Netilat Yadayim for a Meal and Setting the Table: Difference between pages

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==The Beracha for Washing Before eating Bread==
==Setting the Table==
# The Beracha is "Baruch Ata Hashem Elokeinu Melech HaOlam Asher Kidshanu B'Mitzvotav V'Tzivanu Al Netilat Yadayim"
# One should set his table before [[Yom Tov]] so that one can eat the Seudah right after Tzet HaChochavim. <ref> Tur and S”A 472:1. Aruch HaShulchan 472:2 writes that another reason why we should have the table set before [[Yom Tov]] is to have the table set for many hours beofre a meal like the tables of kings. </ref> One doesn’t actually have to start the Seder right after Tzet but the table should be set so it’s possible to start right away. <ref> Mishna Brurah 472:1 explains that it’s not precise when S”A writes that the table should be set so that one can start right after it gets dark rather it means that it should be possible to start then. Chazon Ovadyah (Pesach part 2, pg 5) concurs. However, Or Samech (Hilchot Chametz UMatzeh 7:3) suggests that since Matzah is compared to Pesach, just like [[Pesach]] is supposed to be eaten right after Tzet so too the Matzah is supposed to be eaten right after Tzet. </ref>
==Obligation==
#One should set the table with nice utensils according to what one can afford. <ref> Tur and S”A 672:2. Mishna Brurah 472:5 adds that one should nice utensils even though during the rest of the year one should refrain from using the best utensils because of Zecher LeChurban (to commemorate the destruction of the temple; http://halachipedia.com/index.php?title=Zecher_LeChurban). </ref>
# Even one whose hands aren't necessarily dirty or 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>
# One should set the chairs so that it is possible to lean properly while eating and drinking. <ref> Tur and S”A 472:2 </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>
# One should distribute candies to the children so that they ask about the differences on the night of peasch. <ref> S"A 472:16 based on Peschim 108 </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>
==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>
# 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>
# 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>
==Which waters are fit for Netilat Yadayim?==
# 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>
# 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>
# If water that changed it’s color changed back to it’s normal state it’s considered fit. <Ref> Mishna Brurah 160:5 </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>
==Going to the bathroom before a meal==
# 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.  
*Halichot Shlomo 26:26 writes that Rav Shlomo Zalman’s minhag was to wash without a kli.
*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 Berura 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.
*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 and so writes the Piskei Teshuvot 165:1. </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 Mamer 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 Kodshim 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>
==If one forgot to wash or say Al Netilat Yadayim==
# 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>
==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 </ref>


==Preparing the food==
# If [[Yom Tov]] falls out on [[Shabbat]], one should do the Melacha of Borer to prepare food before the Seder because the meal isn't immediately connected to the beginning of the Seder. <ref> Halichot Shlomo (Pesach, pg 215-6) writes that since Borer is only permitted when done immediately before a meal, concerning the Seder it is forbidden because the meal comes so long after the preparations, and it wouldn't be considered as doing Borer for eating immediately. </ref>
# On [[Shabbat]], it is considered Borer to take the small bugs attached to the Maror leaves, however it is permissible if one take a bit of the leaf with the bug. Nonetheless, it isn't considered Borer to remove a large worm that stands independent of the leaf. <ref> Semirat [[Shabbat]] KeHilchata (3 note 102) </ref>
==Seder Plate==
# Not everyone at the Seder needs to have their own three Matzahs and it’s enough that the one running the Seder has three Matzahs, however, in order that there be enough for everyone to receive a [[Kezayit]] from a broken matzah and a [[Kezayit]] from a whole matzah the one running the Seder should have the required amount of whole and broken matzahs. <Ref> Rav Schachter on [http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5771 OU Pre-Pesach Webcast 5771] between minutes 90 and 91 </ref>
==References==
==References==
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Revision as of 04:57, 15 March 2013

Setting the Table

  1. One should set his table before Yom Tov so that one can eat the Seudah right after Tzet HaChochavim. [1] One doesn’t actually have to start the Seder right after Tzet but the table should be set so it’s possible to start right away. [2]
  2. One should set the table with nice utensils according to what one can afford. [3]
  3. One should set the chairs so that it is possible to lean properly while eating and drinking. [4]
  4. One should distribute candies to the children so that they ask about the differences on the night of peasch. [5]

Preparing the food

  1. If Yom Tov falls out on Shabbat, one should do the Melacha of Borer to prepare food before the Seder because the meal isn't immediately connected to the beginning of the Seder. [6]
  2. On Shabbat, it is considered Borer to take the small bugs attached to the Maror leaves, however it is permissible if one take a bit of the leaf with the bug. Nonetheless, it isn't considered Borer to remove a large worm that stands independent of the leaf. [7]

Seder Plate

  1. Not everyone at the Seder needs to have their own three Matzahs and it’s enough that the one running the Seder has three Matzahs, however, in order that there be enough for everyone to receive a Kezayit from a broken matzah and a Kezayit from a whole matzah the one running the Seder should have the required amount of whole and broken matzahs. [8]

References

  1. ↑ Tur and S”A 472:1. Aruch HaShulchan 472:2 writes that another reason why we should have the table set before Yom Tov is to have the table set for many hours beofre a meal like the tables of kings.
  2. ↑ Mishna Brurah 472:1 explains that it’s not precise when S”A writes that the table should be set so that one can start right after it gets dark rather it means that it should be possible to start then. Chazon Ovadyah (Pesach part 2, pg 5) concurs. However, Or Samech (Hilchot Chametz UMatzeh 7:3) suggests that since Matzah is compared to Pesach, just like Pesach is supposed to be eaten right after Tzet so too the Matzah is supposed to be eaten right after Tzet.
  3. ↑ Tur and S”A 672:2. Mishna Brurah 472:5 adds that one should nice utensils even though during the rest of the year one should refrain from using the best utensils because of Zecher LeChurban (to commemorate the destruction of the temple; http://halachipedia.com/index.php?title=Zecher_LeChurban).
  4. ↑ Tur and S”A 472:2
  5. ↑ S"A 472:16 based on Peschim 108
  6. ↑ Halichot Shlomo (Pesach, pg 215-6) writes that since Borer is only permitted when done immediately before a meal, concerning the Seder it is forbidden because the meal comes so long after the preparations, and it wouldn't be considered as doing Borer for eating immediately.
  7. ↑ Semirat Shabbat KeHilchata (3 note 102)
  8. ↑ Rav Schachter on OU Pre-Pesach Webcast 5771 between minutes 90 and 91
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