Touching clothing and items [i.e. alarm clock, glasses, etc] before washing hands in the morning

Not to touch one’s clothing; walk 4 cubits; say words of Torah:^[1]

According to the Talmud and Codifiers one may [walk^[2] and] touch his clothing prior to washing[3], [and if one slept in his clothing[4], then since it is possible his hands did not touch any covered areas^[5], his hands are therefore considered pure enough[6] to recite Hashem’s name within blessings, and to speak words of Torah prior to washing.^[7]] The only restriction according to the Talmud is not to touch food and drink [or orifices of the body]. The Zohar[8] however is very stringent in these matters stating that [it is forbidden to learn or say G-d’s name even if he slept with his clothing^[9], and] it is forbidden to touch ones clothing[10] prior to washing. Likewise[11] [the Zohar[12] states] one may not walk [even[13]] four cubits[14] while the impure spirit resides on ones hands prior to the morning washing, [and one who does so is liable to death[15], as through residing this impurity on his hands he has desecrated G-d’s holiness which resides on him.[16] As a servant of G-d, which is sanctified with the sanctity of Hashem and His holy Torah, requires greater holiness and purity than the regular layman which is not holding on this level.^[17]]

The following is the final ruling in this matter:

Touching clothing:^[18]

One is to be stringent like the Zohar and avoid touching clothing prior to washing. [Thus one may not even put on his socks prior to washing.[19] See Halacha 7 regarding what to do if there is no water available.]

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^[1] Basra 1:7; Kama 1:7; Siddur; See Sefer Shemiras Haguf Vihanefesh [Lerner] 54:1-10

^[2] Kama 1:7: “According to Talmudic Law one is not required to wash as soon as he awakens and rather he is allowed to walk around in the interim until he washes.” In the Basra ibid and Siddur, Admur does not explicitly mention that walking is permitted according to the Talmud. Nevertheless it is evident from their ruling that it is only required according to the Zohar as opposed to the Talmud.

[3] This is despite the fact that one has the impure spirit reside on his hands prior to washing. [Basra ibid; Siddur]

[4] If however he slept without clothing then even according to the Talmud it is forbidden for him to learn or say blessings until he cleans his hands. However it is not necessary to use water. [Kama 4:3; Basra 1:6; Understood from Siddur Hilchos Netilah Shacharis; Ketzos Hashulchan 1 footnote 8] However, see 47:9 that initially one is to use water. This is due to the impure spirit that resides on the hands. [Igur 3]

^[5] Siddur; In Basra ibid Admur writes “any dirty areas” [“Makome Hatinofes”]. Covered areas are defined as all areas that are commonly always covered. [Siddur]

[6] Lit. “Stam Yadayim Ksheiros”. Meaning regarding Torah and blessings since one is not certain that they touched covered areas therefore the hands are Kosher in this regarding. However regarding prayer even Stam Yadayim are invalid being it is possible they touched an uncovered area. [See Kama 4:3; Basra 4:1]

^[7] Basra 1:7 and Siddur Hilchos Netilas Shacharis

Ruling of Kama: In the Kama [1:7] Admur does not make mention of a difference of ruling between the Talmud and Zohar regarding learning prior to washing hands. In Kama 1:5 Admur plainly rules that it is forbidden to speak Torah before washing and does not mention that according to the Talmud this is allowed, or that this is because of a spirit of impurity. [To note however that in that Halacha it is implied that it is discussing one whose hands are dirty, such as in a case that he slept without clothing, and hence even according to the Talmud he would be required to wash.]  In Kama 4:3 Admur rules that in a case that there is no water, if one slept with clothing, one may learn and say blessings. Admur does not mention that according to the Zohar this is forbidden. Nevertheless perhaps one can learn from there that if one does have water available he must wash his hands beforehand even if he slept with clothing. According to this, in summary, it does not seem that there is any practical Halachic difference in this matter between the Kama and Basra, even though in Kama Admur did not explicitly mention this ruling. If however one learns from 4:3 that whenever one slept with clothes he may learn before washing, even if there is water available, then there is a dispute between the ruling in Basra and Kama whether the Zohar requires one to be stringent or not. Afterwards I found that in 47:9 [which is part of Kama] that Admur rules [based on Rama 47:13] that “initially one is to wash his hands prior to saying Birchas Hatorah, and if there is no water available he may say the blessing and learn without washing, although he must clean his hands on other areas that clean”. Now although it is evident that this case is referring to one who slept without clothing, nevertheless this would not explain why washing with water is initially required unless one concludes that Admur requires water in suspicion of the ruling of the Zohar. After researching the source of this ruling of Admur it is corroborated that in truth this is the case. The source of this ruling is in the Iggur 3 which says the reason for initially washing the hands with water is to remove the impure spirit. Thus in conclusion even in the Kama Admur acknowledges the prohibition of learning Torah, even if he slept with clothing, due to the impure spirit.

