It is written in the Tur, Orach Chayim, that a person must wash his face and hands in the morning to remove the evil spirit that attaches itself to a person when he sleeps. For this reason, a person must also wash his face and hands when he sleeps during the day, and most certainly when sleeping at night.
I have noticed that most people are not meticulous about this matter. When they sleep in the daytime they do not wash at all and even if they do, they use only a small amount of water. Even in the morning when hand-washing is certainly obligatory they use only a small amount of water that is insufficient for a single hand, yet with this they wash both their hands and face. These people believe that they are purifying themselves by washing in this manner, but in fact they are only adding to the impurity of their hands and face. For the Sages have taught in numerous places in the Gemara (Sotah 4b; Yadayim 2:3) that water itself is very susceptible to defilement.
Therefore, when one washes in the morning and also after sleeping in the daytime, one must first pour three times1According to most authorities only the washing of the hands is to remove the malignant spirit resting upon them. Concerning many points in this chapter opinions vary and guidance should be sought as to how to conduct oneself. on the right hand to remove the impurity that settled upon it during sleep, then a fourth time to remove the defiled water remaining on the hand. Afterwards one must pour three times on the left hand to remove the spirit of impurity resting upon that hand and a fourth time to remove the remaining water. Finally one must wash one’s face and rinse one’s mouth in whatever way one chooses.
I have noticed, however, that many ignorant people wash the first hand only once and then immediately wash the other one while the spirit of defilement is still upon it. In this manner they only increase the defilement of their hands. Then they wash their faces, defiling them as well. Finally they take some water and wipe out their mouths, defiling their mouths, too, by contact with their hands. Then after they have added defilement to defilement, they recite the blessing over the washing of the hands, thereby reciting a blessing in vain. And for the rest of the day they go about with the spirit of impurity still resting upon them.
Therefore, anyone for whom the fear of Heaven is close to his heart should conduct himself as the Sages have ordained. Let him pick up the vessel in his right hand and pass it with the water into his left hand. Then let him pour with his left hand upon his right three times to begin with, each time a volume of a revi’is.2Opinions range from 86 to 150 cc. Then let him pour a fourth time to rinse the defiled water from his right hand. Next he should pass the vessel into his right hand and pour with his right hand upon his left hand four times. Only after he has done this should he wash his face and mouth. Let him conduct himself in this manner after sleeping in the daytime as well so that the spirit of purity settles upon him.
As for the hand washing prior to eating, one must first wash the left hand and then the right. There is a great esoteric principle behind this, as is explained in the writings of the Ari, z”l.3This view is not found in our editions of the Ari’s writings but it is mentioned in other works.
Along the way I would like to bring to the attention of the public some important points regarding the hand-washing after the meal. I have observed that the general populace has become lax about this mitzvah, by which they incur mortal guilt for transgressing the words of our Sages. For the importance of this mitzvah is indicated clearly in a passage in [the Gemara] Eruvin (17b): Abaye said: All who go out to fight in an obligatory war, as well as those engaged in the performance of a mitzvah are exempt from washing the hands. Concerning what was this said? Concerning the first waters (i.e., the hand-washing preceding the meal), but the last waters (the hand-washing following the meal) is obligatory.
If even those engaged in battle or in the performance of mitzvos, who are exempt from other mitzvos, are obligated in the hand-washing after the meal, those who are not thus engaged are certainly obligated. According to the Zohar and other Kabbalistic works there is a deep esoteric reason why the hand-washing after the meal is more obligatory than the one before the meal, as will be explained in a later chapter (Ch. 27).
We find in a passage in Shabbos (62b) that Rav Ashi said, “I washed with my hands full of water and I was granted my hands full of goodness.” In other words, because Rav Ashi used to pour a full vessel of water over his hands whenever he washed, both before and after the meal, the Holy One Blessed is He repaid him by filling his house with the goodness of wealth, for Rav Ashi was a very wealthy man. This is because when a man dines at home with his family numerous harmful spirits would also like to partake of the meal. This is why, for example, earlier generations were careful not to drink even numbers of cups, lest they be endangered by a certain category of harmful spirit. Similarly, the Sages instituted the washing after the meal to remove the foulness from one’s hands [so that these spirits, which love filth, will not settle upon them].
Our teacher Rabbi Yeshayahu Segal (the Shlah) writes that when one washes after the meal one must wash specifically into a basin and not upon the ground. This is because the water from this washing is the portion of the Sitrah Acharah and should therefore be presented to it in a dignified manner. Through this the harmful spirits will be prevented from causing him any harm.
