Daily Halacha by Rabbi Eli J. Mansour according the Sephardic laws and customs of Aram Soba. https://itorah.com/daily-halacha/ en-us Copyright 2026 iTorah.com Sat, 03 Oct 2026 00:01:11 GMT Sat, 03 Oct 2026 00:01:11 GMT http://blogs.law.harvard.edu/tech/rss itorahwebsite@gmail.com Rabbi Eli J. Mansour Daily Halacha by Rabbi Eli J. Mansour - delivered directly to your computer and/or mobile device. Daily Halacha Given Daily by Rabbi Eli J. Mansour. Please check back frequently to get the latest Halacha. episodic Torah Learning Resources. itorahwebsite@gmail.com No c1ef81c5-acb1-49bd-35f8-711af9e7b0ba The Gemara (Shabbat 50b) teaches that one must wash his face, feet and hands each day, as an expression of honor for Hashem. The Rambam (Hilchot Tefila 4:3) understood that the Gemara requires washing one's face, hands and feet before each prayer. The Ra'abad challenges the Rambam's view that one must wash his feet before prayer. Maran (Rav Yosef Karo, author of the Shulhan Aruch), in his Kesef Mishneh commentary, notes that Rashi interprets the Gemara to mean that it is permissible for a man to was his feet for cleanliness, and this does not fall under the category of forbidden feminine practices. Rashi's comments are thus a basis for the Ra'abad's opinion that washing the feet is not required. Regardless, in his Bet Yosef, Maran writes that the common practice is not to require washing one's feet before prayer. And it is likely that nowadays, when everyone wears shoes, and we bathe regularly, even the Rambam would agree that washing one's feet before praying is unnecessary. Regarding the face, Rav Haim Vital (1542-1620) writes in Sha'ar Ha'kavanot that one must wash his face each morning. This is mentioned also by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909). The Bet Yosef brings Rav David Abudarham (Spain, 14 century) and Kolbo (anonymous work from the late 13-early 14 century) as instructing that one must rinse his mouth each morning to remove the material that collects in the mouth overnight, before he pronounces G-d's Name. Maran brings this requirement in the Shulhan Aruch, and this is mentioned also by the Ben Ish Hai. If. However, one does not have clean water available, then he may pray even without rinsing his mouth. The Poskim reach this conclusion based on the fact that on fast days, rinsing the mouth is forbidden, and we of course nevertheless pray. Fri, 02 Oct 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 937d372e-dc28-7cdb-af66-538ab85dcd95 If a person wakes up in the middle of the night and wants to drink, he is not required to wash Netilat Yadayim. Many times, when people wake up in the middle of the night, they prefer not getting their hands wet, as this could – especially in the winter – make it difficult for them to go back to sleep. In such a case, it is permissible to recite the Beracha of "She'ha'kol" and drink without washing. The person may rely on the opinion that although it is forbidden to recite Shema or pray before washing Netilat Yadayim, reciting Berachot is allowed. This is the straightforward implication of the Gemara's discussion in Masechet Berachot (60b) about the morning blessings, as it appears to require reciting each Beracha as it is experienced – such as reciting "Poke'ah Ivrim" upon opening one's eyes, and reciting "Zokef Kefufim" upon sitting up straight, even before washing Netilat Yadayim. This is, in fact, the ruling of the Shulhan Aruch. Although we do not follow this opinion, nevertheless, one may rely on this view if he prefers not washing his hands before drinking in the middle of the night. He may recite "She'ha'kol" before drinking, and if he drinks a Rebi'it all at once, he recites "Boreh Nefashot" afterward. Hacham Ovadia Yosef cites those who claim that the person in this case should think the text of the Beracha in his mind without actually articulating it, rather than recite a Beracha without having washed Netilat Yadayim. However, Hacham Ovadia dismisses this opinion, noting that we do not consider the silent contemplation of a Beracha akin to its actual recitation. Therefore, it is preferable to rely on the view that permits reciting Berachot before Netilat Yadayim. If the person slept unclothed, then he should first wipe his hands on something before reciting the Beracha, in case he had touched an unclean part of his body. If a person wore pajamas, such that there is no concern that he touched an unclean part of the body, this is not necessary. If one drinks without Netilat Yadayim in the middle of the night, he should try to ensure not to touch the water that he will drink, as one should preferably avoid consuming food or beverages that were touched by somebody who had not washed Netilat Yadayim. Summary: If one wakes up in the middle of the night thirsty, and he does not want to get his hands wet, he may recite a Beracha and drink without washing Netilat Yadayim. He should ensure not to touch the water that he will drink. If there is a concern that he touched an unclean part of the body while sleeping, then he should wipe his hands on something before reciting the Beracha. Thu, 01 Oct 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 a6d574e5-5df3-7a4c-b117-5900186484e5 If a person wakes up in the middle of the night, and wants to read a Torah book, or think Torah matters, must he first wash Netilat Yadayim? If the individual does not plan on going back to sleep, and is awake for the day, then he should of course wash Netilat Yadayim right away. If, however, he plans on falling back asleep, then he is allowed to silently learn Torah even without Netilat Yadayim. As long as he does not speak any words of Torah, he is allowed to learn without Netilat Yadayim. If he slept without clothes, such that he might have touched unclean parts of the body, then he should first wipe his hands on some material – such as his blanket – before learning. If he slept in pajamas, and thus has no reason to assume that he touched unclean parts of the body, this is not necessary. Nevertheless, it is preferable to wash one's hands before reading or thinking Torah, even silently. Summary: If a person woke up in the middle of the night and plans to go back to sleep, he is allowed to silently learn Torah without washing Netilat Yadayim. If he may have touched unclean parts of the body, he should first wipe his hands on some material. Nevertheless, it is preferable to wash one's hands before reading or thinking Torah. Wed, 30 Sep 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 3f583dc9-203b-05d3-18fe-e72b3bb262e4 The Talmud (Berachot 26a) distinguishes between ordinary restrooms and those used in ancient Persia, which featured a long, diagonal duct beneath the room, such that the bodily waste never remained in the room. Normal restrooms, the Gemara states, are overrun by forces of impurity, whereas the Persian restrooms are not, since the bodily waste does not remain there. Some Poskim compared modern-day bathrooms to the Persian restrooms discussed by the Gemara, since the waste products are immediately flushed away, as opposed to ancient latrines, where the waste remained in an opening in the ground. Hacham Ovadia Yosef, however, disagreed with this leniency, and maintained that modern-day restrooms cannot be compared to the Persian restrooms described by the Gemara. Those facilities were constructed in such a way that the bodily waste fell straight into the piping and immediately left the area, whereas in our restrooms, the waste remains for a few moments in the toilet before being flushed away. Therefore, our restrooms have the Halachic status of a latrine. As such, Hacham Ovadia ruled that one should not wash Netilat Yadayim in a bathroom, even if he walks outside to recite the Beracha. This is allowed only if one has no other option, such as if he stays in a hotel, and the only sink available is in the restroom. Since the hotel guest has no other sink available, he may wash in the bathroom and then recite the Beracha outside the restroom. If the toilet is in its own room, and there is a different room with a sink and shower, then one may wash Netilat Yaadayim in that washing room. Nevertheless, he should recite the Beracha outside that room, since the room is used for showering and dressing. It is preferable, however, to wash Netilat Yadayim somewhere else, such as in the kitchen sink, or a sink situated outside the restroom, in the hallway. Those who are stringent in this regard are worthy of blessing. Summary: One should not wash Netilat Yadayim in a restroom, unless he has no other option, such as in a hotel room, in which case he may wash in the restroom and then go outside the restroom to recite the Beracha. If one has a separate room for bathing, without a toilet, he may wash Netilat Yadayim in that room and then leave the room to recite the Beracha. Preferably, however, he should wash Netilat Yadayim somewhere else, such as in the kitchen. Tue, 29 Sep 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 1e385a4f-d595-3a14-0e63-b1bb5aefde07 The Zohar teaches that one must not learn Torah or recite any Berachot before washing Netilat Yadayim in the morning. Nevertheless, if one heard a blessing before Netilat Yadayim, he may answer "Amen." Likewise, if one heard Barechu, Kaddish or Kedusha before washing, he may respond. This could happen if one lives near a synagogue and hears the prayers through his window. The reason for this leniency is that for the sake of fulfilling the Misva of answering "Amen" or responding to Kaddish or Kedusha, one may rely on the opinions that this is permitted before washing one's hands. The Gemara in Masechet Berachot (60) lists the blessings that one must recite in the morning, and according to several Rishonim, they are to be recited according to the sequence in which one experiences each blessing. Meaning, right when one hears the rooster's crow, he recites "Asher Natan La'sechvi Bina…"; right when he opens his eyes, he recites "Poke'ah Ivrim"; right when he steps on the ground, he recites "Roka Ha'aretz Al Ha'mayim"; and so on. These Rishonim clearly worked off the assumption that one may recite Berachot before washing his hands in the morning, as these blessings are, in their