https://halachipedia.com/api.php?action=feedcontributions&user=Mordechaig&feedformat=atomHalachipedia - User contributions [en]2024-03-29T15:53:18ZUser contributionsMediaWiki 1.39.3https://halachipedia.com/index.php?title=Koshair&diff=9881Koshair2013-09-10T14:41:38Z<p>Mordechaig: orchot shabbat on bows</p>
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<div>[[Image:Knots.jpg|200px|right]]<br />
On Shabbat, there are certain types of knots that one may tie or untie and some that one may not tie or untie. See below for details and practical applications.<br />
== The Basics of Koshair ==<br />
===Bibical prohibition===<br />
# The Melacha of Koshair is the binding two pliable items by intertwining them such as through a firm knot or twining threads into rope. <Ref> Mishna Brurah(317:34) quoting the Rambam, Shemirat Shabbat KeHilchata 51:52 </ref> <br />
# A knot that’s forbidden on a Torah level is one that is both (1) professional and (2) is meant to be permanent. <Ref> Shulchan Aruch (317:1) in the opinion of the Rambam and Rif </ref> <br />
===Rabbinic prohibition===<br />
# Many Rishonim hold that it is rabbinically forbidden to tie a knot which is either professional or meant to last for more than 24 hours. Some Sephardim hold that a non-professional knot is only rabbinically forbidden if it meant to last a week. Some Rishonim hold that a knot which is permanent even if it's not professional is Biblical prohibited.<Ref><br />
* According to Rashi, (Gemara Shabbat 112a), tying a knot that lasts forever is forbidden Deoritta, tying a knot that is untied after some time is forbidden Derabbanan, and tying a knot that is untied all the time is permitted. (For a precise explanation of Rashi see Bet Yosef 317:1 and Taz 317:1.) The Rosh 15:1 agrees. The Rif 41b, however, explains that a professional knot which is meant to last forever is forbidden Deoritta, a non-professional knot which is meant to last is forbidden Derabbanan, and a non-professional knot which is not meant to last is permitted. The Rambam 10:2 adds that a professional knot which is not meant to last is forbidden Derabbanan. S”A 317:1 and Yalkut Yosef 317:1-4 rule like the Rif, while the Rama and Mishna Brurah 317:5 and 14 are concerned both for Rashi and the Rif. Pri Megadim M”Z 317:3 and Mishna Brurah 317:5 writes that according to the Rambam even if it lasts a long time it’s permitted as long as it is not meant to last forever. <br />
* The Bet Yosef 317:1 explains based on the Tur that a knot that lasts for less than a week is considered to be untied every day. Yalkut Yosef (vol 2 p. 555) agrees. Rama 317:1, however, quotes the Maharam MiRotenburg’s who says that a knot that lasts for more than a day is forbidden. Pri Megadim (E”A 317:2) and Mishna Brurah 317:6 clarify that one day means 24 hours. Sh”t Yabea Omer 8:39:8 agrees that one day means 24 hours for this halacha, unlike the Tal Orot who says that it goes by the halachic day. Taz 317:1, Eliyah Rabba 317:2 Aruch HaShulchan 317:8, and Kaf HaChaim 317:14 rule like the Maharam. </ref> <br />
===Permissible knots===<br />
# A knot which is both non-professional and meant to be undone within 24 hours may be tied. <Ref> The Rama 317:1 quoting Tur and Mordechai; Mishna Brurah (317:6) explains it as anything less than 24 hours. </ref> Some Sephardic authorities permit a non-professional knot which is meant to last less than 7 days. <Ref> Rama also quotes Kol Bo and Hagahot Maymoniyot. Chazon Ovadia Shabbat Part 5 page 47 and Yalkut Yosef (317:6) writes that Sephardim hold like this opinion. </ref> <br />
# Even if you personally intend to leave it less than 24 hours, if it’s a knot sometimes left permanently by people it’s forbidden Rabbinically to prevent confusion between temporary and permanent knots. <Ref> Magan Avraham (317:20), Kol Sinai (Koshair #3) </ref><br />
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===Tightening===<br />
