Netilat Yadayim for a Meal and Waking Up: Difference between pages

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==Obligation==
==Time to wake up==
# Even one whose hands aren't necessarily dirty or impure (tamei) has to wash his hands before a meal. <ref> Yalkut Yosef Dinei [[Netilat Yadayim]], Birkat Hamazon, [[Brachot]], [[Mincha]] and [[Arvit]] page 13 Siman 158:2. </ref>
# A person should be bold and strong-willed to wake up early in the morning to serve Hashem. One should wake up early enough that one will be able to prepare for [[davening]] and arrive at shul on time for [[Shacharit]] with a [[minyan]], which is roughly a half hour. <ref> S"A 1:1 writes that one should be strong and arise early such that in effect one "awakens the dawn". Halacha Brurah 1:1 explains that dawn here means [[Olot HaShachar]], and S"A means that one should wake up before [[Olot HaShachar]]. Rama 1:1 adds that one should certainly make sure not to wake up too late such that one misses [[davening with a minyan]]. Similarly, Kitzur S”A 1:5 writes that on the short nights of the year, when one can’t wake up so early, one should still wake up so that there’s enough time to prepare to go to pray [[Shacharit]] with the congregation. Piskei Teshuvot 1:2 quoting Mishmeret Shalom 1:1 writes that there is a basis for the widespread practice to wake up later as long as one is insistent to wake up for [[davening with a minyan]].  Mishna Brurah 1:9 writes that one should wake up around a half hour before the time for [[davening]] in a [[minyan]] to give oneself enough time to prepare for [[davening]]. </ref>
# Women are also obligated in [[netilat yadayim]]. <ref> Yalkut Yosef Dinei [[Netilat Yadayim]], Birkat Hamazon, [[Brachot]], [[Mincha]] and [[Arvit]] page 13, Siman 158:3, Ben Ish Chai Parashat Shemini:2, Kaf Hachayim 158:74 </ref>
# Many Achronim hold that one should "connect" the night and day with Torah by learning at the end of the night (which is the beginning of the day) and end of the day (which is beginning of night). <ref> Shlah HaKadosh (Chulin, Derech Chaim s.v. VeZeh Lashon Tolat Yacov) writes that one should connect the night and day with [[learning Torah]]. Many Achronim quote this as halacha including the Magan Avraham 1:1, Bear Hetiev 1:2, Mishna Brurah 1:2, Ben Ish Chai (Vayishlach 2), and Halacha Brurah 1:1. </ref> However, those who don't do this have what to rely on. <ref> HaNetziv in Emek She'elah (Vetchanan 143:3) writes that the source of the Shelah is the Yerushalmi (first perek of Yoma) that one should learn two chapters during the morning and night to fulfill "VeHegita Bo Yomam VeLaylah". However, the Bavli in Menachot 99b says one should learn one chapter at day and night implies that one doesn't need to connect the night and day. Rav Ovadyah in Halichot Olam (Vayishlach 1:1) writes that those who don't follow the Shelah can rely on the Bavli. </ref>
# One should try to train his children to wash [[netilat yadayim]] for a meal. <ref> Yalkut Yosef Dinei [[Netilat Yadayim]], Birkat Hamazon, [[Brachot]], [[Mincha]] and [[Arvit]] page 13-14 based on the Yerushalmi in Megilla 2:5 that [[chinuch]] of children applies to rabbinic laws. </ref>
# The Shulchan Aruch open with the words “A person should be strong like a lion to stand up in the morning to serve one’s creator.” Mishna Brurah comments that this is the purpose of man's creation. <Ref>S”A 1:1, Mishna Brurah 1:1 </ref>
==Minimum amount of bread to obligate Netilat Yadayim==
 
