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Netilat Yadayim upon Waking Up: Difference between revisions
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Netilat Yadayim upon Waking Up (view source)
Revision as of 16:08, 2 November 2014
, 2 November 2014capitalization of Netilat Yadayim, merged 4 amos to walk with permissable before washing hands.
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==When should one wash one's hands?== | ==When should one wash one's hands?== | ||
# One should wash one's hands immediately after one's recitation of | # One should wash one's hands immediately after one's recitation of [[Modeh Ani]]. <ref> S"A 4:1 </ref> | ||
# According to Ashkenazim, if one needs to go to the bathroom upon [[waking up]] and after going to the bathroom one will be ready for [[davening]], one should wash without a bracha upon [[waking up]] and after having gone to the bathroom wash again with the bracha of Al [[Netilat Yadayim]]. <ref> Magan Avraham 4:1 quotes the Ketavim as saying that one should wash with the bracha and then go to the bathroom, however, the Magen Avraham writes that he feels that it's preferable to wash with after going to the bathroom. He adds that if one needs to go to the bathroom, then it's forbidden to wash with a bracha before going to the bathroom. The Kitzur S"A 2:7 and Mishna Brurah 4:4 agree with the Magen Avraham that one should wash with a bracha after going to the bathroom, but they add that one should also wash without a bracha before going to the bathroom. </ref> | # According to Ashkenazim, if one needs to go to the bathroom upon [[waking up]] and after going to the bathroom one will be ready for [[davening]], one should wash without a bracha upon [[waking up]] and after having gone to the bathroom wash again with the bracha of Al [[Netilat Yadayim]]. <ref> Magan Avraham 4:1 quotes the Ketavim as saying that one should wash with the bracha and then go to the bathroom, however, the Magen Avraham writes that he feels that it's preferable to wash with after going to the bathroom. He adds that if one needs to go to the bathroom, then it's forbidden to wash with a bracha before going to the bathroom. The Kitzur S"A 2:7 and Mishna Brurah 4:4 agree with the Magen Avraham that one should wash with a bracha after going to the bathroom, but they add that one should also wash without a bracha before going to the bathroom. </ref> | ||
# According to Ashkenazim, if after having gone to the bathroom one will still not be ready for [[davening]] and will have to go to the bathroom another time before [[davening]] (as is common when one wakes up a long time before [[davening]]), according to Ashkenazim, one should wash without a bracha upon [[waking up]], wash a second time without a bracha after having gone to the bathroom the first time, and then wash a third time with a bracha of Al [[Netilat Yadayim]] when one is ready for [[davening]] after having gone to the bathroom a second time. Some say that one doesn't need to wash before going to the bathroom and also that after having gone to the bathroom one should wash without a cup and without the bracha, and then when one is ready for [[davening]] one should wash again using a cup and make the bracha. <ref> | # According to Ashkenazim, if after having gone to the bathroom one will still not be ready for [[davening]] and will have to go to the bathroom another time before [[davening]] (as is common when one wakes up a long time before [[davening]]), according to Ashkenazim, one should wash without a bracha upon [[waking up]], wash a second time without a bracha after having gone to the bathroom the first time, and then wash a third time with a bracha of Al [[Netilat Yadayim]] when one is ready for [[davening]] after having gone to the bathroom a second time. Some say that one doesn't need to wash before going to the bathroom and also that after having gone to the bathroom one should wash without a cup and without the bracha, and then when one is ready for [[davening]] one should wash again using a cup and make the bracha. <ref> | ||
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# If the water if further than 4 [[Amot]] some say that it's better to walk less than 4 [[amot]] at a time while others say it's better to go there quickly if it's still in the same house. <ref> Mishna Brurah 1:2 </ref> | # If the water if further than 4 [[Amot]] some say that it's better to walk less than 4 [[amot]] at a time while others say it's better to go there quickly if it's still in the same house. <ref> Mishna Brurah 1:2 </ref> | ||
