(A) Siman 1-7

          Siman 1: Seifim 9

1. One should strengthen himself like a lion to get up in the morning to serve his Creator, so that it is he who awakens the dawn. Rem”a: At least, one should not delay beyond the time when the congregation prays (Tur). Rem”a: “I have set the Lord before me constantly” (Psalms 16:8); this is a major principle in the Torah and amongst the virtues of the righteous who walk before God. For a person’s way of sitting, his movements and his dealings while he is alone in his house are not like his way of sitting, his movements and his dealings when he is before a great king; nor are his speech and free expression as much as he wants when he is with his household members and his relatives like his speech when in a royal audience. All the more so when one takes to heart that the Great King, the Holy One, Blessed Is He, Whose glory fills the earth, is standing over him and watching his actions, as it is stated: “‘Will a man hide in concealment and I will not see him?’ – the word of God” (Jeremiah 23:24), he immediately acquires fear and submission in dread of God, May He Be Blessed, and is ashamed of Him constantly (Guide for the Perplexed III 52). And one should not be ashamed because of people who mock him in his service of God, and should also go modestly. And when he lies on his bed he should know before Whom he lies, and as soon as he wakes up from sleep he should rise eagerly to the service of his Creator, May He Be Blessed and Exalted (Tur).

2. One who arises to supplicate before his creator should aim for the hours when the heavenly watches are changing, which are at one-third of the night, and at the end of two-thirds of the night, and at the end of the night; for prayer which is offered at these times regarding the destruction [of the Temple] and regarding the exile is favorable.

3. It is fitting for every person who has fear of Heaven to be anguished and concerned regarding the destruction of the Temple.

4. Better few supplications with concentration than much without concentration

5. It is good to recite the passage of the Binding (Genesis 22:1-19), the passage of the Manna (Exodus 16:4-36), the Ten Commandments (Exodus 20:2-13), and the passages of the burnt-offering (Leviticus 1:1-17), tribute-offering (Leviticus 2:1-13), peace-offering (Leviticus 3:1-17), sin-offering (Vayikra 4:27-35), and guilt-offering. Rem”a: But only in private is it permissible to recite the Ten Commandments each day: it is forbidden to recite them in congregation (Rashb”a Responsum 144).

6. One should not recite the passages of the sacrifices except by day. (See below, section 47, paragraph 13)

7. When one finishes the passage of the burnt-offering, he should say: “May it be [Your] will that this should be considered and accepted as if I had brought a burnt-offering.” He should say similarly after the passages of the tribute-offering and the peace-offering, because they are offered voluntarily.

8.  One should recite along with the sacrifice passages the verse: “And he shall slaughter it on the side of the altar northward before the Lord….” (Leviticus 1:11).

9. Some have the custom to say the passage of the Laver (Exodus 30:17-21), and afterwards the passage of the removal of the ashes (Leviticus 6:1-6), and afterwards the passage of the continual-offering (Numbers 28:1-8), and afterwards the passage of the Incense Altar (Exodus 30:7-10) and the passage of the spices of the Incense and its preparation (Exodus 30:34-36).

          Siman 2: Seifim 6

1. One should not put on his under-garment from a sitting position (Tur), but should rather take his under-garment and insert into it his (head and) arms while he is still lying down, with the result that when he gets up he is [already] covered.

2. One should not say (to oneself): “I am now in an inner room – who can see me?”, for the Holy One Blessed Be He, “His glory fills the whole earth” (Isaiah 6:3).

3. One should be particular to put on the undergarment the way it goes, so that it he should not turn it inside out.

4. One should put on the right shoe first and not fasten it, then after that put on the left one and fasten it, and return and fasten the right one. Rem”a: And in the case of our shoes which do not have a fastening, one puts the right one on first. (Tosafot)

5. When one takes off one’s shoes, one takes off the left one first.

6. It is forbidden to walk in an [overly] upright posture, and one should not walk [a distance of] four amot with the head uncovered (out of respect for the Divine Presence), and one should examine one’s orifices [to ensure they are kept clean]. Rem”a: And one should cover his entire body, and should not go barefoot (Or Zarua). And One should accustom oneself to relieve oneself morning and evening, which is [included in the virtues of] alacrity and cleanliness (Hagahot Maimoni Chap 5 of Hilchot Deot).

