A Primer on the Washing of the Hands (Netilat Yadayim) - by Larry Cohen

I have recently begun reading a very interesting book recently published in English by Artscroll. It is the first of a five-volume set containing the Kitzur Shulchan Aruch with differing interpretations to and rulings of Mishna Berura and Igros Moshe. Other sources are delved into as well. I had become interested in source material for Halacha through the inspiration provided by Rabbi Fink in his classes on Halacha. Concurrent with this renewed interest I answered Artscroll’s advertisement for this book. While it does go into many other sources for rulings, it will not make me a giant in this subject — perhaps a pigmy? I would recommend this series for as it is in Hebrew, and Hebrew Interpolated with the English as well. Volume 2 is scheduled to come out in July.

Many of us (including myself) have learned hand washing from others (through observation). I have never seen a course offered in this subject or even publically discussed at all. What we learned to do through observation and/or instruction has become routine. I started reading the above referenced book and found it to be an eye opener on this subject. I would like to share with you some of the concepts that were a surprise to me.

While hand washing upon rising in the morning is Rabbinic in nature; there is an allusion to it in Tehillim 26:6-7. “I will wash in cleanliness my hands …” A spirit of impurity leaves your body after awakening — except for your fingers. Washing of the hands (really the fingers) in the prescribed manner without a blessing removes the impurity. However, it is considered proper to wash the hands until the wrist.

Now, what is the proscribed procedure? “One takes the utensil filled with water with his right hand and transfers it to his left hand. He then pours the water first onto his right hand. After this he takes the utensil filled with water with his right hand and pours the water onto his left hand. He should do this (in alternating fashion) three times.”

Where should the water go from the hand washing? One must keep in mind that the water is impure. It should not be used to water animals, wash the floor, wash dishes, or thrown onto an area where people will walk so as they do not become contaminated by the impurity in the water. It should simply be poured down the drain or an open area that is not walked on.

Before washing, one must be careful not to touch an orifice of the body (mouth, nostrils, eyes, eyelids, ears, rectum), or food. If food is touched before washing then the food must be rinsed off three times.

The amount of water used should equal at least a revi’it (between 2.9 and 5.1 oz.), not discolored, be applied through human force (i.e., not from the faucet directly over the hands but from a utensil).

After you clean yourself and have attended to your needs (urination, etc.) you return again to perform the hand washing a second time and with the standard blessing. Some hold that the second washing should be done just prior to when you begin davening.

There are many activities during the day that require hand washing. A few are: arising from a bed, leaving a lavatory, cutting nails or hair, marital relations, scratching the head, etc. The Mishna Berura specifically states “having impurities (ruach ra) on his hands does not prohibit him from praying or studying Torah. Thus, one who does not have water (without which the ruach ra will not be removed), can clean his hands with any material and pray; later, when he obtains water he must wash his hands with water to remove the ruach ra.”

I would be remiss if I did not address Chabad. Undoubtedly some of you noticed that Chabad conducts hand washing differently than described above. To understand how Chabad has changed from the Mishna Berura, one needs to consult the Shulchan HaRav — not a very large book.

There are other important details that I have not included. I hope this short essay sparks the reader’s interest to investigate further.

The 17th of Tammuz usher in a period commonly known as the Three Weeks. During this period of time

there a certain number of mourning customs that the Jewish people observe. However, there is a difference between Ashkenazim and Sefardim as to when those mourning customs begin.

For instance, the Shulchan Aruch writes that the custom not to get married begins from Rosh Chodesh Av. The Ramah, however, states that Ashkenazim have a minhag to be stringent in this regard from the 17th of Tammuz. Why is there this distinction? Why don’t Ashkenazim and Sefardim observe the same dates, even though they observe the same customs of mourning? That is the subject of today’s Halacha Yomit.

As we have seen in previous Halacha Yomit’s, there is a tension that exists for people who don’t know

Hebrew, but who want to daven. On the one hand, there is the necessity of understanding and meaning what you say when talking to the Ribbono Shel Olam. On the other hand, there is the importance of davening in Hebrew, as Chazal wanted and dictated. Indeed, Ezra and his court established the Shemoneh Esrei in order to help people daven in Hebrew..

This leads us to a rather important question – what should someone who is new to davening and does not (yet) know the Hebrew language do? It’s true that the Shulchan Aruch allows us to daven in other languages, but for how long? Can one simply resign themselves to the fact that they personally will never daven in Hebrew? Can they daven day-in and day-out in a foreign language? That is the topic of today’s Halacha Yomit.

Source Sheet: Advice on How to Daven When You Don’t Know Hebrew

A couple days ago Rabbi Brovender addressed the issue of woman’s obligation to daven from the

perspective of the Rambam. As we noted, the Rambam holds that the basic obligation to daven is derived from the Torah - only the form and times of davening are Rabbinic in nature. This position of the Rambam helps us to understand both the minhag of those Jewish women who do not daven the Shemoneh Esrei each and ever day as well as the pesak of the Shulchan Aruch. Women, only need to fulfill the Torah obligation to daven, not the Rabbinic additions.

However, there is another legal opinion that we need to be aware of - namely, the Ramban – who holds that the basic requirement to daven is Rabbinic in nature. That is to say, that before the time of Ezra there was no obligation to daven. As we shall shortly see in today’s halacha Yomit, this position has far-reaching consequences in terms of the basic obligation of women to daven.

Source Sheet for Women’s Obligation to Daven

In general, the Mitvot can be divided into two categories – those Mitvot which have a set time and

those Mitvot which do not have a set time. This distinction has Halachic significance in particular for women who are obligated in the non-time bound Mitvot and are exempt from the time bound ones.

The question arises how to apply this principle to Tefillah. Tefillah, it seems, is a time bound Mitvah and, as such, women should be exempt from the obligation to daven. And yet, we find that the Shulchan Aruch specifically states that women do have an obligation to daven. Why the exception to the general rule about women’s obligation and the Mitvot? In today’s Halacha Yomit Rabbi Brovender addresses that question from the perspective of the Rambam.

Source Sheet for Women’s Obligation to Daven (Part 1)