One must also be sure to wash and purify one’s hands when going to the synagogue. This also requires a revi’is of water. Whoever is meticulous about the various hand-washings mentioned here will attain purity and holiness. And as the Sages tell us, holiness leads to Divine inspiration (AvodahZarah 20b), and Divine inspiration leads to the coming of the prophet Eliyahu and the revival of the dead, Amein.
כָּתַב הַטּוּר אֹרַח חַיִּים, שֶׁצָּרִיךְ הָאָדָם לִרְחֹץ שַׁחֲרִית פָּנָיו וְיָדָיו כְּדֵי לְהַעֲבִיר הָרוּחַ רָעָה, שֶׁבָּא אֶל אָדָם בְּשָׁעָה שֶׁיִּישַׁן. וּמֵהַאי טַעֲמָא חַיָּב הָאָדָם לִרְחֹץ פָּנָיו וְיָדָיו כְּשֶׁיִּישַׁן בַּיּוֹם, וּמִכָּל שֶׁכֵּן כְּשֶׁיִּישַׁן בַּלַּיְלָה.
It is written in the Tur, Orach Chayim, that a person must wash his face and hands in the morning to remove the evil spirit that attaches itself to a person when he sleeps. For this reason, a person must also wash his face and hands when he sleeps during the day, and most certainly when sleeping at night.
וְהִנֵּה רָאִיתִי, שֶׁרֹב הָעוֹלָם אֵינָם נִזְהָרִים בָּזֶה: כְּשֶׁיְּשֵׁנִים בַּיּוֹם — אֵין רוֹחֲצִין כְּלָל. וְאַף אִם הֵם רוֹחֲצִין, אֲזַי לוֹקְחִין כִּי אִם מְעַט מַיִם לִרְחִיצָה. וְאַף בְּשַׁחֲרִית, שֶׁצָּרִיךְ הָאָדָם לִטֹּל יָדָיו, הֵמָּה לוֹקְחִין מְעַט מַיִם, שֶׁאֵין בּוֹ כְּדֵי לִרְחֹץ יָד אֶחָד, וְהוּא רוֹחֵץ בּוֹ שְׁנֵי יָדָיו וּפָנָיו. וְלֹא עוֹד שֶׁהֵן סוֹבְרִים לַעֲשׂוֹת טָהֳרָה בִּרְחִיצוֹתֵיהֶם פְּנֵיהֶם וִידֵיהֶם, וְהֵמָּה מוֹסִיפִים טֻמְאָה עַל פְּנֵיהֶם וִידֵיהֶם, כִּי אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה כַּמָּה פְּעָמִים בַּגְּמָרָא, שֶׁהַמַּיִם עֲלוּלִים הֵן לְקַבֵּל טֻמְאָה.
I have noticed that most people are not meticulous about this matter. When they sleep in the daytime they do not wash at all and even if they do, they use only a small amount of water. Even in the morning when hand-washing is certainly obligatory they use only a small amount of water that is insufficient for a single hand, yet with this they wash both their hands and face. These people believe that they are purifying themselves by washing in this manner, but in fact they are only adding to the impurity of their hands and face. For the Sages have taught in numerous places in the Gemara (Sotah 4b; Yadayim 2:3) that water itself is very susceptible to defilement.
וְלָכֵן צָרִיךְ הָאָדָם לִטֹּל מַיִם לִנְטִילָה שֶׁל שַׁחֲרִית, וְכֵן כְּשֶׁיִּישַׁן בַּיּוֹם לִטֹּל וְלִשְׁפֹּךְ רִאשׁוֹנָה שָׁלשׁ פְּעָמִים עַל יָד הַיְמָנִית כְּדֵי לְהַעֲבִיר רוּחַ הַטֻּמְאָה, הַשּׁוֹרָה מֵחֲמַת הַשֵּׁנָה, וְאַחַר כָּךְ נְטִילָה רְבִיעִית, לְהַעֲבִיר הַמַּיִם שֶׁיֵּשׁ עַל יָדוֹ, וְאַחַר כָּךְ יָשִׂים מַיִם עַל יָדוֹ הַשְּׂמָאלִית, וְאַחַר כָּךְ יִרְחַץ פָּנָיו וּפִיו כְּאַוַּת נַפְשׁוֹ.
Therefore, when one washes in the morning and also after sleeping in the daytime, one must first pour three times1According to most authorities only the washing of the hands is to remove the malignant spirit resting upon them.