# If one is going to eat more than a [[KeBaytzah]] of bread, one must wash [[Netilat Yadayim]] with a Bracha. <ref>S"A 158:2 writes that some say if one eats less than a [[KeBaytzah]] of bread one should wash without a bracha. Mishna Brurah 158:9 writes that if one eats the size of a [[KeBaytzah]] without the shell it is certainly sufficient to make the bracha of [[Netilat Yadayim]]. </ref>
==Waking Up in the Morning==
# If one is going to eat less than a [[KeBaytzah]] but more than a [[Kezayit]] of bread, one should wash without a bracha, however, some Ashkenazim hold that one may wash with a bracha. <ref> S"A 158:2 writes that some say if one eats less than a [[KeBaytzah]] of bread one should wash without a bracha. Mishna Brurah 158:9 explains that some say one only makes the bracha upon a [[KeBaytzah]] because Tumah only applies to food the size of a [[KeBaytzah]], whereas others say that one makes the bracha upon a [[Kezayit]] because that is considered a significant eating in regards to [[Birkat HaMazon]], so too it should be considered sufficient to obligate [[Netilat Yadayim]] with a Bracha. These two sides are brought by the Beit Yosef 158 in the name of the Rokeach. Mishna Brurah concludes that if one ate less than a [[KeBaytzah]] but more than a [[Kezayit]] one should wash [[Netilat Yadayim]] without a bracha. Yalkut Yosef 158:4 agrees. However, Vezot HaBracha chap 2, pg 13 based on Igrot Moshe 4:44 and Rav Elyashiv argues that one may say the bracha of [[Netilat Yadayim]] as long as one is going to eat a [[Kezayit]], though he adds that it is preferable to eat a [[KeBaytzah]] in order to satisfy all opinions. Ritva [[Sukkah]] 25a "ukishehayviu" says that a [[Kezayit]] does require [[netilat yadayim]] with a beracha. </ref>
# One should wake up strong like a lion to serve the will of the Creator. <ref>S"A 1:1. Piskei Teshuvot 1:1 expands on the idea in explaining that the Torah and Chazal used physical metephors for spiritual tasks so that we can relate to the expressions used. </ref>
# If one is going to eat less than a [[Kezayit]] of bread, some say that doesn't have to wash [[Netilat Yadayim]], while others say that one should wash without a Bracha. It is proper to be strict to wash without a bracha.<ref>S"A 158:3 writes that some say that one doesn't have to was [[Netilat Yadayim]] if one is going to eat less than a [[Kezayit]]. This is the opinion 158 in the name of the Rokeach. Mishna Brurah 158:10 quotes the Taz who agrees with Shulchan Aruch in opposition to the Magen Avraham who says that one should wash without a Bracha. Mishna Brurah concludes that one should be strict for the opinion of the Magen Avraham. The Lechem Chamudot Perek Kol Basar: 72 agrees with this Magen Avraham</ref>
# One shouldn't get up immediately because it dangerous to one's health rather one should pause momentarily and then get up. <ref> Magan Avraham 1:3 says that even though one should get up strongly like a lion to serve Hashem, one shouldn't stand up immediately because it's dangerous as it says in Gemara Gittin 70a. All achronim concur including the Mishna Brurah 1:8, Kaf HaChaim 1:4, and Halacha Brurah 1:1. </ref>Some say that one should wait the time it takes to say [[Modeh Ani]]. <Ref>Halachically Speaking (vol 3, article 1, pg 2) </ref>
==Which waters are fit for Netilat Yadayim?==
==Making up your Bed==
# Waters that changed it’s color are unfit for [[Netilat Yadayim]]. The same law applies whether the color changed because something fell in, or because of the container. <Ref> S”A 160:1 writes that the law of waters that changed it’s color is the same whether the color changed on it’s own, because of something falling in, or because of the container. Mishna Brurah 160:2 writes that the Achronim point out that the S”A merely copied the language of the Tur, however, we hold like the Rambam and so it’s permitted. </ref>
# Although one may not engage in work before praying in the morning, one may make his bed. This is part of a normal morning routine and it is not considered work.<ref> Sh"t Rivivot Ephraim 1:62 </ref>
# If dye changed the color of water even if it didn’t dissolve the water is unfit. <Ref> Mishna Brurah 160:2 </ref>
 