view, recited before Netilat Yadayim. The Shulhan Aruch accepts this position. Common practice is to recite all the morning blessings together later, after one is dressed, but the Shulhan Aruch's ruling may – and in fact should – be relied upon for the sake of answering "Amen" or responding to Kaddish or Kedusha. In such a case, one specifically should not be stringent and remain silent, as this stringency is in fact a leniency, as he forfeits the Misva of answering "Amen" or responding to Kaddish or Kedusha. One who wishes to be stringent should wipe his hands on a garment or cloth before answering if he slept without clothes. But if he slept with pajamas, such that his hands are most likely clean, then this is entirely unnecessary. If somebody slept with gloves – such as if he suffers from dry skin, or he wishes to keep his hands warm – then he may answer "Amen" and recite Berachot before washing in the morning even according to the Zohar, since the forces of impurity could not descend upon his hands. In fact, it is reported that Gaon of Vilna (1720-1797) would make a point of sleeping with gloves every night so his hands would never be affected by the forces of impurity. This was the practice also of the Rabbis of the community of Salonica. It should be noted that one who sleeps with gloves must nevertheless wash Netilat Yadayim in the morning to satisfy the view of the Rashba (Rav Shlomo Ben Aderet of Barcelona, 1235-1310) that the morning hand-washing is required because we are preparing to serve G-d, just as the Kohanim washed before serving G-d in the Bet Ha'mikdash. This reason, of course, is relevant even if one wore gloves. However, he does not recite a Beracha over the washing, because this washing is not required according to some opinions. If one hears thunder during the night, he should wipe his hands and then recite the Beracha over thunder. In general, though, we follow the view of the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939) to never recite the full text of the blessings over thunder and lightning, and to omit "Shem U'malchut" (meaning, the phrase "Hashem Elokenu Melech Ha'olam"). Hacham Ovadia Yosef maintained that one should recite the full text of these Berachot, but our practice follows the view of the Kaf Ha'haim. Summary: One may not learn Torah or recite Berachot before washing Netilat Yadayim in the morning. However, if one hears a Beracha, Kaddish, Barechu or Kedusha before washing, he may respond, and in fact should do so. If he had slept unclothed, such that his hands might be unclean, it is preferable to quickly wipe them on some material before responding. One who slept with gloves may recite Berachot before washing Netilat Yadayim, and may certainly answer "Amen" or respond to Kaddish, etc. He must nevertheless wash Netilat Yadayim, though without reciting a Beracha. Mon, 28 Sep 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 83ed35c4-3545-4d1d-54e0-013ab90a2e30 If a person uses the restroom before washing Netilat Yadayim in the morning, he washes immediately after performing his bodily functions, and must then recite two Berachot – "Al Netilat Yadayim" over the hand-washing, and then Asher Yasar over using the restroom. It could happen that the person might intend to recite "Al Netilat Yadayim," but he instead says Asher Yasar. Meaning, he recites "Baruch Ata Hashem Elokenu Melech Ha'olam" with the intention of reciting the Beracha over the hand-washing, but, since he had just left the restroom – and he is not very focused, as he had just woken up – he mindlessly continues with Asher Yasar. The Yalkut Yosef writes that the person in this case should complete the Beracha of Asher Yasar, and then recite the Beracha of "Al Netilat Yadayim." Rav Yisrael Bitan disagrees. He notes the Rambam's position that if one had the intention while reciting "Baruch Ata Hashem Elokenu Melech Ha'olam" to recite a certain Beracha, but then mistakenly continued with a different Beracha, he is considered as having recited the Beracha he initially intended. For example, if a person picked up a glass of beer, and recited "Baruch Ata…" with the intention of concluding "She'ha'kol Niheya Bi'dbaro," then even if he mistakenly concluded "Boreh Peri Ha'gefen," he has fulfilled his obligation and may drink the beer. According to the Rambam, the person's intention at the time he said the words "Baruch Ata…Ha'olam" defines the Beracha even if he ended up reciting the wrong conclusion. Hence, out of concern for this ruling of the Rambam, if one mistakenly continued Asher Yasar after beginning the Beracha with the intention of reciting "Al Netilat Yadayim," he should not repeat "Al Netilat Yadayim," since according to the Rambam, he fulfilled the requirement to recite this Beracha. Rav Bitan draws a parallel to the case of a person reciting the morning blessings, who intends to say "Poke'ah Ivrim" but mistakenly recites the next blessing – "Matir Asurim." According to the Rambam, he is considered to have recited "Poke'ah Ivrim," since this was his intent when he began the Beracha. Others disagree, and so Hacham Bension Abba Shaul (Jerusalem, 1924-1998) ruled that the person should then recite neither "Poke'ah Ivrim" nor "Matir Asurim." Since it is uncertain which of these two Berachot he is considered to have recited – and thus which Beracha he still needs to recite – we apply the famous principle of "Safek Berachot Le'hakel," meaning, that we do not recite a Beracha when its necessity is in doubt. In the case under discussion, too, the individual does not recite "Al Netilat Yadayim," since according to the Rambam this Beracha is not required. Summary: If a person intends to recite the Beracha of "Al Netilat Yadayim," but after reaching "Melech Ha'olam" he mindlessly recites the Beracha of Asher Yasar, he does not then recite "Al Netilat Yadayim." Fri, 25 Sep 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 724cc880-69c3-8c6e-5ade-f266274a952d Generally, when a person wakes up in the morning, he needs to relieve himself. The question thus arises as to when he should perform the morning Netilat Yadayim – before using the restroom, or afterward. On the one hand, we might assume that he must wash his hands first, because it is forbidden to touch the openings of one's body before washing Netilat Yadayim, and one is likely to touch an opening when cleaning himself. On the other hand, before drying one's hands, he must recite the Beracha of "Al Netilat Yadayim," and it is forbidden to recite a Beracha when one feels an urge to relieve himself. Which, then, is the correct sequence? The Mishna Berura suggests resolving this dilemma by washing one's hands twice. One washes the first time immediately after waking up, without reciting a Beracha, and then relieves himself. After using the restroom, he washes a second time, and recites the Beracha over this second washing. This allows a person to wash his hands before using the restroom while reciting the Beracha after relieving himself. This is the ruling also of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909). However, Hacham David Yosef, in Halacha Berura, questions this practice, noting the view of the Rambam that one must recite the Beracha of "Al Netilat Yadayim" when washing to fulfill the Misva of the morning hand-washing, and not after. When one washes the first time, he fulfills the Misva, and he thus can no longer recite the Beracha according to the Rambam. Now the Mishna Berura likely relied on the view taken by several Ashkenazic Poskim allowing one to recite the Beracha of "Al Netilat Yadayim" after washing and drying his hands. We, however, do not follow this opinion. Seemingly, then, the practice advocated by the Mishna Berura and the Ben Ish Hai is not an acceptable option for us. Rav Yisrael Bitan offers two approaches to defend this practice. First, the Rambam himself maintains that one must wash with a Beracha before each of the daily prayers. Therefore, when one washes a second time after using the restroom, even the Rambam would require reciting a Beracha, because the person had dirtied his hands and must therefore wash them in preparation for the Shaharit prayer – and, according to the Rambam, this washing requires a Beracha. Therefore, according to all opinions – even the Rambam – a Beracha may be recited over the second washing. Secondly, Rav Bitan writes, when one follows the procedure suggested by the Mishna Berura, he does not intend to fulfill the Misva with his initial washing. He washes the first time only to remove the impurity from his hands so he can clean himself without concern; he does not intend to fulfill the obligation at this point. It is only at the time of the second washing, after leaving the restroom, that the person wishes to fulfill the Misva, and so he may recite the Beracha over this second washing. The Halacha Berura and Yalkut Yosef also raise the question of "Bal Teshakesu" – the prohibition against postponing relieving oneself. They write that if someone wakes up with an urgent need to use the restroom, then he may not first wash Netilat Yadayim, as he would then be delaying the performing of his bodily functions. Rav Bitan, however, disagrees, explaining that such a brief delay – the few moments needed to wash Netilat Yadayim – does not violate the prohibition of "Bal Teshakesu." Another option, as discussed by the Yalkut Yosef, is to first use the restroom and ensure not to touch one's openings, as he has yet to perform Netilat Yadayim. He may then leave the restroom to perform Netilat Yadayim. If the sink is in the restroom, he may wash there and bring the towel outside to recite the Beracha, though in such a case it is preferable to perform Netilat Yadayim somewhere else, outside the restroom. (In a later installment, we will discuss in greater depth the subject of where one should perform Netilat Yadayim.) If one went to sleep after halachic midnight, then there is a basis to permit touching the openings to the body, as discussed in a precious installment (based on the Kabbalistic teaching that the impurity descends upon the hands only if one was sleeping at the moment of Halachic midnight). There is also a third option, which was told to me in the