If a person took only a brief nap during the night, must he wash Netilat Yadayim in the morning with a Beracha? Let us begin by addressing this question based on the different reasons given for the morning Netilat Yadayim obligation. The Rosh explained that washing is required because of the likelihood that one touched unclean parts of the body during the night. According to this opinion, it is likely that there is no such concern if one slept very briefly, and so he would not be required to wash. Likewise, according to the Zohar, that washing is required to eliminate the impurity that descends on the hands during sleep, one might argue that this impurity surfaces only if one sleeps properly, and not if one takes a short nap. Finally, the Rashba maintains that one washes in the morning to begin the day like the Kohanim wash when they begin their day of service in the Bet Ha'mikdash – in which case it seemingly would not make a difference how long one had slept. As such, given these different opinions, one who sleeps for only a brief period during the night must wash in the morning, to satisfy the opinion that this is required in such a case, but no Bracha is recited, following the rule of "Safek Berachot Le'hakel" – a Beracha is not recited when it is questionable whether it is required. The question then becomes how we define a "brief nap" with respect to this Halacha. Although different views exist on this subject, the consensus opinion is that less than a half-hour of sleep is considered only a brief nap. Accordingly, Hacham Bension Abba Shaul (Jerusalem, 1924-1998) ruled that if one slept for a half-hour or longer, then he washes in the morning with a Bracha, as he is considered to have slept properly. Preferably, however, the person should soil his hands before washing. It is uncertain what duration of sleep is necessary for the Rosh to require hand-washing due to the concern that one's hands became unclean. Therefore, if one slept briefly – even for longer than a half-hour – it is preferable to first soil his hands before washing to Netilat Yadayim. An exception to this rule is a case where one slept in a seated position. The Rosh writes that sleeping while sitting constitutes a nap regardless of how long one slept, and so one would not need to recite Birkat Ha'Torah upon waking. The Bet Yosef adds that when one sleeps while seated, there is no concern that he may have touched an unclean part of the body, and so the Rosh would not require the person to wash Netilat Yadayim afterward. Therefore, if one slept even longer for a half-hour in a seated position, he washes without a Beracha. This is very relevant to those who sleep during a nighttime flight. This sleep is considered a brief nap regardless of its duration, and so no Beracha is recited when washes Netilat Yadayim afterward. However, Hacham David Yosef, in Halacha Berura, disagrees with this ruling. He writes that even if a person napped briefly during the night, he recites a Beracha when washing in the morning if he relieved himself after waking up, thus soiling his hands. In such a case, even the Rosh agrees that washing is required, since the hands became dirty, and so a Beracha may be recited. Rav Yisrael Bitan noted that at first glance, this line of reasoning is acceptable only in the case of a person who slept for more than a half-hour in a seated position, and then uses the restroom upon waking. In such a case, he must wash his hands according to all three opinions – the Rosh, the Rashba, and the Zohar. If, however, the person slept in a bed for less than a half-hour, then it is likely that the Zohar does not require him to wash in the morning, as his hands did not become contaminated by the impure forces. Seemingly, then, we must apply the rule of "Safek Berachot Le'hakel" and instruct the individual to wash without a Beracha. Hacham David, however, is consistent with his view expressed elsewhere that the reasons given by the Rosh and the Rashba suffice to require washing with a Beracha. In an earlier installment, we addressed the situation of a person who remained awake until after Hasot (halachic midnight), and then recited the morning blessings and studied Torah before going to sleep. Some Poskim (such as the Ben Ish Hai) rule that this individual washes in the morning without a Beracha, because, according to Kabbalistic teaching, the forces of impurity do not descend upon one's hands in such a case. Hacham David, however, understood that his father, Hacham Ovadia Yosef, dismissed this ruling, and maintained that a Beracha is recited in this case. According to Hacham David's understanding, the primary reasons for the morning hand-washing are those of the Rosh and the Rashba, and thus even in situations where the forces of impurity do not descend on a person's hands, a Beracha is recited if the reasons of the Rosh and the Rashba apply. Understandably, then, Hacham David maintained that if one sleeps only briefly during the night, and uses the restroom in the morning, he washes Netilat Yadayim with a Beracha, even though the reason of the Zohar does not apply, since the other reasons do apply. The accepted opinion, however, is that one does not recite a Beracha if he only slept briefly – less than a half-hour – during the night, even if he then soiled his hands in the morning. If he slept in a sitting position for a half-hour or longer, and he used the restroom in the morning, he recites a Beracha over the washing, because then he is required to wash according to all opinions. Summary: If a person slept in bed at night for less than a half-hour – then he washes Netilat Yadayim without reciting a Beracha. If he slept briefly but for a half-hour or more, he washes with a Beracha, though it is preferable to first use the restroom or otherwise dirty his hands before washing. If a person slept at night in a seated position, even for longer than a half-hour – such as on a lengthy overnight flight – then he should use the restroom or otherwise soil his hands before washing Netilat Yadayim so that he may recite a Beracha according to all opinions.
