(Today’s Halacha was presented by Hacham David Yosef, a son of Hacham Ovadia Yosef and head of Kollel Yehave Da’at in Jerusalem. Hacham David is also the author of the widely-acclaimed series of works "Halacha Berura.")

The Talmud states, "Tekef Le’netila Beracha," which means that one must recite the Beracha immediately after washing his hands. The Rishonim (Medieval Halachic scholars) debate the question of to which hand washing, and to which Beracha, the Gemara here refers. According to most Rishonim, this Halacha relates to the washing performed before eating bread, and it requires avoiding any interruption in between washing and the recitation of "Hamosi" before eating the bread. The Gemara establishes that one may not converse or pause unnecessarily in between the washing and the recitation of the Beracha.

The Rambam (Rabbi Moshe Maimonides, 1135-1204), however, understood the Gemara differently, claiming that it refers to the requirement of "Mayim Aharonim" – washing one’s hands before reciting Birkat Ha’mazon. According to the Rambam’s view, this Halacha establishes that one may not speak or make a pause in between the washing of "Mayim Aharonim" and the recitation of "Birkat Ha’mazon."

The Shulhan Aruch, in discussing the laws of washing for bread, cites both views, and concludes, "It is proper to be careful." This formulation indicates that according to the strict Halacha, one need not ensure to recite "Hamosi" immediately after washing his hands, though it is preferable to do so. The Shulhan Aruch essentially adopts the Rambam’s position, that the Gemara did not require avoiding interruptions in between washing and the recitation of "Hamosi," though he adds that it is preferable not to interrupt. The Rama (Rabbi Moshe Isserles, Poland, 1525-1572) likewise held this view, and therefore for Ashkenazim, too, it is permissible to speak in between washing and the recitation of "Hamosi."

Practically speaking, then, it is certainly preferable to avoid unnecessary interruptions after washing one’s hands for bread. However, one may speak in matters related to the meal without any concern, and it is likewise entirely permissible to speak words of Torah while waiting for the others to finish washing their hands. Unnecessary speech, however, should be avoided after washing one’s hands.

At first glance, one might question this Halacha in light of a different comment of the Gemara, which states, "Tekef Le’netila Se’uda" – meaning, one should begin the meal immediately after washing. Clearly, this Halacha refers to the washing performed before the meal, and not to "Mayim Aharonim." How can we explain this Halacha according to the Rambam’s ruling, which allows interruptions after washing one’s hand for bread?

The answer, it would seem, is that this Halacha relates to the concept of "Heseh Ha’da’at," or diverting one’s attention from his hands’ cleanliness. In general, there are two different reasons why Halacha would require performing an action immediately after reciting the Beracha. In some instances, one must ensure immediate juxtaposition between the Beracha and the act. Thus, for example, when a person is called for an Aliya to the Torah, he must begin reading immediately after reciting the Beracha. If he says something to somebody after reciting the Beracha, then he must repeat the Beracha.

With regard to hand washing for bread, however, a different issue arises, namely, the need to keep one’ s mind focused so that his hands do not become soiled. The Sages teach that since "Yadayim Askaniyot Hen" – people are constantly using their hands for all kinds of purposes – we must assume that one’s hands came in contact with something unclean unless he kept his mind focused on them, or if he can ascertain that his hands were kept clean, such as if he wore gloves. For this reason, the Gemara teaches that a person with very little water can wash his hands in the morning and then eat bread relying on that washing, assuming that he was careful not to touch anything unclean. Since with regard to Netilat Yadayim the issue at stake is only ensuring the hands’ cleanliness, and not immediate juxtaposition, one may rely on the washing even many hours later, if he can ascertain that his hands remained clean.

Accordingly, we might explain that when the Gemara requires beginning one’s meal immediately after washing, it speaks only of this issue of "Heseh Ha’da’at," the concern that one’s hands might become unclean. Hence, if a person put on gloves, for example, after washing his hands, there would be no need to begin the meal immediately after washing.

Incidentally, it emerges from this discussion that one must begin Birkat Ha’mazon immediately after washing "Mayim Aharonim." One may not speak or pause – even for the purpose of studying Torah – in between "Mayim Aharonim" and Birkat Ha’mazon. Of course, the underlying assumption is that one must wash "Mayim Aharonim," an obligation explicitly codified in the Shulhan Aruch, though one which many people unfortunately neglect. A person once said to me that he has no need to worry about the prohibition against speaking after "Mayim Aharonim," because he does not wash "Mayim Aharonim" in any event. This is reminiscent of the story told of an assimilated Jew who boasted to a Rabbi that he transgressed every prohibition in the Shulhan Aruch. The Rabbi noted that this is not true: Halacha forbids studying Torah in the restroom, and it is unlikely that this ignorant Jew ever violated such a law, because he never studies Torah. Similarly, he added, Halacha forbids engaging in idle chatter while wearing Tefillin, a prohibition that this man could never have violated, because he never wears Tefillin…

We should thus emphasize that washing "Mayim Aharonim" in indeed a Halachic requirement, and after washing one should immediately begin Birkat Ha’mazon, without any delay or interruption.

Summary: One should avoid speaking after washing his hands for bread until he recites "Hamosi," though he may speak in matters related to the meal or words of Torah. One must ensure to keep his hands clean during this period. One must wash "Mayim Aharonim" before Birkat Ha’mazon and then immediately begin Birkat Ha’mazon; even speaking words of Torah is forbidden in between "Mayim Aharonim" and Birkat Ha’mazon.

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