name of Raav Shmuel Pinhasi, and that is to first wash one's hands without a cup in order to "weaken" the impurity. According to some sources, although formal Netilat Yadayim – pouring three times from a cup on each hand – is needed to eliminate the impurity, normal washing has the effect of diminishing its strength, such that it can no longer be transferred and cause harm. (Thus, for example, as discussed in a previous installment, there is room to allow eating food that was touched by a Jew who did not wash Netilat Yadayim, because his normal hand-washing weakened the impurity such that it cannot be transferred to food.) This washing – running each hand under running water three times – allows a person to use the restroom without concern. But since he did not use a utensil, he did not yet fulfill the obligation of Netilat Yadayim, and so he may wash a second time, with a utensil, after using the restroom, and recite a Beracha. If a person wakes up in the middle of the night to use the restroom, and plans to immediately go back to sleep, he should wash his hands normally, for cleanliness purposes, without reciting the Beracha of "Al Netilat Yadayim." He then recites "Asher Yasar." According to Sephardic practice, one who does not need to relieve himself in the morning does not recite "Asher Yasar." Summary: When one wakes up in the morning and needs to use the restroom, he may wash Netilat Yadayim before using the restroom, without reciting a Beracha, and then repeat Netilat Yadayim with a Beracha after using the restroom. Alternatively, he may use the restroom first, before washing Netilat Yadayim, and exercise care to ensure he does not touch his openings when cleaning himself. If he had gone to sleep after Halachic midnight, he does not need to avoid touching his openings. A third option is to first run each hand under running water three times without a utensil, use the restroom, and then wash with a utensil and recite a Beracha over that second washing. Thu, 24 Sep 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 d8c6a9ee-3cb7-6346-ac4e-bc174ade3bcd The Kabbalists, based on the teachings of the Zohar, ensure to avoid walking four Amot (approx. 6-8 feet) after waking in the morning before washing Netilat Yadayim. The Zohar is cited as warning that walking four Amot before washing in the morning is a capital offense. Therefore, the Kabbalists have the practice of keeping water next to their beds so they can wash right at their bedside. The Hida (Rav Haim Yosef David Azulai, 1724-1806) writes that if a person did not leave water next to his bed, and needs to walk four Amot or more to access water for washing, he should walk two Amot at a time, and then pause, so that he does not walk four Amot all at once before washing. Others, however, disagree, arguing that this unnecessarily delays Netilat Yadayim. In their view, to the contrary, one should rush to the sink in the morning to wash Netilat Yadayim. Many later scholars noted that although Kabbalistic sources cite the Zohar as warning that one must not walk four Amot before washing, no such passage in the Zohar exists. However, the Hida testified that he saw this teaching in a handwritten manuscript of the Zohar. Regardless, some Poskim were lenient in this regard. The Bayit Hadash (Rav Yoel Sirkis, Poland, 1561-1640) noted that this stringency is not mentioned by the Shulhan Aruch, not even in the Bet Yosef. The Arsot Ha'haim suggested drawing proof from the Gemara's list of the morning blessings (Berachot 60b), which, according to some Rishonim, should be recited in sequence as one experiences each phenomenon. The Gemara lists the Beracha of "Ha'mechin Mis'adeh Gaber," which refers to the ability to walk about, before the Beracha over Netilat Yadayim – clearly indicating that people would walk first before washing their hands. However, Hacham David Yosef, in Halacha Berura, refutes this proof, noting that the Gemara perhaps refers to walking a distance shorter than four Amot. The Elya Rabba (Rav Eliyahu Shapira, Prague, 1660-1712) asserted that the Shulhan Aruch makes no mention of this stringency because harmful spirits do not exist nowadays, and so walking four Amot before washing in the morning is permissible. The Shebut Yaakob (Rav Yaakov Reischer, 1661-1733) writes that walking four Amot is forbidden only outdoors. Within the home, however, it is entirely permissible to walk about – even more than four Amot – before washing Netilat Yadayim. This leniency is brought by the Mishna Berura, who writes that one may rely on this position when necessary. In practice, those who wish to be lenient have Poskim on whom to rely. Moreover, one who goes to sleep after halachic midnight does not need to be concerned about this Halacha, since, in addition to the bases for leniency cited above, he may rely on the view of the Kabbalists that the impure spirits descend upon the hands only when one is asleep at the moment of midnight. On Shabbat, too, there is greater room for leniency, since the impure forces have less power on Shabbat due to the special sanctity of the day. Summary: The Kabbalists taught that it is forbidden to walk four Amot (approx. 6-8 feet) in the morning before washing Netilat Yadayim. Those who find it difficult to observe this stringency may be lenient, particularly if they go to sleep after Halachic midnight, and on Shabbat. Wed, 23 Sep 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 8616298c-b827-9c24-1a14-5d4604f1cdb2 Is one allowed to put on clothing before washing Netilat Yadayim in the morning? Often, during the winter, people want to put socks on their feet before stepping on the cold floor and going to wash Netilat Yadayim. Is this permissible, or must one be concerned that the impurity will transfer from their hands onto their garments, thus causing harm? The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in the work for which he was named (Ben Ish Hai, Parashat Toledot, 6), cites the Arizal's teaching that one may not touch his clothing before washing his hands in the morning. He therefore bemoaned the common practice to put on socks before stepping on the cold floor in the morning during the winter. Hacham Ovadia Yosef, however, questions this ruling, noting that there is no indication in the Gemara that the hands contaminate garments or utensils before the morning hand-washing. Indeed, one obviously touches the handles of the washing cup before washing, and clearly there is no concern that the impurity will adversely affect the cup. For that matter, one touches his bedding before washing in the morning, and nowhere do we find any requirement to wash one's bedding each day because it is contaminated. Moreover, the Ben Ish Hai elsewhere – in Od Yosef Hai (Parashat Toledot, 10) – seems to have retracted this position. There the Ben Ish Hai brings the Minhat Aharon as ruling that one may not touch his garments before washing in the morning, but he then observes that very few people observe this stringency. He suggests that the harmful forces on one's hands do not affect garments, and so this is allowed – in direct contradistinction to his comments in Ben Ish Hai. Some proposed reconciling this contradiction by noting that the Od Yosef Hai was published posthumously by disciples of the Ben Ish Hai, and it is thus possible that they may have introduced their own opinions into the text. If so, then the lenient ruling in Od Yosef Hai does not represent the Ben Ish Hai's authentic position. Hacham Ovadia, however, vehemently dismisses this claim, writing that he personally knew the Ben Ish Hai's disciple who printed Od Yosef Hai – the great sage Rav Bension Hazan (1877-1951) – and he could certainly be trusted to authentically present the actual words of the Ben Ish Hai. Evidently, the Ben Ish Hai retracted his stringent opinion, and concluded that one may, in fact, touch his clothing before washing in the morning. Nevertheless, the Kabbalists taught the importance of keeping water beside one's bed so he can wash immediately upon waking, before touching anything. (One must ensure to keep the water next to the bed, and not underneath the bed, as food and water situated beneath a bed while someone sleeps on it becomes impure.) Rav Yisrael Bitan writes that those who follow this stringency are worthy of blessing, but this recommendation is only for the especially pious. He adds that there is certainly no need to be stringent if one goes to sleep after halachic midnight, in light of the Kabbalistic teaching that the impurity descends upon the hands only when one sleeps at the moment of halachic midnight. Summary: It is permissible to touch one's clothing and even to get dressed before washing Netilat Yadayim in the morning. The Kabbalists follow the custom to keep water next to their bed so they can wash immediately in the morning, but this practice is reserved for the especially pious. Tue, 22 Sep 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 7078cc60-681b-d15c-64e6-e92127a2810e Many people are naturally inclined to rub their eyes upon waking in the morning, but this should be avoided. The Shulhan Aruch (Orah Haim 4:3) writes that one should not touch any of the openings to his body – his mouth, his nostrils, his ears, or his eyes – in the morning before washing Netilat Yadayim. Hacham Ovadia Yosef cites the Solet Belula as asserting that the Sages forbade this because it could lead to spiritual harm – meaning, touching one's eyes could cause spiritual "blindness," an inability to "see" and understand Torah, and touching one's ears could affect his spiritual "hearing," his ability to listen and absorb Torah wisdom. However, Hacham Ovadia disputed this explanation, noting that it fails to account for the prohibition against touching one's mouth or nose before washing. Hacham Ovadia therefore adopted the more straightforward understanding, that the impurity on a person's hands in the morning could cause physical harm if they come in contact with the orifices on one's body. This prohibition applies also to the openings of the body in one's private areas. It is forbidden to touch the openings only with one's fingers; one may touch them with the palm of one's hand. Numerous Poskim – including the