# Any knot which is forbidden to tie is also forbidden to tighten. <Ref> Shemirat Shabbat KeHilchata 15:50 (in new editions 15:53), Kesot HaShulchan (Siman 123, at the end of note 4), Sh"t Az Nidabru 3:22, Sh"t Bear Moshe 6:3 </ref><br />
# For example, one may not tighten the double knot of the tzitzit or talit if it became loose. <ref>39 Melachos (Rabbi Ribiat, vol 3, pg 799) </ref><br />
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==Untying==<br />
# Any knot that’s permitted to tie is permitted to untie. <Ref> Rama 317:1, Rambam Hilchot Shabbat 10:7, Chazon Ovadia Shabbat volume 5: page 47. </ref><br />
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== A bow==<br />
# A bow-knot, slipknot, or a single-knot isn’t a true Kesher-bind and is permissible even if it does remain in place for a while. <Ref> Shulchan Aruch (317:5) and implied by Rama (317:1). Kitzur S"A 80:45 and Yalkut Yosef (317:11) agree. </ref> For example: a ribbon on a gift, a single bind on a shopping bag or garbage liner.<br />
# It is permitted to tie a slip knot or bow without a underlying knot even if it is tight and meant never to be undone. <Ref>Shulchan Aruch (317:5), Biur Halacha 317:5, Yalkut Yosef (317:11, [[Shabbat]], vol 2, pg 562), The Shabbos Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 207) </ref><br />
# After tying a bow knot (a bow on top of a single knot), as is common when tying one's shoes, one may not tie a second bow on top of the bow knot. <ref>39 Melachos (Rabbi Ribiat, vol 3, pg 798) </ref> Others permit tying this knot since it can still be untied with a single hand by pulling on the end of the string. <Ref>Orchot Shabbat (10:15) and footnote 28 </ref><br />
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== A bow on top of a single knot==<br />
# According to Ashkenazim, it is permissible to tie one's shoelaces with a bow on top of a single knot (initial winding) only if it is meant to be untied within 24 hours. According to Sephardim, it is permissible as long as it is meant to be untied within 7 days. <Ref> <br />
* Rambam 10:5, Tur, and S”A 317:5 rule like Chachamim on Shabbat 113a who hold that tying a bow is permitted. Bet Yosef 317:5 quotes the Mordechai, who forbids tying a bow on top of a single knot. However, Darkei Moshe 317:3 quotes the Agur who says that the minhag is lenient to tie a bow on top of a single knot. <br />
* Magen Avraham 317:15, Taz 317:7, Eliyah Rabba 317:13, Mishna Brurah 317:29, and Kaf HaChaim 317:59 rule like the Agur but explain that it must be untied within 24 hours so that it is not considered a permanent knot. The Aruch HaShulchan 317:25, however, rules like the Mordechai. Kitzur S"A 80:45, Shemirat Shabbat KeHilchata 15:53 (in new edition 15:56), and the Shabbos Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 207) concur with the Mishna Brurah. <br />
* Birkei Yosef 317:2 argues that the Agur was lenient even if the bow-knot is permanent. Yalkut Yosef (Shabbat, vol 2, p. 562) agrees. </ref> However, if one doesn't usually untie it within 24 hours (and manages to slip one's foot in and out) it would be forbidden to tie one's shoes on [[Shabbat]]. <ref> 39 Melachos (Rabbi Ribiat, vol 3, pg 798) </ref>According to Sephardim it is permissible even if it isn't meant to be untied within 24 hours, yet it's preferable to make sure to untie it within 7 days. <ref> Yalkut Yosef (317:11), Rav Ovadyah in Kol Sinai (Koshair #5). See previous two footnotes.</ref><br />
# Someone doing the wrapping of an Ashkenaz Sefer Torah (Gelilah) and has to tie a sash around the Torah, it's preferable to just wrap the sash around the Torah and tuck in the end, however, if that's not possible then some are lenient to tie a bow on top of a single knot <Ref> Sh"t Tzitz Eliezer 7:29, Shalmat Chaim 185, Beir Moshe 6:55. </ref> while others are strict unless one is planning on untying it within 24 hours. <ref>Shemirat Shabbat KeHilchata 15:53 (in new editions 15:56) is strict unless one is planning to untie it within 24 hours, however, in the footnote (15:188) he quotes Rav Shlomo Zalman who said that the minhag is to be lenient.