Concerning many points in this chapter opinions vary and guidance should be sought as to how to conduct oneself. on the right hand to remove the impurity that settled upon it during sleep, then a fourth time to remove the defiled water remaining on the hand. Afterwards one must pour three times on the left hand to remove the spirit of impurity resting upon that hand and a fourth time to remove the remaining water. Finally one must wash one’s face and rinse one’s mouth in whatever way one chooses.
וְהִנֵּה רָאִיתִי עַמֵּי הָאֲרָצוֹת, שֶׁהֵם נוֹטְלִים רַק רְחִיצָה אַחַת עַל יָדוֹ, וּמִיָּד רוֹחֵץ יָדוֹ אַחֶרֶת, אֲשֶׁר עֲדַיִן רוּחַ הַזֻּהֲמָה שׁוֹרָה עָלָיו, וּמְטַמֵּא יָדָיו יוֹתֵר, וְאַחַר כָּךְ רוֹחֵץ אֶת פָּנָיו, וְאִם כֵּן מְטַמֵּא הוּא אֶת פָּנָיו גַּם כֵּן וְאַחַר כָּךְ לוֹקֵחַ מַיִם וּמְשַׁפְשֵׁף אֶת פִּיו, וּמוֹסִיף טֻמְאָה עַל טֻמְאָתוֹ, וְאַחַר כָּךְ אוֹמֵר הַבְּרָכָה: עַל נְטִילַת יָדָיִם, וְהִיא בְּרָכָה לְבַטָּלָה, וְכָל הַיּוֹם הוּא מַשְׁרֶה רוּחַ טֻמְאָה עָלָיו.
I have noticed, however, that many ignorant people wash the first hand only once and then immediately wash the other one while the spirit of defilement is still upon it. In this manner they only increase the defilement of their hands. Then they wash their faces, defiling them as well. Finally they take some water and wipe out their mouths, defiling their mouths, too, by contact with their hands. Then after they have added defilement to defilement, they recite the blessing over the washing of the hands, thereby reciting a blessing in vain. And for the rest of the day they go about with the spirit of impurity still resting upon them.
וְלָכֵן כָּל אֲשֶׁר יֵשׁ לוֹ יִרְאַת אֱלֹהִים בִּלְבָבוֹ, יִנְהַג כֵּן, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: יִטֹּל הַכְּלִי בְּיָדוֹ הַיְמָנִית, וְיִתֵּן הַכְּלִי עִם הַמַּיִם לְיָדוֹ הַשְּׂמָאלִית, וּבְיָדוֹ הַשְּׂמָאלִית יִתֵּן מַיִם לְיָדוֹ הַיְמָנִית בִּתְחִלָּה שָׁלשׁ פְּעָמִים כָּל פַּעַם צָרִיךְ רְבִיעִית מַיִם, וְאַחַר כָּךְ פַּעַם רְבִיעִית לְהִשָּׁטֵף הַמַּיִם הָרָעִים שֶׁעַל יָדוֹ הַיְמָנִית, וְאַחַר כָּךְ יִתֵּן הַכְּלִי גַּם לְיָדוֹ הַיְמָנִית, וְיִתֵּן מִיָּדוֹ הַיְמָנִית עַל יָדוֹ הַשְּׂמָאלִית גַּם כֵּן שָׁלשׁ פְּעָמִים, וְאַחַר כָּךְ יִרְחַץ פָּנָיו וּפִיו. וְאַף כְּשֶׁיִּישַׁן הָאָדָם בַּיּוֹם צָרִיךְ לִרְחֹץ כָּךְ, כְּדֵי שֶׁיַּשְׁרֶה עָלָיו רוּחַ טָהֳרָה.
Therefore, anyone for whom the fear of Heaven is close to his heart should conduct himself as the Sages have ordained. Let him pick up the vessel in his right hand and pass it with the water into his left hand. Then let him pour with his left hand upon his right three times to begin with, each time a volume of a revi’is.2Opinions range from 86 to 150 cc. Then let him pour a fourth time to rinse the defiled water from his right hand. Next he should pass the vessel into his right hand and pour with his right hand upon his left hand four times. Only after he has done this should he wash his face and mouth. Let him conduct himself in this manner after sleeping in the daytime as well so that the spirit of purity settles upon him.
