Activities That Require Netilat Yadayim: Difference between revisions
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Activities That Require Netilat Yadayim (view source)
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# One should wash [[netilat yadayim]] after one: | # One should wash [[netilat yadayim]] after one: | ||
## sleeps, | ## sleeps, | ||
## | ## enters an exits a bathroom, | ||
## touches one's shoes, | ## touches one's shoes, | ||
## touches one's legs, | ## touches one's legs, | ||
## touches an area that usually covered, | ## touches an area that usually covered, | ||
## scratches one's head, | ## scratches one's head, | ||
## enters a cemetery. <ref>Yalkut Yosef 4:42 </ref> | ## enters a cemetery. <ref>Yalkut Yosef 4:42 </ref> | ||
# Whenever one touches an area of one's body that is generally covered must wash | # Whenever one touches an area of one's body that is generally covered must wash his hands.<ref>Rashba 1:193 writes that whenever a person touches an area of one's body which is generally covered they must wash their hands because of the dried sweat (מלמולי זיעה) that gets onto one's hands. The same is true of a person who scratches their head. | ||
* Does it apply if one's body is clean? Yafeh Lelev 1:4:22 writes that it seems from Shulchan Aruch that if a person's body is clean if he touched a covered area he doesn't need to wash his hands. His proof is Zevachim 19b. However, he concludes that the Mor Ukesiah 4:19 argues that even so they require netilat yadayim. (Mor Ukesiah is about feet but the Yafeh Lelev is applying him even to the other parts of the body.) Tzitz Eliezer 7:2:14 quotes the Yafeh Lelev 1:4:23 with respect to beard hair. Peninei Halacha cites this as well. | * Does it apply if one's body is clean? Yafeh Lelev 1:4:22 writes that it seems from Shulchan Aruch that if a person's body is clean if he touched a covered area he doesn't need to wash his hands. His proof is Zevachim 19b. However, he concludes that the Mor Ukesiah 4:19 argues that even so they require netilat yadayim. (Mor Ukesiah is about feet but the Yafeh Lelev is applying him even to the other parts of the body.) Tzitz Eliezer 7:2:14 quotes the Yafeh Lelev 1:4:23 with respect to beard hair. Peninei Halacha cites this as well. | ||
* Lev Chaim 2:5, the father of the Yafeh Lelev, asks whether touching one's feet requires netilat yadayim if they're clean. He proves from Zevachim 19b that during the kiddush yadayim and raglayim of the Kohanim that one doesn't need to wash one's hands after touching one's feet if they're clean. Yet, Ben Ish Chai in Rav Poalim 2:4 disagrees and answers that the ground of the Bet Hamikdash didn't have ruach raah. His opinion is repeated in Ben Ish Chai Toldot n. 1. | * Lev Chaim 2:5, the father of the Yafeh Lelev, asks whether touching one's feet requires netilat yadayim if they're clean. He proves from Zevachim 19b that during the kiddush yadayim and raglayim of the Kohanim that one doesn't need to wash one's hands after touching one's feet if they're clean. Yet, Ben Ish Chai in Rav Poalim 2:4 disagrees and answers that the ground of the Bet Hamikdash didn't have ruach raah. His opinion is repeated in Ben Ish Chai Toldot n. 1. | ||
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* Ruach Raah: Mor Ukesiah 4:18 suggests that it is because of ruach raah. Rav Ovadia in Yabia Omer 5:1:4 suggests that as well based on the Maaseh Avraham 4 who says that one may not walk barefoot because of the ruach raah on the ground.</ref> | * Ruach Raah: Mor Ukesiah 4:18 suggests that it is because of ruach raah. Rav Ovadia in Yabia Omer 5:1:4 suggests that as well based on the Maaseh Avraham 4 who says that one may not walk barefoot because of the ruach raah on the ground.</ref> | ||
# If a person removes his shoes or puts them on without touching them he doesn't need to wash his hands.<ref>Olot Tamid 4:12 writes that if one removes one's shoes without touching them he still needs to wash his hands. However, the Magen Avraham 4:19, Eliyah Rabba 4:13, Mekor Chaim 4:18, and Mishna Brurah 4:41 argue that it only applies if one touches one's shoes with one's hands. This is relevant to Birkat Cohanim (Shulchan Aruch 128:5) and Tisha B'av on Motzei Shabbat even shoes are removed after Barchu (Shulchan Aruch 553). </ref> | # If a person removes his shoes or puts them on without touching them he doesn't need to wash his hands.<ref>Olot Tamid 4:12 writes that if one removes one's shoes without touching them he still needs to wash his hands. However, the Magen Avraham 4:19, Eliyah Rabba 4:13, Mekor Chaim 4:18, and Mishna Brurah 4:41 argue that it only applies if one touches one's shoes with one's hands. This is relevant to Birkat Cohanim (Shulchan Aruch 128:5) and Tisha B'av on Motzei Shabbat even shoes are removed after Barchu (Shulchan Aruch 553). </ref> | ||
# If a person touches his socks he doesn't need to wash his hands.