# It’s permitted to get dressed prior to washing one’s hands. <Ref> Yalkut Yosef (vol 1 pg 7), Sh”t Yabia Omer 5:1, Sh”t Otzrot Yosef 1:1 </ref> | # It’s permitted to get dressed prior to washing one’s hands. <Ref> Yalkut Yosef (vol 1 pg 7), Sh”t Yabia Omer 5:1, Sh”t Otzrot Yosef 1:1 </ref> | ||
# It's preferable that one is strict not to walk more than 4 [[amot]] prior to [[Netilat Yadayim]]. <ref>The Tolat Yacov (Seder [[Netilat Yadayim]]) quotes the Zohar saying that it’s forbidden to walk 4 [[amot]] prior to washing [[Netilat Yadayim]]. (1) The Bach (beginning of 4) writes that S”A didn’t quote the Zohar because many people wouldn’t be able to fulfill the law. Sh”t Shevut Yacov 3:1 defends the minhag by saying that either the entire law of the Zohar isn’t applicable since the Talmud Balvi argues on it, or that the entire house is considered within 4 [[amot]]. The Eliyah Rabba 1:4 argues on the Shevut Yacov but defends the minhag by saying that perhaps the law doesn’t apply nowadays. So writes the Lechem Mishna (Shevitat Esor 3:12) and Yam Shel Shlomo (Chullin 31). (2) On the other hand, the Chida (Birkei Yosef 1:1) writes that it’s a serious halacha, most are strict about it, and if the water is far away one should walk less than 4 [[amot]] at a time to get the water. So writes the Shalmei Tzibbur 18c, Chesed LeAlaphim 4:12, Ruach Chaim 4:1, and Petach Dvir 4:1. However, the Shaarei [[Teshuva]] 1:2 and Siddur Bet Ovad 6:3 argue that if the water is far away one should rush to get to the water as soon as one can. (3) In conclusion, Sh”t Otzrot Yosef 1:2 writes in name of Rav Ovadyah Yosef that in cases of need one may rely on the lenient opinions especially if one went to sleep after [[chatzot]]. So too, Mishna Brurah 1:2 writes that one may rely on the Shevut Yacov (that a house is like 4 [[amot]]) in cases of great need. </ref> | |||
# One shouldn't touch any foods before washing his hands. If he did unintentionally, the food should be washed three times. If this is impossible, one should preferably refrain from eating it. If necessary though, one can eat it without washing it. <ref> Yabia Omer 4:1, Otzrot Yosef 1:10 </ref> | # One shouldn't touch any foods before washing his hands. If he did unintentionally, the food should be washed three times. If this is impossible, one should preferably refrain from eating it. If necessary though, one can eat it without washing it. <ref> Yabia Omer 4:1, Otzrot Yosef 1:10 </ref> | ||
==When does one need to wash hands?== | ==When does one need to wash hands?== | ||
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# If one actually touched a unclean part of the body or went to the bathroom, one must search and find water to wash hands for [[Shemoneh Esrei]]. <ref> Mishna Brurah 92:27 writes that only if one has Stam hands S"A is lenient that one doesn't have to search for water if it isn't around, however if there is a certain impurity such as if one touched an unclean area or went to the bathroom, one certainly must wash hands. Kaf Hachayim 4:86 writes that if he's in the middle of the shemoneh esrei and he realized that he touched something that would obligate him to wash, he should just wipe his hands on "midi diminakei" such as his clothes, wood, or stone. </ref> | # If one actually touched a unclean part of the body or went to the bathroom, one must search and find water to wash hands for [[Shemoneh Esrei]]. <ref> Mishna Brurah 92:27 writes that only if one has Stam hands S"A is lenient that one doesn't have to search for water if it isn't around, however if there is a certain impurity such as if one touched an unclean area or went to the bathroom, one certainly must wash hands. Kaf Hachayim 4:86 writes that if he's in the middle of the shemoneh esrei and he realized that he touched something that would obligate him to wash, he should just wipe his hands on "midi diminakei" such as his clothes, wood, or stone. </ref> | ||
# However, just to say [[Brachot]], [[Kriyat Shema]], or learn Torah one doesn't need to wash hands. <ref> Mishna Brurah 92:25 writes that implied from S"A is that only does [[Shemoneh Esrei]] need clean hands but for [[learning Torah]], [[Kriyat Shema]] or [[Brachot]] stam (they are in doubt, they aren't certainly clean or unclean) are sufficient. However, Mishna Brurah also quotes the Pri Megadim 4 writes that [[Kriyat Shema]] does need washed hands. </ref> | # However, just to say [[Brachot]], [[Kriyat Shema]], or learn Torah one doesn't need to wash hands. <ref> Mishna Brurah 92:25 writes that implied from S"A is that only does [[Shemoneh Esrei]] need clean hands but for [[learning Torah]], [[Kriyat Shema]] or [[Brachot]] stam (they are in doubt, they aren't certainly clean or unclean) are sufficient. However, Mishna Brurah also quotes the Pri Megadim 4 writes that [[Kriyat Shema]] does need washed hands. </ref> | ||
# If someone slept in a bed during the day, he should wash [[ | # If someone slept in a bed during the day, he should wash [[Netilat Yadayim]] without a beracha. <ref> Halacha Berura 4:47 </ref> | ||
==Someone who stayed up all night== | ==Someone who stayed up all night== | ||
