There are several activities after which one is obligated to wash Netilat Yadayim, besides the obligation to wash one's hands upon waking in the morning and before eating bread: Exiting the restroom or a public bathhouse (such as a Mikveh) Nail-cutting (fingers or toes) Touching one's shoes Touching one's feet Scratching one's head Being in a cemetery or in the presence of a dead body Delousing garments Marital relations Touching an insect Touching a part of the body that is normally covered, such as if one scratches his chest or back Bloodletting, such as taking a blood test or donating blood Taking a haircut or shaving Although one is required to wash his hands after all these activities, he does not need to wash with a utensil. It suffices after these activities to run one's hands under a faucet. Some of these activities require washing due to cleanliness, whereas others require washing to remove the forces of impurity that descend upon the hands. In situations where washing is needed only for cleanliness, it suffices to wash only once, but when one needs to eliminate the impure forces, he must wash his hands three times in alternating fashion. The activities requiring washing to eliminate the impure forces are: rising in the morning, exiting the bathroom, marital relations, and being in a cemetery or near a dead body. When one leaves a Mikveh, cuts his nails, takes a haircut or shaves, there is a "Nidnud" – slight amount – of impure forces, and thus he needs to wash his hands only once. After scratching one's head, touching the body, or delousing, one must wash for purposes of cleanliness, and so it suffices to wash the hands only once. When washing is required for the purpose of eliminating impure forces, one should wash immediately, so that the impurity does not remain on his hands. In these situations, one should not wait until he wishes to pray before washing his hands. Thus, after marital relations, one should wash his hands immediately, even though he is going to sleep. In situations where washing is required only for the purpose of cleanliness, one does not need to wash immediately, and he may wait until he wishes to pray. The Mishna Berura maintained that after touching one's shoes, washing is required only for cleanliness, and thus it does not need to be done immediately. By contrast, Rav Haim Palachi (Turkey, 1788-1868) ruled that all the aforementioned activities bring impurity onto one's hands, and thus washing is always required immediately, without delay. If one does not have water after performing one of these activities, he should clean his hands by wiping them on some object or material. Otherwise, of course, one must wash with water. The Shulhan Aruch (Orah Haim 4:18) warns that if one neglects to wash his hands when washing is required, then if he is a Torah scholar, he will lose his Torah knowledge, and if not, then he will lose his common sense. One of the most important things we need to live a proper Torah life is our reason, our sensibility, and we risk losing this most vital asset by neglecting the hand-washing requirement. The Gemara (Sota 3) teaches that a person only sins if he loses some degree of his sanity, of his rational thinking, and it therefore behooves us to maintain our ability to think straight and exercise judgment. Hence, we must be vigilant in abiding by the hand-washing obligations. These Halachot will be discussed in greater detail in the coming days.