</ref><br />
# Many authorities hold that it is permissible to tie a necktie on [[Shabbat]] if one usually unties it within 24 hours. However, if one doesn't usually untie it within 24 hours, some say that if one intends to untie it within 24 hours it is permitted, while others write that one should tie it from before [[Shabbat]] and put it on and take it off by just tightening and loosening the side which goes around the neck, however, one shouldn't untie it on [[Shabbat]]. <ref><br />
* [[Image:Ties.gif|200px|right]] For diagrams of the different ways to make a tie, click on the image to the right. Shemirat Shabbat KeHilchata 15:58 quotes Rav Shlomo Zalman as permitting tying a necktie on Shabbat if it is “not tied as a knot” (to be explained) and meant to be undone in 24 hours because it is like a bow on top of a single knot. He adds that if one doesn't usually untie it within 24 hours, one should tie it before Shabbat and put it on and take it off by tightening and loosening it. The English translation of Shemirat Shabbat KeHilchata explains “not tied as a knot” as a tie which would become undone if the narrow end is pulled out. The new edition of Shemirat Shabbat KeHilchata 15:62, however, writes that it is permitted to tie a necktie on Shabbat if one usually unties it within 24 hours and does not have any other stipulations.<br />
* Yalkut Yosef (vol 2, p. 562), however, writes that for Sephardim, it’s permitted to tie a necktie if it is going to be untied within a week.<br />
* Rav Moshe Feinstein (cited by 39 Melachos, footnote #42), Rabbi Eliezer Waldenburg (cited by Shabbat VeHilchoteha p. 221), Menuchat Ahava (vol 3, 14:13), and Or Letzion 2:47:21 permit tying a necktie and don’t specify which type. <br />
* Rabbi Mordechai Willig ([http://www.yutorah.org/lectures/lecture.cfm/726909/Rabbi_Mordechai_I_Willig/Hilchos_Shabbos_5761_-_KosherMatir_#1 “Hilchos Shabbat 5761 Kosher#1”] min 90-4) says that even according to those who consider a tie to be a knot, it is permitted to make a tie if one has intent to undo it within 24 hours. This is even true for a person who usually leaves their tie tied. Although the Beiur Halacha D”H HaKosher writes that one’s personal intent to undo it within 24 hours is ineffective when the way of the world is to leave a knot tied, Rabbi Willig explained that this case is not similar because some do untie their ties everyday. The 39 Melachos (footnote #41) has the same idea. <br />
* Shabbos Home (p. 221) writes that if the tie is totally undone by pulling out the narrow end (“Four in Hand”) it may be tied forever, and if it isn’t totally undone when narrow end is pulled out (“Windsor”), some permit tying it forever, and some say it’s only permitted if one intends to undo it within 24 hours. <br />
* Orchot Shabbat (vol 1, p. 338) argues that the first type (“Four in Hand”) is only permitted if one intends to untie in within 24 hours, but the second type (“Windsor”) is questionable. <br />
* See Torat HaMelachot (p. 79-80) quotes Rav Nissim Karelitz as permitting a “full-Windsor” knot but forbidding a “four in hand”. See Chut Shani (vol 2, p. 227).</ref><br />
==Single knot==<br />
# It is forbidden to tie a single knot with one string onto itself. <Ref> Rama (317:1) quoting the Hagahot Alfasi, Kitzur S"A 80:45, Shemirat Shabbat KeHilchata (in the new edition 15:52) </ref><br />
## In situations where it's common to tie a double knot such as the last knot of a tzitzit fringe one may tie a single knot. <ref>Shemirat Shabbat KeHilchata (in the new edition 15:53) </ref><br />
# It is permitted to tie a single knot in two strands of string even if it is tight and meant never to be undone. <Ref>S”A HaRav 317:1, Yalkut Yosef (317:11, [[Shabbat]], vol 2, pg 562), The Shabbos Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 207) </ref><br />
# It is permitted to tie a single knot and then tuck in the ends of the string so that it doesn’t come out only if it is menat to be undone within 24 hours. <Ref> The Shabbos Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 207-8) </ref><br />
# One may not add a second knot on top of a preexisting single knot,<ref>Shemirat Shabbat KeHilchata (in the new edition 15:53), Chazon Ovadia Shabbat Part 5 page 68 also says it's worthwhile to be stringent. </ref> nor may one add a third knot onto a double knot in order to tighten it. <ref>Shemirat Shabbat KeHilchata (in the new edition 15:53), 39 Melachos (Rabbi Ribiat, vol 3, pg 799). </ref><br />
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== Double knots==<br />