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# If one washed with a Bracha before [[Olot HaShachar]], one should wash again at Olot without a Bracha. <Ref> S”A 4:14, Mishna Brurah 4:31, Ishei Yisrael 2:31 </ref> | # If one washed with a Bracha before [[Olot HaShachar]], one should wash again at Olot without a Bracha. <Ref> S”A 4:14, Mishna Brurah 4:31, Ishei Yisrael 2:31 </ref> | ||
# If one wakes up before [[Chatzot]], one should wash without a Bracha, and then after Olot Hashachar one should dirty one’s hands (by touching a or by going to the bathroom) and then wash with a Bracha. <Ref>Beiur Halacha 4:13 s.v. Kol, Ishei Yisrael 2:32, Dinei Nieyor Kol HaLaylah (pg 41) </ref> | # If one wakes up before [[Chatzot]], one should wash without a Bracha, and then after Olot Hashachar one should dirty one’s hands (by touching a or by going to the bathroom) and then wash with a Bracha. <Ref>Beiur Halacha 4:13 s.v. Kol, Ishei Yisrael 2:32, Dinei Nieyor Kol HaLaylah (pg 41) </ref> | ||
# If one stayed up all night, one should wash in the morning without a bracha. <ref>{{Ibid}}. The Shulchan Aruch (4:13) writes that there is a doubt whether one makes a Bracha on [[Netilat Yadayim]] on the morning after staying up all night. Similairly, the Rama ({{ibid}}) comments that one should do [[ | # If one stayed up all night, one should wash in the morning without a bracha. <ref>{{Ibid}}. The Shulchan Aruch (4:13) writes that there is a doubt whether one makes a Bracha on [[Netilat Yadayim]] on the morning after staying up all night. Similairly, the Rama ({{ibid}}) comments that one should do [[Netilat Yadayim]] without a Bracha. | ||
* The source of the Shulchan Aruch's doubt is the dispute for doing [[Netilat Yadayim]] in the morning. The Rosh ([[Brachot]] 9:23) says because one's hands are "עסקניות" (literally busy) and they may have touched an unclean part of the body during one's sleep, it's an obligation to do [[Netilat Yadayim]] in the morning. As a support to his view that we wash our hands for cleanliness before [[prayer]] he quotes the pasuk from Tehilim (26:6) "אֶרְחַץ בְּנִקָּיוֹן כַּפָּי ". On the other hand, the Rashba (Teshuvat HaRashba 1:191) argues on the Rosh claiming that there is no source for the idea of the Rosh. Rather the reason is that we are purifying our hands for the whole day (theoretically even to cover washing before bread) and the reason that we do it specifically before [[Shacharit]] is that when we wake up in the morning it's as if we are created anew as it says in Eicha (3:23) חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ. | * The source of the Shulchan Aruch's doubt is the dispute for doing [[Netilat Yadayim]] in the morning. The Rosh ([[Brachot]] 9:23) says because one's hands are "עסקניות" (literally busy) and they may have touched an unclean part of the body during one's sleep, it's an obligation to do [[Netilat Yadayim]] in the morning. As a support to his view that we wash our hands for cleanliness before [[prayer]] he quotes the pasuk from Tehilim (26:6) "אֶרְחַץ בְּנִקָּיוֹן כַּפָּי ". On the other hand, the Rashba (Teshuvat HaRashba 1:191) argues on the Rosh claiming that there is no source for the idea of the Rosh. Rather the reason is that we are purifying our hands for the whole day (theoretically even to cover washing before bread) and the reason that we do it specifically before [[Shacharit]] is that when we wake up in the morning it's as if we are created anew as it says in Eicha (3:23) חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ. | ||
