 4:32]

[302] Siddur; Kama 4:14

[303] This refers to a sleep of 60 breaths and applies even if one only slept a temporary sleep. [See next footnote]

[304] As in a case that one returned to sleep a set sleep before Alos the spirit of impurity definitely resides on one’s hands and the hands must thus be washed properly. [Siddur; Kama ibid] Furthermore even if one returned to sleep a temporary sleep [nap] of 60 breaths it is possible that the spirit of impurity resides as explained in Chapter 3 Halacha 6.

[305] The reason a blessing is not repeated: The Sages instituted washing with a blessing only one time after one awakens and becomes a new creation. [See Halacha 2] This follows the same rule as all morning blessings. [Siddur; Kama 4:14; Hence once the blessing has been said one has fulfilled his Rabbinical obligation and another blessing may not be recited.] In Kama 4:14 Admur adds: “and upon awakening a second time one does not become a new creation, as one only becomes a new creation once and not twice.” The Ketzos Hashulchan 2:6 connects this addition of the Kama into the ruling of the Siddur.

Other Opinions: Biur Halacha 413 “Kol Halayla” rules that if one woke up in the beginning of the night and washed with a blessing then before Davening he is to go to the bathroom and wash hands again and recite another blessing. So also rules Shulchan Hatahor 4 footnote 1 and that so was custom of Chozeh Melublin; Birchas Habayis 32:11; If however he woke up close to Alos then a second blessing is never recited even if he went back to sleep. [M”B 4:32]

^[306] Kama 4:15; Michaber 4:15

Ruling of Siddur: In the Siddur Admur rules [unlike Kama 4:13] that if one remained awake the entire night the impure spirit does not reside. There is no mention made in the Siddur regarding the law of sleeping during the day. Nevertheless it seems that Admur in the Siddur is following the ruling of certain Mekubalim [see below] that hold the impure spirit never resides unless one sleeps during the night, hence implying that Admur here would not require the hands to be washed. Nevertheless this matter is unclear and hence the ruling of Admur in the Shulchan Aruch has been brought. [see Hiskashrus 489]

According to Kabala does the evil spirit reside when one sleeps during the day? Some Mekubalim write that the evil spirit never resides during the day and hence one does not need to wash his hands. [Divrei Shalom 48; Emes Liyaakov; Mikdash Melech Vayishlach in name of Rav Chaim Vital; Ashel Avraham Butchach 4 in name of Arizal] Others however hold the evil spirit does reside. [Birkeiy Yosef 4:10 in name of his grandfather Avraham Azulai, in name of Rav Chaim Vital] The accepted ruling is to wash three times without a blessing as stated above. [Ben Ish Chaiy Toldos 13; Kaf Hachaim 4:56]

Personal opinion of Admur: Rav Shmuel Gronam proves from the story brought below that according to Admur [in his personal opinion, as opposed to his ruling in Shulchan Aruch 4:14] the evil spirit resides also when one sleeps during the day.

^[307] See Halacha 17 Q&A regarding the definition of 60 breaths. Perhaps in this instance one should be stringent that even if he slept for the minutest amount that is considered 60 breaths [3 minutes], that he should wash three times, without a blessing.

[308] So writes Admur ibid “good”, as he writes in 4:14. This differs from the wording in the Rama 4:14 and 4:15 which simply writes one is to wash without a blessing. Vetzaruch Iyun why according to Admur in Kama this is not an obligation due to the doubt.

^[309] Ketzos Hashulchan 2:12; Kaf Hachaim 4:44

[310] The Reason: As it is possible that sleeping causes the impure spirit to reside on one’s hands even during the day. [ibid; Michaber 4:15]

^[311] Ketzos Hashulchan 2:12

[312] Kama 4:18 as explained in the additions of the Ketzos Hashulchan printed in the back of Vol. 1 p. 82

The reason: According to all the evil spirit which requires washing three times does not reside on the hands if one sleeps for less than 60 breaths. However the general evil spirit that resides when one does certain actions applies even when one sleeps for a short amount, as will be explained in chapter 5.

