Welcome to the Ben Mizrahi edition, dedicated to the speedy recovery of Chaim ben Mazal. May the Almighty grant him healing among the other sick of His people, Israel. This session marks the Bekiyut B'Halacha 6 Daniel Cohen alav hashalom edition. Today, we are on day 45, which is dedicated to the recovery of Shlomo ben Edel. May he also receive healing among the sick of His people, Israel.
We are currently on page 113. One of the main rules concerning ritual hand-washing, or Netilat Yadayim, is the necessity of using a vessel, a kli. This point was discussed earlier, as the term "Netila" is derived from the Aramaic word "natla," which means vessel. Therefore, simply placing your hands under a faucet does not satisfy this requirement. For example, if one were to cup water in their hands from a lake—holding a revi'it in their palm and attempting to pour it onto the other hand—it would still be inadequate because a kli is essential for Netilat Yadayim.
We find this discussion in the Shulchan Aruch. Whenever we have the Shulchan Aruch available, it is beneficial to read it directly. Let's refer to Shulchan Aruch Kuf Nun Tet. The first halacha states: "Ein notlim l'yadayim ela b'kli," meaning one must wash their hands specifically with a vessel. The Mishna Berurah explains that this is because the sages based this requirement on the waters used for the red heifer, Parah Adumah, which also had to be in a kli.
Additionally, during the times of the Mikdash, they did not wash their hands or feet directly from the basin, kiyor. Instead, they would pour water from a kli onto their hands and feet. Thus, it is clear that the requirement for a kli is fundamental. The Shulchan Aruch continues to elaborate on the types of kelim that are acceptable for this purpose.
It is important to note that one should not pour water onto a friend’s hands using their palms, as this does not fulfill the requirement of using a kli. The halacha states that one must wash from a kli. Furthermore, if one has already washed one hand with a kli and then attempts to pour water from that hand onto the other, the Shulchan Aruch indicates that this action is ineffective—"eino klum," meaning it counts for nothing.
However, there is a differing opinion from Rabbeinu Tam, who permits this practice, provided that the first hand was pure. This is based on the reasoning that since the water initially came from a kli, it retains its validity. The Mishna Berurah emphasizes that the first hand must be tahor, as pouring water from a tamei hand would render the subsequent washing invalid.
In practical terms, if one washed one hand properly and then used the leftover water to wash the other hand, according to Rabbeinu Tam, this would be acceptable. However, the primary ruling of the Shulchan Aruch remains that this is not valid, and thus we typically follow the first opinion. The Rema notes that the custom among Ashkenazim is to be lenient like Rabbeinu Tam, but the original halacha should be observed whenever possible.
The Shulchan Aruch reiterates that one should not pour water onto their hands using their palms, and if they did so, it would not count as a proper washing. If one washed one hand from a kli and then poured water from that hand onto the other, the halacha states that it counts for nothing, although Rabbeinu Tam permits it under certain conditions.
In the case where one has already washed one hand and then attempts to wash the other using leftover water, if they have not yet dried their hands or recited the blessing, they should wash again properly and recite the blessing. If they have made the blessing already but have not dried their hands, they can simply wash again without repeating the blessing. However, if they have dried their hands after making the blessing, they should not repeat the blessing and must wash again without it.
It is crucial to remember that the requirement for a kli is paramount. The second rule we will discuss is the principle of koach gavra, which means the water must come from the strength of the person. This principle underscores that the water should not simply flow onto the hands; it must be poured from a vessel. For instance, if rainwater is collected in a gutter and one places their hands underneath it, this does not fulfill the requirement because it does not come from the person's strength.
The Shulchan Aruch gives examples of this principle. If one has a barrel of water on their lap and pours it onto their hands, that is acceptable. However, if the barrel is already tilted and the water flows out by itself, this does not count as koach gavra. Similarly, if someone draws water from a source and pours it into a pipe, the water flowing from the pipe cannot be used for washing hands, as it is not considered koach gavra.
In conclusion, the principles of ritual hand-washing are clear: one must use a kli, and the washing must come from one's own strength. Any deviation from these rules renders the washing invalid. As we continue to explore these halachic discussions, it is essential to adhere to the guidelines set forth in the Shulchan Aruch and to understand the reasoning behind them.
Shabbat Shalom, gentlemen. May we continue to learn and grow in our understanding of halacha. Baruch Adonai L'olam, Amen and Amen.