Washing Hands for Bread

WASHING HANDS FOR BREAD AS AN EXTENSION OF THE LAWS OF TERUMA

The Kitzur explains that we are required to wash our hands prior to eating bread. This ritual for many Jews is their first introduction to performing mitzvot. A guest at an Orthodox family for Shabbat doesn't feel the need to say blessings like everybody else but when the whole family gets up to wash their hands, at that point the guest feels a bit silly remaining seated - especially since there does seem to be a compelling logic to washing hands before eating.

The origin of this custom is in the laws of eating teruma. We already explained in chapter 35 on the laws of challa that produce from the land of Israel requires a bit to be set aside for God, and that this "elevation" or "teruma" has a special holiness, and can be eaten only by a Kohen or a member of his household.

As we have explained in various places, "tum'a" is connected to a frustrated potential for holiness, and therefore the greater the potential for holiness, the greater the susceptibility to ritual impurity. In siman 37 we cited the Mishna's expression, "The more beloved, the more susceptible to tum'a" (Yadayim 4:6.). It follows that teruma with its special degree of holiness (we explained in chapter 35 that the holiness of the food as a whole is, as it were, "concentrated" into the challa or teruma) is specially susceptible to ritual purity.

In particular, our unwashed hands render teruma ritually impure, even though they do not disqualify ordinary food. We explained in chapter 2 that we acknowledge the hidden holiness in the material world by washing our hands in the morning, in order that we should interact with the world with clean hands - in a state of moral elevation which repairs the world and does not sully it. It is only natural that before coming into contact with teruma (or challa), which as we explained is the very embodiment and concentration of the holiness in the material, that we should require clean hands.

Therefore, it is an absolute requirement for the Kohen (or member of his household) to wash hands before eating teruma or challa. It is a very severe breach to render teruma ritually unfit, and an even more serious one, to eat teruma that is "tamei." Eating trumah in such a state would blatantly repudiate its special sanctity - as if to say that even the first, purest and most sanctified aspect of the material world is not worthy of special respect.

This requirement did not originally extend to eating ordinary food. Regular food, like all permissible aspects of the world, does have an aspect of holiness, and that is why it is capable of sustaining the holy human body and enabling it to carry on God's work. (See the end of chapter 2.) But it does not SYMBOLIZE this holiness, since unlike teruma it was not subject to any special symbolic act.

However, the sages of the Talmud extended this requirement to any bread meal, and every Jew washes hands before eating bread as if he or she were a Kohen eating teruma. The fact that our sages required washing for ordinary food is a testimony to the fact that ALL permissible food has the potential to contribute to holiness. The fact that this requirement was limited to bread relates to the special importance of bread as an indicator of our unique human status - as we explained in chapter 35. While eating can be a bestial activity, eating bread is a uniquely human one; hence our sages chose to require washing hands specifically on the eating of bread, as a sign that our food is holy by virtue of strengthening us in God's work.

WASHING SPECIFICALLY FROM A UTENSIL

Rav Ganzfried explains that this ablution must be done from a utensil. It is not enough simply to wash one's hands in a stream of water from the tap or to dip them in a bucket.

Actually, this is not precise. As Rav Ganzfried explains in seif 13, the ultimate requirement is not that of a utensil but rather that the washing should come from "human action." Washing from a utensil is UNACCEPTABLE if the water spills out by itself; whereas washing from a tap is ACCEPTABLE when the water which falls on the hand is the direct result of the opening of the faucet by some human being.

On the spiritual level, this means that a person can achieve purity only through human action. Washing hands does not create spiritual purity by some kind of magical rite. At the heart of this ritual lies the idea that active human effort is required to attain bodily cleanliness and through it spiritual purity.

For the same reason, we require that ritual immersion, such as that of a woman after her period of separation, also be carried out with human intention (see SA YD 198:48). Without such intention, the maximum level of purity is not attained (see Beit Yosef end of YD 198).

However, it is best to use a vessel - as we can learn from all of the ideal requirements for the vessel as mentioned in seif 2. A "vessel" or "kli" represents something that has been specially devised for human use (we explained in chapter 37 that it is for this reason that only a "kli" - not a natural object - is susceptible to ritual impurity). Like the absolute requirement for human action, the ideal requirement for a vessel points to the fact that spiritual purity doesn't come by itself but can be attained only through human effort and preparation.

 

THE QUANTITY OF WATER - AND THE NATURE OF GOD'S PROVIDENCE

The Kitzur does not specify an exact amount of water which is necessary for washing hands, though the Shulchan Arukh (160:13) mentions that in general we require a "reviit" (about three ounces). Instead, Rav Ganzfried urges us to use plenty of water, citing Rav Chisda who claims that he would wash with handfuls of water and as a result received handfuls of good fortune. Rav Chisda's saying exemplifies the converse of the saying of the Talmud (Shabbat 62b) which explains that one who NEGLECTS hand washing is in danger of slipping into poverty.

