On this snowy day in the B'kiim b'Halacha studios in New York, as blizzard conditions envelop the city, we find an opportune moment to delve into the study of Torah. Today, we are focusing on the Vyakom Mizrachi edition of B'kiim b'Halacha, dedicated to Chaim ben Mazal for a complete recovery, with blessings for all the sick among the people of Israel. This session is also made possible by the generous donation of Elliot and Maggie Betesh in honor of Rabbi and Rebbetzin Sadres. Our exploration today brings us to page 89, where we will review an important halacha that the poskim state is essential for those who wish to be blessed with all good things.
We begin our discussion on the necessity of washing hands for food that is dipped in liquid, known as davar shetibulat b'mashkeh. There are several opinions regarding when this requirement applies. The first, and perhaps the clearest escape route, is to adopt the view of Tosafot, who argued that this obligation does not apply in contemporary times, thus sparing us from the need to wash hands when dipping food into liquid. However, we must note that Maimonides and the Shulchan Aruch do not agree with this perspective, which limits our ability to rely solely on Tosafot.
Another opinion suggests that if one is careful not to touch the liquid while holding the food, such as holding celery by the end, there may be leniency. Nonetheless, this opinion is not widely accepted, as the Shulchan Aruch does not endorse it. Rav Zalman, in the Shulchan Aruch HaRav, offers a more lenient view, stating that if the food is something one would never touch with their hands, such as vegetables in soup, one need not wash. It is clear that no one would eat soup with their hands, so this reasoning allows for leniency in such cases.
We also consider the case of food that is less than a kezayit. Just as one does not need to wash for bread that is less than a kezayit, some poskim argue that the same applies here. Chacham Ovadia favored this leniency, while Rav Chida raised questions about it in relation to karpas during the Seder. Chacham Ovadia asserted that it is preferable to be stringent. The fourth angle of leniency comes into play when the beverage is cooked. For example, a cup of coffee is considered cooked, which opens the door for leniencies as discussed in the Ben Ish Chai.
Chacham Ovadia clarifies that if one has only one of these leniencies—be it cooked, less than a kezayit, or not touching the liquid—this alone is insufficient to avoid washing hands. However, if two leniencies are present, one may be lenient. For instance, if one is dipping a ka'ak into coffee, which is indeed cooked, and they are careful not to touch the liquid, they may not need to wash. If they are also eating less than a kezayit, even if they touch it, they may still be fine due to the combination of leniencies.
We also examine cases involving cake dipped in coffee or croutons in soup. In these instances, as long as a spoon is used, one need not wash hands, since it is understood that no one eats soup with their hands. The same applies to cooked fruits, where the use of a spoon typically negates the need for washing hands. However, Chacham David takes a stricter stance, suggesting that holding the food with one's hands does not allow for leniency, even if one does not touch the liquid.
As we analyze these opinions, we find that the Ben Ish Chai offers a lenient view regarding cooked items eaten with a spoon. He states that when there is a significant inconvenience in washing hands, one may rely on leniencies. Yet, he also emphasizes that if one is holding food in their hands, the leniency may not apply. This sentiment is echoed by Chacham Ben Tzion, who insists that if one is holding the food, they must wash, unless they are using a spoon.
In practice, we find that many poskim agree that if one is dipping food that is cooked and using a spoon, they need not wash hands. However, if the food is not cooked, the obligation to wash remains. This brings us to the conclusion that when someone asks whether they need to wash hands for a specific food, it is essential to understand the details of their situation before providing an answer.
As we conclude our exploration of this topic, we note that Chacham Ovadia's teachings offer a foundation for leniency, especially when two leniencies are present. The discussion of whether one must wash hands when eating less than a kezayit of food dipped in a cooked beverage is nuanced, with various opinions to consider. Ultimately, the general rule is that one may rely on leniencies when applicable, while still being mindful of the possibility of stringency if desired.