The Taamei HaMinhagim, in "הנהגות אדם בבוקר" says:
ג טעם שתקנו רז״ל לומר על נט״י בנוסח ברכה זו לשון נטילה, מפני שהוא לשון
הגבהה מתרגום "ותשאני רוח" "ונטלתני", וכתיב (ישעיה ס"ג) "וינטלם וינשאם כל ימי
עולם" - שצריך שיגביה ידיו למעלה (שלחן ארבע) :
ד עוד טעם לפי שצריך ליטול מן הכלי והכלי שמו נטלא בלשון תלמוד. אבודרהם:
That is, that ...
May I call you user1208?
There are 2 questions there:
Am I allowed to interrupt in such a circumstance? (Yes)
If I do interrupt (legally or illegally), does that require me to wash again? (No)
Even when we have strict standards for interrupting between related brachos, like birchos krias shema, we pasken like Rabbi Yehuda in Brachos 2:1-
ובפרקים שואל ...
The Shulchan Aruch (OC 161:3) writes:
צריך להסיר הטבעת מעל ידו בשעת נט"י ( ואפילו הוא רפוי) (ב"י) ואפי' אינו מקפיד עליו בשעת נטילה, הואיל ומקפיד עליו בשעה שעושה מלאכה, שלא יטנפו (הרא"ש פ' תינוקת) (ונהגו קצת להקל אם הוא רפוי, אבל יש להחמיר, כי אין אנו בקיאים איזה מיקרי רפוי).
(My translation): You must remove your rings at the time of washing, ...
Even according to the custom of avoiding interrupting between washing and the blessing of HaMotzi, one need not wash again if one spoke or otherwise interrupted as long as the person remained mindful to keep their hands clean during the interim (Mishna B'rura 166:6, English translation):
דע דעיקר דין תכיפה המוזכר בסימן זה הוא רק מצוה לכתחלה אבל בדיעבד ...
The Derisha (OC 181 sk 2) writes that the obligation to wash with water only applies to Biblically ordained blessings such as Brikat HaMazon and does not apply to rabbinic blessings. (He doesn't mention if this rule would apply to Birkot HaTorah according to the opinions that they too are Biblically ordained.)
Even so, the Mishnah Berurah (OC 181 sk 23) ...
It's based on the Zohar Nasso 146b and is noted as an old minhag in both Ashkenaz and Sefarad by the Beit Yosef (OC 128). In the Shulchan Aruch he codifies this practice in OC 128:6.
It seems the reasoning in the Zohar is that the Kohanim need to somehow up their kedusha level by washing as a preparation for the blessing, and by having a Levi, who has his ...
One justification given by Rabbi Shmuel Wosner (Shevet HaLevi 4:23) is that nowadays Mayim Achronim is only a chumra and it was not one that women accepted. [This reminds me of what some say to justify women's not davening maariv.]
The Mishna Brura in OC 1 says:
י"א דלענין זה אמרינן כולא ביתא כד' אמות דמי אבל אין לסמוך ע"ז כ"א בשעת הדחק.
"There are those who say that with regard to this (washing hands), we say that the entire house is as 4 amos (cubits), but one should only rely on this when forced."
The Aruch HaShulchan in OC 4 says:
מפני שיש מחמירים ומזהירים ע"פ הזוהר שאסור לילך ...
Shulchan Arukh OC 165 rules one can just wash their hands once when wanting to eat bread after just leaving the bathroom. (He recommends a different practice because of issues related to in what order and when to say the various relevant blessings.)
Seemingly your case is parallel.
There are three categories of grain-based products:
"Bread." Always hamotzee.
"Snacky, quasi-breadlike substances." (Pas haba beKisnin.) Mezonos, but if you eat them like a meal, then hamotzee. This was the category about which you read.
"Definitely not bread." Always mezonos, even if you ate ten pounds of the stuff for dinner. (Though you'd have ...
I'll ask it even stronger: What if someone is feeding you and you have no intention of using your hands to interact with the food at all?
Well, the Shulchan Aruch rules in OC 163:2 that in such a case, only the one eating must wash his hands and not the one feeding. He doesn't mention that one would not say a bracha and the implication is that it's the same ...
It's difficult to explain it as simply being bacteria, as the Gemara (Pesachim 112a) clearly says that food under bed gets contaminated with ruach ra'ah even if it was properly sealed.
Interestingly, there is a machlokes as to whether ruach ra'ah even exists nowadays!
According to Rambam there are other reasons why you can't place food under bed nowadays. ...
The Gemara (Shabbos 50B) says one should wash his face, hands and legs every day in honor of his Creator.
The Mishna Berura (OC 4:2) writes in the name of the Pri Megadim (A"A 4:1) that nowadays since we don't walk barefoot there is no need to wash one's feet (This reasoning is also given by the Noda Biyhudah (OC 2:140)), although the Baal HaTanya (OC 4:21) ...
