Mishnah Berurah — משנה ברורה

Do not have this practice - The conclusion of the Achronim is to conduct oneself like the Sefardim: ideally to not make an interruption between washing the hands and reciting the blessing of Al Netilat Yadayim, rather immediately upon washing the hands, one must recite the blessing. However, if at the time one washed his hands, he felt the need to relieve himself, where [in that scenario] even learning Torah is forbidden, even if [it's not such a strong urge where] he could hold it in [the amount of time it takes to walk] a parsah, [nonetheless] he should not recite the blessing Al Netilat Yadayim until after he relieves himself, and then he should recite the blessing Al Netilat Yadayim and Asher Yatzar [Shaarei Teshuvah]. See below in siman 92, se'if 1 in the Haga'a (ie. the Ram"a) and in the Mishnah Berurah there. See above in siman 4 in the Mishnah Berurah where we wrote in the name of the Chayei Adam: that ideally, it is better to wait to recite Al Netilat Yadayim until after one cleans himself (ie. after relieving himself) and is then ready to pray, for then he fulfills his obligation according to all opinions. See in Biur Halacha there, where we wrote that it's good to recite all the remaining morning blessings after reciting Al Netilat Yadayim and Asher Yatzar, and that is the prescribed way that the Chayei Adam was referring to when he said that one fulfills their obligation according to all opinions. See in Biur Halacha there, where [we wrote] that the Maasei Rav wrote similar to the Chayei Adam, but nevertheless, if one conducted themselves like the Shaarei Teshuvah, they have what to rely on....