Other Opinions: Elya Raba 4:10 rules if one did not sleep for 60 breaths during the day then he does not have to wash his hands. [Kaf Hachaim 4:55]

[313] Such as walking four Amos, touching food and clothing etc.

[314] Ashel Avraham Butchach 4; Mishmeres Shalom 1:3; Piskeiy Teshuvos 4:17

The Reason: As according to the Arizal the spirit of impurity does not reside during the day and it is only due to respect of the Beis Yosef that we require one to wash. However there is no need to be more stringent than even the Beis Yosef himself. [Ashel Avraham ibid]

Implication from Admur: From fact that Admur only writes that it is “proper” to wash, and not that it’s an obligation, shows that certainly regarding the restrictions one may be lenient.

[315] Brought in Ashel Avraham Butchach 4; Darkei Chaim Veshalom 3; Piskeiy Teshuvos 231 footnote 6

[316] Michaber 331:1; See Sefer Shemiras Haguf Vihanefesh [Lerner] 54:19

[317] According to Kabala one who sleeps during the day loses the Ibur of the soul of Tzaddik that was in him. [Kaf Hachaim 231:5-6]

[318] Shulchan Hatahor 231:1; Binyan Olam 1; Kaf Hachaim 231:6; Piskeiy Teshuvos 231:1; To note from Michaber 4:15 which does not mention any prohibition in sleeping during the day. This is more explicitly mentioned in Admur 4:15 which writes the law of washing regarding one who sleeps 60 breaths during the day. Likewise in Admur 190:2 and Rama 190:1 they rule that one is to sleep on Shabbos afternoon if he is accustomed to sleep during the weekday afternoons. Hence it is clear that Admur does not hold that sleeping 60 breaths during the day is a standard prohibition as is implied from Michaber above. Vetzaruch Iyun as to whether Admur completely disagrees with the prohibition or simply learns that in many instances it does not apply.

[319] Aruch Hashulchan 231:1; Darkei Chaim Veshalom 320 slept for about one hour during the day.

[320] 290:2; Rama 290:1

[321] Shaar Hakavanos 74; Emek Hamelech Hakdama 3:2; Siddur Haarizal; Siddur Kol Yaakov; Kaf Hachaim 231:5; Lekutei Torah Vieschanan “Biur” P. 6; Likkutei Sichos 12 p. 254 footnote 50; However see Kitzur Dinei Shabbos Miluim p. 87 states that nevertheless Chassidei Chabad were particular not to sleep on Shabbos.

[322] Shemuos Vessipurim p. 28 [1^st story in section on Admur Hazaken]

[323] See our corresponding Sefer “Awakening Like a Jew” Chapter 3 Halacha 3D!

[324] 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.”; Elya Raba 1:4; Ketzos Hashulchan 2:1; Chelkas Yaakov 3:152

[325] Admur Kama 4:8; Seder Hayom “The water filled vessel is blessed while the empty vessel is cursed. It is a very good practice to use an empty vessel that is broken and disgusting.” This based on the Zohar brought also in Beis Yosef.; See Sefer Shemiras Haguf Vihanefesh [Lerner] 54:19

The reason: The reason for this is because the water is impure and needs to be discarded in an area away from people in order so they don’t get injured. [Kama 4:9; Shulchan Gavoa 4:11] Alternatively, this is based on the Zohar which requires two vessels to be used when doing this washing, as brought in Seder Hayom [see below]. Based on this latter reason one is to pour into a vessel even if he is in an area that people are not found and hence they will not come in contact with the water. [Kaf Hachaim 4:29]

[326] Admur Basra 1:7; Kama 1:7; Siddur Admur; Sefer Haminhagim p. 4 [English]; Tolaas Yaakov in name of the Zohar; Peri Eitz Chaim; Olas Tamid 17a; brought also in Bach; Shiyurei Kneses Hagedola 4; Halacha Berurah 1; Birkeiy Yosef 1:1; Shalmei Tzibur 18a; Beis Oveid; Matzas Shmurim 3a; Ben Ish Chaiy Toldos 6; Beir Heiytiv 1:2; Shaareiy Teshuvah 1:2; Kaf Hachaim 4:1; M”B 1:2

