Washing hands and saying a blessing of Al Netilas Yadayim upon awakening in middle of the night

18. Washing with a blessing upon awakening in middle of the night:[1]

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.[2] [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:[3] 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.[4] 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.[5] 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.[6]]

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[1] 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]

[2] 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]

[3] 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.

[4] 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]

[5] 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.

[6] 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.

[7] 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.

[8] Chayeh Levi 1:2

[9] 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.

[10] 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.