[8] In Kama ibid Admur states “The Sages of the Zohar”

^[9] Siddur and Basra 1:7 explicitly write this is only in accordance to the Zohar. Kama 1:7 does not mention any difference between the Talmud and Zohar in this matter. However in 47:9 he rules that initially one is to use water. This is due to the impure spirit that resides on the hands. [Igur 3] Thus even in Kama Admur suspects for the opinion that does not allow Torah learning with impure hands.

[10] Kama 1:7; Basra 1:7; Siddur ibid; Brought in: Seder Hayom; Peri Eitz Chaim; M”A 4:1; Beir Heiytiv 4:1; Ben Ish Chaiy Toldos 6; Olas Tamid p. 17a; Tzvaas Rebbe Eliezer Hagadol; Sheivet Mussar 16

Background:

The first source which mentions not to touch clothing before washing is the Seder Hayom. Admur ibid rules that this is based on the Zohar. The M”A [4:1] asks on this from the Talmudic ruling brought in Admur 46:2 that one is to get dressed prior to washing hands. Seemingly Admur answered this contradiction by stating that based on the Talmud and Poskim it is allowed and only based on Zohar it is forbidden. The Levushei Serud [8:1] concludes that in truth even the M”A agrees to this stringency and it is a stringency of the later authorities and was not followed in the times of the Talmud. [Accordingly this answers the seeming contradiction between the rulings of Admur here and in 46:2]

Other Opinions: It is evident from Michaber 46:1 that he does not hold of this stringency to not touch the clothing before washing. [Levushei Serud ibid] In Od Yosef Chaiy Toldos 10 he justifies those that are accustomed to touch clothing prior to washing, as the evil spirit only passes to food and not clothing.

[11] Siddur and Basra ibid mention the stringencies of the Zohar in the above order. However Kama ibid first mentions this stringency of not walking four Amos and only after mentions that “likewise one is not to touch clothing”.

[12] This is brought down in many Poskim in the name of Tolaas Yaakov in name of the Zohar [see Beir Heiytiv 1:2; Kaf Hachaim 4:1]

[13] Kama ibid

[14] Each cubit is 6 Tefachim [Ketzos Hashulchan 2 footnote 3; Shiureiy Torah p. 139] and each Tefach is 8 centimeters for a total of 48 centimeters per Ama. [Shiureiy Torah p. 249] Thus four Amos is a total of 192 centimeters or 6 feet 4 inches.

[15] Basra 1:7 as writes Tolaas Yaakov ibid in name of Zohar, mentioned in many Poskim. [see footnote in final ruling for list of Poskim] See Teshuva Miahava 1:14; 2:212 that this matter is not found in the printed Zohar, but is in a old manuscript of the Zohar.

[16] The Tolaas Yaakov writes “By doing so one brings a foreign G-d on his hands as the verse states “For that which he brought a god on his hands”. Piskeiy Teshuvos 1:6 learns from here that it is tantamount to idol worship.