* A practical difference (explained by the Bet Yosef (4:13)) that emerges from the dispute is a case of a person that didn't go to sleep at night. According to the Rosh, since one didn't go to sleep there is no doubt that a person would have touched an unclean area and so, there's no need for [[Netilat Yadayim]]. On the other hand, the Rashba holds that since we are created new everyday we need [[Netilat Yadayim]] even if one didn't go to sleep that night. Another concern that compounds the doubt of the Shulchan Aruch is the aspect of רוח רעה that is mentioned by the Tur (4:1) and so, even according to the Rosh one should still need to do [[Netilat Yadayim]]. Nonetheless based on a quote from the Zohar (Vayishlach 169b), the Bet Yosef ({{ibid}}) argues that the issue of רוח רעה only applies to the nighttime. | * A practical difference (explained by the Bet Yosef (4:13)) that emerges from the dispute is a case of a person that didn't go to sleep at night. According to the Rosh, since one didn't go to sleep there is no doubt that a person would have touched an unclean area and so, there's no need for [[Netilat Yadayim]]. On the other hand, the Rashba holds that since we are created new everyday we need [[Netilat Yadayim]] even if one didn't go to sleep that night. Another concern that compounds the doubt of the Shulchan Aruch is the aspect of רוח רעה that is mentioned by the Tur (4:1) and so, even according to the Rosh one should still need to do [[Netilat Yadayim]]. Nonetheless based on a quote from the Zohar (Vayishlach 169b), the Bet Yosef ({{ibid}}) argues that the issue of רוח רעה only applies to the nighttime. | ||
* Rav Ovadiah(Chazon Ovadiah, [[Shavuot]], note 25) mentions that even though the Maharsham (3:126) holds that one even makes a bracha on [[Netilat Yadayim]] of [[Birkat Cohanim]] and going to the bathroom; nevertheless, we don't hold like the Maharsham in this Halacha, says Rav Ovadiah Yosef. | * Rav Ovadiah(Chazon Ovadiah, [[Shavuot]], note 25) mentions that even though the Maharsham (3:126) holds that one even makes a bracha on [[Netilat Yadayim]] of [[Birkat Cohanim]] and going to the bathroom; nevertheless, we don't hold like the Maharsham in this Halacha, says Rav Ovadiah Yosef. | ||
* The Mishna Brurah(4:27) adds that if one indeed went to sleep a שינת קבע (a substantial sleep) on his bed, then one makes [[ | * The Mishna Brurah(4:27) adds that if one indeed went to sleep a שינת קבע (a substantial sleep) on his bed, then one makes [[Netilat Yadayim]] with a Bracha. | ||
</ref> | </ref> | ||
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# If one forgot to make the Bracha of Al [[Netilat Yadayim]] before drying one’s hands, according to Ashekazim one is permitted to make a Bracha of [[Netilat Yadayim]] until one makes the [[Hamotzei]]. However, Sephardim hold that once one’s hands are totally dry one may not make the Bracha. <Ref> Rama 158:11 writes that if one forgot to make a Bracha before drying one’s hand one can make the Bracha after drying. Mishna Brurah 158:44 supports the Rama by saying that [[Netilat Yadayim]] is different than other [[Brachot]] and may be made after the mitzvah is completed. Mishna Brurah writes that even though the Taz forbids making the Bracha after drying hands, since most achronim hold like the Rama one should act according to the Rama, but one should be careful to avoid such a situation. For Sephardim Ben Ish Chai Shemini:Halacha 7 and Chacham Ovadia Yosef in Halichot Olam 1:page 317 rule that once you dry your hands you can no longer make the beracha. </ref> | # If one forgot to make the Bracha of Al [[Netilat Yadayim]] before drying one’s hands, according to Ashekazim one is permitted to make a Bracha of [[Netilat Yadayim]] until one makes the [[Hamotzei]]. However, Sephardim hold that once one’s hands are totally dry one may not make the Bracha. <Ref> Rama 158:11 writes that if one forgot to make a Bracha before drying one’s hand one can make the Bracha after drying. Mishna Brurah 158:44 supports the Rama by saying that [[Netilat Yadayim]] is different than other [[Brachot]] and may be made after the mitzvah is completed. Mishna Brurah writes that even though the Taz forbids making the Bracha after drying hands, since most achronim hold like the Rama one should act according to the Rama, but one should be careful to avoid such a situation. For Sephardim Ben Ish Chai Shemini:Halacha 7 and Chacham Ovadia Yosef in Halichot Olam 1:page 317 rule that once you dry your hands you can no longer make the beracha. </ref> | ||
==Interruptions (Chatzitza) Between the Hand and Water== | ==Interruptions (Chatzitza) Between the Hand and Water== | ||
#Anything that is considered an interruption between the body and water for tevilla is also for [[ | #Anything that is considered an interruption between the body and water for tevilla is also for [[Netilat Yadayim]]. The two qualifications that would make it interrupt are that 1. that it covers most of the skin. 2. that it is something you don't want to always be there. <ref> Shulchan Aruch 161:1 based on gemara chullin 106b. </ref> | ||