[327] Shvus Yaakov 1:8 rules the custom is not to be careful in not walking four Amos being people consider the entire house as four Amos. [Shaareiy Teshuvah 1:2] See Teshuva Miahava 1:14; 2:212; See regarding a single room being considered four Amos: Shach 344:11 in name of Mordechai end of Moed Katan; Beir Hagoleh in name of Mordechai; Beir Heiytiv 344:8; Elya Raba 1:4; M”B 45:2 in name of Ateres Zekeinim; This opinion is omitted from Admur ibid

[328] Shaareiy Teshuvah 1:2; M”B 1:2

[329] 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]

[330] 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.

[331] 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]

[332] 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

^[333] Kama 1:7 “Every meticulous person should beware to wash his hands immediately upon awakening [after saying Modeh Ani] even if he plans on remaining lying in his bed. Through doing so he will be saved from waste of seed [nocturnal emission].”

[334] Kama 1:5, Basra 1:6, 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]

[335] 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

The reason: 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]

[336] See Admur Basra 1:6

[337] Admur Kama 4:10; Siddur; Seder Netilas Yadayim 5; Seder Hayom; Shaar Hakavanos of Arizal brought in Kaf Hachaim 4:12

[338] The reason: Although the right hand needs to be washed prior to the left, being that we always give precedence to the right, nevertheless one is to first place the cup in the right hand and then give it to the left for the reason written in the Zohar. [Kama 4:10; Seder Netilas Yadayim 5] One is to intend that everything is included in the right side and from the right it comes to the left. [Kama 2:3] Seder Hayom: “One is to take the vessel in his right hand in order to draw down waters of kindness to purify himself with”; See also Igros Kodesh Rebbe Rayatz 1:100: “In order to fulfill both the taking and the pouring with the right hand. In additional intent is because all the Hashpaos come from the right and especially Netilas Yadayim which is an Hamshacha of Mochin in Midos and the gate of this is the right”

[339] Ben Ish Chaiy Toldos 1; Kaf Hachaim 4:13

[340] Admur Kama 4:10; Siddur; Seder Netilas Yadayim 5

[341] The reason: The reason for giving the right side precedence is because we find that the Torah gives the right side importance regarding the service in the Temple, anointing of the Levim, purification of the Metzora, and Chalitza. [Basra 2:4; Kama 2:4]

[342] Admur Kama 4:4 “One should not pour on his hands three times consecutively, rather he is to pour once on the right and once on the left and so on and so forth for a total of three times.”; Basra 4:2, Siddur Admur; Shabbos 109a; Arizal in Shaar Hakavanos based on Zohar; Peri Eitz Chaim 3; Matza Shemura 3; Olas Tamid 17; Beis Oveid 4; Ben Ish Chaiy Toldos 1; Kaf Hachaim 4:12; Igros Kodesh Rebbe Rayatz 1:100

Other Opinions: There are Poskim who rule one is to pour three times consecutively on each hand. [Kneses Hagedola; Seder Hayom; Elya Raba 4:5; See Artzos Chaim 10] Some rule that one who desires to be stringent like both opinions is to pour three times consecutively and then pour another two times inconsecutively on each hand. [Zachor Leavraham 1:50; Chesed Lialafim; Artzos Chaim brought in Yifei Laleiv 1:7, brought in Kaf Hachaim 4:12; Likkutei Mahrich] Alternatively one is to pour three times consecutively and then three times inconsecutively. [Kaf Hachaim 4:12; Yaavetz in Siddur; Kaf Hachaim [Falagi] 18:22; Yifei Laleiv ibid; Mishmeres Shalom 1:5] Practically the main opinion follows the Arizal that once one has poured three times inconsecutively all the impurity has left. [Kaf Hachaim 4:12; See Piskeiy Teshuvos 4:7 footnotes 79-80]

