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Netilat Yadayim for a Meal: Difference between revisions
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# 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> | # 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 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> | ||
# One should have intention that the netilat yadayim is purifying one's hands for the meal.<ref>Shulchan Aruch OC 159:13</ref> After the fact if one doesn't have water to wash again one can be lenient.<ref>Mishna Brurah 159:75</ref> | # One should have intention that the netilat yadayim is purifying one's hands for the meal.<ref>The Rashba Torat Habayit 6:2 writes that from the Gemara Chullin 106b it is implied that a person needs intention for netilat yadayim for a meal to be effective. He explains that even though it is considered preparing for dealing with something non-holy, chullin, which wouldn't require intention, since netilat yadayim is established based on preparing for Trumah intention is necessary. Shulchan Aruch OC 159:13 agrees.</ref> After the fact if one doesn't have water to wash again one can be lenient.<ref>Mishna Brurah 159:75</ref> | ||
# If someone has a doubt if he washed netilat yadayim it is proper to was them again if he has water available.<ref>Shulchan Aruch OC 160:11. Mishna Brurah 160:51 explains that since it is easy to avoid the safek one should do so.</ref> | # If someone has a doubt if he washed netilat yadayim it is proper to was them again if he has water available.<ref>Shulchan Aruch OC 160:11. Mishna Brurah 160:51 explains that since it is easy to avoid the safek one should do so.</ref> | ||
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# 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 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> 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 [[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>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> | # 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> | ||
# If one washed one's hands with a bracha with intent to eat and then changed his mind and didn't end up eating he doesn't need to force himself to eat and his bracha isn't a bracha levatala.<ref>Ritva Chullin 106b s.v. vagav writes that since one's intent was that one's bracha would be for food when one made the bracha it is valid even if one later changes one's intent afterwards. (Compare to Gra O.C. 432's support for the Rama that if one made the bracha for bedikat chametz and didn't find anything that it isn't a bracha levatala.) Rav Yitzchak Yosef ([https://www.torahanytime.com/#/lectures?v=75192 Motzei Shabbat Beshalach 5779]) quoted this as the halacha.</ref> | |||
==Going to the Bathroom Before a Meal== | ==Going to the Bathroom Before a Meal== | ||
# If one goes to the bathroom and then wants to have a bread meal, | # If one goes to the bathroom and then wants to have a bread meal, | ||
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* 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. | * 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: Magen 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: Magen 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> | ||
==Going to the Bathroom in the Middle of Meal== | |||
# If one goes to the bathroom during a meal, one should wash his hands without a Bracha. <Ref> Shulchan Aruch 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, and Magen 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> Shulchan Aruch 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, and Magen 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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==Who Washes First== | ==Who Washes First== | ||
# When each person is going to wash and make their own hamotzei the greatest person deserving honor should be given the honor to wash first.<ref>Gemara Brachot 46b, Shulchan Aruch 165:2</ref> | # When each person is going to wash and make their own hamotzei the greatest person deserving honor should be given the honor to wash first.<ref>Gemara Brachot 46b, Shulchan Aruch 165:2</ref> | ||
# When one person is going to recite hamotzei for everyone, nonetheless, the greatest person of honor should wash his hands first. However, some have the practice that the greatest person washes last. <ref>The Gemara Brachot 46b states that the greatest person washes first so that he can eat first. The Rambam Brachot 7:1 quotes this halacha even in the context of having one person recite the bracha for everyone. Shulchan Aruch 165:2 writes that the greatest person should wash first but the Rosh's practice was to wash last so that he wouldn't have a long break between washing and making hamotzei. Mishna Brurah 165:5 seems to recommend following the Rosh. Halacha Brurah 165:6 writes that the halacha is like the first opinion of Shulchan Aruch that the greatest person should wash first even though he is going to recite hamotzei for everyone and need to wait longest | # When one person is going to recite hamotzei for everyone, nonetheless, the greatest person of honor should wash his hands first. However, some have the practice that the greatest person washes last. <ref>The Gemara Brachot 46b states that the greatest person washes first so that he can eat first. The Rambam Brachot 7:1 quotes this halacha even in the context of having one person recite the bracha for everyone. The Kesef Mishna explains that although the gemara's reason was that he should wash first so that he doesn't have to wait, still the halacha is to follow the briatta which written generally that the greatest person washes first and applies in all cases. Shulchan Aruch 165:2 writes that the greatest person should wash first but the Rosh's practice was to wash last so that he wouldn't have a long break between washing and making hamotzei. Mishna Brurah 165:5 seems to recommend following the Rosh. Halacha Brurah 165:6 writes that the halacha is like the first opinion of Shulchan Aruch that the greatest person should wash first even though he is going to recite hamotzei for everyone and need to wait longest. </ref> | ||
==The Laws of Chatzitzah== | ==The Laws of Chatzitzah== | ||