#Most poskim hold that a ring should be removed, <ref> Shulchan Aruch 161:3, Mishna Brurah 161:17, Iggeros Chazon Ish 1:4. The Rama 161:3 adds that even thoguh some are meikil if the ring is loose, one should be machmir even though water could get through. Kaf Hachayim 161:32 says that if you have an expensive ring that you are afraid to remove, then you can first pour a [[Revi'it]] of water on the right hand where the ring is, then move the ring a little and pour again, but when you move the ring it has to be with a hand that’s already been washed. Rav Chaim Kanievsky (Daad Note 251 footnote 249 says that this requirement to remove the ring is only for washing for a meal, and therefore if the ring is loose you wouldn't need to remove it for the morning [[ | #Most poskim hold that a ring should be removed, <ref> Shulchan Aruch 161:3, Mishna Brurah 161:17, Iggeros Chazon Ish 1:4. The Rama 161:3 adds that even thoguh some are meikil if the ring is loose, one should be machmir even though water could get through. Kaf Hachayim 161:32 says that if you have an expensive ring that you are afraid to remove, then you can first pour a [[Revi'it]] of water on the right hand where the ring is, then move the ring a little and pour again, but when you move the ring it has to be with a hand that’s already been washed. Rav Chaim Kanievsky (Daad Note 251 footnote 249 says that this requirement to remove the ring is only for washing for a meal, and therefore if the ring is loose you wouldn't need to remove it for the morning [[Netilat Yadayim]]. According to Mishna Brurah 161:19, Aruch ha-Shulchan 161:6, and Shu"t Rivevos Ephraim Vol. 1 Siman 127 if someone doesn't remove their ring for anything, then they also wouldn't have to for [[Netilat Yadayim]]. </ref> but if a loose ting wasn't removed you don't need to repeat the washing. <ref> Mishna Brurah 161:18 </ref> | ||
#One should remove the dirt under his nails before washing his hands. <ref> Ben Ish Chai Kedoshim 24. Shulchan Aruch HaRav 161:4 and Kaf HaChaim 161:4 say that this is only for dirt that is bothersome to somebody and he would usually remove it. </ref> | #One should remove the dirt under his nails before washing his hands. <ref> Ben Ish Chai Kedoshim 24. Shulchan Aruch HaRav 161:4 and Kaf HaChaim 161:4 say that this is only for dirt that is bothersome to somebody and he would usually remove it. </ref> | ||
# If a person has a something that cannot be removed covering his hand (a cast), he should wash the hand hand three times and make the beracha as usual. <ref> Yechave Daat 2:19, Kaf Hachayim 158:4. Aruch Hashulchan 163:2 says that the beracha should not be recited when only one hand is washed even if for a permissible reason. </ref> | # If a person has a something that cannot be removed covering his hand (a cast), he should wash the hand hand three times and make the beracha as usual. <ref> Yechave Daat 2:19, Kaf Hachayim 158:4. Aruch Hashulchan 163:2 says that the beracha should not be recited when only one hand is washed even if for a permissible reason. </ref> | ||
==Who is Obligated== | ==Who is Obligated== | ||
# Women are equally obligated to wash [[ | # Women are equally obligated to wash [[Netilat Yadayim]]. <ref> Pri Megadim (M"Z 4:7), Mishna Brurah 4:10, Kaf Hachayim 4:20, and Halacha Brurah 4:21. Kaf HaChaim points out that in fact, women may have a greater obligation because they have more control over the purity of their houses since they prepare the food and feed the children. </ref> | ||
# There is a difference of opinions when a child should be taught to wash his hands in the morning. Some say that a child of 5 or 6 should be taught, while others say that once the child is able to eat on his own should taught. <ref> | # There is a difference of opinions when a child should be taught to wash his hands in the morning. Some say that a child of 5 or 6 should be taught, while others say that once the child is able to eat on his own should taught. <ref> | ||
*Shulchan Aruch Harav 4:2, Eishel Avraham OC 4, and Rav Shlomo Zalman Auerbach in Halichot Shlomo 20:25 say that the obligation for children to wash begins at the age of [[chinuch]] for other mitzvot which is approximately 5 or 6. | *Shulchan Aruch Harav 4:2, Eishel Avraham OC 4, and Rav Shlomo Zalman Auerbach in Halichot Shlomo 20:25 say that the obligation for children to wash begins at the age of [[chinuch]] for other mitzvot which is approximately 5 or 6. | ||