It's so one hand doesn't touch the other when passing between them.
If an unwashed hand touches a washed hand while wet, the washed hand needs to start over (Shulchan Arukh OC 162:4; there are various details there about when exactly this rule applies, but the cups are designed to just avoid any issue).
One may dry his hands on a towel and then use the damp towel to clean
his eyes and face, as the towel isn’t wet enough to impart enough
water to wet something else (tofach al menat le-hatpiach) (Shulchan
Arukh 554:11). (If one must actually clean one’s eyes in the morning,
it is permitted to do so normally, as it is no different than ...
Actually, the Shulchan Aruch in OC 162:2 (agreed upon by the Rama) rules that you need to splash once per hand plus:
one more splash if you are pouring less that a revi'it (86.4 mL) per splash in which case you need to splash twice per hand: once for the washing and once to remove the tamei water. (If you used a full revi'it than the water never becomes ...
One who has a bandage on his hand which is not easily removable should wash as much of his hand as possible (even if that amount zero) and take care that any skin which could not be washed not directly touch the bread.
Source: Shulchan Aruch OC 162:10, Magen Avraham sk 18, Mishna Brurah sk 68 and particularly 69
It would seem that the appropriate blessing ...
The custom for women to trim their nails before going to the Mikva is recorded in Shulchan Arukh YD 198:18 but the reason given is related to avoiding dirt under the nail in the part of the nail which extends past the flesh. The Levush (ibid :18) there asks why this is not practiced by Netillat Yadayim. He gives two answers:
Men are not so particular about ...
The Talmud (Berakhot 42a) states that there are three things done immediately. One of them is:
תכף לנטילת ידים ברכה
Immediately [after] washing one's hand, blessing.
The Tur (OH 166) writes that his father, Rosh, was accustomed (apparently on the basis of this Gemara) to not even speak after netillat yadayim, before hamotsi (besides for not speaking ...
Shulchan Aruch HaRav O.C. 158:3 paskens that any food normally eaten without using ones hands directly does not require washing of hands without a Bracha.
Salad, as far as I know, is eaten with cutlery, so it would not require washing according to that.
Water that is fit for Mayim Achronim:
One shouldn’t use scalding hot water, rather lukewarm water is permitted and it preferable to use cold water. Hot water that cooled is also permitted.
Bitter, dirty, or smelly water not fit for animals to drink is permitted.
Saliva is unfit; if nothing is available is better than nothing. ...
Rabbi Kaganoff discusses the subject in This Is the Way We Wash Our Hands and during that posting gives several reasons that would lead one to use a cloth when holding the cup.
Rabbi Kaganoff explains that there is a machlokes as to whether the hands must be completely dry at the beginning of the washing and if the cup itself must be dry as well. That is ...
The earliest recorded source for this practice appears to be Tosefta: Yadayim 1:2:
הנוטל את ידיו צריך לשפשף את ידיו
[After] washing one's hands, one must rub one's hands.1
It's then cited, moree or less verbatim, by the Rambam in Hilchot Mikvaot 11:2 and by the Rema in Orach Chayim 162:2.2
Yodeyans msh210 and ezra reported in comments on this ...
Indeed (as in your comment), in 160:5 it says that melachah disqualifies water only if it was drawn, "but not with water from a mikvah or a spring while they are still attached [to their source]." I'm not entirely familiar with how hydroelectric plants work, but doesn't the water continue flowing nonstop as it's turning the turbines or whatever? So that ...
The Mishna Brura (OC 1 sk 2) quotes the Shaarei Teshuva (OC 1 sk 2) who quotes the Birkei Yosef (OC 1 sk 1) who quotes the Bach (OC 4 sk 1) who quotes the Tolaat Yaakov who quotes the Zohar that it is assur to walk 4 cubits before washing upon waking up. It would thus seem prudent to keep a cup of water by one's bed.
Unfortunately, we don't have a Zohar ...
It has to be that you can reuse, for washing, the water left in the cup after washing, as otherwise you would have to refill the cup after each pouring on each hand.
Moreover, I found in memoirs of Rebbetzin Chana, the wife of Rabbi Levi Yitzchak Schneerson, that when he went into exile he did not have enough water to wash his hands. He would trade food ...
I see no contradiction.
Both Avrohom and Lot were intrinsically against idolatry.
Avrohom therefore insisted on washing the feet before coming in.
The Sodomites were most likely to exact a penalty on Lot for entertaining guests. So there was a danger in washing the guests’ feet. If their feet were still dirty it would seem like they had only now arrived....
Rabbi Ahron Soloveichik explained to me that "Ruach Rah" is referring to things like bacteria and germs.
Our Chachamim, Sages, were very advanced thinkers. They must have seen certain cause and effect. If you don't wash your hands disease etc is transferred. They obviously did not have a microscope to see the bacteria or germs, however they identified a ...