# According to Ashkenazim, a tight double knot is considered like a professional knot and may not be tied. The Sephardic custom, however, is to be lenient if one intends to untie it within 7 days, yet, one who is strict will be blessed. <Ref> <br />
* Shiltei Giborim 41b writes that a double knot might be a professional knot because it is a strong knot. Thus, Rama 317:1 forbids tying a double knot even if it is not meant to last. Many Ashkenazic authorities, including Kitzur S”A 80:45, Mishna Brurah 317:14, Shemirat Shabbat KeHilchata 15:52 and The 39 Melachos (vol 3, p. 792) agree, while the Aruch HaShulchan 317:10 disagrees.<br />
* However, the Chida in Birkei Yosef 317:1 writes that in his locale, almost no one was strict for this Rama. Ben Ish Chai in Rav Pe’alim 2:44 explains that the Chida meant that the minhag is incorrect but that one need not protest. Thus, Ben Ish Chai (Ki Teitzei #2) forbids tying a double knot. Yalkut Yosef 317:8 argues that the Chida meant that Sephardim consider a double knot to be a non-professional knot and it may be tied if it is not meant to last. This is also the conclusion in Chazon Ovadia Part 5 page 57 that in time of need one may be lenient.<br />
* The Magen Avraham 317:4 (according to the Pri Megadim and Levushei Sarad, unlike the Machasit HaShekel) writes that the only issue with the double knot is that it might be a professional knot because it is tight. If, however, one were to tie a loose double knot, it would be permitted. Similarly, Kaf HaChaim 317:23 explains that the Chida was only lenient if it is a loose double knot. Menuchat Ahava (vol 3, 14:5) agrees for a different reason. Shemirat Shabbat KeHilchata 15:55 rules that it is permitted to tie a loose double knot if it is meant to come undone within one day. He clarifies that loose means that it is able to become undone by itself. The Shabbos Home (vol 1, p. 207) agrees. </ref><br />
# It is permitted to tie a loose double knot if it’s usually not meant to last 24 hours and this time specifically it's also not meant to last 24 hours. <Ref> Shemirat Shabbat KeHilchata 15:52 (in new edition 15:55), The Shabbos Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 208) </ref> For example, it’s permissible to tie a double knot for a belt (gartel) or sash (tichel) if it’s going to be untied in 24 hours since it’s not meant to be tight. <Ref> Shaarei Teshuva (317:1), Tzitz Eliezer 16:10, Menuchat Ahava 14:5, 39 Melachos (Rabbi Ribiat, vol 3, pg 793) </ref> <br />
# If unintentionally one pulled the bow-knot of the shoelaces and it became a double knot, one may untie it. <Ref> Mishnat Halachot 3:38, Rav Ovadyah in Kol Sinai (Koshair 3:5), Shemirat Shabbat KeHilchata 15:56 (in new editions 15:60) </ref><br />
# One can untie a double knot that is made on a candy bag given out at shul for a simcha. <Ref> Toldot Yitzchak O”C 2:11 </ref><br />
# One may tie a bandage on a wound with a loose double knot if it is meant to be untied within 24 hours. If it is meant to last for more than 24 hours but less than 7 days, one should use a adhesive bandage or a bow knot, however, if that isn't possible then it's permissible. <ref>Shemirat Shabbat KeHilchata (in new editions 15:55) </ref><br />
# One may tie a head covering with a loose double knot as long as one usually unties it everyday. However, if one usually removes it within untying the knot then it's forbidden to tie it even if this time one's intent is to untie within 24 hours. <ref>Shemirat Shabbat KeHilchata (in new editions 15:55) </ref><br />
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==Wrapping a string==<br />
# It is permitted to wrap a string around an object and then tuck the ends of the string in even if it is meant to be left permanently. <Ref> Rama 651:1, The Shabbos Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 208) </ref><br />
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==Twist ties and Cable ties==<br />
