Shavua tov u'mevorach. Today, we delve into the intricate laws of netilat yadayim in the context of a woman who is a niddah. We begin our exploration on page 120, discussing the circumstances under which a niddah can assist in the washing of hands. Initially, we stated that it is permissible for a woman who is a niddah to wash the hands of a man, particularly if she is a close relative such as a mother, daughter, or sister. This is because there are no concerns of immorality in these familial relationships. However, it is explicitly forbidden for a man's wife, if she is a niddah, to wash his hands due to the restrictions imposed by the Torah and the Rabbis. Furthermore, it is clear that a stranger who is a niddah cannot wash a man's hands, as this would violate the principles of tzniut (modesty).
In this context, we limit the allowance for a niddah to only three specific relatives: a mother, a sister, and a daughter. The Chida raises an interesting question regarding the historical practice of maidservants who would wash their employers' hands. He notes that it is permissible for a Jewish maidservant, who is not a niddah, to pour water on her employer's hands. However, if she is a niddah, it should be avoided for the sake of piety. Hacham Ovadia clarifies that while the ruling in the Shulchan Aruch permits a niddah to pour water for an immediate relative, this does not extend to any unmarried woman who is a niddah, nor to a married woman, regardless of her niddah status. His strictness on matters of immorality is well-known, and he does not find leniency in these cases.
Furthermore, Hacham Ovadia discusses the opinion of Rabbi Menachem Meiri, who suggests that it may be permissible for a woman who is a niddah to pour cold water. However, Hacham Ovadia rejects this leniency, citing the Rashba, who states that it is forbidden even with cold water. Additionally, there is a discussion around whether one may ask a niddah to wash hands, where Hacham Ovadia maintains that this should not be permitted either. The only exceptions remain the close relatives mentioned earlier.
Next, we consider a rather unusual case: can a trained monkey wash a person's hands? This question is addressed in Shulchan Aruch 159. The Rama expresses uncertainty about the nature of a monkey, referring to it as a simian. Some authorities disqualify a monkey from performing netilat yadayim, while others permit it. Maran leans toward the lenient opinion, allowing a trained monkey to wash hands, even if it is a niddah. This leads to an interesting discussion about the validity of netilat yadayim performed by animals in general. While the Rama recommends stringency, the Magen Avraham indicates that if one has used a monkey for netilat yadayim, the Rama would agree that it is acceptable post facto. However, Eliyah Rabbah suggests that one should wash their hands again without reciting a blessing.
We also note that Sephardi Jews may be more lenient in this matter, while the Kaf HaChayim rules stringently. Importantly, one must not recite a blessing after a monkey pours water on one's hands due to the principle of safek berachot lehakel. Once we establish the halachic ruling, however, the blessing would follow appropriately, as long as the act itself is deemed valid.
Moving on, we address the topic of netilat yadayim using a ma'ayan (natural spring water). Maran states that even if the ma'ayan does not contain the requisite 40 se'ah, it is still valid for netilat yadayim as long as both hands can be submerged simultaneously. This is a significant leniency, as the Chazon Ish interprets this to mean that while both hands can be washed together, they can also be washed separately, provided the water is sufficient to cover both hands at once. The Mishna Berurah further explains that the requirement for both hands to be covered is a guideline for the amount of water, rather than a strict necessity for simultaneous immersion.
In conclusion, today's discussion has traversed from the laws surrounding a niddah to the surprising allowance for a monkey to wash hands, and finally to the conditions under which a ma'ayan can be used for netilat yadayim. These explorations not only highlight the intricacies of halacha but also demonstrate the adaptability of Jewish law in addressing diverse scenarios. Baruch Adonai L'Olam, Amen v'Amen.