Podcasts about mishna berura

Generally, when a person wakes up in the morning, he needs to relieve himself. The question thus arises as to when he should perform the morning Netilat Yadayim – before using the restroom, or afterward. On the one hand, we might assume that he must wash his hands first, because it is forbidden to touch the openings of one's body before washing Netilat Yadayim, and one is likely to touch an opening when cleaning himself. On the other hand, before drying one's hands, he must recite the Beracha of "Al Netilat Yadayim," and it is forbidden to recite a Beracha when one feels an urge to relieve himself. Which, then, is the correct sequence? The Mishna Berura suggests resolving this dilemma by washing one's hands twice. One washes the first time immediately after waking up, without reciting a Beracha, and then relieves himself. After using the restroom, he washes a second time, and recites the Beracha over this second washing. This allows a person to wash his hands before using the restroom while reciting the Beracha after relieving himself. This is the ruling also of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909). However, Hacham David Yosef, in Halacha Berura, questions this practice, noting the view of the Rambam that one must recite the Beracha of "Al Netilat Yadayim" when washing to fulfill the Misva of the morning hand-washing, and not after. When one washes the first time, he fulfills the Misva, and he thus can no longer recite the Beracha according to the Rambam. Now the Mishna Berura likely relied on the view taken by several Ashkenazic Poskim allowing one to recite the Beracha of "Al Netilat Yadayim" after washing and drying his hands. We, however, do not follow this opinion. Seemingly, then, the practice advocated by the Mishna Berura and the Ben Ish Hai is not an acceptable option for us. Rav Yisrael Bitan offers two approaches to defend this practice. First, the Rambam himself maintains that one must wash with a Beracha before each of the daily prayers. Therefore, when one washes a second time after using the restroom, even the Rambam would require reciting a Beracha, because the person had dirtied his hands and must therefore wash them in preparation for the Shaharit prayer – and, according to the Rambam, this washing requires a Beracha. Therefore, according to all opinions – even the Rambam – a Beracha may be recited over the second washing. Secondly, Rav Bitan writes, when one follows the procedure suggested by the Mishna Berura, he does not intend to fulfill the Misva with his initial washing. He washes the first time only to remove the impurity from his hands so he can clean himself without concern; he does not intend to fulfill the obligation at this point. It is only at the time of the second washing, after leaving the restroom, that the person wishes to fulfill the Misva, and so he may recite the Beracha over this second washing. The Halacha Berura and Yalkut Yosef also raise the question of "Bal Teshakesu" – the prohibition against postponing relieving oneself. They write that if someone wakes up with an urgent need to use the restroom, then he may not first wash Netilat Yadayim, as he would then be delaying the performing of his bodily functions. Rav Bitan, however, disagrees, explaining that such a brief delay – the few moments needed to wash Netilat Yadayim – does not violate the prohibition of "Bal Teshakesu." Another option, as discussed by the Yalkut Yosef, is to first use the restroom and ensure not to touch one's openings, as he has yet to perform Netilat Yadayim. He may then leave the restroom to perform Netilat Yadayim. If the sink is in the restroom, he may wash there and bring the towel outside to recite the Beracha, though in such a case it is preferable to perform Netilat Yadayim somewhere else, outside the restroom. (In a later installment, we will discuss in greater depth the subject of where one should perform Netilat Yadayim.) If one went to sleep after halachic midnight, then there is a basis to permit touching the openings to the body, as discussed in a precious installment (based on the Kabbalistic teaching that the impurity descends upon the hands only if one was sleeping at the moment of Halachic midnight). There is also a third option, which was told to me in the name of Raav Shmuel Pinhasi, and that is to first wash one's hands without a cup in order to "weaken" the impurity. According to some sources, although formal Netilat Yadayim – pouring three times from a cup on each hand – is needed to eliminate the impurity, normal washing has the effect of diminishing its strength, such that it can no longer be transferred and cause harm. (Thus, for example, as discussed in a previous installment, there is room to allow eating food that was touched