# Some authorities forbid using wire twist ties to close bags unless one plans to undo it within 24 hours. <ref>Shemirat Shabbat KeHilchata 14:9 and (15 note 166, in the new edition note 174) quoting Rav Shlomo Zalman </ref> However, others permit. <ref> 39 Melachos (Rabbi Ribiat, Melechat Koshair note 54) quoting Rav Moshe Feinstein </ref> It is praiseworthy to avoid using them if they will remain undone for more than 24 hours. <ref>39 Melachos (Rabbi Ribiat, vol 3, pg 800) </ref><br />
# Some poskim permit using plastic cables ties since it is not a knot, but simply tightening. <ref> Chazon Ovadia Shabbat Part 5 page 75 </ref><br />
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== Fixing clothing ==<br />
# Socks or gloves that are tied together should be detached before [[Shabbat]], but if one forgot one should untie it but ripe it so as to destroy the string. <Ref> Shemirat [[Shabbat]] Kahilchata 15:63 in name of Rav Shlomo Zalman Aurbach, Az Nidabru 1:58. </ref><br />
# One can take out the pins put into shirts in packaging to keep it from wrinkling. <Ref> Shemirat [[Shabbat]] Kahilchata 15:64 in name of Rav Shlomo Zalman Aurbach, Bier Moshe 1:22. </ref><br />
# It’s totally permitted to thread new laces into shoes to replace old laces but it’s not permitted if the shoe was never laced. <ref> Rav Ovadya Yosef in the Haskama of Netiv Mitzvot, Mayim Chaim Meshash O”C 1:147, Bier Moshe 2:20(2),6:59, Tefilah LeMoshe 1:58. </ref><br />
==Sources==<br />
<references/></div>Mordechaighttps://halachipedia.com/index.php?title=Mayim_Achronim&diff=9879Mayim Achronim2013-09-10T14:02:55Z<p>Mordechaig: wording</p>
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<div>==The basics of the obligation==<br />
# The washing of one’s hands after a bread meal before [[Birkat HaMazon]] is called Mayim Achronim. The Gemara finds support for this law from the pasuk “VeHayiteem Kedoshim” and says it prevents Sedomite salt from getting into one’s eyes and blinding oneself. <Ref> Brachot 53b, Chulin 105a-b </ref><br />
# Sephardic custom is based on many Rishonim who hold Mayim Achronim is an obligation nowadays either because there is a concern of Sedomite salt even in our times, there’s an obligation of being Kadosh, or it’s to have clean hands for Birkat HaMazon, (yet the obligation to wash applies even if one has clean hands). <Ref> Rambam(Brachot 6:3), Rabbeinu Yonah(Brachot 40b), Rif(Chulin 37b) hold that it applies because of danger. Ravad(Brachot 6:2), Rashba(Chulin 105ua), and Rashbetz(Brachot ch. 8) seems to hold that the purpose is to have clean hands for Birkat HaMazon. S"A 181:1 rules (even nowadays) it's an obligation to do Mayim Achronim. </ref><br />
# The Ashkenazic Minhag is not to wash Mayim Achronim, however, some say that it's even preferable for Ashkenazim to wash Mayim Achronim.<Ref> Tosfot (Brachot 53b,Chulin 105a, Eiruvin 17b) hold that there's no obligation to wash Mayim Achronim nowadays because the concern of Sedomite salt is not longer relevant. Rama in Darkei Moshe 181:1 and Levush 181:9 codify the opinion of Tosfot and add that such is the Ashkenazic Minhag. The Gra 181:12, Aruch HaShulchan 181:5, and Mishna Brurah 181:22, however, hold that it’s preferable for Ashkenazim to wash Mayim Achronim. </ref><br />
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==Who is obligated in Mayim Achronim?==<br />
# Both men and women are obligated in Mayim Achronim. <Ref> Torah Chaim Sofer 181:1, Sh"t Shalmat Chaim 119, Sh"t Yitzchak Yeranen 4:35, Sh"t Rivovot Efraim 1:140(3), Sh"t Sh"t Divrei Chachamim (pg 62) in name of Rav Elyashiv, Rav Ovadyah Yosef in Halichot Olam (vol 2 Shalach 1), Halacha Brurah 181:1, Hilchot Bat Yisrael (pg 59) in the name of Rav Shlomo Zalman Aurerbach hold that women are obligated in Mayim Achronim. </ref> The custom of many Ashkenazic women, however, is not to wash mayim acharonim. <ref> Rabbi Yitzchak Yaacov Fuchs in Halichos Bas Yisroel (pg 59): HaGaon Rav Shmuel HaLevi Wossner writes in Shevet HaLevi, Vol. 