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Netilat Yadayim for a Meal: Difference between revisions
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# 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> | # 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== | ==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> | # If one is going to eat more than a [[KeBaytzah]] of bread, one must wash [[Netilat Yadayim]] with a Bracha. <ref>Shulchan Aruch 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> | # 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> Shulchan Aruch 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> | # 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>Shulchan Aruch 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?== | ==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> | # 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> | ||
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## 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, make [[Asher Yatzer]], and then wash again and recite Al Netilat Yadayim OR wash once and recite [[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. Accordingly, Halichot Shlomo 26:26 writes that Rav Shlomo Zalman’s minhag was to wash without a kli. | ## 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, make [[Asher Yatzer]], and then wash again and recite Al Netilat Yadayim OR wash once and recite [[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. Accordingly, Halichot Shlomo 26:26 writes that Rav Shlomo Zalman’s minhag was to wash without a kli. | ||
* Similarly, 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. | * Similarly, 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. | ||
* On the other hand, Rav Moshe Shternbuch (Teshuvot Vihanhagot 1:168) writes 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, which is the second practice recorded by | * On the other hand, Rav Moshe Shternbuch (Teshuvot Vihanhagot 1:168) writes 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, which is the second practice recorded by Shulchan Aruch, but not in accordance with what is written in the Mishna Brurah. Rav Shternbuch adds that the Chazon Ish did it this way as well. Also, Maaseh Rav (no. 77) recommends following the second practice of Shulchan Aruch. | ||
* Another alternative: Magan Avraham 165:2 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> | * Another alternative: Magan Avraham 165:2 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> | ||
# 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> | # 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> | ||
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#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> | #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, | # 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> | # 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> Shulchan Aruch 161:1. </ref> | ||
==Bracha== | ==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> | # 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> | ||