[343] The reason: The Talmudic sages stated that the impurity does not completely leave one’s hands until one pours water on each hand three times. [Shabbos 109a] The sages of Kabala received a tradition that these three pourings on each hand must be done inconsecutively in order to completely remove all remnant of the impurity from one’s hands. [Poskim ibid]

[344] Pouring four times: Some Poskim rule that one is to pour four times on each hand. [Gr”a; Kav Yashar 13; Darkei Chaim Veshalom 2] The reason for doing so is because they hold the water of the third washing is impure and hence needs to be washed off with a fourth washing. This custom is brought down in many Sefarim of Minhagim and is followed by many, and so is the proper custom to follow. [Kaf Hachaim 4:8; Piskeiy Teshuvos 4:7 footnote 87] However this is not the custom of Chabad Chassidim and rather we specifically wash only three times on each hand. [Igros Kodesh Rebbe Rayatz 1:100]

[345] Siddur based on Peri Eitz Chaim Shaar Brachos 3; unlike ruling in Kama 4:7 that it is only proper to do so; Olas Tamid 18b; Ben Ish Chaiy Toldos 2; Beir Heiytiv 4:6

Ruling in Kama: In Kama 4:7 Admur rules “One only needs to wash his fingers [until his knuckles], although it is good to wash up to ones wrist.”

Other Opinions: Many Poskim rule like Admur in Kama that it suffices to wash up until the knuckles in a time of need, and a blessing may be recited. [Artzos Hachaim; Shaareiy Teshuvah 5; M”B 4:9; Kitzur SH”A 2:3; Piskeiy Teshuvos 4:7 footnote 89; Kaf Hachaim 4:3]

[346] Admur in Seder Netilas Yadayom 1 regarding washing for bread and the same applies even more so regarding the morning washing.

[347] Unlike the second washing, the Chabad custom is not to be particular about using a towel to hold or wrap the basin during the initial washing. The reason is that the restriction against touching water from the other hand applies only to the washing associated with the blessing of Al Netilas Yadayim, which is the second washing. The first washing, performed near the bed without a blessing, serves solely to remove impurity and does not require adherence to those regulations. Therefore, a towel is not necessary, as the removal of impurity depends only on washing each hand three times in an alternating manner.

[348] Admur 6:1; Siddur; Kitzur SH”A 2:7; Ketzos Hashulchan 2:9; Ben Ish Chaiy Vayeitzei 2

Ruling of Rama and M”A: The Rama 4:1 records that one is to recite the blessing of Asher Yatzar after reciting the blessing over morning washing even if he did not use the bathroom. The M”A 4:1 brings that the Arizal [Peri Eitz Chaim Shaar Habrachos 1] writes to recite the washing blessing immediately after the morning washing and then go to the bathroom and say Asher Yatzar. The M”A ibid concludes that in his opinion one should first use the bathroom in order to say Asher Yatzar right away and avoid a question [of whether Asher Yatzar may be recited without bathroom use]. It is unclear from the M”A conclusion as to when the blessing of Al Netilas Yadayim should be said.

[349] Ben Ish Chaiy Vayeitzei 2; Kaf Hachaim 3:49; However, see Ketzos Hashulchan 12 footnote 9

^[350] 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

[351] 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

[352] Admur 6:1; Siddur; Kitzur SH”A 2:7; Ketzos Hashulchan 2:9; Ben Ish Chaiy Vayeitzei 2

[353] Admur in 6:1 writes “One who desires to avoid the question is to be careful to go to the bathroom immediately [Teikaf Umiyad] after the morning washing.” Likewise in the Siddur Admur writes “And he intends to immediately use the bathroom.” This wording is taken from the M”A 4:1.

[354] Admur Kama 4:9 based on Zohar brought in Kaf Hachaim 31-32 “The water that was used for the morning washing is forbidden to be used for any purpose, as this water is forbidden in benefit due to the impurity that resides on it. Therefore one may not leave the water lying in his house  and he may not spill the water on the ground, or any other place where people pass by, as perhaps a person will touch the water and get injured.”