4, Orach Chayim, No. 23, that the basis for women not washing mayim acharonim is found in the Shulchan Arukh, Orach Chayim 181:10. Chazal explain that in Talmudic days a certain type of salt, called melach s'domith (salt from Sodom) was commonly used and that it could cause blindness if it came in contact with the eyes. The original purpose of mayim acharonim was to rinse the melach s'domith off the hands. The Shulchan Arukh states that since this salt is no longer in use, the obligation of mayim acharonim no longer applies. Although many men follow the view of other authorities who maintain that the mitzvah does apply today, women commonly follow the view of the Shulchan Arukh. HaGaon Rav Yonah Merzbach reports that in many German communities, before the Second World War, women omitted mayim acharonim and that this practice was common even in households extremely scrupulous in the performance of mitzvoth.</ref><br />
# Even if one didn’t touch the food with his hands, one is obligated in Mayim Achronim. <Ref> Halacha Brurah 181. If one has no water (up to 4 mil, which is less than 4 kilometers, on the way or 1 mil in the opposite direction) he should not touch the food when he eats. </ref><br />
# Some say one is obligated even if one didn’t even eat a meal but just touched salt. However the minhag is not to be stringent in this regard. <Ref> Chulin 105b is the source of the obligation and is brought down by the Rif (Brachot 8), so too the Talmidei Rabbenu Yonah, Raah, Michtam, Rashbez. The Rashba(torat bayit 6:1) is lenient. However nowadays no one is strict on this as the Tur and Shulchan Aruch left out this halacha. Pekudei Elazar 181, Halichot olam vol 2 shalach 1. </ref><br />
# Even Ashkenzim who are not stringent concerning Mayim Achronim, if one’s hands are dirty and one would be concerned with their cleanliness, one is obligated to clean one's hands or wash them before Birkat HaMazon. <Ref> Shulchan Aruch 181:10, from Tosfot (Br 53b), Nemukei Yosef, Rosh 8:6, Mordechei Br 191, Aguda Br 8 and Tur. So too, if his ate or drank not in a bread meal and his hands are dirty he still must wash hands before the Bracha Achrona. Even not an Istanis who touched an unclean area or a covered area on the body must clean or wash his hands in any way before making a Bracha. Magan Avraham 181:10, Zechur leAvraham 40, Mishna Brurah 181:23, Kaf Chaim 181:9, Pri Megadim A”A 9. </ref><br />
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==Interruptions between washing and making [[Birkat HaMazon]]==<br />
# Some are strict not to talk even words of Torah. If one spoke it’s preferable that one wash again. <Ref> Kesef Mishna (Brachot 6:20) from Rashi and Rambam speech isn’t an interruption. The Magan Avraham 165:4 disagrees and is strict. So holds the Drisha 179:2, Eliyah Raba 179:1, Pri Migadim A”A 1, Chayey Adam, Zachur LeAvraham, Magan Giborim, Maharsham BeDaat Torah, Mishna Brurah 179:1. The Shulchan Aruch HaRav permits 2 or 3 words and the Aruch HaShulchan is lenient like the Kesef Mishna. </ref><br />
# Some have the custom to say Shir HaMaalot, Lamnasech, or Avarechecha after Mayim Achronim since it’s a necessary element to Birkat HaMazon. <Ref> Kaf HaChaim 157:22 in name of the Arizal and Or Tzaddikim, Petach HaDvir 181:2, Chida(Simchat Haregel Seder Birkat HaMazon), Tziporen Shamir 5:61, Chesed LeAlafim 181:7,Ben Ish Chai Shalach 15, against the Aruch HaShulchan 181:9. </ref><br />
# One can answer amen, kaddish, kedusha and barchu. <Ref> Tehilat LeDavid 181:2 says not to answer just like one juxtaposes Geula to Tefilah. However the Halacha Brurah 181:5 disagrees based on a Sfek Sfaka that maybe one can go like those who allow speech between mayim achronim and [[Birkat HaMazon]] and maybe one can go like those who say that one can answer devarim shbekedusha between Geula and Tefilah. Additionally it’s a mitzvah that’s fleeting. </ref><br />
# Preferably, one shouldn’t wait or do actions unrelated to Brikat HaMazon more than 12 seconds; those who wait for everyone to wash their hands have what to rely on. <Ref> Bach 179, Pri Megadim 179;A”A 1, Mishna