Ben Ish Hai, Mishna Berura, and Kaf Ha'haim – rule that it is forbidden in the morning to touch even the areas around the eyes, nose, ears and mouth. One who needs to do so should touch them indirectly, with a cloth or tissue. However, Hacham David Yosef, in Halacha Berura, writes that if one has a particular need, and no cloth is available, he may rely on the lenient view that allows touching the area around the openings to the body. The Yalkut Yosef rules that if a person has a particular need – such as if he suffers from an eye infection, and cannot wait to rub his eyes until after Netilat Yadayim – then he may rub his eyes, relying on the Rambam's view that harmful spirits do not exist nowadays. Rav Yisrael Bitan, however, disagrees, noting that the Rambam's view can be relied upon only in situations of great need, and in this case, one has the option of using a tissue or cloth, or waiting just a few moments until after Netilat Yadayim. One may be lenient in such a case, Rav Bitan rules, only if he is in great distress and has no tissue or cloth available, or if he had gone to sleep after halachic midnight, as we may take into account the view that the harmful spirits descend upon the hands only if one had gone to sleep before midnight. This Halacha does not apply to the impurity that descends upon the hands in the restroom. Therefore, after leaving the restroom, it is permissible to touch the openings to one's body even before washing Netilat Yadayim. However, one should refrain from touching food or beverages after leaving the restroom until he washes his hands. If he did touch food or a beverage before washing, then the food or beverage remains permissible, but if it can be rinsed, it should be rinsed three times before being consumed. One should not touch Torah books in the morning before washing Netilat Yadayim. It is permissible to smoke a cigarette in the morning before washing Netilat Yadayim. One should not, however, smell snuff in the morning before washing Netilat Yadayim. If one feels a need to smell snuff immediately upon waking, he may, though he must ensure not to touch his nostrils. Incidentally, Rav Haim Palachi (Turkey, 1788-1868) ruled that one may not smell snuff in a cemetery because there are impure forces in graveyards. Hacham Ovadia Yosef, however, disagreed, and maintained that there is no concern. Clearly, it is forbidden to eat in a cemetery, because one may not perform Misvot in the presence of the deceased, and this includes reciting Berachot over food. (Interestingly, Rav Haim Palachi also ruled that one may not smell snuff after leaving the restroom, while in a public bathhouse, or after taking a haircut or cutting one's nails, until washing Netilat Yadayim.) Summary: After waking in the morning, one must ensure not to touch any openings in his body – his ears, eyes, mouth, nostril or private areas – until washing Netilat Yadayim. If one must rub his eyes or a different opening, he should do so with a tissue, cloth, or a part of his hand other than his fingers. One should not touch Torah books in the morning before washing Netilat Yadayim. Sun, 20 Sep 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 1da062bb-e927-1afd-2ee8-3c170844aab7 Hacham Ovadia writes in Halichot Olam (vol. 7, p. 209) that one should not store food or beverages underneath a bed while somebody sleeps on it. If a food or beverage was beneath a bed when somebody slept on it, then, according to some Poskim, the product may not be consumed. Most Poskim, however, allow partaking of the food or beverage after the fact, particularly if it was on a tiled or paneled floor, and not directly on the ground. Nowadays, then, as our floors are covered with panels or tiling, although one should not place food underneath a bed, food does not become forbidden if it was placed there. If a person slept with food in his pocket, it remains permissible. Hacham Ovadia Yosef cites this ruling in the name of the kabbalist Rav Efrayim Ha'kohen (Baghdad-Jerusalem, 1885-1956), who testified that this was the position of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909). If food was stored in the baggage compartment of a bus or plane, then even though people slept on top of the food, it remains permissible. Fri, 18 Sep 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 268bf3f2-6386-3754-deb4-d0ce09014f0b When a person wakes up in the morning, his hands are considered impure, due to the harmful spiritual forces that descend upon them during the night, and he must wash Netilat Yadayim – three times on each hand, in alternating fashion – to remove them. If somebody touches food or a beverage before washing Netilat Yadayim in the morning, does the impurity transfer to the food and beverage, such that it should not be consumed? Hacham Ovadia Yosef ruled that one should preferably ensure not to touch any food or beverages before washing Netilat Yadayim in the morning. If a food product was touched by somebody who had not washed Netilat Yadayim, then if it can be rinsed with water – such as in the case of an apple – then it should be passed under running water three times, and there is then no concern. If, however, this food cannot be washed – such as a piece of cake, or bread, or a beverage – then the product may nevertheless be eaten. Hacham Ovadia explains that there is room for leniency in this case because the food's status is subject to a debate among the Poskim. Maran (Rav Yosef Karo, author of the Shulhan Aruch), in Bet Yosef, understood that only beer becomes contaminated by being touched by someone who had not performed Netilat Yadayim, but all other foods do not. Accordingly, he writes in the Shulhan Aruch (Orah Haim 4:5) that one must ensure not to touch a keg of beer before washing Netilat Yadayim in the morning – clearly indicating that this does not apply to any other food or beverage. This is the position taken by several later Poskim, including the Hayeh Adam (Rav Avraham Danzig of Vilna, 1748-1820), Rav Yaakov Emden (Germany, 1697-1776), the Aruch Ha'shulhan Aruch (Rav Yechiel Michel Epstein, 1829-1908) and the Mishna Berura. Moreover, we must take into account the general position taken by the Rambam that harmful spiritual forces do not exist in modern times, in which case there is no concern whatsoever. By contrast, the Hida (Rav Haim Yosef David Azulai, 1724-1806) and the Gaon of Vilna (1720-1797) ruled stringently, that no food or beverage may be consumed if it was touched by somebody who had not yet washed Netilat Yadayim. In light of the different opinions, Hacham Ovadia concluded that there is room to allow eating foods or beverages which were touched by somebody before Netilat Yadayim, and cannot be washed, though those who act stringently in this regard are worthy of blessing. He added that there is even greater room for leniency if it was a child who touched the food before washing his hands, since some Poskim maintained that impurity descends upon the hands of only those who had already reached the age of Misva obligation, but not young children. Does this apply to food sold in stores – such as bakeries – or prepared in restaurants, by employees who likely did not wash Netilat Yadayim in the morning? Should a person preferably refrain from shopping in stores or eating in restaurants if there is reason to believe that the food was touched by Jewish employees – or, for that matter, by other customers – who are not halachically observant? Hacham Ovadia maintained that one needs not be stringent in this regard. In addition to the lenient position mentioned earlier, there are additional factors to consider when it comes to shops and eateries. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Od Yosef Hai, brings the teaching of the Arizal that although water must be poured three times over the hands to eliminate the impurity, the impurity fades with each washing. Therefore, even if the employees did not properly wash Netilat Yadayim, they certainly washed their hands, which weakened the impure forces on their hands. It is thus quite likely that the impurity can then no longer be transferred onto food and cause harm to those who eat it. Additionally, it is possible that these workers do, in fact, wash Netilat Yadayim. We must also take into account the fact that in most establishments nowadays, the employees involved in food preparation and serving are required to wear gloves. In light of all these considerations, there is no reason to avoid buying food in shops and restaurants with Jewish employees who likely do not wash Netilat Yadayim in the morning. This entire discussion applies only to food that was touched by a Jew who had not washed Netilat Yadayim. The hands of a non-Jew do not become impure overnight, and thus there is no concern whatsoever when a gentile touches food or beverages. A number of Poskim noted that just as the remains of a non-Jew do not emit Tum'a as do the remains of a Jew, similarly, the hands of a gentile do not become impure overnight. Summary: One should avoid touching food and beverages in the morning before washing Netilat Yadayim. If a food was touched by a Jew who had not washed Netilat Yadayim, then it should be rinsed if possible. If this is not possible, then there is room to allow consuming the food or beverage, especially if it was touched by a child, though those who wish may be stringent and refrain from consuming the product. It is entirely permissible to buy food in a store, or eat in a restaurant, even though the food may have been handled by Jewish employees who likely did not wash Netilat Yadayim in the morning. Thu, 17 Sep 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 79a08d77-1e34-c786-18d5-31cef08817c9 As we have seen, Kabbalistic sources teach that a spirit of impurity descends upon a person's hands overnight, and it is removed only by washing his hands three times in alternating fashion. If a person does not wash his hands in this manner, the impure forces remain on his hands. This gives rise to the question of whether a person must repeat Netilat Yadayim after shaking the hand of a Jew who most likely did not wash Netilat Yadayim that day. If one knows that the fellow whose hand he shook is not halachically