Greetings from Morocco. Today, we gather to explore the intricate laws of נטילת ידיים (ritual hand-washing), specifically focusing on the teachings of רבינו הארי (Rabbeinu HaAri) and the perspectives of other halachic authorities. We are currently in the ריקו מזרחי (Riko Mizrachi) edition, and I would like to dedicate this session to חיים בן מזל (Chaim ben Mazal) for a רפואה שלמה (complete recovery) and to the memory of דן יואל עליו השלום (Dan Yoel alav hashalom). Today marks day 26 of our study, and we have a special dedication by Zita and יחיאל (Yechiel) Weinstein, expressing gratitude to השם (Hashem) for the blessing of our holy children.
As we delve into the topic of נטילת ידיים (ritual hand-washing), we have previously established the basic practices according to רבינו הארי (Rabbeinu HaAri). Now, we will introduce a significant concept articulated by רבינו יעקב (Rabbeinu Yaakov) in the ארבעה טורים (Arba'ah Turim). He states that one should pour a רביעית (Revi'it) of water over both hands and then perform what is known as שפשוף (Shifshuf), which entails rubbing the hands together to remove excess water. This practice is supported by מרן (Maran) in the בית יוסף (Beit Yosef), who also appears to endorse the notion of שפשוף (Shifshuf) as a mitzvah (commandment). This view is echoed by the רמב"ם (Rambam) and רבינו אשר (Rabbeinu Asher), who assert that rubbing the hands together is obligatory, a sentiment reiterated by רב חיד"א (Rav Chida) based on several ראשונים (Rishonim).
While מרן (Maran) cites the ארבעה טורים (Arba'ah Turim) in the שולחן ערוך (Shulchan Aruch), indicating his agreement with this opinion, the מטה יהודה עיאש (Mateh Yehuda Ayash) adds that the purpose of שפשוף (Shifshuf) is to ensure cleanliness by removing any residual dirt from the hands. However, the בית חדש (Bayit Chadash) interprets the שולחן ערוך (Shulchan Aruch) differently, suggesting that wiping the hands is only a voluntary act and not a mandatory mitzvah. In contrast, the רמ"א (Rama) rules that it is indeed obligatory to rub the hands together.
Shifting our focus to קבלה (Kabbalah), the קבליסטים (Kabbalists) emphasize that wiping the hands on each other is a critical component of the mitzvah. They instruct that one should first wipe the right hand and then the left. According to the teachings of the אריז"ל (Arizal), the process involves taking the right hand and shaking off the water before repeating the action with the left hand. However, the בן איש חי (Ben Ish Chai) cites רבי שלום שרעבי (Rabbi Shalom Sharabi), who advocates for performing this action three times on each hand. Thus, the halachic practice involves wiping the right hand three times with the left and then the left hand three times with the right.
It is important to note that technically, one fulfills the mitzvah of נטילת ידיים (ritual hand-washing) simply by pouring the water correctly, and the act of שפשוף (Shifshuf) is not strictly necessary. However, the teachings of the בן איש חי (Ben Ish Chai) and the קבליסטים (Kabbalists) encourage the practice of doing so, ideally in the manner described. Some may observe individuals performing this action simultaneously, but the בן איש חי (Ben Ish Chai) suggests it should be done separately, with distinct repetitions for each hand.
Now, let us review some practical considerations regarding the washing process. The halacha states that one may wash up to the knuckles, although our custom is to wash up to the wrists. If one were to wash only to the knuckles and did not use a רביעית (Revi'it) of water, a second pouring would be necessary, as the first waters become טמא (Tamei, impure). This second pouring serves to purify the first waters, but we must be cautious that some of the impure waters do not trickle down the hand. To prevent this, the שולחן ערוך (Shulchan Aruch) advises keeping the hands elevated after washing.
In contrast, if one uses a רביעית (Revi'it) of water, the waters remain טהור (Tahor, pure), and there is no need to be concerned about lifting the hands. This is true even if one dips their hands in a מקוה (Mikvah) or river. The halacha, as stated by מרן (Maran), affirms that in such instances, there is no obligation to hold the fingers up. Nonetheless, the אריז"ל (Arizal) maintains that it is preferable to lift the hands during the ברכה (blessing) of נטילת ידיים (ritual hand-washing), as indicated by the פסוק (Pasuk) that states וינטלם וינשאם (Vayantlem Vayanaseim), suggesting that one should wash and then lift their hands.
Ultimately, the prevailing opinion among the Kabbalists is to lift the hands when making the ברכה (blessing), regardless of how one has washed. The מגן אברהם (Magen Avraham) and other אחרונים (Acharonim) clarify that while the custom is to wash up to the wrists, there is no strict obligation to lift the fingers. However, it is essential to note that חכם עובדיה (Chacham Ovadia) might align with the views of the אריז"ל (Arizal).
To summarize our discussion, we have identified two key halachot (laws) regarding נטילת ידיים (ritual hand-washing). The first is the practice of שפשוף (Shifshuf) as prescribed by רבינו האר"י (Rabbeinu Ha'Ari) and supported by the רש"ש (Rashash), who recommends three wipes on each hand. The second is the practice of הגבהת ידיים (Hagba'at Yadayim), which entails lifting the hands during the blessing. These practices are crucial, as articulated by the רש"ש (Rashash) and supported by the teachings of the קבליסטים (Kabbalists). As we continue our studies, we will further explore these halachot and their implications.
Thank you for your attention today. We will continue this discussion tomorrow.