Kitzur Shulchan Aruch

Simanim 1 - 6
How long should a person sleep for at night?
[Siman 1, Seif 4]
A person may sleep any amount that he considers reasonable to have a healthy and alert
day. There is NO Mitzva in sleeping less and learning a less quality learning. (See also Taz in
Even Haezer 21).
Therefore if a person is not sure whether he will feel better or more alert with more sleep
then he should sleep more (Eshel Avraham Mibutchach).
In terms of oversleeping on a regular basis this is obviously a waste of precious time which
constitutes Bittul Torah. However, sleeping late on Shabbos is Oneg Shabbos (Enjoyment of
Shabbos). Also on holiday when a person allows himself to rest up and refresh himself it is
obviously permissible to oversleep (or for any other reason or situation where oversleeping
is good for him emotionally)
The most important is not to oversleep and miss davening time with the congregation, or
time of Shma and davening.
Can a person walk 4 Amos (+- 2 metres) without washing hands in the morning (Al Netilas
Yadaim)?
[Siman 2, Seif 1]
This is learnt from the Zohar quoted in the Tolaas Yaakov (Many questioned the existence
of this Zohar but the Chida writes that he found it in a handwritten manuscript of the
Zohar).
However, many Poskim (Mekor Chaim, Shulchan Aruch Harav, Malbim) write that the
Talmud Bavli does not prohibit walking 4 Amos before Netila.
The Shvus Yaakov adds that since there is no mention in the Shas of this and it should have
been mentioned it is therefore beyond a persons obligation to keep to i.e. a prishus to keep
to the Zohar. He writes that no-one practices this Zohar (he lived about 350 years ago) for
the above reason. He adds anothers reasons that the room can be considered 4 Amos.
The Daas Torah adds from the Eshel Avraham that the entire house and perhaps the entire
city could be considered 4 Amos if surrounded by an eiruv. The Elya Raba adds from the
Damesek Eliezer and the Daas Torah brings from the Keren Shlomo that these days the
spirit is weak and therefore this stringency does not apply.
Therefore many do not keep Negel Vasser next to their beds. Rabbi A Pfeuffer ztl was never
stringent with this and the Or Yitschak brings from his Rebbe R Aharon Kotler ztl who was
also lenient in this matter. The Halacha Berura brings from his father R Ovadia Yosef who
opposes this practice to wash immediately at waking up. This is because as people wake up
they need the toilet and then the brocha on the washing would be separated from the
washing.
Summary:

Many are lenient for the above reasons. The Mishna Berura was very stringent but
seemingly this practice has not been accepted.
However everybody agrees that one washes after the bathroom or as soon as possible in
order to remove the impurity from his hands.
Can a person walk 4 Amos (+- 2 metres) without wearing Tzitzis?
[Siman 2, Seif 2]
There is no clear obligation to wear Tzitzis. Although R Moshe Feinstein writes that since it
is unanimously accepted to wear Tzitzis it has become accepted as an obligation. However
this good practice of not walking 4 Amos without Tzitzis is clearly a Chasidus (above the
letter of the law).
Can a person touch his body parts before washing in the morning?
[Siman 2, Seif 5]
Some Poskim (Mekor Chaim, Maharam ben Chaviv - who lived about 350 years ago) have
pointed out that in later generations it seems that (as most dangers resulting from bad
spirits are no longer applicable) this practice of touching ones body parts is no longer
dangerous.
However the laws still remain because the impurity still exists (Malbim, Nachlas Avos) and
because the Rabbinical decree still exists.
However food that was touched is permitted . In fact in Israel most foods have been
touched by irreligious Jews.
Also the Eshel Avraham writes that these prohibitions are only applicable when one wakes
up in the morning but when one wakes up at night to go to the bathroom or to make a
bottle for the baby and returns to sleep, many touch the above, as he certainly does so at
night without being aware of it.
Can a person learn Torah and say brochas when he needs the bathroom?
[Siman 2, Seif 7]
The prohibition of learning Torah and saying brochas when a person wakes up in the
morning is clearly only when he goes to check himself and he will urinate or stool. However,
if he attempts to make and does not need to at present he may learn and daven even
though he will need to go later.
Which washings require a Negel Vasser cup?
[Siman 2, Seif 9]
Netilas Yadaim which require a cup are the morning washing (upon arising) and washing for
bread. All other washings do NOT require a cup. Some have a practice to always wash with a
cup. The Minchas Yitschak has a responsa to question this as many Poskim (Elya Raba,
Chida, Machatzis Hashekel etc.) are lenient. He writes that he found a Rama which seems to
suggest that one should use a cup and that this is why there is a practice like this. However
this is truly a misprint in the Elya Raba and it is not a Rama but a Dama i.e. the Damesek

Eliezer and even this is not absolutely clear.