observant, or is not knowledgeable about requirements such as the morning Netilat Yadayim, must he wash his hands again, since the impurity transferred from the other person's hand onto his? (This question applies only in the case of a Jew who most likely did not wash Netilat Yadayim; the spirit of impurity does not affect the hands of gentiles, and so there is clearly no concern when one shakes a gentile's hand.) Hacham Bension Abba Shaul (Jerusalem, 1924-1998), in Or Le'sion, rules that one does not need to repeat Netilat Yadayim in this case. The only exception, he writes, is if one's hands were still wet from the morning Netilat Yadayim when he shook the other person's hands. According to Hacham Bension, the Halacha in this case resembles the case of one who washed Netilat Yadayim for bread and then touched the hand of somebody who had not washed. In that case, one needs to repeat Netilat Yadayim only if his hands were still wet from the initial washing when they came in contact with the other person's hand. Hacham Bension maintained that after the morning Netilat Yadayim, too, one who dried his hands does not need to repeat the washing if he touched the hand of somebody who had not washed Netilat Yadayim. This is the ruling also of the Kapeh Aharon (Rav Aharon Azriel, 1819–1879). Hacham Ovadia Yosef, however, noted that Rav Haim Palachi (Turkey, 1788-1868) requires repeating the washing in this case, and that this appears to be the view also of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), since the impurity can be transferred by the hand shake. Therefore, Hacham Ovadia ruled that one should try to be stringent and repeat the washing after shaking the hand of a Jew who did not wash Netilat Yadayim in the morning. This applies only if one touched the other person's fingers, which is the place to where the forces of impurity cling. If he touched only the palm, then he certainly does not need to repeat Netilat Yadayim. Summary: Different opinions exist as to whether one must repeat the morning Netilat Yadayim if he shakes the hand of a Jew who most likely did not properly wash Netilat Yadayim in the morning. One should consult his Rabbi for practical guidance. Wed, 16 Sep 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 41d70594-3b4b-efce-7d76-1e82d62c4f92 Water that was used for the morning Netilat Yadayim is considered impure, as it contains the impurity that had descended on the hands during the night. Therefore, if this water fell on the ground, one should not step on it. Once the area is dry, there is no longer any concern, and one may walk on the ground where the water had been. If one washed his hands in the morning into a basin, and had yet to discard the water from the basin, may a person learn or pray in the presence of this water while it is exposed? The Hida (Rav Haim Yosef David Azulai, 1724-1806) writes that the custom among the especially pious was to refrain from learning or praying in the presence of this water, due to its status of impurity. The work Helek Levi questioned this stringency, noting that the Shulhan Aruch permits learning Torah and reciting Berachot before one washes his hands in the morning. If Torah learning is allowed before one washes, then certainly it is allowed in the presence of the water used for washing. Hacham Ovadia Yosef explained that the Hida disagreed with the Shulhan Aruch, and followed the view of the Zohar that one may not recite Berachot before washing his hands in the morning because of the impure forces that descend on the hands during the night – which is the opinion that we follow. Quite reasonably, then, he approved of the practice to refrain from learning or praying in the presence of the water used to remove this impurity. Hacham Ovadia further notes the ruling of the Magen Abraham (Rav Abraham Gombiner, Poland, d. 1682) allowing one to wash Mayim Aharonim (the washing at the end of a meal) over the floor under the table, and then recite Birkat Ha'mazon. Since nobody walks on the area underneath the table, there is no reason to prohibit washing over that part of the floor. The Magen Abraham clearly assumes that it is acceptable to recite Birkat Ha'mazon in the presence of the water used for Mayim Aharonim, even though that water is exposed. One might, at first glance, extend this ruling also to the case of water used for the morning Netilat Yadayim. However, Hacham Ovadia dismisses this line of reasoning, given the possibility that the impurity on the hands in the morning is treated more severely than the status of one's hands before washing Mayim Aharonim. Indeed, the impurity on one's hands in the morning is eliminated only by pouring water over the hands three times, and not just twice, clearly indicating that this impurity is more difficult to eliminate. By the same token, then, even if one may recite blessings in the presence of the water used for Mayim Aharonim, this might still be forbidden in the presence of the water used for the morning washing, given its severe level of contamination. Indeed, Rav Haim Palachi (Turkey, 1788-1868) writes that one may, strictly speaking, recite Birkat Ha'mazon in the presence of an open bowl containing water that was used for Mayim Aharonim, but not in the presence of water that was used for the morning Netilat Yadayim. And both the Hida and the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) were of the opinion that the water used for Netilat Yadayim has a more stringent level of impurity than even urine, such that one may not learn or pray in the presence of this water just as this is forbidden in the presence or urine. In conclusion, then, on the level of strict Halacha it is permissible to pray or learn Torah in the presence of the water with which one had washed the morning Netilat Yadayim, though there is a basis for stringency as a measure of piety. However, Hacham Ovadia ruled that if one pours a Rebi'it (approximately 3 ounces) of water over this water, then this negates the impurity and there is then no room for stringency at all. Summary: If water that had been used for the morning hand-washing was not discarded, and it is exposed, it is permissible to pray or learn Torah in its presence, though it is a measure of piety to refrain from doing so. One who wishes to be stringent should cover the water or pour on it a Rebi'it of ordinary water before praying or learning in its presence. Tue, 15 Sep 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 eacd8ad0-c653-b287-ac50-2d4d0c62b5bc As discussed in a previous installment, the water with one washed Netilat Yadayim in the morning is considered impure, and could cause harm to those who step on in. Therefore, one must ensure not to wash his hands in a place where people walk, and to wash instead directly into a sink, or into a utensil and then pour the water down a drain. If one mistakenly washed Netilat Yadayim on the ground in a place where it could be stepped on, he must pour more water over it to wash it away, out of concern for the wellbeing of others. The Poskim address the question of how much water is needed to wash away the contaminated water. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that one should pour "a lot of water," without specifying a particular quantity. The Yalkut Yosef writes that the Halacha in this case might resemble the Halacha requiring pouring a Rebi'it of water over urine to eliminate its status as urine so that one may read the Shema in its presence (Shulhan Aruch, Orah Haim 77:1). Perhaps the same small amount is required to eliminate the impurity of water that had been used for Netilat Yadayim. On the other hand, the Yalkut Yosef adds, one could argue that more water is needed in the case of water used for hand-washing. Hacham Ovadia Yosef, in Yabia Omer (vol. 3, 1:9), brings different views regarding this question. Hacham Avraham Hamwey (Aleppo, 1838-1886) shows that according to the Hida (Rav Haim Yosef David Azulai, 1724-1806), water used for hand-washing has a stricter status than that of urine, and thus a large amount of water is needed to eliminate this status. Many others, however, as Hacham Ovadia cites, ruled leniently, that it suffices to pour just a Rebi'it of water over the water used for washing. Hacham Ovadia appears to favor the lenient position. By contrast, Rav Ovadia Hedaya (1889-1969), in Yaskil Abdi, rules that one must use more water than the amount of contaminated water. It is preferable to follow this stringent opinion. The Yalkut Yosef writes that if the water used for Netilat Yadayim spilled over a tiled floor, it may be cleaned with a mop or rag. At first glance, one might question this ruling, in light of the fact that the water will contaminate the mop or rag which absorbs it. Rav Yisrael Bitan suggests explaining this ruling in light of a teaching of the Ben Ish Hai concerning the handles of the cup used for Netilat Yadayim. In his Od Yosef Hai, the Ben Ish Hai writes that one may hold the handles of the cup as he pours the water over his hands, even though there are contaminated droplets of water on the handles from when he first touched them. The reason, the Ben Ish Hai explains, is that the harmful spiritual forces are "arrogant" and only bother affecting significant water. The droplets on the handles, which are hardly visible, are regarded as "beneath their honor," and so they do not bother affecting it. It stands to reason that this applies also to water absorbed by rags or a mop, and so the water that had been used for washing may be cleaned with a rag or mop. Summary: If one mistakenly washed Netilat Yadayim in the morning in a place where people might step on them, or if the water spilled in such a place, he must pour water over them so they are not stepped on. Preferably, he should pour an amount of water exceeding the amount of contaminated water on the ground. If the water spilled on a tiled floor, it may be cleaned with a rag or mop. Mon, 14 Sep 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 da04086f-5964-7cd1-6e57-e5a3f882a4bb The Shulhan Aruch (Orah Haim 4:8) writes that one should perform Netilat Yadayim in the morning by washing his hands over a utensil, as opposed to washing them over the ground. The reason is that