<ref>Chavot Yair in Mekor Chaim 4:18 writes that the need to wash one's hands after touching one's shoes doesn't apply to socks. He seems to understand the issue of touching shoes because of dirt as the Eliyah Rabba 4:13 writes. Yabia Omer 5:1:4 discusses this. He quotes the Lev Chaim 2:2 who says that if shoes are dirty because of the ground then socks aren't included but if they're dirty because of the sweat of feet then they are included. Rav Ovadia adds that if the reason for not touching shoes is because of ruach raah then it doesn't apply to socks. He concludes that we can be lenient on socks.</ref> | # If a person touches his socks he doesn't need to wash his hands.<ref>Chavot Yair in Mekor Chaim 4:18 writes that the need to wash one's hands after touching one's shoes doesn't apply to socks. He seems to understand the issue of touching shoes because of dirt as the Eliyah Rabba 4:13 writes. Yabia Omer 5:1:4 discusses this. He quotes the Lev Chaim 2:2 who says that if shoes are dirty because of the ground then socks aren't included but if they're dirty because of the sweat of feet then they are included. Rav Ovadia adds that if the reason for not touching shoes is because of ruach raah then it doesn't apply to socks. He concludes that we can be lenient on socks. Rav Ben Tzion Abba Shaul (Or Letzion 2:1:12) distinguishes between the part of the sock that's inside one's shoe and the part that sticks out, but Rav Ovadia (Yabia Omer 9 OC 108:14) rejects his idea. </ref> | ||
# Some suggest that there's no need to wash netilat yadayim for touching slippers.<ref>Rivevot Efraim 3:15 writes that if the reason for washing netilat yadyaim after touching shoes is because the shoes are dirty and they make one's hands dirty that doesn't apply to slippers. Even if it is true that we don't distinguish between clean and dirty shoes that might only be true of outdoor shoes and indoors were never included in this halacha. He implies that this is the halacha but concludes that the reader should consider this. See further in Iyunim Bhalacha (R' Shlomo Shemaya) siman 1 that according to the Mishna Brurah 128:62 as long as one's shoes are clean there's no need to do netilat yadayim afterwards. This also seems to be implied from Mishna Brurah 4:61.</ref> | # Some suggest that there's no need to wash netilat yadayim for touching slippers.<ref>Rivevot Efraim 3:15 writes that if the reason for washing netilat yadyaim after touching shoes is because the shoes are dirty and they make one's hands dirty that doesn't apply to slippers. Even if it is true that we don't distinguish between clean and dirty shoes that might only be true of outdoor shoes and indoors were never included in this halacha. He implies that this is the halacha but concludes that the reader should consider this. See further in Iyunim Bhalacha (R' Shlomo Shemaya) siman 1 that according to the Mishna Brurah 128:62 as long as one's shoes are clean there's no need to do netilat yadayim afterwards. This also seems to be implied from Mishna Brurah 4:61.</ref> | ||
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==After Leaving the Bathroom== | ==After Leaving the Bathroom== | ||
# | # Many hold that there is an obligation for one to wash Netilat Yadayim upon leaving a bathroom even if one did not relieve himself<ref>Mordechai Berachot 194, Shulchan Aruch, Orach Chaim 4:18, Mishna Brurah 4:40. See Halacha Brurah (Otzrot Yosef 1:12) who discusses this question at length and cites the Magen Avraham 227:2 who implies that there's no obligation of Netilat Yadayim for just entering a bathroom but the Zohar holds that there is.</ref>. Many poskim hold no kli is necessary and neither is washing three times.<ref>https://www.ou.org/torah/machshava/tzarich-iyun/tzarich_iyun_washing_after_leaving_the_washroom/ quoting Yalkut Yosef v. 3 p. 96. He points out that there is a stringency to wash with a kli outside the bathroom but washing with a kli in the bathroom is pointless. Rav Ben Tzion Abba Shaul (Ohr LeTzion 2:1:15) held that a keli is nice lechatechilah but not necessary MeIkar HaDin; however, three times is always necessary. Rav Ovadia (Yabia Omer 9 OC 108 fn 4) lightens some of his arguments by noting how one cannot compare this to washing in the morning. Rav Mordechai Lebhar (Magen Avot Orach Chaim 4:18) quotes Rav Shalom Meshash ([https://www.hebrewbooks.org/pdfpager.aspx?req=21291&st=&pgnum=86 Shemesh uMagen vol. 3 Siman 37]) as reporting that the custom in Morocco was always to wash once at the sink without a kli according to the simple reading of Shulchan Aruch that a kli is only necessary for the morning washing.</ref> | ||
# The Gemara ( | # The status of modern day bathrooms, where everything gets flushed away, is subject to a debate among contemporary authorities. Some argue it retains the same status of Beit HaKisseh as the times of the Gemara, while others argue it does not.