וְלִנְטִילַת יָדַיִם, שֶׁהוּא לְצֹרֶךְ הָאֲכִילָה, צָרִיךְ לִרְחֹץ תְּחִלָּה יָדוֹ הַשְּׂמָאלִית, וְאַחַר כָּךְ יָדוֹ הַיְמָנִית, וְיֵשׁ בָּזֶה סוֹד גָּדוֹל וָטַעַם, תִּמְצָא בְּכִתְבֵי הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, עַיֵּן שָׁם בְּעִנְיַן מַיִם הָרִאשׁוֹנִים.
As for the hand washing prior to eating, one must first wash the left hand and then the right. There is a great esoteric principle behind this, as is explained in the writings of the Ari, z”l.3This view is not found in our editions of the Ari’s writings but it is mentioned in other works.
וְאַגַּב, בָּאתִי לְעוֹרֵר הָעוֹלָם בְּעִנְיַן מַיִם אַחֲרוֹנִים: רָאִיתִי הָעוֹלָם מְקִלִּין בָּזֶה, וְהֵם מִתְחַיְּבִים בְּנַפְשָׁם, עַד שֶׁעוֹבְרִים אֶת דִּבְרֵי רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה. וְהִיא גְּמָרָא עֲרוּכָה בְּמַסֶּכֶת עֵרוּבִין: אָמַר אַבַּיֵּי: כָּל הַיּוֹצֵא לְמִלְחָמָה וְעוֹסְקִים בְּמִצְוָה, פְּטוּרִים הֵן מִנְּטִילַת יָדַיִם. בַּמֶּה דְּבָרִים אֲמוּרִים? בַּמַּיִם הָרִאשׁוֹנִים; אֲבָל בְּמַיִם אַחֲרוֹנִים הִיא חוֹבָה.
Along the way I would like to bring to the attention of the public some important points regarding the hand-washing after the meal. I have observed that the general populace has become lax about this mitzvah, by which they incur mortal guilt for transgressing the words of our Sages. For the importance of this mitzvah is indicated clearly in a passage in [the Gemara] Eruvin (17b): Abaye said: All who go out to fight in an obligatory war, as well as those engaged in the performance of a mitzvah are exempt from washing the hands. Concerning what was this said? Concerning the first waters (i.e., the hand-washing preceding the meal), but the last waters (the hand-washing following the meal) is obligatory.
וְאִם כֵּן, אִם הוֹלְכֵי מִלְחָמָה וְעוֹסְקֵי בַּמִּצְווֹת, שֶׁהֵן פְּטוּרִים מִן מִצְוָה אַחֶרֶת, אַף עַל פִּי כֵן הֵן חַיָּבִים בִּנְטִילַת מַיִם אַחֲרוֹנִים, מִכָּל שֶׁכֵּן מִי שֶׁאֵינוֹ עוֹסֵק בַּמִּצְוָה וְאֵין יוֹצֵא לְמִלְחֶמֶת מִצְוָה, שֶׁהוּא חַיָּב לִטֹּל יָדָיו בְּמַיִם אַחֲרוֹנִים! וּבַזֹּהַר וּבְסִפְרֵי קַבָּלָה יֵשׁ בָּזֶה סוֹד גָּדוֹל, לָמָּה הוּא חִיּוּב יוֹתֵר לִרְחֹץ בְּמַיִם אַחֲרוֹנִים יוֹתֵר מִן הָרִאשׁוֹנִים, כִּדְאֶכְתֹּב לְקַמָּן בַּפְּרָקִים.
If even those engaged in battle or in the performance of mitzvos, who are exempt from other mitzvos, are obligated in the hand-washing after the meal, those who are not thus engaged are certainly obligated. According to the Zohar and other Kabbalistic works there is a deep esoteric reason why the hand-washing after the meal is more obligatory than the one before the meal, as will be explained in a later chapter (Ch. 27).