once the water comes in contact with the hands, it becomes impure, and if it then falls to the ground and people step on it, they can suffer harm as a result. Therefore, one should wash into a vessel, and then discard the water in a place where people will not come in contact with it. Of course, one fulfills his obligation regardless of where he performs Netilat Yadayim, but out of concern for the wellbeing of others, he should ensure that the water does not end up in a place where people walk. Needless to say, the preferred place for washing Netilat Yadayim is in a sink, as the contaminated water descends right down the drain and into the sewer system, where nobody will tread on it. Nevertheless, this Halacha is relevant to those who sleep in a Sukka on Sukkot, and want to wash their hands in the Sukka or right outside the Sukka. They must wash into a utensil and then pour the water into a drain, safely away from people. Another situation where this becomes relevant nowadays is a camping trip. One must ensure when washing in the morning not to wash in a place where the water might be stepped on. It is acceptable to wash on soft earth, such that the water is quickly absorbed into the ground, or on a hill such that the water right away descends to a place where nobody walks. Some Poskim advise rinsing the sink after washing Netilat Yadayim, to clear it from the impurity of the water. If utensils used with food are in the sink, it is preferable not to wash Netilat Yadayim over the utensils, and to instead move them to the side. If one did wash over the utensils, he must ensure to wash them afterward, though, quite obviously, utensils in the sink are in any event dirty and waiting to be washed. After one washes Netilat Yadayim, the water is forbidden for any type of benefit. It may not be used for watering plants, or given to a pet to drink. Summary: The water used for Netilat Yadayim in the morning is considered impure, and could cause harm to those who step on it. Therefore, one who washes Netilat Yadayim outdoors must not do so in a place where people might step on the water. It is preferable after washing Netilat Yadayim in a sink to rinse the sink afterward. The water used for washing Netilat Yadayim is forbidden for any sort of benefit, and thus may not be used to water plants or given to pets to drink. Fri, 11 Sep 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 a52b03ef-341a-0f89-1d8f-b35c191dbf59 The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that mothers should wash the hands of their young children in the morning – even children who have yet to reach the age of Hinuch (training in Misva observance). Firstly, he explains, young children touch food, and if their hands are not washed in the morning, the foods they touch will become contaminated by the Tum'a (impurity) that descends upon the hands overnight. Secondly, washing the hands of young children in the morning has a significant spiritual impact, as it helps to lead them toward the path of purity and holiness. By contrast, Rav Shneur Zalman of Liadi (first Rebbe of Lubavitch, 1745-1812) writes that the hands of young children do not become impure overnight. Before a youngster becomes Bar-Misva, Rav Shneur Zalman explains, he does not have a pure Neshama (soul) that leaves during the night which would cause the forces of impurity to descend upon him. Therefore, according to Rav Shneur Zalman, there is no requirement to wash a young child's hands in the morning. Similarly, the Sitz Eliezer (Rav Eliezer Waldenberg, Jerusalem, 1915-2006) writes that the prevalent custom is to be lenient in this regard, and not to ensure to wash the hands of youngsters below the age of Hinuch. However, Hacham David Yosef, in Halacha Berura, writes that nowadays, when washing hands is a very simple matter, there is no valid reason to be lenient, and parents should ensure to wash the hands of even their young children. If a mother is a Nidda, it is preferable for her not to wash her young children's hands in the morning. Rav Yisrael Bitan writes that at first glance, we might think to allow her to wash the children's hands, since this washing is not required according to the strict Halacha, and so we do not need to treat it stringently. In truth, however, once we have established that it is proper to satisfy the opinion that impurity indeed descends upon the hands of young children, the washing should be performed in a manner that removes the Tum'a without any uncertainty. Rav Haim Palachi (Turkey, 1788-1868) writes that water poured by a person who is Tameh cannot remove the Tum'a from the hands, and so when a mother is a Nidda, the children should pour the water over their hands themselves if possible, and if not, then the father should pour the water. The water should not be poured by an unmarried girl who has already reached adolescence, as she, too, is a Nidda. Rav Haim Palachi writes also that the washing should be done by a Jew, and not by a gentile, such as a non-Jewish housekeeper or nanny. The Yalkut Yosef writes that a woman who is a Nidda is allowed to pour water over her children's hands, citing this ruling in the name of the Be'er Moshe (Rav Moshe Stern of Debrecen, 1914-1997). The Be'er Moshe reached this conclusion based on the Halacha permitting a Nidda to pour water on others' hands for Netilat Yadayim before eating bread, assuming that this should apply as well to the morning Netilat Yadayim. Rav Yisrael Bitan noted, however, that the morning hand-washing involves the removal of impurity, and thus differs from the washing before a meal. As mentioned, several sources indicate that a person with impurity is incapable of removing the impurity from another person's hands in the morning. Rav Bitan thus concluded that although those who wish to be lenient have a basis on which to rely, it is preferable for a woman who is a Nidda not to wash her children's hands for them in the morning. More generally, the Kab Ha'yashar (Rav Tzvi Hersh Kaidanover, d. 1712) writes that if a person wishes to have somebody else pour the water over his hands for Netilat Yadayim, he should ensure to have this done by a G-d-fearing, religiously-devout individual. The Zohar teaches that each morning, Eliyahu Ha'nabi goes to Me'arat Ha'machpela to wake up the Abot (patriarchs), and he washes their hands so they can pray. The fact that Eliyahu was chosen for this role, the Kab Ha'yashar, writes, shows that washing should be done by a righteous person. Rav Bitan emphasized that washing the hands of young children in the proper way is important for their religious growth. The Shulhan Aruch (Orah Haim 4:18) writes that failing to observe the requirement of Netilat Yadayim can cause a Torah scholar to forget the material he has learned. Rav Haim Palachi explains that Torah knowledge can be acquired only if one is in a state of holiness, and therefore, one who compromises his holiness by failing to wash his hands as required cannot retain his Torah knowledge. Indeed, the letters that precede the letters that spell "Torah" are Shin, Heh, Kof and Dalet – which spell the word "Kedusha" ("sanctity"). This shows that holiness is a precondition for Torah. If parents want their children to absorb Torah and grow in Torah learning and observance, they must ensure to maintain the children's state of purity, and this necessitates washing their hands each morning, even when they are very young. The Hazon Ish (Rav Avraham Yeshaya Karelitz, 1878-1953) is said to have taught that one who seeks to retain his Torah knowledge must ensure to always speak truthfully, to recite the traditional "Yehi Rason" prayer before learning, and to meticulously observe the laws of Netilat Yadayim. In fact, it is told that when the Hazon Ish was a child, his family ensured that all the children had their hands washed in the morning already from a very young age. Rav Haim Palachi noted that proper observance of the Netilat Yadayim requirement also ensures that one will always have a sufficient supply of water, even in times of drought, and will succeed in maintaining the purity of his thoughts. Summary: From a strict Halachic standpoint, it is questionable whether young children below the age of Hinuch (training in Misvot) must have their hands washed in the morning. Nevertheless, this should be done, as this contributes to their spiritual growth. A woman who is a Nidda – including the mother – should not wash the children's hands, and neither should a gentile, such as a non-Jewish nanny. Thu, 10 Sep 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 6f8bab54-2318-f89d-6a4d-af8c68b9e600 The Gemara (Berachot 51a) lists three rules that were taught by none other than the Angel of Death, one of which is that one cannot fulfill the Misva of the morning Netilat Yadayim by having somebody else pour water over his hands, unless that person had already washed his hands. As long as somebody's hands are still impure, he cannot bring purity to somebody else's hands. Only once a person has washed Netilat Yadayim in the morning can he then pour water on his fellow's hands for his fellow to fulfill the obligation. The Zohar comments that this is the hidden meaning of the verse (Bamidbar 19:19), "Ve'hiza Ha'tahor Al Ha'tameh" – "The pure shall sprinkle on the impure." This verse refers to the sprinkling of the Para Aduma waters, but it hints as well to the morning hand-washing, instructing that one whose hands are already pure may cleanse somebody else's hands. In this respect, the morning Netilat Yadayim is treated more stringently than Netilat Yadayim before eating bread. Halacha allows a person to fulfill his obligation before eating bread by having someone else pour the water over his hands – even if that person did not first wash his hands, and even if that person has no intention of eating bread. For the morning Netilat Yadayim, however, only one who has already washed his hands can pour water over somebody's else's hands so he can fulfill his obligation. This applies only to the actual pouring of the water. One may prepare a vessel of water for his fellow to use for Netilat Yadayim even before he has washed Netilat Yadayim. The Bet Yosef brings different opinions among the Rishonim as to whether one may fulfill this obligation by having a gentile – such as a non-Jewish butler or personal attendant – pour water over his hands. In the Shulhan Aruch, Maran rules leniently. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) recommended acting stringently in this regard, as did Rav Haim Palachi (Turkey, 1788-1868). (Interestingly, Rav Haim Palachi recommended acting stringently in this regard for the morning hand-washing, but felt that one may have a non-Jew pour water over his hands for Netilat Yadayim before eating bread.) Although Halacha follows the ruling of the Shulhan Aruch, and thus one may have a non-Jew pour water over his hands to fulfill the morning Netilat Yadayim requirement, it is proper to have specifically an observant Jew pour the water. When a wife is a Nidda, Halacha forbids her from bathing her husband, or even washing just his hands, as this is an affectionate act that must be avoided during this time as a safeguard against marital relations. Therefore, a wife may not pour water over her husband's hands for the morning Netilat Yadayim when she is a Nidda. (Interestingly enough, the Hida writes that a woman who is a Nidda may not pour water over anybody's hands for the morning Netilat Yadayim, as her status of impurity precludes her from removing the impurity of somebody else's hands.) The Rishonim debate the question of whether a wife who is a Nidda may prepare water for her husband to use for bathing. Rabbenu Yona (Spain, 1200-1263) ruled that this is forbidden, but other Rishonim ruled leniently, and Hacham Ovadia Yosef follows the lenient position. Hacham Ovadia adds that although several Ashkenazic Poskim maintained that a wife who is a Nidda should not prepare the bathtub for her husband, these Poskim would agree that she may fill a cup for him for the morning hand-washing, and bring him the cup, as this is done for the sake of a Misva. Several other recent Poskim concurred. Hacham Ovadia also allowed a wife who is a Nidda to turn on the faucet for her husband, adding that even those who rule stringently regarding the preparation for water would allow the wife to turn on the faucet when the husband is not present, or in his presence in an unusual manner. The Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939) writes that although it is obviously forbidden for a woman to bathe a man who is not her husband, she may, technically speaking, pour water over a man's hands. Preferably, however, this should be avoided. Hacham Ovadia questioned this ruling, as it seems that pouring water over another man's hands should be strictly forbidden. However, Hacham Ovadia allows a woman to prepare a utensil with water for another man. Summary: One may fulfill the obligation of the morning Netilat Yadayim by having somebody else pour water over his hands, but only if that person had already washed Netilat Yadayim. One may fulfill the obligation with water that had been prepared by someone who had yet to wash his hands. One may have a non-Jew pour water over his hands to fulfill the morning Netilat Yadayim requirement. A woman who is a Nidda should not pour water over her husband's hands, but she may prepare the utensil of water for him. A woman should not pour water over another man's hands, but she may prepare the utensil of water for another man. Wed, 09 Sep 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 25eba04f-8eca-be49-0270-5b75b7df54e0 The Shulhan Aruch (Yoreh De'a 116:1) writes that the Sages enacted a prohibition against drinking water that had been left exposed, due to the concern that a snake may have drunk some water and deposited venom in it. However, the Shulhan Aruch adds, in his time, snakes were not as common as they were in ancient times, and so this prohibition does not apply. The Tur (Rabbenu Yaakob Ben Asher, d. 1340) writes that when exposed water was forbidden for drinking, it was likewise unsuitable for Netilat Yadayim. Nowadays, however, when such water may be drunk, as there is no concern of snakes' venom, it may similarly be used for Netilat Yadayim. The Bayit Hadash (Rav Yoel Sirkis, Poland, 1561-1640) goes so far as to say that even those who refrain from drinking water that had been left exposed may use this water for Netilat Yadayim. However, in places where snakes are common, it is preferable not to use for Netilat Yadayim water that had been left uncovered. This is the ruling of Hacham David Yosef, in Halacha Berura. Thus, if a person left water uncovered overnight, he may use that water for Netilat Yadayim in the morning, as snakes are not generally common in our neighborhoods. A Beracha may be recited over the washing. If a person touched with his hand the water he wishes to use for Netilat Yadayim, the water has become contaminated, and is thus disqualified for Netilat Yadayim. If one has no other water with which to wash his hands, then he may use this water, but he should not recite a Beracha over the washing. The Eshel Abraham (Rav Avraham David Horowitz of Buchach, d. 1840) asserts that this Halacha applies only if one dipped his entire hand in the water. If only a finger touched the water, then it remains suitable for Netilat Yadayim. If a person used the restroom and touched the water before washing, this does not disqualify the water for Netilat Yadayim. Tue, 08 Sep 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 368deb3a-d7eb-b9d4-0590-1a93782acd70 The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his Od Yosef Hai (Parashat Toledot), writes that one should not wash the morning Netilat Yadayim with water that had been in a restroom, as it is considered contaminated. Hacham Ovadia Yosef, in Yabia Omer (vol. 3), disagreed, and maintained that such water may be used. Preferably though, one should not use this water. The Kaf Ha'haim (Rav Yaakov Haim Sofer, Baghdad-Jerusalem, 1870-1939) ruled that water that had been in a restroom may be used for the morning washing, but no Beracha should be recited when washing with this water. Given the different opinions that exist regarding the validity of this water, the Kaf Ha'haim applied to this situation the famous rule of "Safek Berachot Le'hakel" – that a Beracha may not be recited when it is uncertain whether it is required. However, Hacham David Yosef, in Halacha Berura, disputes this ruling, and maintains that a Beracha may be recited. As a general rule, when there is a dispute among the Poskim regarding Netilat Yadayim before bread, that form of washing is acceptable for the morning washing, and so one may wash in the morning with water that had been in the restroom, as there is a debate concerning the validity of this water for washing before bread. Moreover, it is possible that the Kaf Ha'haim would not apply his ruling to modern-day restrooms, which are cleaner and might not have the same status as the restrooms of old. And, it is possible that the Kaf Ha'haim referred only to water that was prepared to be used for cleaning oneself after using the restroom, not to other water. Some Poskim maintained that if a person passed away in the neighborhood, near one's home, containers of water that had been prepared for Netilat Yadayim should not be used. If, however, one uses this water, he has fulfilled the Misva, since strictly speaking, the only problem with this water is that it is deemed unfit for drinking. Water that was underneath a bed when somebody slept should not be drunk, and preferably should not be used for Netilat Yadayim, though one may wash with this water if necessary, and a Beracha is recited. Summary: Although it is preferable not to use for the morning Netilat Yadayim water that had been in a restroom, such water may be used if necessary, and the Beracha is recited. This applies also to water that had been underneath a bed while somebody slept. Mon, 07 Sep 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 fb324d0b-c414-3866-e197-083c2009a5d4 The Poskim debate the question of whether one may use very hot water for Netilat Yadayim before eating bread, and the Shulhan Aruch ruled that such water may be used. There is a general principle that in situations of uncertainty in regard to Netilat Yadayim, the lenient possibility may be followed, and one may even recite a Beracha. Therefore, one who uses very hot water for Netilat Yadayim before eating bread recites the Beracha of "Al Netilat Yadayim" as usual. Surprisingly, however, the Yalkut Yosef comments that this rule does not apply regarding the morning Netilat Yadayim which one performs after waking up. Hence, one should not wash his hands with hot water in the morning, and if he does, he does not recite a Beracha. Rav Yisrael Bitan suggests a possible explanation for the distinction between Netilat Yadayim for bread and the morning Netilat Yadayim. He draws a comparison to the laws of Erub Tehumin – the mechanism by which one may extend the distance he is permitted to walk on Shabbat. Normally, one may walk only two thousand Amot beyond his city, but if he places before Shabbat some food outside the city – at any point within two thousand Amot beyond the city limits – he can establish that location as his boundary line. He may then walk on Shabbat two thousand Amot beyond that location. For the Tehum Shabbat to be effective, it must be prepared before the onset of Shabbat. If one arranged it during Ben Ha'shemashot – the period between sundown and nightfall, whose status as night or day is uncertain – the Erub may be used on Shabbat, as he may rely upon the possibility that Ben Ha'shemashot is considered daytime, and the Erub was prepared before Shabbat. In this case, the individual recites a Beracha over the Erub – despite the Halachic uncertainty surrounding the Erub, as we are unsure whether it was prepared before Shabbat or after the onset of Shabbat. Normally, the rule of "Safek Berachot Le'hakel" establishes that a Beracha may not be recited in situations of doubt. In this case, however, a Beracha is recited. Rav Bitan explained that since Halacha allows the individual to act upon this Erub, as he may walk two thousand Amot beyond that location, a Beracha may be recited. As there is practical expression to the Erub's validity, this situation is not treated as one of