Delaying Clearing the Nose of Secretions

In earlier installments, we saw that one may not delay using the restroom when he needs to perform his bodily functions, and delaying transgresses the prohibition of "Ve'lo Teshakesu Et Nafshotechem" – "You shall not make yourselves repulsive" (Vayikra 20:25). A number of Poskim cite a work entitled Shulhan Shelomo as applying this rule also to nasal secretions, which is a form of bodily waste that needs to be discharged. Delaying the expelling of these secretions from the nose – like delaying the expelling of bodily waste – qualifies as "repulsive" and is thus forbidden. Rav Yisrael Bitan explains that the Shulhan Shelomo follows consistently with his ruling elsewhere that one is required to wash his hands after touching nasal secretions. The Shulhan Shelomo equated nasal secretions with other bodily waste, and so he felt that one must wash his hands after coming in contact with such secretions, and that one may not delay expelling them from the nose. The consensus among the Poskim, however, does not require hand-washing after touching nasal secretions. (Needless to say, this is recommended as a matter of basic hygiene, but it is not a Halachic requirement.) By the same token, there is no prohibition against delaying cleaning one's nose. Rav Efrayim Greenblatt (Memphis, 1932-2014), in his Ribebot Efrayim, brings a source for the position of the Shulhan Shelomo – a passage in the work Yesod Ve'shoresh Ha'aboda (by Rav Alexander Ziskind of Grodno, d. 1794), where the author describes how he would always clean his nose immediately when he needed to. He writes that he deemed it disrespectful to stand before the Almighty with filth, and so even when he was involved in some important activity, he would right away clean his nose as soon as this became necessary. However, Rav Bitan noted that this practice was perhaps followed as a measure of special piety, and this passage in the Yesod Ha'shoresh Ha'aboda was not necessarily intended as a halachic ruling. Moreover, it seems likely that the author referred to situations where the nasal secretions already became visible outside the nose, in which case it is certainly appropriate to clean the nose immediately. This does not necessarily indicate that one must always ensure the inside of his nose is clear of nasal discharge. Regardless, the Poskim write that one should preferably blow his nose before beginning to pray, as a buildup of nasal secretions could compromise one's ability to concentrate on his prayer. (As an aside, Rav Bitan writes that some people had the practice of ensuring not to clean the nose with the right hand, but this is unnecessary.) Gas in the body is not considered bodily waste with respect to the prohibition against delaying expelling waste from the body. Therefore, one who needs to pass air is permitted to restrain himself when he is public, and of course this is the proper thing to do to avoid embarrassment and in order not to cause distress to other people. Moreover, one is required to restrain himself from passing air when wearing Tefillin, as passing air while wearing Tefillin infringes upon the sanctity of Tefillin. If a person cannot restrain himself from passing air until he removes his Tefillin, he should at very least move the Tefillin Shel Rosh out of place. Summary: Halacha does not treat nasal secretions as bodily waste. As such, one is not required to wash his hands after touching such secretions (though of course this is recommended as a matter of hygiene), and there is no prohibition against delaying cleaning one's nose like there is against delaying using the restroom. Nevertheless, it is proper to clean one's nose before beginning to pray to help ensure he can remain focused on the prayer.