# If dirt fell into water it’s not considered water that changed colors. <Ref> Mishna Brurah 160:3 </ref>
==Modeh Ani==
# If water that changed it’s color changed back to it’s normal state it’s considered fit. <Ref> Mishna Brurah 160:5 </ref>
# Upon waking one should say [[Modeh Ani]] to thank Hashem for returning one’s soul. <Ref>Chaye Adam 1:1, Kaf HaChaim 1:4 </ref>The text is "[[Modeh Ani]] Lifanecha Melech Chai VeKayam, Shehechazarta Bi Nishmati BeChemlah, Rabba Emunatecha" מודה אני לפניך מלך חי וקים שהחזרת בי נשמתי בחמלה, רבה אמונתך with a pause between BeChemlah and Rabba. <ref> This is first sourced in [[the Seder]] Hayom (Beginning of the book; Rabbi Makhir 16th century Tzfat) and then is quoted as halacha by all the achronim including Mishna Brurah 1:8, Chaye Adam 1:1, Kitzur Shulchan Aruch 1:4, Shulchan Aruch HaRav 1:6, Halacha Brurah 1:2. </ref>
# If one does Tevilat Yadayim in a mikvah, the waters are fit even if the waters changed colors unless dye, red wine, or fruit juice fell in and dissolved. <Ref> Mishna Brurah 160:4 </ref>
# One can say [[Modeh Ani]] even before washing one's hands. <Ref> Chaye Adam 1:1 writes that because [[Modeh Ani]] doesn't have Hashem's name in it, it can be recited before washing hands. Kaf HaChaim 1:4, Mishna Brurah 1:8, Shulchan Aruch HaRav 1:6, and Halacha Brurah 1:2 agree. </ref>
==Going to the bathroom before a meal==
# It’s preferable to cover one’s head with a Yarmalka or one’s blanket while saying [[Modeh Ani]]. <Ref> [[Tefilla]] K’hilchoso 9:2, Halachically Speaking (vol 3, article 1, pg 2). See Rivevot Ephraim 4:2.</ref>
# If one goes to the bathroom and then wants to have a bread meal, according to Ashkenazim, one should wash as one leaves the bathroom however this washing should be done without a kli (straight from sink), (preferably, also rub touch one’s shoe or rub one’s scalp), say [[Asher Yatzer]], and then wash again with a Bracha of [[Netilat Yadayim]]. (Ashkenazim have what to rely on to follow the next method of washing). However, according to Sephardim, one should wash once, make the Bracha of [[Asher Yatzer]], and then make the [[Netilat Yadayim]] and  [[Hamotzei]]. <Ref> S”A 165:1 writes that for someone who’s leaving a bathroom and wants to have a bread meal should either wash twice, washing once, making [[Asher Yatzer]], and then washing with a Bracha or to wash once, make a Bracha [[Asher Yatzer]], and then [[Al Netilat Yadayim]]. Mishna Brurah 165:2-3 writes that it’s preferable to do the first practice in S”A, but adds that one should make sure that the first washing isn’t a complete washing, otherwise, there’s no need for the second washing.
# A woman should say "modah ani" <ref> Yalkut Yosef 1:9 </ref>
*Halichot Shlomo 26:26 writes that Rav Shlomo Zalman’s minhag was to wash without a kli.  
# A child should be taught modeh ani as soon as he learns to speak, as well as the first pasuk of the shema and torah tziva lanu moshe (devarim 33:4) <ref> Yalkut Yosef 1:11 </ref>
*Rav Moshe Shternbuch writes In Teshuvot Vihanhagot 1:168 that the best thing to do is to wash properly and say Al Netilas Yadayim, then after drying your hands say [[Asher Yatzer]] before [[hamotzei]]. Rav Shternbuch adds that his Rebbi, Rav Moshe Schneider witnessed the Chofetz Chaim wash his hands only once and say [[Al Netilat Yadayim]] and then say [[Asher Yatzer]] after drying his hands, not in accordance with what is written in the Mishna Brurah and adds that the Chazon Ish did it this way as well.
 