Brurah 179:1 in name of the derech hachaim that one should rewash, taz 181:3 says one can wait for 4 people to wash hands after you, so says the lavush 181:6, Olat tamid 181:4, magan Avraham 181:5, shulchan aruch harav 181:5 Mishna brurah 181:15, kaf hachaim 181:18, peulat tzaddik 3:71, yabea omer Y”D 2:1(11). The stringency of unrelated actions is sourced in the ritva hilchot brachot 3:17,6:21 and brought simlairly by kesef Mishna Brachot 6:20. </ref><br />
# In our time that everyone reads [[Birkat HaMazon]] one should try to have multiple vessels so everyone doesn’t have to wait long until Birkat HaMazon. <Ref> Biur Halacha D”H Min Hakatan. However, in earlier times, only one would say Birkat HaMazon. Accordingly, S”A 181:6 rules the one doing the [[Birkat HaMazon]] should be the first to wash but if there’s more than 5 people washing, then they begin washing from the least important person until there’s 5 people left and then the one doing [[Birkat HaMazon]] washes. </ref><br />
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==Water that is fit for Mayim Achronim==<br />
# 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. <Ref> Tur and S”A 181:3 from Chulin 105a, rule leniently by lukewarm water, Kesef Mishna says Rambam (Brachot 6:16) allows it even initially. Magan Avraham 181:3 says in name of Maharshal that specifically cold water should be used. Mishna Brurah 181:7 says if one only has lukewarm, one shouldn’t be stringent. </ref><br />
# Bitter, dirty, or smelly water not fit for animals to drink is permitted. <Ref> Rashba Torat Bayit 6:2 says all water unfit for Mayim Rishonim is fit for Mayim Achronim. So is brought in the Bet Yosef (comments that so is implied by the Gemara and Posikim), Darkei Moshe, Orchot Chaim (Netilat Yadim 31), Kolbo (23) in name of Raavad, but the Riaz Netilat Yadim 8:20 is stringent. Many Achronim follow Rashba and Raavad such as Magan Avraham 181:7, Chaye Adam 46:2, Aruch Shulchan 181:6-7, Shulchan Aruch HaRav 181:8, Mishna Brurah 181:21, Kaf HaChaim 181:28. </ref> <br />
# Saliva is unfit; if nothing is available is better than nothing. <Ref> Peni Mabin O”C 38, Minchat Elazar 3:54, and Sherit Yehuda Blum 17 are stringent against the Torat Yekutiel Rosenberg O”C 6 who is lenient. </ref><br />
# If there’s no water, one can use other liquids but not wine, yet if nothing else is available then one should wash with wine. <Ref> Bet Yosef brings the Rabbenu BeChaye in Shulchan Shel Arba that allows all liquids and the Tur who doesn’t allow wine, S”A 181:9 holds leniently by wine, but many Achronim, such as the Levush 181:7, Atret Zekenim 181:2(2), Shulchan Aruch HaRav 181:8, Mishna Brurah 181:21 are strict like the Tur. </ref><br />
==Requirement of actually pouring the water==<br />
# Dipping hands into water doesn’t suffice, but one who is lenient has what to rely on. <Ref> Magan Avraham 181:1, Shulchan Aruch HaRav 181:5, Mishna Brurah 181:3, Aruch Shulchan 181:7 agaisnt the Eliyah Rabba 181:9 who is lenient. Kaf HaChaim 181:9 says it’s effective for cleaning but not for the kabbalistic reasons and Zivchai Zedek 3:35 holds it’s not forbidden. </ref><br />
# It’s permitted to wash under a running faucet. <ref> Raavad in Tamim Daim 66, Orchot Chiam Netilat Yadim 31, Kolbo 23, against Riaz Netilat Yadim 8:20 </ref><br />
==Amount needed for Mayim Achronim==<br />
# Mayim Achronim doesn’t require a Reviit. Some opinions say one can use a Reviit and some opinions say not to use less. <Ref> Rashba Torah Bayit 6:2 that there’s no amount requirement, so says the Orchot Chaim Netilat Yadim 31, Kolbo 23 in name of Raavad. So holds the Achronim such as Levush 181:7, Atret Zekinim 181:1, Shulchan Aruch Harav 181:4,Kaf Hachaim 181:4. The Mishna Brurah 181:19 says the practice of Gra was to use a Reviat, against the Chida Simchat Regel (Seder Birkat Hamazon) and Ben Ish Chai Shalach 8 who say one should use less water. Accordingly, says the Birur Halacha 181:13 if one’s hands are dirty one should first wash with intent that it’s not for Mayim Achronim and then rewash with intent with less water. </ref><br />
# If one only has a Reviat of water one should use it for Mayim Rishonim and not Mayim Achronim. <Ref> Birur Halacha 181:4 from Bet Yosef 181:1, Eliyah Raba ibid, Mateh Yosef O”C 2:18(32) in name of Orchot Chaim, and Yad Aharon Siman 158 </ref><br />
==How the washing is done==<br />
