Shalom rabbotai, beruchim hanimtzaiim. It is a pleasure to return to our Brooklyn studios, warmly dressed in the traditional garb of America. It is heartening to see all our members back with us. Today, we focus on the topic of bekiut bahalacha, specifically the Vicko Mizrahi edition, which is dedicated by his sons for a refuah sheleimah for Chaim ben Mazal. We also remember Dania Kohen alav hashalom. This session is brought to you by Zita and Yehiel Weinstein, who express gratitude to Hashem for the gift of their holy children.
Today, we will explore two halachot. The first halacha pertains to the beracha made for netilat yadayim, which is: asher kidshanu bemitzvotav vetzivanu al netilat yadayim. It is essential to recognize that the mitzvah of netilat yadayim is rabbinical, instituted by the rabbis to preserve the purity of terumah. This should not surprise anyone, as we often make a beracha on rabbinical mitzvot. For instance, when we read Megillat Esther, which is also a rabbinical mitzvah, we recite a beracha. Similarly, before a holiday that falls on a Thursday, we make eiruv tavshilin and recite a beracha, even though eiruv is a mitzvah d'rabbanan. Thus, it is entirely appropriate to make a beracha for a rabbinical mitzvah like netilat yadayim.
It is important to note that a beracha is not always recited on netilat yadayim. One must only recite the beracha if consuming two ounces or more of bread. If one is eating between one ounce and two ounces, the netilat yadayim is performed without a beracha. If consuming less than an ounce, halachically one does not need to perform netilat yadayim at all, although it is preferable to do so. Assuming one is consuming two ounces of bread, the question arises: when should the beracha be made? Typically, one washes their hands, holds them up, and recites the beracha. However, this practice raises an interesting question regarding the timing of the beracha.
Normally, one recites a beracha before performing a mitzvah. For example, one does not recite a beracha after putting on tefillin. In the case of netilat yadayim, however, the beracha is recited after washing the hands. This timing may seem unusual, as the expectation is to make the beracha before completing the mitzvah. Tosafot addresses this in several places, including Pesachim, Berachot, and Shabbat, presenting two different approaches. The first approach relates to the custom of women who dip in the mikveh for purification from tumat niddah. In this case, women typically recite the beracha after immersing in the mikveh. This practice raises the same question: why is the beracha made after the mitzvah is performed?
Tosafot explains that there are circumstances in which it is impossible to recite the beracha beforehand. For instance, a convert cannot recite the beracha before immersion, as they are not yet Jewish. Thus, the beracha must be recited after the immersion. This precedent allows for a standard practice of reciting the beracha after the mitzvah of dipping. In the case of netilat yadayim, it is possible that a person’s hands may not be clean before washing. Therefore, the rabbis established that the beracha should be recited after washing the hands to ensure cleanliness.
Tosafot offers a second explanation: the Gemara considers bread eaten with wet hands as if it is tamei. Therefore, the mitzvah of netilat yadayim is not complete until the hands are dried. Thus, the beracha is made before the completion of the mitzvah, which occurs at the drying stage. These two answers illuminate the reasoning behind the timing of the beracha.
Now, let us turn to the teachings of Chacham Maran. In Siman kuf nun chet, he states that one should ideally recite the beracha before washing the hands, as is standard practice for all mitzvot. However, he notes that the custom is to refrain from reciting the beracha until after the washing. This practice arises from the possibility that one’s hands may not be clean. Maran explains that one should recite the beracha after ensuring that their hands are clean through the act of rubbing them together. This is interesting because it suggests that the purpose of the rubbing is to remove any residual dirt, in addition to any kabbalistic reasons previously mentioned.
Maran further clarifies that the beracha should be recited before the second pouring of water, as the second pouring serves merely to rinse the hands. Therefore, the beracha should be recited immediately after the first pouring, before the second. He cites Rabbeinu Yerucham to support this custom, although it is not universally practiced. The Rama, however, acknowledges that one may recite the beracha before drying the hands, as the drying itself is also considered a mitzvah.
The Mishnah Berurah adds another rationale for delaying the beracha: the concern that the hands may not be clean. Even if one’s hands are clean, the mitzvah of drying the hands must also be considered. If someone asks whether they can recite the beracha after washing their hands but before drying them, the answer is affirmative. This is due to the double safek involved: the halacha follows the opinion of the rabbis who state that one cannot recite the beracha before drying due to unclean hands, and even if the hands were clean, the mitzvah of drying must be completed first.
Chacham Ovadia presents a similar safek sefeika in Yabia Omer, suggesting that one may recite the beracha after fulfilling the mitzvah, such as after drying the hands. This introduces another layer of complexity, as Maran’s position allows for making the beracha before the second washing, while the current practice often involves using ample water, negating the need for a second washing.
Ultimately, the prevailing minhag is to recite the beracha after washing and before drying the hands. However, if someone wishes to recite the beracha before pouring water on their hands, they may do so privately, to avoid confusion among others who may not understand why the beracha is being recited before washing. The Mishnah Berurah supports the idea that following the Rambam’s opinion allows for reciting the beracha before washing.
In conclusion, while the universal practice today is to recite the beracha after washing and before drying, it is vital to understand the underlying reasons for these practices. The importance of cleanliness, the completion of the mitzvah, and the respect for the halachic process all play a role in how we approach netilat yadayim. As we continue our discussions, we will explore further halachot in subsequent sessions. Wishing everyone a Shabbat Shalom.