*Kesot HaShulchan 33:14 suggests another way to make the first washing not considered effective for eating bread and that’s to wash one hand, touch it with the other, wash the other hand and touch it with the other again.
==Being conscience of Hashem's presence==
*Magan Avraham writes that if one doesn’t usually touch one’s shoe or rub one’s scalp before washing it’s improper since it’s a way of causing oneself to make an unnecessary Bracha, the Ben Ish Chai (Shemini 9) and Kaf HaChaim 165:4 hold that it’s justified. Piskei Teshuvot 165:1 agrees. </ref>
# One should always be conscience of Hashem's presence by thinking of the Pasuk "Shiviti Hashem LeNegdi Tamid" שויתי ה' לנגדי תמיד (Tehilim 16:8) <ref> Rama  1:1 writes as the first comment in the book that one should keep in mind the principle of "Shaviti". The Arizal's practice was to keep an inscription of Hashem's name before him always (Shaar Ruach HaKodesh 21). This is brought down by the achronim including Bear Heteiv 1:3, Mishna Brurah 1:4, Kaf HaChaim 1:2, and Halacha Brurah 1:3. </ref>
# If one goes to the bathroom during a meal, one should wash his hands without a Bracha. <Ref> S”A 164:2 writes that if during a meal, one accidentally touched an area on the body that’s usually covered or rubbed his scalp one needs to make a new Bracha. The Maharshal argues on S”A and holds that no new Bracha is needed. The Taz, Pri Megadim, Derech Chaim, Magan Giborim agree with the Maharshal, while Maamar Mordechai, Mateh Yehuda, Bigdei Yesha, Bet Meir, (Nahar Shalom, Chemed Moshe 170) agree with S”A. Even though the Mishna Brurah 164:13 makes a compromise and writes that after going to the bathroom, touching a area of the body that’s dirty, or making a long interruption by walking, one needs to wash with a Bracha, since many achronim argue (S”A HaRav 164:2, Ben Ish Chai Kedoshim 21, Kaf HaChaim 164:16, Kitzur S”A 40:16) one shouldn’t make the Bracha. Piskei Teshuvot 164:5 writes that the minhag of the world is not to make a new Bracha.  </ref>
# Some have the practice to hang up a poster in a glass casing in Shul with a inscription of "Shaviti" (and sometimes the perek of Tehilim 67 "Lamanase'ach Benginot" in the shape of a Menorah). However if it's not encased it's not proper to keep it up. <ref> Shaarei [[Teshuva]] 1:3 in the name of the Tevuot Shor that one should nullify the practice to hang up Klaf with Shaviti inscribed on it because people aren't careful about it leading to a desecration of a holy script and possibly an [[erasing]] of Hashem's name. Shaarei [[Teshuva]] says that if it's covered by glass then it's of no concern. This is brought as halacha by the Mishna Brurah 1:4. </ref>
==If one forgot to wash or say Al Netilat Yadayim==
==Related Pages==
# If one forgot to wash and one already said [[HaMotzei]] and ate a little bit of bread, one should wash [[Netilat Yadayim]] with a bracha and then continue to eat without another bracha of [[HaMotzei]].<ref>Rivevot Efraim 1:129, Igrot Moshe 2:53</ref>
# [[Washing Hands]] (Negal Vessar)
==The Laws of Chatzitzah==
#One's hands must be clean so that the [[Netilat Yadayim]] water reaches all parts of the hand.<Ref> S”A 161:1 The Mishna Brurah 161:1 explains that this halachah is modeled after the laws of chatzitza by Tevilat HaGuf - when one has a Torah obligation to dip in a mikvah. There, the halacha is that if one has something covering most of his body while dipping he does not fulfill his Torah obligation to Tovel. The Rabbanan decreed that any amount of dividing substance disqualifies the Tevilah. Even though the institution to wash one's hands before a meal is only Rabbinic, the Rabbi's instituted the washing with similar laws to the Torah washing - tevilat haguf.</ref>
# A basic guideline for Chatzitza is that if it is something one normally cares is on his hands and would remove then he is obligated to remove it before washing. If not, one may leave it on,
# Common examples of Chatzitza include bandaids, jewelry,and dirt. Dirt under one's fingernails also constitute a chatzitza and should be cleaned or removed before washing. <Ref> S"A 161:1. </ref>
==Bracha==
# Although most Birkot HaMitzvot must be recited before the performance of the Mitzvah <Ref> Pesachim 119b</ref>, the common practice - since the era of the Rishonim - has been to recite the bracha for Netillat Yadayim after washing. <Ref>Tosafot Peaschim 7b s.v. Al HaTevillah</ref> However, many early poskim questioned the validity of this minhag. <Ref>See Tur (O.C. 158), Bet Yosef OC 158.</ref> Shulchan Aruch <Ref>O.C. 158:11</ref> rules that one should recite the bracha before washing, but acknowledges that the custom is not so. Rema <Ref>O.C. 158:11</ref> says that the bracha can be recited before drying the hands, which is also part of the Mitzvah. Beiur Halacha <Ref>O.C. 158:11 s.v. Mevarech Kodem</ref> says that it makes sense that the halacha is like the Bet Yosef / Shulchan Aruch, and therefore one should not protest against those who wish to recite the bracha first. Some contemporary poskim recommend that one should therefore recite the bracha before washing. <Ref>Halacha Berurah (O.C. 158:11) writes that if one's hands are clean, and others are not watching, he should recite the bracha first. Rabbi Hershel Schachter recites the bracha prior to washing his hands ([http://www.yutorah.org/lectures/lecture.cfm/799252/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Speaking_Between_Netilas_Yadayim_and_the_Beracha# Ten Minute Halacha - Speaking Between Netilas Yadayim and the Beracha] 6:35, [https://drive.google.com/file/d/0BzQ0nNsuWg_RLWZ1ZTJfblFtUUk/edit?usp=sharing HalachaDoc LG-A33].</ref>
# For the text of the bracha, see the [[Text of Brachot#Netilat Yadayim]] page.
===Talking before Eating Bread===
# One is not required to re-wash if he spoke before eating bread, however, he should be careful not to speak any more. One may speak for matters that are necessary for the meal, like asking for the bread or salt. <ref> Mishna Brura 166:1, Halacha Berura 161:3 </ref>


