May one who is bathing recite a brocha?

As we have learned, in order for a person to say a davar shebekedusha, his ervah must be covered and there has to be a separation between his heart and his ervah. Water suffices to cover the ervah even though it is transparent. As long as one is not gazing at his ervah, he may recite a brocha in the water. If the water reaches his heart, he must also place a garment or cloth on or below his heart to separate it from the ervah. If the water is cloudy, the cloudiness can serve as a separation between the heart and the ervah. Most poskim hold that the cloudiness must come from kicking up dirt, which would not be the case in a pool or bath. Others are lenient even if the bather made the water cloudy without a dirt floor.

סעיף ב וס"ק ז ו־יג; ביאורים ומוספים דרשו, 17 ו־19

Can a man recite a brocha in the middle of the night without a yarmulka?

A man may only recite a brocha or davar shebekedusha if his head is covered. It must be covered by something other than his hand, since the body is generally not viewed as being able to cover itself. Another person’s hand would be a sufficient cover. Under pressing circumstances (e.g. waking up in the middle of the night thirsty and bareheaded), one may rely on the lenient opinions which hold that one’s hand is sufficient. It is best to pull a shirtsleeve over the head to satisfy the majority view.

סעיף ב וס"ק י; ביאורים ומוספים דרשו, 18

After a person touches a covered area, does he always need to wash his hands?

A person who touches an area of his body which is normally covered must wash his hands before reciting a davar shebekedusha. The concern is that such areas can be dirty and can make one’s hands dirty. The poskim disagree about whether this halacha applies if a person touches an area that he is certain is clean (e.g. a person who touches such an area while he is bathing). If someone touches his feet, he must wash his hands even if he is certain that they are clean.

ביאורים ומוספים דרשו, 20

• As we have learned, there are numerous restrictions on a person’s clothing and behavior when he is saying a davar shebekedusha. These restrictions apply even if the davar shebekedusha is said in a language other than Lashon Kodesh.

• The Achronim discuss whether writing is the equivalent of speaking. One of the practical aspects of this question is whether one can be yotzei Sefiras Haomer by writing down the count of the day.

• The poskim disagree about whether writing is permitted during the parts of davening when speaking is forbidden. 

• What mode of dress is required for davening Shemoneh Esrei?

• Are there restrictions which apply to davening in front of one’s wife?

• At what age does the obligation of tznius begin?