Good morning and blessed morning to all. Today, we gather for our 21st session of the *Bekiyim Behalacha* series, and we honor the rabbi and Rabbi Biton for guiding us in our journey to become better *Yehudim*. Our session is dedicated to Chayim Ben Mazal, wishing him a complete recovery, as expressed by his sons. We begin by examining a *halacha* from the *Shulchan Aruch*, specifically in *Siman Kuf Nun Chet*, *Halacha Hey*.
This *halacha* presents a fascinating principle: sometimes, less is more. It is common for individuals to believe that by performing additional acts of *Netilat Yadayim*, they are enhancing their piety. For instance, one might think to wash their hands before eating fruit, believing that this additional act of ritual purity is commendable. However, the *Shulchan Aruch* states, “If a person washes their hands for fruit, they are considered arrogant.” This is a strong assertion, indicating that such behavior is not just unnecessary but also reflects a lack of humility.
The *Mishna Berurah* elaborates on this point, explaining that one who is overly meticulous in matters where there is no requirement is demonstrating a kind of self-importance. The implication is clear: following practices without a halachic basis can lead one to believe they are superior to others who adhere to the established laws. Notably, figures such as *Chacham Ovadia* and *Eliyahu Hanavi* did not wash their hands for fruit, so why should a contemporary individual think themselves above this tradition?
From a legal perspective, there is no obligation for *Netilat Yadayim* before eating fruit. This raises an important question: if someone’s hands are dirty, what should they do? The *Rama* addresses this issue, clarifying that washing hands as an obligation is distinct from washing them for cleanliness. If one’s hands are not clean, they may wash them for hygienic reasons, but this should not be done with the ritual cup, as that signifies an obligation.
Today, we highlight a significant takeaway: there are circumstances under which one need not wash their hands before eating dried fruits. This is quite a revelation, as for two years we have learned various obligations, and now we discover something we do not have to do. However, if the fruit is wet, such as grapes that have been rinsed, one is obligated to wash their hands. This is a familiar practice during *Pesach* when we wash for *Karpas*, where the celery is wet. Thus, the *halacha* specifically refers to dry fruits when stating that washing is unnecessary.
Moving forward, we explore the *halacha* regarding the obligation of *Netilat Yadayim* for both men and women. It is crucial to emphasize that women are equally bound by this *mitzvah*. Unfortunately, many women do not realize this and may neglect the practice. The *Ben Ish Chai* lamented that some women eat without performing *Netilat Yadayim* and do not feel remorse for this omission. They mistakenly believe it is a male obligation, which is not the case.
In our modern context, this misconception is particularly troubling. Today, most girls receive education in *Yeshiva*, where they learn the proper prayers and practices. Therefore, the excuse of ignorance regarding *Birkat Hamazon* cannot hold. They must understand that washing hands is a separate obligation from saying the blessing. If a woman does not know the blessing, she should still perform *Netilat Yadayim* without it, similar to how one can fulfill the obligation of *tefillin* even if they cannot recite the blessing.
We also encourage parents to train their children in the practice of *Netilat Yadayim*, even before they reach the age of obligation, to instill good habits. Additionally, we discuss the case of an *onen*, someone who has recently lost a close relative and is exempt from certain *mitzvot*. While an *onen* does not recite blessings, they are still required to perform *Netilat Yadayim* before eating bread, as this is a prohibition and not merely a *mitzvah*.
In the final *halacha* we examine today, we learn about someone in the wilderness or a dangerous situation without access to water. In such cases, they are exempt from *Netilat Yadayim*. However, even in these circumstances, one should avoid directly touching bread, instead using a napkin or cloth. This provision is meant to prevent abuse of the *halacha*. For example, if one were to use this leniency while on a beach, claiming a lack of water when it is readily available, this would be unacceptable.
In conclusion, while leniencies exist for specific situations, it is vital to remain within the context of the *halacha*. We must ensure that we do not misapply these leniencies inappropriately, as the essence of the *mitzvot* is to maintain our connection to the divine through our actions. Let us strive to fulfill our obligations with humility and awareness of the laws that guide us.