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Mayim Achronim: Difference between revisions
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==The basics of the obligation== | ==The basics of the obligation== | ||
# 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> | # 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> | ||
# 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> | # 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> | ||
# The Minhag | # 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> | ||
==Who is obligated?== | ==Who is obligated in Mayim Achronim?== | ||
# | # 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> | ||
# 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> | # 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> | ||
# Some say one is obligated even if one didn’t even 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> | # Some say one is obligated even if one didn’t even 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> | ||
# Ashkenzim who | # Even Ashkenzim who aren't careful 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> | ||
==Interruptions between washing and making [[Birkat HaMazon]]== | ==Interruptions between washing and making [[Birkat HaMazon]]== | ||
# 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> | # 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> | ||
# 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> | # 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> | ||
# 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> | # 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> | ||
# 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> | # 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> | ||
# 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> | # 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> | ||
==Water that is fit for Mayim Achronim== | ==Water that is fit for Mayim Achronim== | ||
# 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> | # 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> | ||
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# 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> | # 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> | ||
# Only one washing is required, not two or three times. <Ref> Bet Yosef in name of Mordechai (Brachot 207), Mishna Brurah 181:21. </ref> | # Only one washing is required, not two or three times. <Ref> Bet Yosef in name of Mordechai (Brachot 207), Mishna Brurah 181:21. </ref> | ||
# 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> | |||
==Drying one's hands== | ==Drying one's hands== | ||
# From the strict law one doesn’t have to dry his hands, | # 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> | ||
==Practices related to Mayim Achronim== | ==Practices related to Mayim Achronim== | ||
# 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> | # 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> | ||