==Sources==
==Sources==
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[[Category:Brachot]]
[[Category:Morning Routine]]
[[Category:Netilat Yadayim]]

Revision as of 14:30, 25 April 2014

Time to wake up

  1. A person should be bold and strong-willed to wake up early in the morning to serve Hashem. One should wake up early enough that one will be able to prepare for davening and arrive at shul on time for Shacharit with a minyan, which is roughly a half hour. [1]
  2. Many Achronim hold that one should "connect" the night and day with Torah by learning at the end of the night (which is the beginning of the day) and end of the day (which is beginning of night). [2] However, those who don't do this have what to rely on. [3]
  3. The Shulchan Aruch open with the words “A person should be strong like a lion to stand up in the morning to serve one’s creator.” Mishna Brurah comments that this is the purpose of man's creation. [4]

Waking Up in the Morning

  1. One should wake up strong like a lion to serve the will of the Creator. [5]
  2. One shouldn't get up immediately because it dangerous to one's health rather one should pause momentarily and then get up. [6]Some say that one should wait the time it takes to say Modeh Ani. [7]

Making up your Bed

  1. Although one may not engage in work before praying in the morning, one may make his bed. This is part of a normal morning routine and it is not considered work.[8]

Modeh Ani

  1. Upon waking one should say Modeh Ani to thank Hashem for returning one’s soul. [9]The text is "Modeh Ani Lifanecha Melech Chai VeKayam, Shehechazarta Bi Nishmati BeChemlah, Rabba Emunatecha" מודה אני לפניך מלך חי וקים שהחזרת בי נשמתי בחמלה, רבה אמונתך with a pause between BeChemlah and Rabba. [10]
  2. One can say Modeh Ani even before washing one's hands. [11]
  3. It’s preferable to cover one’s head with a Yarmalka or one’s blanket while saying Modeh Ani. [12]
  4. A woman should say "modah ani" [13]
  5. A child should be taught modeh ani as soon as he learns to speak, as well as the first pasuk of the shema and torah tziva lanu moshe (devarim 33:4) [14]

Being conscience of Hashem's presence

  1. One should always be conscience of Hashem's presence by thinking of the Pasuk "Shiviti Hashem LeNegdi Tamid" שויתי ה' לנגדי תמיד (Tehilim 16:8) [15]
  2. Some have the practice to hang up a poster in a glass casing in Shul with a inscription of "Shaviti" (and sometimes the perek of Tehilim 67 "Lamanase'ach Benginot" in the shape of a Menorah). However if it's not encased it's not proper to keep it up. [16]

