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Today’s learning deals with when one should say the bracha of ‘Al Nitilas Yadayim’. Should it be recited in the morning, immediately after washing one’s hands upon awakening, or in Shul, when reciting the other morning brachos. The Mishna Berurah writes (here and in siman 4) that one should follow the opinion of the Chayei Adam who advises that one delay making the bracha until one had fully readied himself for Davening, and only then should recite ‘Al Nitilas Yadayim”, “Asher Yatzar” and the remaining morning brachos. Nevertheless, one who acts according to the other opinion and makes the bracha right after washing in the morning, also has upon whom to rely upon.

It is important to note that if one requires frequent use of the restroom, subsequent to washing his hands upon awakening, the bracha should be delayed until after that point. The Mishna Berurah also writes that if there is going to be a long duration between washing one’s hands  and the commencement of Davening (assuming that one will not need to wash his hands again), one should recite the bracha at home, prior to Davening.

The Mishna Berurah (8) writes that it is preferable for those people who recite Tehilim in the morning, to do so prior to Davening. The Pri Megadim; in Aishel Avraham (53:2) writes that if one is reciting the chapters of Tehillim that are part of Pezukei D’Zimra (Chapters 145-150), since they are not being recited as part of teffilah, but rather as special supplications (תחנונים), they may be repeated during Davening with their bracha.. 

In many shuls the custom is that the Shaliach Tzibbur recites the morning brachos aloud, during various times throughout the year. This our custom on the Yamim Noraim. If it happens that the Baal Teffilah has already recited the brachos prior to Davening, he should ask one of the congregants who has yet to say the bracha, to listen intently, in order to be yotzei with his bracha. Rabbi Shlomo Zalman Auerbach (Minchas Shlomo 2:4:28) infers from this custom, that the bracha of Asher Yatzar is a bracha of praise,     ברכת השבח ,that one can be yotzai someone else with his bracha. He does write, however, this may only apply to the first occurrence that the bracha of Asher Yatzar is recited during the day, that it may be considered as part of the morning prayers.

If one is listening to someone say a bracha, with intent to be yotzei with the bracha,and realizes that the person reciting the Bracha had make a mistake, one should specifically have in mind to not be yotzei with that bracha. (Minchas Shlomo 1:18:11)

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