by a Jew who did not wash Netilat Yadayim, because his normal hand-washing weakened the impurity such that it cannot be transferred to food.) This washing – running each hand under running water three times – allows a person to use the restroom without concern. But since he did not use a utensil, he did not yet fulfill the obligation of Netilat Yadayim, and so he may wash a second time, with a utensil, after using the restroom, and recite a Beracha. If a person wakes up in the middle of the night to use the restroom, and plans to immediately go back to sleep, he should wash his hands normally, for cleanliness purposes, without reciting the Beracha of "Al Netilat Yadayim." He then recites "Asher Yasar." According to Sephardic practice, one who does not need to relieve himself in the morning does not recite "Asher Yasar." Summary: When one wakes up in the morning and needs to use the restroom, he may wash Netilat Yadayim before using the restroom, without reciting a Beracha, and then repeat Netilat Yadayim with a Beracha after using the restroom. Alternatively, he may use the restroom first, before washing Netilat Yadayim, and exercise care to ensure he does not touch his openings when cleaning himself. If he had gone to sleep after Halachic midnight, he does not need to avoid touching his openings. A third option is to first run each hand under running water three times without a utensil, use the restroom, and then wash with a utensil and recite a Beracha over that second washing.

The Kabbalists, based on the teachings of the Zohar, ensure to avoid walking four Amot (approx. 6-8 feet) after waking in the morning before washing Netilat Yadayim. The Zohar is cited as warning that walking four Amot before washing in the morning is a capital offense. Therefore, the Kabbalists have the practice of keeping water next to their beds so they can wash right at their bedside. The Hida (Rav Haim Yosef David Azulai, 1724-1806) writes that if a person did not leave water next to his bed, and needs to walk four Amot or more to access water for washing, he should walk two Amot at a time, and then pause, so that he does not walk four Amot all at once before washing. Others, however, disagree, arguing that this unnecessarily delays Netilat Yadayim. In their view, to the contrary, one should rush to the sink in the morning to wash Netilat Yadayim. Many later scholars noted that although Kabbalistic sources cite the Zohar as warning that one must not walk four Amot before washing, no such passage in the Zohar exists. However, the Hida testified that he saw this teaching in a handwritten manuscript of the Zohar. Regardless, some Poskim were lenient in this regard. The Bayit Hadash (Rav Yoel Sirkis, Poland, 1561-1640) noted that this stringency is not mentioned by the Shulhan Aruch, not even in the Bet Yosef. The Arsot Ha'haim suggested drawing proof from the Gemara's list of the morning blessings (Berachot 60b), which, according to some Rishonim, should be recited in sequence as one experiences each phenomenon. The Gemara lists the Beracha of "Ha'mechin Mis'adeh Gaber," which refers to the ability to walk about, before the Beracha over Netilat Yadayim – clearly indicating that people would walk first before washing their hands. However, Hacham David Yosef, in Halacha Berura, refutes this proof, noting that the Gemara perhaps refers to walking a distance shorter than four Amot. The Elya Rabba (Rav Eliyahu Shapira, Prague, 1660-1712) asserted that the Shulhan Aruch makes no mention of this stringency because harmful spirits do not exist nowadays, and so walking four Amot before washing in the morning is permissible. The Shebut Yaakob (Rav Yaakov Reischer, 1661-1733) writes that walking four Amot is forbidden only outdoors. Within the home, however, it is entirely permissible to walk about – even more than four Amot – before washing Netilat Yadayim. This leniency is brought by the Mishna Berura, who writes that one may rely on this position when necessary. In practice, those who wish to be lenient have Poskim on whom to rely. Moreover, one who goes to sleep after halachic midnight does not need to be concerned about this Halacha, since, in addition to the bases for leniency cited above, he may rely on the view of the Kabbalists that the impure spirits descend upon the hands only when one is asleep at the moment of midnight. On Shabbat, too, there is greater room for leniency, since the impure forces have less power on Shabbat due to the special sanctity of the day. Summary: The Kabbalists taught that it is forbidden to walk four Amot (approx. 6-8 feet) in the morning before washing Netilat Yadayim. Those who find it difficult to observe this stringency may be lenient, particularly if they go to sleep after Halachic midnight, and on Shabbat.

