Question: Does one wash one’s hands in the bathroom with soap and water, or is it required to pour [fresh] water from a vessel with handles three times on each hand alternatingly? I have heard it said that a vessel is used only in the morning.
A Reader
New York, NY
Synopsis: Last week we explained the basic principle of washing the hands in the morning with water poured three times on each hand, alternatingly (Shulchan Aruch, Orach Chayyim 4:1-2), and cited several sources for this established practice.
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Answer: Rabbi Yitzhak Yosef, Rishon L’Tziyon, Chief Sefardic Rabbi of Israel, states (Yalkut Yosef, Hilchot Hashkamat Haboker U’netilat Yadayim, Shacharit 13) that even according to the Zohar, one who sleeps with gloves is allowed min Hadin – from a strict halachic point – to say the blessings and learn Torah without performing netilat yadayim in the morning, since in that case the evil spirit does not rest on the hands that much, and that this is what Rabbi Zalman of Vilna [the brother of the Gaon of Vilna] used to do. He adds that this is in fact what should be done when there is no water readily available.
But he qualifies the opinion with the words “that much.” And he explains in his notes that this question was asked of Rabbi Nissim Katzuri. Rabbi Katzuri points out (Ma’aseh Nissim p. 55) that the Beit Yosef (Yoreh De’ah 116) quotes a Gemara in Pesachim (112a) stating that food left under the bed, even in a sealed iron container, is vulnerable to contamination by the evil spirits. Thus, of what value are gloves?
The Mishna Berurah (Orach Chayyim 4:10) notes that netilat yadayim has to be done by alternating the right hand and the left hand, pouring water three times on each. He quotes Ma’aseh Rav, who suggests a total of four times: three times [on each hand, as explained] in order to eliminate the evil spirit, and a fourth time to rinse away the water that is still on the hand and has become defiled. It seems, however, that the Mishna Berurah does not subscribe to the opinion requiring a fourth time, for he continues: It is important to caution the women that they also wash the hands three times, alternating right and left hands just as the men do, for, in addition, they prepare the food [which would otherwise become defiled by being touched with unwashed hands].
Commenting on the ruling of the Mechaber (loc. cit. 4:6) that there is no need for a revi’it for washing the hands before prayer, the Mishna Berurah (Orach Chayyim 4:sk15) qualifies the ruling as referring to a situation where there is only a smaller quantity of water, which should not prevent one from reciting the blessing of al netilat yadayim. But the measure of a revi’it should be adhered to a priori.
In the next paragraph (4:7), the Mechaber again seems to indicate the possibility of a lenient attitude when he states that it is preferable to be strict when washing the hands in the morning.
From all of the above it is clear that [other than at mealtime] the washing of hands upon arising in the morning is special. Post facto, if one has not washed in the proper manner, one may still recite the blessing al netilat yadayim. Nevertheless, a ritual style of washing that resembles the washing of hands before a meal is mandated.
The Mechaber (Orach Chayyim 4:18) states that the following require washing with water (the Magen Avraham, the Taz and the Ba’er Heitev, based on Seder Hayom, explain that although water is required, pouring the water alternatingly three times on each hand is not): After arising in the morning, leaving the bathroom and/or the bathhouse, cutting one’s nails, removing the shoes (having touched them with the hand), touching one’s feet or washing one’s hair. Some add: One who has walked in a cemetery. Also included are touching a corpse, after cleaning one’s vessels (since he might have found and touched a dead insect, and the rule applies even if he did not find any), marital relations, touching a louse, touching one’s body (obviously this refers to parts of the body that are usually covered, see infra 4:21). The Mechaber concludes: “One who has done any of these and has not washed his hands, will forget what he has learned if he is a scholar. If he is not a scholar, he will go out of his mind.” The Mishna Berurah explains, quoting Eliyahu Rabbah, that a spirit of folly takes hold of him, which in turn may cause him to sin, as noted in Tractate Sotah (13a): Resh Lakish said, A person does not commit a transgression unless a spirit of folly enters into him.
The Gaon of Vilna (Be’ur HaGra ad loc.) lists the various Talmudic sources on which these rulings are based.
To be continued