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

[356] Kama 4:17 “Some have the custom to rinse their mouth in the morning to remove the ririm that is found in the mouth, in order to bless the Almighty G-d with holiness and purity.”; Michaber 4:17; Sefer Haminhagim p. 4 [English]; Shaareiy Halacha Uminhag 1:3 as a directive of the Rebbe Rashab

[357] Emek Habracha, brought in Shaareiy Halacha Uminhag ibid

[358] See Kama 4:21

^[359] Ketzos Hashulchan 2 footnote 2

[360] Admur 6:5; Ketzos Hashulchan 2:9

[361] See Admur 6:1-5; Siddur; M”A 4:1; Kitzur SH”A 2:7; Ketzos Hashulchan 2:9; Ben Ish Chaiy Vayeitzei 2; Shulchan Menachem 1:6; Sefer Hasichos 1944 p. 20; Makor Chaim [of Rav Chaim Hakohen] based on Kabala that the impurity does not leave until after the blessing; Shaareiy Teshuvah 6:4; Kaf Hachaim 6:2; Kaneh Bosem 2:3; Shulchan Hatahor 4:1 in name of Chozeh of Lublin; See Piskeiy Teshuvos 4:2 footnote 11; Ketzos Hashulchan 2:9

Other Poskim: Some Poskim that rule one is to delay the second washing and blessing until he is ready to pray Shacharis, in which case he is to go to the bathroom and then wash with a blessing. The reason for this is because if he says the blessing after using the bathroom upon awakening and then uses the bathroom again prior to Davening, his original washing is nullified according to the Rosh. [Chayeh Adam 7:6; Maaseh Rav of Gr”a; brought in M”B 4:4] To note that in the Siddur of Admur and Shulchan Aruch 6:8 it is evident that he completely negates this claim of the Chayeh Adam as he rules that even if one plans to return to sleep a set sleep in middle of the night he may say the blessing of Netilas Yadayim the first time, even though according to the Rosh it is invalidated with the sleep. [See Yagdil Torah 6 p. 49 notes of the Kudinaver on Alter Rebbe’s Shulchan Aruch]

[362] So is the custom and so ruled Harav Mordechai Ashkenazi of Kfar Chabad

Background of the custom of using a towel: The first recorded source of washing using a towel dates back to the Rebbe Rashab. The Rebbe Rayatz stated in a Sicha that the form of washing for bread of the Rebbe Rashab differed from that of others, in the fact that he used a towel. [Likkutei Dibburim 1 p. 142; 4 p. 1346-1350] This however only related to washing for bread using a towel, while using a towel for the morning washing is not recorded to have been followed by the Rebbe Rashab or others at that time. Furthermore even washing for bread with a towel was a custom not practiced by all Chassidim and the Rebbe Rashab actually sanctioned some who took upon themselves this custom if they were not on the proper level. [Likkutei Dibburim ibid; Sefer Hasichos 1940 p. 82-83; 1944 p. 117; See Ishkavta Dirrebe p. 63] Nevertheless this custom regarding washing for bread with a towel eventually became widespread amongst all Chassidim, irrelevant of their spiritual level, and is hence to be followed by all. [Sefer Haminhagim p. 43 English; Sichas 14^th Kisleiv 1954 (Toras Menachem 10 p. 197); Hisvadyos 1983 Vol. 1 p. 584; Sefer Hasichos 1936 p. 98] Nevertheless there is no recorded source for doing so also when washing in the morning. Practically many Chabad Chassidim began to follow this custom also during the morning washing. Rav Yosef Simcha Ginzberg writes that they were accustomed to do so in Yeshiva Tomchei Temimim of Kfar Chabad. However, regarding washing with a towel for the first washing near the bed Rav Levi Yitzchak Raskin writes “I have not seen this done although possibly some are particular to do so”. [Haaros of Rav Raskin on Siddur p. 6]

[363] The reason: As one has to be careful that his hands do not touch the water that is on the other hand. Thus one must be careful not to touch the area of the vessel that his wet hands grasped in order to pour on the other hand. [Admur 162:2; Seder Netilas Yadayim 2] For this reason there are those who are accustomed to have a few handles on the washing cup, in order to avoid this problem. [Ketzos Hashulchan 2:14] Today our custom is to wash using a towel and thus avoid this issue all together.