Related Pages

  1. Washing Hands (Negal Vessar)

Sources

  1. ↑ S"A 1:1 writes that one should be strong and arise early such that in effect one "awakens the dawn". Halacha Brurah 1:1 explains that dawn here means Olot HaShachar, and S"A means that one should wake up before Olot HaShachar. Rama 1:1 adds that one should certainly make sure not to wake up too late such that one misses davening with a minyan. Similarly, Kitzur S”A 1:5 writes that on the short nights of the year, when one can’t wake up so early, one should still wake up so that there’s enough time to prepare to go to pray Shacharit with the congregation. Piskei Teshuvot 1:2 quoting Mishmeret Shalom 1:1 writes that there is a basis for the widespread practice to wake up later as long as one is insistent to wake up for davening with a minyan. Mishna Brurah 1:9 writes that one should wake up around a half hour before the time for davening in a minyan to give oneself enough time to prepare for davening.
  2. ↑ Shlah HaKadosh (Chulin, Derech Chaim s.v. VeZeh Lashon Tolat Yacov) writes that one should connect the night and day with learning Torah. Many Achronim quote this as halacha including the Magan Avraham 1:1, Bear Hetiev 1:2, Mishna Brurah 1:2, Ben Ish Chai (Vayishlach 2), and Halacha Brurah 1:1.
  3. ↑ HaNetziv in Emek She'elah (Vetchanan 143:3) writes that the source of the Shelah is the Yerushalmi (first perek of Yoma) that one should learn two chapters during the morning and night to fulfill "VeHegita Bo Yomam VeLaylah". However, the Bavli in Menachot 99b says one should learn one chapter at day and night implies that one doesn't need to connect the night and day. Rav Ovadyah in Halichot Olam (Vayishlach 1:1) writes that those who don't follow the Shelah can rely on the Bavli.
  4. ↑ S”A 1:1, Mishna Brurah 1:1
  5. ↑ S"A 1:1. Piskei Teshuvot 1:1 expands on the idea in explaining that the Torah and Chazal used physical metephors for spiritual tasks so that we can relate to the expressions used.
  6. ↑ Magan Avraham 1:3 says that even though one should get up strongly like a lion to serve Hashem, one shouldn't stand up immediately because it's dangerous as it says in Gemara Gittin 70a. All achronim concur including the Mishna Brurah 1:8, Kaf HaChaim 1:4, and Halacha Brurah 1:1.
  7. ↑ Halachically Speaking (vol 3, article 1, pg 2)
  8. ↑ Sh"t Rivivot Ephraim 1:62
  9. ↑ Chaye Adam 1:1, Kaf HaChaim 1:4
  10. ↑ This is first sourced in the Seder Hayom (Beginning of the book; Rabbi Makhir 16th century Tzfat) and then is quoted as halacha by all the achronim including Mishna Brurah 1:8, Chaye Adam 1:1, Kitzur Shulchan Aruch 1:4, Shulchan Aruch HaRav 1:6, Halacha Brurah 1:2.
  11. ↑ Chaye Adam 1:1 writes that because Modeh Ani doesn't have Hashem's name in it, it can be recited before washing hands. Kaf HaChaim 1:4, Mishna Brurah 1:8, Shulchan Aruch HaRav 1:6, and Halacha Brurah 1:2 agree.
  12. ↑ Tefilla K’hilchoso 9:2, Halachically Speaking (vol 3, article 1, pg 2). See Rivevot Ephraim 4:2.
  13. ↑ Yalkut Yosef 1:9
  14. ↑ Yalkut Yosef 1:11
  15. ↑ Rama 1:1 writes as the first comment in the book that one should keep in mind the principle of "Shaviti". The Arizal's practice was to keep an inscription of Hashem's name before him always (Shaar Ruach HaKodesh 21). This is brought down by the achronim including Bear Heteiv 1:3, Mishna Brurah 1:4, Kaf HaChaim 1:2, and Halacha Brurah 1:3.
  16. ↑ Shaarei Teshuva 1:3 in the name of the Tevuot Shor that one should nullify the practice to hang up Klaf with Shaviti inscribed on it because people aren't careful about it leading to a desecration of a holy script and possibly an erasing of Hashem's name. Shaarei Teshuva says that if it's covered by glass then it's of no concern. This is brought as halacha by the Mishna Brurah 1:4.
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