This guidance harmonizes with a pervasive theme in Jewish thought - that material blessing has its source in Divine providence, and the seeming "causes" of prosperity are merely the means by which we capture God's plenty. The fact that I planted a field did not "cause" the crops to grow - the crops could have failed due to drought, pests, floods, or any number of reasons. The fact that I opened a business didn't "cause" my profit - customers could have decided to do something else with their money.

These "sources" of prosperity are really just RECEPTACLES for turning God's spiritual blessing into material plenty, which in turn must be used for God's service. Even so, such a receptacle is necessary. A fisherman may pray to HaShem to send him swarms of fish, but if he does not have a net the myriad's of fish will not help him a bit. But the true source of his prosperity is the fish, and not the net.

The basis for this theme is found in the Torah regarding the sabbatical and jubilee years. The Torah recognizes that we are likely to worry that without planting we will have nothing to eat; therefore, it emphasizes that prosperity comes from HaShem and He will send it if we trust in Him. (Vayikra 25:20-22.)

Our sages warned that neglect of certain commandments could lead to poverty. In many cases these are commandments whose observance is a testimony to the belief in providence. For instance, being dishonest in business - which suggests that prosperity comes from sharp dealing and NEGLECTING God. Or lending at interest - since our fellow Jew is a human being, and not a mere passive receptacle for gathering material gain. (Bava Metzia 71 a - and see Likutei Halakhot on the laws of Ribbit). Giving tithes demonstrates our faith that our crops are a gift from God, and our sages tell us that giving tithes increases prosperity (Shabbat 119a) while neglecting them leads to famine (Avot 5:8).

God sends us prosperity as a sign of His benevolence and providence; if we deny that the prosperity comes from HaShem, we are in danger of cutting it off since it is no longer serving its intended purpose of sanctifying God's name.

The case of washing hands for meals fits into this category. Before eating a meal, we wash our hands in order to acknowledge the latent sanctity in the bread - in order to testify that this also comes from God. By using plenty of water and enthusiastically preparing ourselves to receive God's bounty in the proper spirit, we show God that we are worthy of receiving material blessings in abundance. Whereas neglecting this sign could be likened to denying or slighting God's providence in providing us with food. When our prosperity is no longer being used as a symbol of God's presence, it is in danger of being diminished.

FOOD WHICH IS DIPPED IN LIQUID

From seif 17 until the end of the chapter, Rav Ganzfried details the rules of hand washing for food that is dipped. If washing hands for bread is one of the BEST-known laws, as we mentioned at the beginning of the chapter, washing for "dip" is probably one of the LEAST known. Before eating food that will be dipped in one of the important liquids - which are enumerated in seif 18 - washing hands is required, though without a berakha.

The technical reason for this rule is somewhat complex. We mentioned above that teruma is particularly "susceptible" to tum'a. That is to say, there are different levels of tum'a, and teruma can be disqualified even by a relatively low level "tum'a." We can illustrate this using the metaphor of maintaining distance from a corpse - which is related to the idea of tum'a, as we explained in chapter 2. A complete stranger is jarred and disturbed by the sight of a corpse; but a close relative shudders even upon HEARING of the death of a loved one. Teruma is part of the family of holiness, and death and tum'a affect it even at several removes. (Sacrifices, with their higher level of sanctity, are even more sensitive to tum'a.)

Liquids are especially susceptible also, and the Mishna (Para 8:7) relates that the tum'a of water and the other important liquids, whenever present, is always at a high level - one which can disqualify even ordinary foods, and not only teruma. Rashi (Shabbat 14b) explains that this is because of the special quality of these liquids: they enable food to become tamei. The Torah (Vayikra 11:38) teaches us that food can not become tamei until it comes into contact with liquid. Because they are "enablers," and themselves do not require any special "preparation" to be subject to tum'a, Rashi explains that their tum'a is more frequent, and therefore it was appropriate to be strict.

What do we make of all this? Let's start with foundations we have already discussed. In several places we have connected tum'a to a disappointed potential for holiness. Holiness within this world in Judaism is invariably related to acts of human beings, and so only utensils and foods which have been specially prepared for our use are relevant to tum'a, as we mentioned above. The preparation of food is usually connected with moistening it with liquid; so these liquids become the symbol of the "taming" and humanizing of food - of preparing food for alliance with holiness by providing sustenance for the Divine service of human beings.

Quite apart from their connection to food preparation, all of these liquids are associated even in non-Jewish culture with special life-giving connotations. We all recognize metaphorical expressions like "life's blood" and "mother's milk." Shakespeare refers to "the wine of life" and uses honey as the symbol of all human delight. "Dewey" describes the skin and temperament of someone young and radiant. And of course water is ever the embodiment of vitality.

So, like teruma and challa that represent sanctity in our food because of the special act of consecration, and like bread that represents sanctity in our food because of its special connection to our humanity, these liquids represent a certain vitality in our food because of their life-giving associations. Washing hands before dipping in them, thus, is appropriate. (There is no need to wash before drinking since then there is no fear that we will touch the liquid.)

However, since no act of consecration takes place and since these foods are not unique to human beings, the connection with sanctity is more distant; therefore, this washing is done without a benediction.