The Taamei HaMinhagim, in "הנהגות אדם בבוקר" says:
ג טעם שתקנו רז״ל לומר על נט״י בנוסח ברכה זו לשון נטילה, מפני שהוא לשון
הגבהה מתרגום "ותשאני רוח" "ונטלתני", וכתיב (ישעיה ס"ג) "וינטלם וינשאם כל ימי
עולם" - שצריך שיגביה ידיו למעלה (שלחן ארבע) :
ד עוד טעם לפי שצריך ליטול מן הכלי והכלי שמו נטלא בלשון תלמוד. אבודרהם:
That is, that ...
Even according to the custom of avoiding interrupting between washing and the blessing of HaMotzi, one need not wash again if one spoke or otherwise interrupted as long as the person remained mindful to keep their hands clean during the interim (Mishna B'rura 166:6, English translation):
דע דעיקר דין תכיפה המוזכר בסימן זה הוא רק מצוה לכתחלה אבל בדיעבד ...
One justification given by Rabbi Shmuel Wosner (Shevet HaLevi 4:23) is that nowadays Mayim Achronim is only a chumra and it was not one that women accepted. [This reminds me of what some say to justify women's not davening maariv.]
Shulchan Arukh OC 165 rules one can just wash their hands once when wanting to eat bread after just leaving the bathroom. (He recommends a different practice because of issues related to in what order and when to say the various relevant blessings.)
Seemingly your case is parallel.
There are three categories of grain-based products:
"Bread." Always hamotzee.
"Snacky, quasi-breadlike substances." (Pas haba beKisnin.) Mezonos, but if you eat them like a meal, then hamotzee. This was the category about which you read.
"Definitely not bread." Always mezonos, even if you ate ten pounds of the stuff for dinner. (Though you'd have ...
It's difficult to explain it as simply being bacteria, as the Gemara (Pesachim 112a) clearly says that food under bed gets contaminated with ruach ra'ah even if it was properly sealed.
Interestingly, there is a machlokes as to whether ruach ra'ah even exists nowadays!
According to Rambam there are other reasons why you can't place food under bed nowadays. ...
The Gemara (Shabbos 50B) says one should wash his face, hands and legs every day in honor of his Creator.
The Mishna Berura (OC 4:2) writes in the name of the Pri Megadim (A"A 4:1) that nowadays since we don't walk barefoot there is no need to wash one's feet (This reasoning is also given by the Noda Biyhudah (OC 2:140)), although the Baal HaTanya (OC 4:21) ...
It's so one hand doesn't touch the other when passing between them.
If an unwashed hand touches a washed hand while wet, the washed hand needs to start over (Shulchan Arukh OC 162:4; there are various details there about when exactly this rule applies, but the cups are designed to just avoid any issue).
One may dry his hands on a towel and then use the damp towel to clean
his eyes and face, as the towel isn’t wet enough to impart enough
water to wet something else (tofach al menat le-hatpiach) (Shulchan
Arukh 554:11). (If one must actually clean one’s eyes in the morning,
it is permitted to do so normally, as it is no different than ...
The Talmud (Berakhot 42a) states that there are three things done immediately. One of them is:
תכף לנטילת ידים ברכה
Immediately [after] washing one's hand, blessing.
The Tur (OH 166) writes that his father, Rosh, was accustomed (apparently on the basis of this Gemara) to not even speak after netillat yadayim, before hamotsi (besides for not speaking ...
One who has a bandage on his hand which is not easily removable should wash as much of his hand as possible (even if that amount zero) and take care that any skin which could not be washed not directly touch the bread.
Source: Shulchan Aruch OC 162:10, Magen Avraham sk 18, Mishna Brurah sk 68 and particularly 69
It would seem that the appropriate blessing ...
The custom for women to trim their nails before going to the Mikva is recorded in Shulchan Arukh YD 198:18 but the reason given is related to avoiding dirt under the nail in the part of the nail which extends past the flesh. The Levush (ibid :18) there asks why this is not practiced by Netillat Yadayim. He gives two answers:
Men are not so particular about ...
Shulchan Aruch HaRav O.C. 158:3 paskens that any food normally eaten without using ones hands directly does not require washing of hands without a Bracha.
Salad, as far as I know, is eaten with cutlery, so it would not require washing according to that.
Water that is fit for Mayim Achronim:
One shouldn’t use scalding hot water, rather lukewarm water is permitted and it preferable to use cold water. Hot water that cooled is also permitted.
Bitter, dirty, or smelly water not fit for animals to drink is permitted.
Saliva is unfit; if nothing is available is better than nothing. ...
Rabbi Kaganoff discusses the subject in This Is the Way We Wash Our Hands and during that posting gives several reasons that would lead one to use a cloth when holding the cup.