<ref>The Gemara (Berachot 26a) describes a "Beit HaKisei deParsai" (Persian bathroom), which was a particularly clean bathroom because the waste would roll down to a pit a distance from the actual toilet, and therefore did not have some of the dinim of regular bathrooms. Modern poskim discuss whether our bathrooms should be treated like a beis hakisei diParai, and thus one would not require netilas yadayim upon exiting them, or not. The Chazon Ish (17:4) leaves this question in doubt, since unlike the bathrooms of the Parsai, in which the waste was removed immediately. As the Rabeinu Yonah quotes from Rav Hai Gaon on the Gemara in [[Brachos]], our toilets hold the waste for a period of time until it is flushed away. Rav Shlomo Zalman Auerbach (Halichos Shlomo [[Tefilla]] 20:24), however, is lenient about this, and the Minchas Yitzchok ([[teshuva]] 1:60) concludes that in cases of need (bishas hadchak) one may be lenient not to wash upon leaving our bathrooms. [http://www.yutorah.org/sidebar/lecture.cfm/891935/rabbi-hershel-schachter/berachos-56-25ab-modern-bathrooms-tzoah-libo-roeh-es-haervah-glass-akum-issur-chal-al-issur/ Rav Schachter (Brachot Shiur 56 min 3-4)] holds that there's no ruach raah in our bathrooms today.<br/> | ||
# If one | Rav Ovadia Yosef (Yachava Daat 3:1) wasn't lenient to wash in a bathroom unless there was no other option. Yalkut Yosef 4:84 extends this ruling to washing before a meal and in the morning. Orchot Rabbenu 1:12 writes that in practice Rav Ovadia Yosef himself did wash outside a bathroom whenever he had to do netilat yadyaim including the washing after going to the bathroom. <br/> | ||
* Urinating without Dirtying One's Hands: Rabbenu Tam cited by Ritva Yoma 30a s.v. zot holds that if one urinated and didn't dirty his hands doesn't have to wash his hands. Ritva argues that the proof can be rejected. He also distinguishes between not needing netilat yadayim to recite a bracha but we should wash before shema and shemona esrei. | Rav Ben Tzion Abba Shaul (Or Letzion vol. 1 OC 1 and vol.2 1:9) argues that only the toilet bowl has the status of Beit HaKisseh; therefore, it's permitted to do Netilat Yadayim and even drink the waters in the bathroom, but not to recite a beracha in there. It's better to take out the water to drink, but, if one has water outside, it's better to use that. If there is also a Tzurat HaPetach in between the toilet bowl and the sink, then it's definitely a different room. The Tzurat hapetach needs to be able to withstand a common wind, so a curtain would not count. If there's a shower in the room, then it's a beit hamerchatz and prohibited to wash or drink there without a Tzurat HaPetach. Rav Ovadia (Yabia Omer 9 OC 108:13) takes serious issue with this approach. To this, Rav Ovadia (Yabia Omer 9 OC 108:13) concedes there is merit but recommends still washing for Asher Yatzar and Tefillah.<br/> | ||
Rav Ben Tzion (Or LeTzion 2:1:10) argues further that one does not need to wash at all after exiting the bathroom on a plane or train, because it's not stationary to be called a room and especially if nothing stays in the toilet at all.</ref> | |||
# If one urinated or relieved himself outside of the bathroom and his hands did not get dirty at all, then there is no obligation to wash hands in order to say [[Asher Yatzer]]. Nevertheless, one should still wash for cleanliness purposes or preparation for Tefillah.<ref>Shulchan Aruch (Orach Chaim 7:2). Mishna Brurah 7:3 confirms this even though many disagree. Or Letzion 2:1:14 | |||
* Urinating without Dirtying One's Hands: Rabbenu Tam cited by Ritva Yoma 30a s.v. zot holds that if one urinated and didn't dirty his hands, he doesn't have to wash his hands. Ritva argues that the proof can be rejected. He also distinguishes between not needing netilat yadayim to recite a bracha but we should wash before shema and shemona esrei. | |||
* Urinating with Dirtying One's Hands: Rabbenu Tam cited by Ritva holds that even if one dirtied one's hands one doesn't recite a bracha for netilat yadayim. He disagreed based on the Ri. Tosfot Yeshanim 30a s.v. mitzvah agrees. | * Urinating with Dirtying One's Hands: Rabbenu Tam cited by Ritva holds that even if one dirtied one's hands one doesn't recite a bracha for netilat yadayim. He disagreed based on the Ri. Tosfot Yeshanim 30a s.v. mitzvah agrees. | ||
* Relieving Oneself Gedolim even without Dirtying One's Hands: Ritva quotes the Rav Meir HaAshkenazi who says that for relieving himself gedolim he should recite a bracha for shema and shemona esrei. Ritva concludes that one should recite netilat yadayim after gedolim even just to recite the bracha of asher yatzar.</ref> | * Relieving Oneself Gedolim even without Dirtying One's Hands: Ritva quotes the Rav Meir HaAshkenazi who says that for relieving himself gedolim he should recite a bracha for shema and shemona esrei. Ritva concludes that one should recite netilat yadayim after gedolim even just to recite the bracha of asher yatzar.</ref> | ||
# If one placed a hand into the bathroom and pulled it back out, he is obligated to wash that hand. Some recommend washing both hands<ref>Or Letzion 2:1:13</ref>, while others argue that doing so is more than necessary.<ref>Yabia Omer 9 OC 108:15</ref> | |||
==Links== | ==Links== | ||
