This morning, we gather together to recite the blessing of Shehecheyanu v’kiyimanu v’higiyanu lazman hazeh. We are broadcasting the Bekiyut B’Halacha from our studios here in Paitilla, Panama, surrounded by over 50 dedicated members who commit themselves to the daily study of Bekiyut B’Halacha. It is a heartwarming sight, and I cannot express enough how meaningful it is to witness the spread of Halacha across the world. This gathering is particularly special as we are joined by the Naftali family, originally from Syria, who have graciously provided us with a wonderful breakfast, Seudat Shlomo HaMelech. This morning, we continue with the Vayakom Mizrachi edition of Bekiyut B’Halacha, dedicated by his sons for the complete recovery of Chaim ben Mazal, El na refa na lo betoch shear cholei amo Yisrael. Today marks day 37, and for those following along, we are on page 95. This edition was also dedicated by the Issa family in honor of the Rabbi.
Today, we delve into a subject that has the potential to transform our lives. Each day we engage with Halacha, we become different individuals. I once told my wife that I cannot be held accountable for the level I was at when we married, as I am constantly learning and evolving through my studies at the yeshiva. What we are learning today is indeed a game changer. The law we are discussing is davar shetibulo b’mashkeh, which pertains to foods that are dipped in one of the seven beverages. According to HaRambam and the Shulchan Aruch, if you dip a vegetable or food into one of these beverages, you must perform netilat yadayim without a blessing.
This ruling is particularly relevant to our community, as the practice of dipping is common, especially among Syrians. Traditionally, a ka'ak is dipped in coffee or cake in coffee, which poses a halachic issue. Coffee, being water, falls under the category of one of the seven beverages. Therefore, if someone dips a food into coffee, they must wash their hands—unless we can find a way to mitigate this requirement. The rules we discussed previously suggest that if two leniencies can be found, one may be able to avoid the need for netilat yadayim. For instance, the Ben Ish Chai states that if the beverage is cooked, there is room for leniency. The Shulchan Aruch HaRav also mentions that if a food is typically eaten with a utensil, such as soup, one does not need to worry about touching the liquid.
In practical terms, if you hold the dry part of a ka'ak while dipping it into cooked coffee, your fingers do not touch the liquid, which fulfills the leniencies. Alternatively, if you consume less than a kezayit, some opinions suggest that netilat yadayim is not necessary, similar to the ruling regarding bread. However, this leniency does not apply to foods like pickles or olives, which are often stored in liquids. When someone picks up an olive from a jar, they must wash their hands due to the davar shetibulo b’mashkeh rule, as the olive is coated in olive oil.
Moving on to a common breakfast item, yogurt often features granola or fruits mixed in. Yogurt is primarily made from milk, and as such, it raises a halachic question. Chacham Ben Tzion differentiates between cream cheese and yogurt, stating that cream cheese, being solid, is considered food, while yogurt can be poured and is thus considered a liquid. Therefore, if one mixes granola into yogurt, it is treated as dipping in milk, necessitating netilat yadayim. However, we can find leniencies here as well. Modern yogurt is typically made from pasteurized milk, which is considered cooked, and if one eats it with a spoon, they have fulfilled the requirements for leniency.
According to halachic sources, if yogurt is mixed with food and consumed with a spoon, one does not need to wash their hands. This is even more lenient than the coffee case since yogurt is typically not touched by hands during consumption. In contrast, cheese, while made from milk, is solid and does not require netilat yadayim when placed on a cracker, as it does not fall under the same category as liquids.
Another interesting case involves salt. While salt itself is not a liquid, some authorities argue that moist salt can be seen as having come from water, thus requiring netilat yadayim if food is dipped into it. However, the Mishnah Berurah suggests that if the salt is dry, it does not necessitate washing. This leads us to a broader discussion about the underlying reason for davar shetibulo b’mashkeh. The concern is rooted in Tumah; we worry that if beverages come into contact with hands that are Sheni (second-level impurity), they may transfer impurity to food.
When it comes to drinking, the Shulchan Aruch states that one does not need to perform netilat yadayim when consuming beverages, as people do not typically touch the liquid. However, if someone were to drink directly from a lake, where they must cup their hands to drink, the situation changes. In such cases, netilat yadayim would be necessary, as one is directly touching the water.
Additionally, if someone is drinking from a cup and spills some liquid on their hands, they would not need to wash, as they are using a vessel. However, if they were to remove debris from the beverage with their fingers, it is advisable to use a spoon to avoid touching the liquid. This practical approach highlights the importance of hygiene and adherence to halachic guidelines.
Lastly, regarding roasted meat, if the juices from the meat are present, they do not require netilat yadayim unless they are mixed with a liquid such as olive oil. This distinction emphasizes the nuanced understanding required in halachic practice. Furthermore, if one wishes to taste honey or olive oil with their fingers, netilat yadayim may be necessary, as these are considered liquids under certain conditions.
As we conclude our discussion, it is vital to recognize the impact of our learning on the world around us. Engaging deeply with Halacha not only enriches our lives but also brings pleasure to God. While it is easy to become engrossed in the complexities of Talmud study, we must remember that the ultimate goal is to arrive at practical rulings. This curriculum of Bekiyut Halacha provides us with the tools to do just that, ensuring that we understand the logic and reasoning behind the laws we observe. I commend all of you for your commitment to this study, which extends to everyone, including the women who are listening and learning alongside us.