          Siman 3: Seifim 17

 1. When one is about to enter the bathroom he should say: “Be honored, you honored…[1]” But it is not the custom to say this nowadays.

2. One should be modest in the bathroom, and not expose himself until he sits. Rema: Two people should not go together, also, one should not speak there, and he should close the door upon himself, because of modesty (Or Zarua).

3. If one wishes to work about the anus with a pebble or a chip of wood in order to open up his rectum [i.e. he has trouble relieving himself], he should work about it before he sits but should not work about it after he sits, because [this exposes him to the] danger of witchcraft.

4. One should only expose himself one tefach (hand-breadth) at his rear, and two tefachim in front, whilst a woman should expose herself one tefach at her rear, and no amount at her front.

5.  If one defecates in an open place without any partitions (walls), he should try to face south with his rear facing north, or vice versa. However an east to west position is forbidden. (With regards to urinating, any manner is allowed) (Beit Yoseph in the name of the Rambam).

6. Likewise, it is forbidden to sleep from west to east, if one’s wife is with him. And it is proper to take care even when one’s wife is not with him.

7. One who  passes water “from Scopus inwards” (this refers to a place where the Temple Mount can be seen, and further away it can not be seen – Rashi) should not sit facing the Holy, rather he should face north or south, or should keep the Holy to his side

8. When one defecates in a field, if he is behind a fence he may defecate immediately. In an [open] valley, he should distance himself to the point where his friend can not see his disorderly state

9. One should not sit [to defecate] in a rushed or forceful manner. And one should not force himself exceedingly, so that he might not rupture the anal sphincter.

10. One should not wipe with the right hand.

11.  One should not wipe with earthenware due to a concern of witchcraft. Nor with dry grass, for one who wipes with something that is flammable can dislocate the anal sphincter. Nor with a stone that another wiped with, because this can bring a person to hemorrhoids. — Rema: And now, that our bathrooms are not in the field, people are accustomed to wipe (earthenware and likewise they are accustomed to wipe) with something flammable, and this is not harmful. And go out (observe what people do) (Chidushei Agudah chapter Hamotzei)

12.  One should relieve himself modestly at night, just as in the day.

13. One should not urinate from a standing position lest it sprinkle down upon his legs, if he is not on a high place, or relieving himself upon loose earth (i.e., soil that is not virgin, but instead similar to plowed earth).

14. Unless he is married, one should take care not to grasp the organ from the corona downwards and urinate, lest he bring forth seed in vain. However, it is a pious practice to take such care even if one is married.

15. It is permitted to aid [urination] from the testicles and below, even for one who is not married. (See יד)

16. One who is married is not permitted to grasp the organ except to urinate. However, he is not to brush against it

17. One who delays his cavities [from elimination] transgresses the commandment, “You shall not make yourselves loathsome.”

          Siman 4: Seifim 23

1. When one washes his hands, he should recite the blessing “(Who commanded us) to wash the hands.” Rem”a: According to some, one should also say “who created” (אשר יצר) even if he did not use the restroom, and this is our practice (Avudraham). Water that is prohibited to use for a meal (which is detailed in section 160) is permitted to use for washing one’s hands for prayers, however there is an opinion that holds that one should not say a beracha on this kind of water.

2. One should be careful to pour water on one’s hands three times in order to remove the bad spirit (i.e. the spiritual effects from sleeping) from them.

3. One should not touch ones mouth,nose, ears, or eyes before washing one’s hands.

4. Even if one has washed his hands, he should not always touch the orifice of his anus , because that could cause hemorrhoids. One should (also) refrain from touching a place where he has a scab because that could damage the wound.

5. One should not touch a container of beer, because the touch of a hand spoils the beer.

6. It is not necessary to use a Revi’it (measure of water) for hand-washing prior to prayer.

7. (But) best practice for hand-washing prior to prayer is to be particular about all the requirements which are essential for hand-washing prior to eating. Rema: Be that as it may, if one does not use a pouring vessel or if the water is not poured with human effort or if any of the other requirements of hand-washing before eating are not complied with, then (the hand-washing for prayer) is still valid.

