Welcome to this week of Bekiim BaHalacha, David Coe Mizrahi edition, dedicated to the complete recovery of Chaim ben Mazal. His sons have dedicated this study to the daily exploration of halacha. We are currently in Bekiim BaHalacha volume 6, Daniel Coel Alav HaShalom edition, and today marks day 43. We also have a sponsor for this day, in memory of Yitzchak ben Simcha and Felicia bat Miriam Moshiano, by their children Solomon and Meital, and their grandchildren Ezra Shaul Moshiano. May the spirit of the Almighty comfort them in Gan Eden, Amen.
Today, we will engage in a comprehensive discussion regarding various types of vessels and their suitability for the ritual hand-washing practice known as Netilat Yadayim. Maran in the Shulchan Aruch discusses a sprinkling can, which is designed with perforated holes at the bottom to release water, typically for use in a garden. The can also features an opening on top. According to the Rav, as long as one keeps their finger pressed tightly over the top opening, no water will escape from the bottom. This construction allows the vessel to be considered a viable kli, or vessel, for the purpose of Netilat Yadayim.
The Mishna Berura notes that some poskim disagree with this ruling, but in practice, we can rely on the opinion of Maran. If the holes at the bottom are sufficiently large, one can indeed contain water by simply pressing their finger over the top. The vessel was designed for this purpose, and thus it is not regarded as broken or damaged. Sephardi Jews can follow Maran's opinion in this case, as the general rule is to lean towards leniency when possible.
Next, we examine vessels that do not possess a stable base. These vessels may hold a revi'it of water but will topple if placed down due to their rounded shape. The question arises: does a vessel for Netilat Yadayim need a base that allows it to stand independently, or can it be rounded? The general rule states that if a vessel was originally designed to be supported and cannot stand on its own, it is still considered kosher for Netilat Yadayim according to the Shulchan Aruch. This ruling is significant as it allows for flexibility in our practice.
However, a contradiction arises when Maran discusses a leather flask. He asserts that this vessel is not acceptable because it cannot stand independently and will spill its contents if placed down. This creates an apparent conflict: the Shulchan Aruch states that a vessel needing support can still be kosher, yet the leather flask is disqualified for the same reason. We must reconcile this contradiction.
There are several interpretations to resolve this issue. The Taz explains that the leather flask is disqualified because it lacks an inner space when empty, causing it to lie flat and lose its shape as a vessel. In contrast, other containers, even if they cannot stand independently, retain their vessel shape when empty. Thus, Maran differentiates between vessels that maintain their form and those that do not.
Mattei Yehuda and Rabbi Ben-Zion Lichtman offer another perspective, arguing that the leather flask is primarily used for solid items, making it unsuitable for holding water unless it can stand on its own. The sprinkling can, however, is specifically designed for water, allowing it to be kosher despite needing support.
Additionally, the Bet David posits that the leather flask is unsuitable because it is not made for pouring water onto one's hands, whereas the sprinkling can is designed for that specific purpose. The Ma'amar Mordechai adds that a container typically held from the bottom is kosher, while the leather flask is held by its edges, further complicating the matter.
To summarize, we have four reconciliations of Maran's seemingly contradictory rulings. The Taz distinguishes between vessels that retain their shape and those that do not. Mattei Yehuda emphasizes the primary use of the vessel, while the Bet David focuses on the intended action of pouring. Finally, the Ma'amar Mordechai highlights the manner of holding the vessel.
Now, consider the scenario where one must improvise for Netilat Yadayim and finds a ladle in a drawer filled with kitchen utensils. A ladle, with its long handle and rounded cup, can hold a revi'it of water, but it wobbles when placed down. The question arises: is a ladle comparable to the sprinkling can or the leather flask? According to the Taz, the ladle retains its shape and is therefore acceptable for use, even if it needs support to avoid spilling.
Mattei Yehuda’s opinion supports this, as a ladle is primarily designed for liquids. Similarly, the Bet David's interpretation aligns, as a ladle is used for pouring, unlike the leather flask. Thus, at least three interpretations suggest that a ladle is suitable for Netilat Yadayim.
Conversely, the Ma'amar Mordechai might disqualify the ladle since it is not typically held from the bottom. However, the consensus among the majority of poskim leans towards leniency, allowing the use of a ladle in a situation where no other containers are available, provided one should ideally avoid it if alternatives exist.
Next, we turn to the case of plastic bags. If one fills a baggie with a revi'it of water and attempts to pour it over their hands, it seems that this would be disqualified. The Taz argues that an empty plastic bag does not maintain the shape of a kli, while other poskim assert that it is not designed to pour out liquid. Therefore, a plastic bag is not suitable for Netilat Yadayim.
Milk bags present a unique case. While they are primarily used for beverages, the Taz disqualifies them due to their lack of shape when empty. Furthermore, the Ma'amar Mordechai points out that they are held from the top, not the bottom. Thus, many poskim conclude that milk bags are not suitable for reuse in the context of Netilat Yadayim.
Disposable bags also pose a challenge. Hacham Ben Tzion ruled against using disposable cups for Netilat Yadayim, while Hacham Ovadia was more lenient under certain conditions. However, since disposable bags cannot stand on their own, they should not be used for this purpose.
Now, let’s read a halacha regarding containers without stable bottoms. A container designed without a stable base, which will fall over if unsupported, can still be considered a viable kli for Netilat Yadayim. For example, disposable cone cups, which are often unstable, may still be acceptable if they can hold a revi'it of water.
Conversely, if a vessel was initially designed to stand upright but has since become dented or broken, it may no longer be considered a kli unless repaired to hold a revi'it of water without support. However, if it can still hold water while lying on its side, it remains kosher, provided one measures the amount of water accordingly.
Lastly, we discuss pot covers. If a pot cover can hold a revi'it of water when inverted but cannot stand on its own, we must consider whether pot covers are typically used to hold liquids. According to the Shulchan Aruch, pot covers are generally disqualified unless they are designated for that purpose. However, if they can hold water and are used for pouring, they may be considered kosher.
In conclusion, the halacha today indicates that vessels capable of holding a revi'it, even if they cannot stand independently, may still be acceptable for Netilat Yadayim. This includes soup ladles, while leather pouches and plastic bags are disqualified for various reasons. Pot covers may be kosher if they can hold water and are designated for that purpose. These discussions provide valuable insights into practical halachic applications, and I look forward to continuing this study tomorrow. Yom tov, rabosai.