^[17] Basra 1:7

^[18] Sefer Haminhagim p. 4 [English]; Kama 1:7 concludes that every G-d fearing Jew should be stringent like the Zohar. In Basra and Siddur Admur does not give an explicit ruling in the dispute between the Zohar and Talmud, although it is clearly implied that they rule like the Zohar, perhaps to an even greater degree than the Kama. [As in the Kama Admur limits the stringency to a G-d fearing Jew. However in the Basra and Siddur it is implied that all Jews are to follow the Zohar. Vetzaruch Iyun.]  For this reason we did not write above [like the Kama] that specifically “a G-d fearing Jew” should follow the Zohar” as perhaps this now applies to all people, and so plainly writes Sefer Haminhagim ibid; See Sefer Shemiras Haguf Vihanefesh [Lerner] 54:17

Ruling of Admur in 46:2: Regarding that which is written in the footnotes of the new Shulchan Aruch Harav; Hiskashrus 623 p. 16 footnote 2 that Admur in Basra 4:2 and Kama 4:5-6 and 46:2 does not mention this stringency of not touching clothing, [and hence seems to imply we don’t need to keep it] this is because there it is giving the ruling of the Talmud, although based on Zohar Admur agrees one must be stringent. [See previous footnotes from Levushei Serud 8:1] Upashut, as that’s why he did not mention the other stringencies of the Zohar either! Upeleh Gadol that the above authors did not pay attention to this obvious difference and hence no leniency in the opinion of Admur can be learned from those sources.

[19] Ben Ish Chaiy Toldos 6

[20] Seder Hayom states: Prior to touching one’s clothing or any matter and item he is to wash his hands; Divrei Yatziv 1:2 states this was the custom of his grandfather the Divrei Chaim of Tzanz; Zechor Leavraham [of Toldos Aron] it states that the Toldos Aron would not turn off his alarm or wear his glasses until he washed. [See Piskeiy Teshuvos 4:5]

[21] Toras Chaim Sofer 1; Seder Hayom states: “After wearing one’s undershirt and covering oneself properly, prior to touching one’s clothing he is to wash his hands”.

Opinion of Admur: In 8:20 Admur mentions that one is allowed to place Tzitzis on him before washing in order not to walk 4 Amos without Tzitzis. Thus we see that at times getting dressed is allowed prior to washing if it is being done for the sake of a Mitzvah. However in truth no proof can be brought from this Halacha as it is going in accordance to the Talmud which permits touching clothing before washing. This is proven from the fact Admur there did not mention the prohibition of walking four Amos to reach the Tzitzis. [so also writes footnote 97 in new Shulchan Aruch Harav] In 8:1 Admur explicitly writes to first wash hands and then wear Tzitzis. Vetzaruch Iyun.

^[22] Seder Hayom states: “After wearing one’s undershirt and covering oneself properly, prior to touching one’s clothing he is to wash his hands”; See previous footnote.

Other Opinions: Ateres Zikeinim 4:3 writes one is to slightly wash his hands prior to putting on the undershirt and then he is to wash himself three times properly.

[23] Admur 8:1; Tur 8:1; Levush 8:1; M”A 8:1; Kaf Hachaim 8:1

Opinion of Admur in 8:20: In 8:20 Admur mentions that one is allowed to place Tzitzis on him before washing in order not to walk 4 Amos without Tzitzis. Thus we see that at times getting dressed is allowed prior to washing if it is being done for the sake of a Mitzvah. However in truth no proof can be brought from this Halacha as it is going in accordance to the Talmud which permits touching clothing before washing. This is proven from the fact Admur there did not mention the prohibition of walking four Amos to reach the Tzitzis. [so also writes footnote 97 in new Shulchan Aruch Harav] Vetzaruch Iyun.

[24] The reason: The reason it is worn after Netilas Yadayim is so he can say the blessing upon wearing it. [Kaf Hachaim 8:1] Alternatively, the reason is because it is forbidden to touch clothing prior to washing hands. [P”M 8 A”A 1; Kaf Hachaim ibid; See Admur Kama 1:7; Basra 1:7; Siddur]

[25] Mishmeres Shalom Kudinav 1:3; Ashel Avraham Butchach 4  “Behanal Odos”; Piskeiy Teshuvos 1:6;

[26] To note however from Ben Ish Chaiy Toldos 15 which although is particular to not allow itching in middle of sleep he allows doing so through a clothing. Thus we see he treats touching clothing in middle of sleep as less severe than touching the orifices. So rules also Piskeiy Teshuvos 4:5; However from Mishmeres Shalom ibid it is clear that he is stringent even regarding this matter.