Kodesh tov u'mevorach to all the thousands of Bikim B'alakha members. As we enter the month of Nisan, a time associated with Ge'ula, we dedicate this session to the Vico Mizrahi edition, honoring Vico Mizrahi, Hayim ben Mazal, with wishes for a full recovery. This learning is also dedicated to the daily study of Bikim B'alakha, specifically focusing on Bikim B'alakha 6, the Dan Ya'koel, Alaba Shalom edition. Today marks day 5-2, and we are on page 131, where we will explore the topic of waters that are kosher or unfit for the ritual hand-washing (Netilat Yadayim).
We begin with the principle that if the appearance of the water has changed—such as when it takes on the characteristics of another liquid—it is considered unfit. This change can occur in several ways: Ben Mahmat Atzman, when the water changes on its own due to stagnation or algae growth; Ben Mahmat Nafal Tukhan, where something falls into the water causing a change; or Ben Mahmat Mekomam, where the water's location affects its quality. All these situations render the water Pesulim, as stated in the Shulchan Aruch, Siman Kuf Samech, Halakha Aleph.
The Shulchan Aruch specifies that water which has stood stagnant and developed algae, regardless of whether it has turned green or red, is no longer fit for Netilat Yadayim. Interestingly, the Rambam holds that such water remains acceptable. However, the consensus follows the ruling of the Shulchan Aruch, as reinforced by the Ben Ish Chai in Parashat Shemini, which states that we must adhere to the decision of the Shulchan Aruch.
In discussing the various cases of water that has changed appearance, we note that if the change occurs naturally—without additives—the water is still rendered unfit. For instance, if water is left exposed and becomes green, it is not acceptable. Some argue that the Rambam would permit this if the change is internal, but the Ben Ish Chai and other authorities maintain that we must adhere strictly to the rulings of Maran.
Furthermore, if any substance, such as ink or dye, mixes with the water, it is also deemed unfit for Netilat Yadayim, even if the substance does not dissolve. The same applies if smoke discolors the water. A contemporary issue arises with the use of dishwashing liquid, which can alter the water's appearance and make it unfit. The Hiddush Rabbeinu Manoach highlights that if color bleeds from a container into the water, it too renders the water unacceptable.
We also consider muddy water, which, although it may appear cloudy and unfit, can still be kosher if it originates from the ground. This is because such water is expected to have some cloudiness. However, if the water becomes so muddy that even a dog would not drink it, it is rendered unfit. The Shulchan Aruch clarifies that if the water is cloudy but still drinkable, it can be used for Netilat Yadayim. The distinction lies in whether the water is potable; if it is not, then it is forbidden.
As we delve deeper, we encounter the scenario where water has solid contaminants that do not dissolve. If seeds are soaked in such water, it loses its status for Netilat Yadayim. A practical issue arises when water from a sink appears cloudy but clears up after standing for a moment. The Hacham B'Vadiyah consulted engineers who determined that the cloudiness is due to air bubbles, which dissipate and do not affect the water's kosher status. He ruled that this water is fit for Netilat Yadayim without the need to wait for it to clear.
Conversely, Hati Yitzchak argued for a stricter approach, suggesting one should wait until the water becomes clear. However, Hacham B'Vadiyah and the Orlet Zion concurred with the lenient view, affirming that the presence of air bubbles does not render the water unfit.
When considering the use of water that has been utilized for work, such as soaking bread, the Shulchan Aruch states that if the intention was to use the water for soaking, it is rendered unfit if the bread was accidentally placed in the wrong vessel. This is true even if the intention was not to soak the bread in that particular cup. The Shimon HaTimni suggests that even if the bread fell in by mistake, it should be permissible if the intent was not to soak. However, the consensus leans toward a stricter interpretation.
Additionally, if someone inadvertently uses their friend's water for soaking bread, a debate arises regarding whether it renders that water unfit. The Hacham B'Vadiyah ruled that one cannot make another's water unfit without their consent, and thus, in practice, the water may still be used if no other options are available.
In conclusion, the intricate laws governing the status of water for Netilat Yadayim reflect a deep engagement with the subtleties of halachic rulings. Each case requires careful consideration of the circumstances surrounding the water's use and its intended purpose. As we continue our studies, let us remain mindful of these distinctions, ensuring that we uphold the integrity of our practices.