Must a person wash 3 times on each hand?
[Siman 2, Seif 9]
This must only be done in the morning and according to some opinions when leaving a
graveyard.
Must a person wash his hands after touching his body parts that are normally covered?
[Siman 2, Seif 9]
One would only need to wash when touching body parts that are normally covered by
garments which sit flush to the skin such that sweat develops into dirt on the skin.
The Kaf Hachaim writes in the name of the Ben Ish Chai that touching the top of the arm to
put on Tefillin is not included in this as it is an area that is aired out every day in the process
of putting on Tefillin. He also writes that scratching ones head is only an issue in an area that
is constantly covered by a hat and therefore develops dirt from the sweat. Therefore
scratching our heads that are covered slightly by a light yarmulka would not be involved in
this obligation.
What are the laws of modesty in dress?
[Siman 3, Seif 1]
The Bach quotes Rabbeinu Yona that the laws of dressing and care not to uncover oneself
are a Chasidus. So writes the Machatzis Hashekel and R Moshe Feinstein in a number of
responsa.
The definition of being respectful in front of Hashem is defined by R Moshe Feinstein by the
way one would bring a guest to his home. Therefore a short sleeve is perfectly acceptable.
Rav Moshes talmid the Rivvevot Efraim himself walks around in short sleeve shirts.
However walking around naked (without underpants) is forbidden according to Rav Moshe this is not a Chasidus but a law for everybody. However if one has to go a short distance
while being naked for a purpose then this would be allowed (See Orach Chaim Siman 241).
What is called going in the ways of the Goyim?
[Siman 3, Seif 1]
The prohibition includes two cases:
a. Anything that gentiles do that seemingly is illogical which leads us to assume that it has
roots in Avoda Zara (idol worship)
b. Clothing which is generally a garment of seduction or haughtiness (such as heavy metal
leather jackets, women wearing tight trousers)
Obviously all types of uniforms, even soccer fan uniforms are NOT part of this prohibition.
Must one always do things related to the right first e.g. putting on your right shoes first
etc.?
[Siman 3, Seif 4]

All these laws are obviously good habits but not obligations. The Maharitz Chiyus (who lived
around 200 years ago) writes that these habits were generally not kept. Today it is common
to be careful with these Chasidus.
Is wearing a Yarmulka a Chasidus?
[Siman 3, Seif 6]
Most Poskim are of the opinion that wearing a yarmulka is a Chasidus (Maharam in the Beis
Yosef, Magen Avraham, Vilna Gaon etc.) However, in todays times it has become a
trademark of a Jewish man it is compulsory to wear a yarmulka in public (Mahari Bruna,
Graz). This is called Das Yisrael and is not a Chasidus. R Moshe Feinstein is lenient in a case
of business etc. which cannot be done with a yarmulka as essentially it is only a Chassdus.
Practically a question must be asked of your Rov as to what to do in such circumstances.
Can say Hashems name without a yarmulka?
[Siman 3, Seif 6]
Most Poskim consider wearing this to be an obligation. The Vilna Gaon is of the opinion that
it is a Chasidus but we follow the view of the Shulchan Aruch that it is an obligation.
Can a person walk in an upright position?
[Siman 3, Seif 7]
Most Poskim consider this to be a prohibition. However, the Mekor Chaim writes that it is a
Chasidus as the Gemora lists this among the Chasidus that Rav himself excelled in. So too
writes the Meiri and the Pri Megadim in the opinion of the Rambam.
The Radziner Rebbe in his book Milli Dechasiddusa brings this leniency of walking upright
from many sources. It seems that this is the reason that we are lenient in this law.
Can a person hold himself back if one needs to go to the bathroom?
[Siman 4, Seif 1]
The Eshel Avraham writes that only when one feels an active need to go and controls
oneself in a normally unacceptable way that this is Bal Teshaktzu - but before he feels an
active need and just has a feeling that he is ready to go is NOT Bal Teshaktzu. In addition he
writes that by paying attention to something else he forgets his needs, this too is a sign that
he has reached the point of Bal Teshaktzu.
Summary:
When one needs the toilet (and he is not learning or davening) he does not need to rush to
the toilet, just to behave in a socially acceptable manner and to get to a toilet in a
reasonable manner.
Can a person uncover themselves in a toilet?
[Siman 4, Seif 2]

The Kaf Hachaim writes from the Ben Ish Chai that these laws are not kept due to the fact
that our toilets are not outhouses but closed up in a room indoors.
Can a male hold onto his male organ while urinating
[Siman 4, Seif 3]
To hold onto the corona is permissible. A married man whos wife is pure and resides with
him may hold onto the male organ while urinating - but a Chasidus is to be stringent even
for married men. (unless using the corona which is permissible).
Must a person wipe himself with his left hand?
[Siman 4, Seif 5]
The Graz and other Poskim are lenient when one uses toilet paper. The Tzitz Eliezer writes
that this is the main opinion. However the Kitzur in his Lechem Hapanim is stringent.
Therefore those who wish to can be stringent may do so according to this opinion.