# One should wash up to the second set of knuckles on one's fingers and on one's thumb one should wash up to the first knuckle. It’s preferable to be strict for the opinion that one should to wash the entirety of one's fingers. <Ref> Based on Rashba Torat Bayit 6:1 and Raavad, the S”A 181:4 rules that one should wash one's fingers up to the second row of knuckles. Rabbenu Bechaye in Shulchan Shel Arba, however, requires one to wash one's whole finger. Mishna Brurah 181:10 quotes Talmedei Rabbenu Yonah who say that the thumb must only be washed up to the first knuckle. Halacha Brurah 181:11 agrees. Biur Halacha D”H Ad Perek Sheni and Kaf HaChaim 181:17 agree that it's preferable to be strict for the opinion of the Arizal that one should wash one's whole finger. [http://www.dailyhalacha.com/displayRead.asp?readID=338 Rabbi Mansour on Dailyhalacha.com] quotes the S"A and says to preferably be machmir for the opinion of the Arizal (to wash the entirety of the fingers). Halacha Brurah 181:11 agrees.</ref><br />
# There’s no Bracha for Mayim Achronim. <Ref> S”A 181:7. The Bet Yosef quotes the Ramah who hold that there is a Bracha and so holds some geonim and rishonim such as Yeraim 23, Shibolei Leket 149, Mordechai Brachot 191, Ravyah 1:145, Raavad Brachot 6:2. However the Bahag Brachot 6, Talmidei Rabbanu Yonah 40b, Rosh 8:6, Rambam Brachot 6:2 say not to make a Bracha. </ref><br />
# One should face his fingers downward so that the dirt falls off. <Ref> S”A 181:5 based on Sotah 4b. This is also codified by the Rambam (Brachot 6:16) and Tur. </ref><br />
# Only one washing is required, not two or three times. <Ref> Bet Yosef in name of Mordechai (Brachot 207), Mishna Brurah 181:21. </ref><br />
# One may not wash over the ground because “ruach rah” hovers over it, rather one should wash into, in order of preference, a vessel, twigs or stones on the ground that absorb water, tiled flooring, ground not used like under the table and certainly a sink which has a drain. <Ref> S”A 181:2 from chulin 105a and many rishonim that hold like it. The Magan Avraham 181:2 in name of Chinuch that anything stopping the water from pouring on the ground, but the Rambam (brachot 6:16) seems to only allow a vessel. The Gra 181:4 explains S”A that initially we follow Rambam but if there’s no vessel available then we can rely on the Rashba (Torat Bayit 6:2) and Tur (181:2). Yabea Omer O”C 5:2 permits a sink by washing in the morning and all the more so for Mayim Achronim. Birur Halacha 181:8 concludes that one can pour it on the ground after one washed into the vessel. </ref><br />
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==Drying one's hands==<br />
# From the strict law, one doesn’t have to dry his hands. Nonetheless, it’s preferable to be strict to dry one’s hands. <Ref> S”A 181:8, Bet Yosef quotes Rashba in Torat Bayit 6:2 that one doesn’t need to dry one’s hands and the Rambam Brachot 6:20 who holds one needs to dry one’s hands. S”A brings both opinions but the Mishna Brurah 181:21 points out that in Siman 173 S”A implies that he holds Mayim Achronim doesn’t need drying. </ref><br />
==Practices related to Mayim Achronim==<br />
# Some have the practice to say “Mayim Achronim Chovah (is obligatory)”. <Ref> Rav Chaim Palachi in Ruach Chaim 181:1, Ben Ish Chaim Shalch 7 says that it can count as a word of Torah during a meal. </ref><br />
==If one forgot Mayim Achronim==<br />
# If one forgot to wash Mayim Achronim before [[Birkat HaMazon]] or didn’t have water, one must wash after Birkat HaMazon. <Ref> Chesed Alafim 181:8, Ben Ish Chai Shalch 11, Kaf Chaim 181:26, Mishna Brurah 181:2 against the Ometz Yozfa 155 who says not to wash because it degrades the sanctity of Birkat Hamazon. </ref><br />
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==Sources==<br />
<references/></div>Mordechaig