Halachic uncertainty, and therefore a Beracha is warranted. Rav Bitan applies this line of reasoning to Netilat Yadayim before bread. In a situation where Halacha accepts the validity of one's washing after the fact, despite the uncertainty involved, and permits the individual to eat bread, then necessarily, he may recite the Beracha. Since Halacha allow acting upon the washing, the Beracha may be recited. In the morning, however, the obligation of Netilat Yadayim stands alone, and is not a precondition for a subsequent act. Therefore, as there is no practical Halachic expression to the validity of the washing, a Beracha may not be recited if there is some uncertainty regarding its legitimacy. Therefore, one who, for whatever reason, washes with scalding hot water in the morning, does not recite the Beracha. Needless to say, it is best to avoid this situation and to use lukewarm or cold water for the morning Netilat Yadayim. If one has access only to very hot water, then he should wait a few minutes for the water to cool before washing Netilat Yadayim. Summary: One should wash the morning Netilat Yadayim with lukewarm or cold water. If one has access only to very hot water, then he should wait a few minutes for the water to cool before washing Netilat Yadayim. If he cannot wait, then he may use the hot water, but should not recite the Beracha. Sun, 06 Sep 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 a6d1aea8-b75d-0083-3f53-321e88c4e031 If one does not have a utensil with which to wash Netilat Yadayim in the morning, but he has access to a river or sea, or a Mikveh, he should dip his hands three times in that body of water, and he may then recite Berachot and pray. However, he should not recite a Beracha over this washing, since it is uncertain whether one can fulfill the obligation by washing in this fashion. According to some opinions, the impure forces that descend upon one's hands during the night can be removed only with a utensil pouring water on them three times, and dipping one's hands – even into a natural body of water or Halachically-valid Mikveh – does not suffice. Given the concern that this washing might thus be invalid, one should not recite a Beracha when washing in this fashion. And, when he later has access to a utensil, he should wash properly with the utensil, but without reciting a Beracha, as he may have fulfilled his requirement with his initial washing. This applies also to one whose only option is to dip his hands in snow. He should dip his hands three times in the snow, but without reciting a Beracha, and he should wash his hands properly later when he has access to a utensil. Fri, 04 Sep 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 ed903be6-2de8-4dcf-fe27-8f45d937b802 If one of a person's hands is, Heaven forbid, bandaged or in a cast, and cannot be washed, he washes the other hand upon waking in the morning, pouring water on it three times. Although he washes only one hand, he recites the usual text of the Beracha – "Al Netilat Yadayim," which speaks of washing "Yadayim" – "hands," in the plural form. He does not change the text of the Beracha to "Yad," despite the fact that he washes just one hand. The Beracha over Netilat Yadayim differs in this respect from the Beracha recited over the Misva of immersing new utensils, whose text depends on the number of utensils being immersed. If one immerses two or more utensils, then he recites the Beracha "Al Tebilat Kelim," referring to the immersion of multiple utensils ("Kelim"), whereas one who immerses just a single utensil recites "Al Tebilat Keli," making reference to one utensil ("Keli"). Rav Yisrael Bitan explained that when the Sages instituted the Beracha over immersing utensils, they took into account the reality that people sometimes immerse just a single utensil, and other times immerse multiple utensils. Therefore, they formulated different texts for these two different situations. Netilat Yadayim, however, is almost always performed by washing both hands, and it is only in rare, unfortunate circumstances that a person washes just one hand. Therefore, the Sages formulated just a single text for the Beracha – "Al Netilat Yadayim," making reference to both hands, and this is the text that should be recited even if one washes only one hand. Thu, 03 Sep 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 3bed447f-1611-6566-0ae5-a784860a5017 One cannot fulfill the obligation of Netilat Yadayim in the morning by dipping his hands in a bowl of water, even if he dips both hands three times. The reason, quite simply, is that the moment his hands enter the water, they contaminate it, as the impurity on the hands is imparted into the water. Hence, this water can no longer be used for the second and third washings. According to the teachings of Kabbalah, dipping one's hands three times in a bowl of water is entirely effective, though according to the strict Halacha, this method suffices to allow one to pray. Therefore, if a person has no other alternative, he may perform the morning hand-washing by immersing his hands into a utensil of water. However, he should not recite the Beracha of "Al Netilat Yadayim" over this washing, as it is uncertain whether he fulfills the Misva. The Shulhan Aruch writes that it is uncertain whether one fulfills the Misva by immersing his hands in three different bowls of water. Hacham David Yosef, in Halacha Berura, comments that according to the Zohar, the impurity is removed from the hands only if one washes them three times in alternating fashion, and so immersing them in the same utensil will be ineffective. Therefore, in this instance, too, if one has no alternative, he may wash his hands in this fashion – immersing them in three different bowls of water – but without reciting a Beracha. If one was compelled to wash in this fashion – by dipping into a bowl or several bowls of water – and soon thereafter is able to wash the normal way, by pouring from a utensil, then he should wash in the usual manner, with a Beracha. If a considerable amount of time has passed since he dipped his hands in a bowl of water, then he should wash without reciting a Beracha. Wed, 02 Sep 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515 bb7181bc-1ed0-54b2-8cbe-8aa67d091334 When washing one's hands in the morning, one should abide by all the requirements that apply to Netilat Yadayim before eating bread. This means washing with a utensil from which one pours from his hands onto each other, and using clean water that had not previously been used for any purpose. The utensil should be complete, without any holes. It appears from the Shulhan Aruch that although one preferably should meet all these requirements when washing his hands in the morning, they are not indispensable for the performance of the Misva. Thus, it seems, according to the Shulhan Aruch, one who does not have a utensil for washing in the morning may run his hands under the faucet, and may even recite a Beracha when washing in this fashion. Since a utensil is not strictly required, one fulfills his requirement even without a utensil, and so one who washes without a cup can recite a Beracha. However, Hacham Ovadia Yosef ruled that since many disagreed with the Shulhan Aruch on this point, and maintained that one cannot fulfill the obligation of the morning washing without using a utensil, we must apply the rule of "Safek Berachot Le'hakel" – that a Beracha should not be recited in situations of doubt. The Aruch Ha'shulhan (Rav Yechiel Michel Epstein, 1829-1908) challenges the Shulhan Aruch's position, noting that both the Rambam and the Rashba (Rav Shlomo Ben Aderet, Spain, 1235-1310) rule stringently, that the morning hand washing requires all the conditions that are required when washing before a meal. Therefore, given the uncertainty surrounding the possibility of fulfilling the obligation without a utensil, one who does not have a utensil should wash his hands, but without reciting the Beracha of "Al Netilat Yadayim." This was the view also of Rav Haim Palachi (Turkey, 1788-1868). Hacham Ben Sion Abba Shaul (Jerusalem, 1924-1998) ruled that one who washes Netilat Yadayim in the morning without a utensil recites a blessing, but Hacham Ovadia disagreed with this position, as discussed. The Yalkut Yosef writes that if one washes from a faucet without a utensil, he should place his hands under the water three times in alternating fashion, just as one normally pours water over his hands three times in alternating fashion. If a person washes in the morning without a cup, he should wash again later once he has access to a cup. If a long time has passed since his first washing, then he does not recite the Beracha over the second washing. If, however, he has access to a cup not long after he had washed straight from a faucet, then he recites a Beracha over the second washing. Although he might have fulfilled the obligation through his initial washing, nevertheless, he may in this case rely on the opinions who allow reciting the Beracha of "Al Netilat Yadayim" after the morning hand-washing. As we saw in a previous installment, some communities had the practice of reciting "Al Netilat Yadayim" together with the morning blessings in the synagogue. Although we do not follow this practice, one may rely on this opinion if he washes without a utensil and then soon thereafter is able to wash with a utensil. Summary: One must wash his hands in the morning with a utensil, just as one must when washing before eating bread. However, if one does not have a utensil for the morning hand-washing, then he washes his hands by placing them under the faucet three times in alternating fashion, but without reciting the Beracha of "Al Netilat Yadayim." If soon thereafter he has access to a cup, he should wash again with a cup and recite the Beracha. If he is able to wash from a cup only after a considerable amount of time has passed since the initial washing, then he washes again but without reciting a Beracha. Tue, 01 Sep 2026 00:01:11 GMT Rabbi Eli Mansour Rabbi Eli Mansour No Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour Daily Halacha - delivered directly to your computer and/or mobile device. Halacha, Talmud, Halachaot, 643515