Question: Should we wash our hands in the bathroom with soap and water, or by pouring water from a vessel with handles three times, alternating hands? I have heard it said that a vessel is used only in the morning upon awakening. What are the rules pertaining to young children? What is the protocol if no vessel is available? Additionally, may we dry our hands via an electric dryer?
Harry Koenigsberg
(Via E-Mail)
Summary of our response up to this point: The Mechaber (Orach Chayyim 4:1) rules that upon arising in the morning, a person must wash his hands three times in order to remove the evil spirit that rests upon them at night and recite the blessing “Al Netilat Yadayim.”
The Rashba explains that in the morning, our souls return to our bodies and we are created anew. The Zohar elaborates that at night, when we sleep, our holy souls ascend to heaven and an evil spirit descends on our bodies in their absence. When the souls return in the morning, the evil spirit leaves but lingers on our hands. The Zohar specifies that water must be poured on our hands from a vessel.
The Mishnah Berurah notes that one should alternate pouring water on the right and left hands, three times each. The Machebar lists times at which one must ritually wash one’s hands and warns that a person who forgets to do so will forget what he learned or go out of his mind.
The Vilna Gaon explains that washing three times is only required upon arising from sleep. The Mishneh Halachot, Rabbi Menashe Klein, discusses the importance of teaching small children to perform netilat yadayim, for cleanliness (purity) reasons and also for educational reasons.
The Ba’er Heitev states that a person should say “Al Netilat Yadayim” after washing and not wait until he dries them. The Sha’arei Teshuva disagrees and states that an evil spirit does not depart one’s hands until after they are dried. Therefore, should dry one’s hands first and only then say “Al Netilat Yadayim.”
R’ Abuhu maintains that eating bread without wiping one’s hands first is like eating defiled bread. The Zohar adds that wiping one’s hands is required after washing in the morning and upon departing the lavatory.
The Mechaber rules that washing one’s hands in the morning upon awakening takes care of all washings for the rest of the day if water is scarce. The Rema disagrees, ruling that one must always wash for bread.
We quoted from the responsum of Rabbi Tovia Goldstein, zt”l, on wiping one’s hands after Netilat Yadayim. R. Abahu states that eating without wiping one’s hands first is considered loathsome; the bread is considered ritually defiled. The water that remains on one’s hands after washing are considered defiled and must be wiped away.
The Mordechai cites the Tosefta in Yadayim as stating that a person who immerses his hands in a mikveh need not wipe them as there are no defiled waters involved. The same is true if a revi’it is poured on one’s hands (together or individually). The Mechaber rules in accordance with this Tosefta.
The Tur, as well, like the Maharsha, sees no need for wiping in this instance as there is no tum’ah residue when one’s hands are washed in this manner. However, according to Rashi, one must always wipe one’s hand due to mi’us. If one washes with less than a revi’it, the Maharsha too would require wiping one’s hands.
Rabbi Goldstein notes the difficulty in reconciling Rashi with the Tosefta in Yadayim.
Last week we cited the Levush, who reconciles the passage in Ezekiel (from which we infer that not wiping one’s hands is loathsome) with the Tosefta (that states that a person who immerses his hands in a mikveh, or pours a revi’it over them, need not wipe them) by noting that the verse might be merely an asmachta or cited only for the gematria we learn from it. We also noted that the opposing view – that wiping is an absolute requirement – rejects the ruling of the Tosefta.
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Rabbi Goldstein notes that the Acharonim follow the opinion of Rashi that one must always wipe one’s hands due to mi’us. They maintain that we don’t rule in accord with the Tosefta (which exempts one from wiping one’s hands if one washed them in a mikveh or poured a revi’it over them).
The Maharshal (Yam Shel Shlomo to Chullin, 8:39) argues there is no need to wipe one’s hands if one immersed them in a mikveh but one must wipe them if one poured a revi’it of water over them (whereas the Mechaber maintains that one need not wipe them in either instance, ruling like a Tosefta in both cases). He notes that the requirement to wipe one’s hands is an enactment of the sages due to mi’us, as Rashi states. He differentiates between netilat Yadayim (washing) and tevilat Yadayim (dipping). Mi’us does not apply to dipping as is evident from the fact that there is no requirement for one to wipe one’s body after going to the mikveh.
The Bach (Orach Chayim 165) does not see how we can derive a rule for netilah from tevilah as we don’t see that in the Tosefta. Thus, even when one pours a revi’it on one’s hands, one may not say “Al Netilat Yadayim” until one wipes one’s hands.
The following authorities also concur that one must always wipe one’s hands when washing with a vessel: Taz (Orach Chayim 158:13), Magen Avraham (ad loc. sk18), Elyah Rabbah (ad loc. ot 25) Mishnah Berurah (sk 46), and Magen Gibborim (to Shiltei Gibborim, ot 12).
(To be continued)