וְהִנֵּה מָצִינוּ בִּגְמָרָא, דְּאָמַר רַב אָשֵׁי: אֲנָא מַשָּׁאִי מְלֹא יָדַי מַיָּא, וְנִתָּן לִי מְלֹא חָפְנָאֵי טִיבוּתָא. פֵּרוּשׁ: בִּשְׁבִיל שֶׁהָיָה נוֹתֵן כְּלִי מָלֵא עַל יָדָיו, הֵן בְּמַיִם רִאשׁוֹנִים וְהֵן בְּמַיִם אַחֲרוֹנִים, וְלָכֵן הַקָּדוֹשׁ בָּרוּךְ הוּא מִלֵּא בֵּיתוֹ בְּטוֹבָה, בַּעֲשִׁירוּת, כִּי רַב אָשֵׁי עָשִׁיר גָּדוֹל הָיָה. וְהַטַּעַם, שֶׁלְּפִי כְּשֶׁאָדָם אוֹכֵל בְּבֵיתוֹ עִם אַנְשֵׁי בֵּיתוֹ, יֵשׁ שָׁמָּה מַזִּיקִין שֶׁרוֹצִין לֶהֱנוֹת מִן סְעוּדָתוֹ, וְלָכֵן הָיוּ דּוֹרוֹת רִאשׁוֹנִים נִזְהָרִים מִלִּשְׁתוֹת זוּגוֹת, כִּי הָיוּ שָׁמָּה כַּת אֶחָד 'אַתְּלְגִינָם', וְאַמְרֵי לַהּ: 'אִתְפְּרָגִים', שֶׁהָיוּ יְכוֹלִין חַס וְשָׁלוֹם לְהַזִּיק לָאָדָם. וְלָכֵן תִּקְּנוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה רְחִיצַת נְטִילַת יָדַיִם אַחֲרוֹנִים, כְּדֵי לְהָסִיר הַזֻּהֲמָה מִן יָדָיו, שֶׁהָיָה אוֹכֵל בָּהֶן, כְּדֵי שֶׁלֹּא לְהַשְׁרוֹת עָלָיו רוּחַ הַזֻּהֲמָה.
We find in a passage in Shabbos (62b) that Rav Ashi said, “I washed with my hands full of water and I was granted my hands full of goodness.” In other words, because Rav Ashi used to pour a full vessel of water over his hands whenever he washed, both before and after the meal, the Holy One Blessed is He repaid him by filling his house with the goodness of wealth, for Rav Ashi was a very wealthy man. This is because when a man dines at home with his family numerous harmful spirits would also like to partake of the meal. This is why, for example, earlier generations were careful not to drink even numbers of cups, lest they be endangered by a certain category of harmful spirit. Similarly, the Sages instituted the washing after the meal to remove the foulness from one’s hands [so that these spirits, which love filth, will not settle upon them].
וְכָתַב רַבֵּנוּ יְשַׁעְיָהוּ סֶגַל, שֶׁצָּרִיךְ הָאָדָם לִטֹּל יָדָיו בְּמַיִם אַחֲרוֹנִים דַּוְקָא לְתוֹךְ הַכְּלִי, וְלֹא עַל הָאָרֶץ, כִּי זֶה הַמַּיִם הוּא חֵלֶק שֶׁל סִטְרָא אָחֳרָא, וְלָכֵן צָרִיךְ לִתֵּן לוֹ דֶּרֶךְ כָּבוֹד, וּמִתּוֹךְ זֶה לֹא יוּכְלוּ הַמַּזִּיקִים לַעֲשׂוֹת שׁוּם רָעָה לְאָדָם זֶה.
Our teacher Rabbi Yeshayahu Segal (the Shlah) writes that when one washes after the meal one must wash specifically into a basin and not upon the ground. This is because the water from this washing is the portion of the Sitrah Acharah and should therefore be presented to it in a dignified manner. Through this the harmful spirits will be prevented from causing him any harm.
וְגַם צָרִיךְ הָאָדָם לִזָּהֵר כְּשֶׁיֵּלֵךְ לְבֵית הַכְּנֶסֶת שֶׁיִּטֹּל יָדָיו כְּדֵי לְטַהֵר יָדָיו. וְצָרִיךְ רְבִיעִית מַיִם לִנְטִילָה. וְכָל הַנִּזְהָר בַּנְּטִילוֹת הַנִּזְכָּרוֹת לְעֵיל, אֲזַי יָבוֹא לִידֵי טָהֳרָה וּקְדֻשָּׁה, וּקְדֻשָּׁה מֵבִיא אוֹתוֹ לִידֵי רוּחַ הַקֹּדֶשׁ, וְרוּחַ הַקֹּדֶשׁ לִידֵי אֵלִיָּהוּ הַנָּבִיא וּתְחִיַּת הַמֵּתִים, אָמֵן.
One must also be sure to wash and purify one’s hands when going to the synagogue. This also requires a revi’is of water. Whoever is meticulous about the various hand-washings mentioned here will attain purity and holiness. And as the Sages tell us, holiness leads to Divine inspiration (Avodah Zarah 20b), and Divine inspiration leads to the coming of the prophet Eliyahu and the revival of the dead, Amein.