8. Hand-washing before morning prayers should not be performed over the ground, but rather into a vessel.

9. It is prohibited to benefit from water used for washing in the morning for any purpose. One should not pour it out (on the floor of) the house, nor (on the ground of) any place where people pass by.

10. (To perform hand-washing for morning prayers,) one should take up the vessel of water with his right hand, then transfer it to his left hand in order to pour water onto his right hand first

11. One should not be washed by someone who has not yet washed.

12. If one dips his hands into a vessel of water, then that counts as hand-washing for the purposes of reciting the שמע (the “Shema” – “Hear. O Israel…”) and the Amidah (standing prayer), but he has not yet removed the Bad Spirit from his hands. If one dabbles each of his hands alternately into 3 different lots of water, then it is not clear whether he has removed the Bad Spirit from his hands.

13. If one has stayed awake all night, then it is not clear whether he needs to wash his hands for the morning prayer or whether he needs to remove a Bad Spirit. Rema: (In those circumstances), he should wash his hands without reciting a blessing.

14. If one arose from bed before daybreak (Amud haShachar) and washed his hands, it is unclear whether he should wash his hands again when daylight appears, in order to remove the Bad Spirit which is upon his hands. Rema: (In those circumstances), he should wash his hands without reciting a blessing.

15. If one sleeps during the day, it is unclear whether he should pour water 3 times onto his hands (when he awakes). Rema: So he should pour without reciting a blessing.

16. (King) David was diligent not to sleep sixty breaths, in order not to taste the taste of death. Rema: But in the Talmud it appears that he was diligent in this only during daytime.

17. Some have the custom to wash their mouth in the morning because of the mucus which is in the mouth.

18. The following things require washing the hands in water [after them]: One who rises from bed, goes out of the bathroom, or of the bath house, one who cuts his nails, takes off his shoes, touches his feet, or washes his head, some say: also one who goes among the dead, or touched the dead, one who cleanses his clothes of lice, has sexual intercourse, touches a louse, or touches his body with his hand. Anyone doing any of these and does not washing his hands, if he is a scholar, his studies are forgotten, and if he is not a scholar, he goes out of his mind.

19. One who lets blood from his shoulders and does not wash his hands, is scared for seven days. One who takes a haircut or shaves and does not wash his hands, is scared for three days. One who cuts his nails and does not wash his hands, is scared one day, but does not know what he is scared of.

20. One who washes his face but does not wipe it well, his face cracks or is stricken with scabs. The medicine for this is to wash it a lot in water in which silka has been cooked.

21. One should be careful during prayer or eating (see Orach Chaim 92 and Orach Chaim 164) not to touch one’s shin or thigh or other covered places in a person’s body, because there are there particles of sweat. (i.e., dirt like tiny barley grains). And also not to scratch one’s head. But uncovered places in one’s head or face and the uncovered part of one’s arms do not require care.

22. If one has no water, one may wipe one’s hands with pebbles or earth or any cleansing agent and recite a blessing on the cleanliness of hands, and this permits him to pray but does not remove the evil spirit from them.

23. Washing hands was only prescribed for reciting the Shema and for prayer, but the blessings of the morning are permitted to be recited before washing, unless one sleeps naked in one’s bed, in which case one may not mention the holy Name until he cleans them.

          Siman 5: Seifim 1

1. One should have in mind the meaning of the words when mentioning the name of Hashem. When mentioning Hashems name One should have in mind the meaning of the pronounced word, i.e. He is the master of everything and the meaning of the written word, i.e. He was is and will be. When reading the name  אלוקים one should have in mind that He is mighty, all capable and Omnipotent