[364] Arizal in Peri Eitz Chaim; Olas Tamid p. 19; Ben Ish Chaiy Toldos 3; Kaf Hachaim 4:15; M”B 4:9; Admur regarding washing for bread

[365] Based on Rashash. [Ben Ish Chaiy ibid; Kaf Hachaim ibid]

[366] Ben Ish Chaiy ibid

[367] Sefer Haminhagim p. 5 [English] Likkutei Dibburim Likut 23 p. 633 “The custom of the Rebbe Rashab was to dry his hands prior to reciting the blessing over the morning washing. This was different than his custom regarding washing for bread in which case he dried the hands only after the blessing.”; Machazik Bracha 4:1 in name of Oar Tzaddikim in name of Mahram Nigrin; Shaareiy Teshuvah 4:1

Other Opinions: Some Poskim rule that the blessing is to be said prior to the drying. [Seder Hayom; Kneses Hagedola; Siddur Rashash; M”A 4:6; Olas Tamid 4:2; Elya Raba 4:5; Birchas Avraham 3; Beir Heiytiv 4:1; Ben Ish Chaiy Toldos 5; Ketzos Hashulchan 4 footnote 23; Kaf Hachaim 4:8; Yabia Omer 9:85] The Rambam in Peir Hador 104 and his son in 82 rules one may never say a blessing once the hands have dried. [See Yabia Omer 9:85]

Opinion of Admur: Admur Kama 4:7 rules like the M”A 4:6 that one does not need to dry his hands after washing upon awakening, and he may thus say the blessing over the washing, as well as any other blessing, while his hands are still wet. [This implies that one can delay the blessing if he so chooses, as rules the Machazik Bracha. Vetzaruch Iyun.]

[368] The reason: As the impurity does not leave the hands until the water of the washing is dried. [Poskim ibid]

[369] Sefer Haminhagim p. 5 [English]; Likkutei Dibburim Likut 23 p. 633; M”A 4:7; M”B 4:9; Ben Ish Chaiy Toldos 4; Kaf Hachaim 4:16 that so is the custom according to Kabala; Derech Chaim 1:6; See Seder Netilas Yadayim 5: “According to Kabala one is to lift his hands while saying the blessing”

Background: The M”A [4:7] writes that according to Kabala one is to lift the hands upon reciting the blessing of Al Netilas Yadayim. This is because the idea of Netilas Yadayim is elevation. [Ben Ish Chaiy ibid] Matzas Shmurim writes that one who does not lift his hands while reciting the blessing is included in the statement of the Sages of one who belittles washing hands. [Kaf Hachaim ibid] The custom of the Rebbe Rashab was to lift his hands separately to his Peiyos while reciting the blessing over the morning washing. This was different than his custom regarding washing for bread, in which case he lifted his hands to his heart, not higher, and held them together, not separately. [ibid]

[370] Ben Ish Chaiy ibid; Kaf Hachaim ibid; As according to the Zohar one may not lift his hands for no reason, and hence he should begin the blessing right away. One is not to say the verse of “Seu Yideichem Kodesh” while lifting the hands being one did not yet recite Birchas Hatorah. [Ruach Chaim 5:2]

Other Opinions: The Nesiv Hachaim [on Derech Chaim ibid] notes that Admur omitted this law from his Shulchan Aruch.

[371] Shaar Hakavanos Inyan Birchas Hashachar; Zohar Vayeitzei 154; Ben Ish Chaiy Shmini Hakdama; Sefer Hasichos 1944 p. 43 that the Alter Rebbe was careful in this matter due to the above warning based on Kaballah; However see Ran on Shabbos 10a in name of Rabbeini Chananel that one is to fold his hands behind his back during prayer like a slave before his master.

[372] Peri Megadim 4 A”A 1

[373] Admur 6:1; Siddur; Kitzur SH”A 2:7; Ketzos Hashulchan 2:9; Ben Ish Chaiy Vayeitzei 2

[374] Admur 6:7