Rabbi Kaganoff explains that there is a machlokes as to whether the hands must be completely dry at the beginning of the washing and if the cup itself must be dry as well. That is ...
The earliest recorded source for this practice appears to be Tosefta: Yadayim 1:2:
הנוטל את ידיו צריך לשפשף את ידיו
[After] washing one's hands, one must rub one's hands.1
It's then cited, moree or less verbatim, by the Rambam in Hilchot Mikvaot 11:2 and by the Rema in Orach Chayim 162:2.2
Yodeyans msh210 and ezra reported in comments on this question that ...
The Posekim write that you can do Mayim Aharonim with anything other than hot water [Gemara in Hulin quoted in all the Posekim](110 degrees or so [acc. to Rav Moshe]- Yad Soledet) or wine (Bediavad you can use wine). So carbonated water would be fine.
Ben Ish Hai Parashat Shalah 11:
ואם אין לו מים יטול בשאר משקין ואפילו ביין כיון דאין לו ליטול בענין אחר
Rabbi Ahron Soloveichik explained to me that "Ruach Rah" is referring to things like bacteria and germs.
Our Chachamim, Sages, were very advanced thinkers. They must have seen certain cause and effect. If you don't wash your hands disease etc is transferred. They obviously did not have a microscope to see the bacteria or germs, however they identified a ...
It has to be that you can reuse, for washing, the water left in the cup after washing, as otherwise you would have to refill the cup after each pouring on each hand.
Moreover, I found in memoirs of Rebbetzin Chana, the wife of Rabbi Levi Yitzchak Schneerson, that when he went into exile he did not have enough water to wash his hands. He would trade food ...
I see no contradiction.
Both Avrohom and Lot were intrinsically against idolatry.
Avrohom therefore insisted on washing the feet before coming in.
The Sodomites were most likely to exact a penalty on Lot for entertaining guests. So there was a danger in washing the guests’ feet. If their feet were still dirty it would seem like they had only now arrived....
Dipping a hand in a kosher Mikva is good enough to eat bread with it, for if a Mikva can purify whole bodies then how much more so can it purify hands. (eg. Rambam Brachot 6:5, Shulchan Aruch OC 159:14)
There is a split amongst Rishonim if the correct blessing to recite is the usual blessing before hand washing (Al Netilat Yadayim "on taking [a cup to wash] ...
This is subject to a dispute among modern day poskim if the faucet has a din of a kli. Rav Elyashiv and Rav Ovadia Yosef both held it did have a din of a kli; thus, if no cup is available, one can turn the faucet on and off twice (or three if Sephardic) on each hand, since turning on the faucet is considered "koach gavra".
This is not to be relied upon ...
This statement is inaccurate:
On Tisha b'Av and Yom Kippur, we are not supposed to lave our hands.
As we learn in the Kitzur Shulchan Aruch in סימן קכד - הלכות תשעה באב laving hands and getting wet in general is not a problem, if not done for pleasure:
וְאֵינָהּ אֲסוּרָה רַק רְחִיצָה שֶׁל תַּעֲנוּג. אֲבָל שֶׁלֹּא לְתַעֲנוּג, מֻתָּר. וְלָכֵן רוֹחֵץ יָדָיו ...
It is a practical matter. It is easier to wash without letting the unwashed hand touch the washed hand if the cup has two handles.
Why the two-handled washing cup?
After the first hand is washed, it is clean and pure. The unwashed
hand, however, is not. If the two hands touch after the first hand was
washed, it is necessary to rewash the first one. ...
Anyone discussing OCD and halacha needs to find a qualified, competent rabbi in-person, as well as a mental-health professional.
Reviewing the laws of what actually poses a halachic problem for handwashing might help, depending on the level of one's problem. The entire practice today is a throwback to when ritual purity laws were applicable ... but this is ...
Rabbi Tzvi Yanir Shlita says that since the original custom is to only kiss the Mezuza upon entering and leaving the house, one should not kiss the Mezuza of his room in the morning prior to Netilas Yadayim.
Birkot HaShachar can, according to the Magen Avraham (47:13), can be said as early as midnight, but I'm not sure if that's the general custom, because I've noticed that people usually wait until alot hashachar.
In general, the Shulchan Aruch (89:3) says that you can't perform anything for yourself, but doing things for the purposes of a mitzvah is ok. ...
Per Revach Rabbi Moshe Sternbuch Shlita says that if they are Mechalel Shabbos B'Farhesia they have the same Halacha as a non Jew and there is no requirement for them to wash their hands. However he concludes that if the owner has control then he should require that they wash their hands three times prior to handling the food.