          Siman 6: Seifim 4

1. When one finishes in the bathroom he says “the One who created man in wisdom”, because man was created with wonderful wisdom. Some of the commentators explain [the blessing] is because the body is like a balloon, and it has many holes, as explained below. And some explain the wisdom is creating the food for Adam before creating him. -“U’vara vo Nekavim nekavim Chalulim chalulim”- meaning; many holes. For example, the mouth and nose and anus, and in addition he created many cannular limbs like heart and stomach and intestines. -“That if one of them will be blocked”- meaning; one of them which is the mouth, that when a baby is in the womb the mouth is closed and when it comes out the mouth opens, and if it would come out with the mouth remaining closed it would not live for “even an hour”. And the cannular limbs, if one of them was open one can’t live for “even one hour”. And there is another explanation (for if one of them will be blocked): There is a limit for the holes to be blocked and after this limit, one can’t live “even one hour”. This bracha is relevant to the bathroom because the anus and penis are “holes”, and intestines and abdomen are “cannular limbs”. And furthermore, if one makes his needs more than needed and passes the “limit” he will die, therefore even the “cannular limbs” are related to bathroom. “The healer of every body”- for the holes used to give off the wastes bring cure to the body. “And wonderful His deeds”- for the body is full of like a balloon, and if a person would make a small hole like a needle the air would go out. And the body has many holes and the spirit remains. This is the wonder.  Rem”a: And it is also possible to explain [the reason for saying the bracha] that -“He does wonders”- that He protects the spirit of man internally, and connects spiritual matters to physical matters, and this is all due to the fact that He is the healer of all living things, and so man is put on a path of health and his spirit is preserved internally.

2. There is a custom to wait to say the blessing on washing the hands until one reaches the synagogue, [at which point] one says it along with the rest of the blessings. And Sephardim do not follow this custom. Rem”a: And in any case one does not say the blessing twice; one who blesses at home, does not bless in the synagogue, and one who blesses in the synagogue, does not bless in the home (see Chapter 2). And one who learns Torah or prays before entering the synagogue, blesses in the home and not in the synagogue. And even in this situation, there is a custom to say them in the synagogue and not in the home (Mahari”l Halachot Tefillah).

3. The blessing “Elokei Neshama” does not begin with “Baruch” because it is a blessing of praise and these blessings do not begin with “Baruch,” as we see in the blessing for rain.

4. There is a custom that after one person says the birchot hashachar and the others reply with “Amen”, one of those who replied “amen” repeats the birchot hashachar, and everyone says “Amen” after he is done, and everyone who said ” Amen” in the beginning does so as well. And one should not object to this and say to them that they were already yotzei (fullfilled there obligation) when they first said “Amen,” because the original personal saying the blessing did not have in mind to yotzei them, and even if he had intended to be yotzei them, they [the ones responding “Amen”] did not have in mind to be yotzei by his blessing.

Siman 7: Seifim 4

1. Any time that one uses the restroom, whether one urinates or defecates, one should make the blessing: “Who created man”, but one should not say “[Who commanded us…] over the washing of the hands”, even if he wants to learn [Torah] or pray immediately after [using the restroom]. Rem”a: Even if his hands were dirty as a result of wiping himself off, he still does not say “over the washing of the hands.” (Sefer Mitzvot Hagadol[1], Section 27, Positive Commandments).

2. One who uses the restroom  but does not wipe himself must recite אשר יצר but has no obligation to wash his hands unless they are unclean or to prepare for davening.

3. One who uses the restroom and puts aside his attention from using the restroom, and afterwards uses it again must say “Who created man” twice.

4. There is no specific amount of urinating required, because even if one urinates a single drop one must bless [“who created man”], because one’s opening may have been blocked from urinating that drop a and so it may have been difficult for him, and so he is required to give thanks.

Content was copied by http://en.wikisource.org/wiki/Shulchan_Aruch/Orach_Chaim/1 http://en.wikisource.org/wiki/Shulchan_Aruch/Orach_Chaim/2

http://en.wikisource.org/wiki/Shulchan_Aruch/Orach_Chaim/3 http://en.wikisource.org/wiki/Shulchan_Aruch/Orach_Chaim/4

http://en.wikisource.org/wiki/Shulchan_Aruch/Orach_Chaim/6 http://en.wikisource.org/wiki/Shulchan_Aruch/Orach_Chaim/7

The translation from Wikisource is quite good contrary to our disposition to its reliabilty. Nevertheless, I have edited a bit by replacing some parts with the Mishna Berura website as well as my own editing for a better translation.

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