Many people are naturally inclined to rub their eyes upon waking in the morning, but this should be avoided. The Shulhan Aruch (Orah Haim 4:3) writes that one should not touch any of the openings to his body – his mouth, his nostrils, his ears, or his eyes – in the morning before washing Netilat Yadayim. Hacham Ovadia Yosef cites the Solet Belula as asserting that the Sages forbade this because it could lead to spiritual harm – meaning, touching one's eyes could cause spiritual "blindness," an inability to "see" and understand Torah, and touching one's ears could affect his spiritual "hearing," his ability to listen and absorb Torah wisdom. However, Hacham Ovadia disputed this explanation, noting that it fails to account for the prohibition against touching one's mouth or nose before washing. Hacham Ovadia therefore adopted the more straightforward understanding, that the impurity on a person's hands in the morning could cause physical harm if they come in contact with the orifices on one's body. This prohibition applies also to the openings of the body in one's private areas. It is forbidden to touch the openings only with one's fingers; one may touch them with the palm of one's hand. Numerous Poskim – including the Ben Ish Hai, Mishna Berura, and Kaf Ha'haim – rule that it is forbidden in the morning to touch even the areas around the eyes, nose, ears and mouth. One who needs to do so should touch them indirectly, with a cloth or tissue. However, Hacham David Yosef, in Halacha Berura, writes that if one has a particular need, and no cloth is available, he may rely on the lenient view that allows touching the area around the openings to the body. The Yalkut Yosef rules that if a person has a particular need – such as if he suffers from an eye infection, and cannot wait to rub his eyes until after Netilat Yadayim – then he may rub his eyes, relying on the Rambam's view that harmful spirits do not exist nowadays. Rav Yisrael Bitan, however, disagrees, noting that the Rambam's view can be relied upon only in situations of great need, and in this case, one has the option of using a tissue or cloth, or waiting just a few moments until after Netilat Yadayim. One may be lenient in such a case, Rav Bitan rules, only if he is in great distress and has no tissue or cloth available, or if he had gone to sleep after halachic midnight, as we may take into account the view that the harmful spirits descend upon the hands only if one had gone to sleep before midnight. This Halacha does not apply to the impurity that descends upon the hands in the restroom. Therefore, after leaving the restroom, it is permissible to touch the openings to one's body even before washing Netilat Yadayim. However, one should refrain from touching food or beverages after leaving the restroom until he washes his hands. If he did touch food or a beverage before washing, then the food or beverage remains permissible, but if it can be rinsed, it should be rinsed three times before being consumed. One should not touch Torah books in the morning before washing Netilat Yadayim. It is permissible to smoke a cigarette in the morning before washing Netilat Yadayim. One should not, however, smell snuff in the morning before washing Netilat Yadayim. If one feels a need to smell snuff immediately upon waking, he may, though he must ensure not to touch his nostrils. Incidentally, Rav Haim Palachi (Turkey, 1788-1868) ruled that one may not smell snuff in a cemetery because there are impure forces in graveyards. Hacham Ovadia Yosef, however, disagreed, and maintained that there is no concern. Clearly, it is forbidden to eat in a cemetery, because one may not perform Misvot in the presence of the deceased, and this includes reciting Berachot over food. (Interestingly, Rav Haim Palachi also ruled that one may not smell snuff after leaving the restroom, while in a public bathhouse, or after taking a haircut or cutting one's nails, until washing Netilat Yadayim.) Summary: After waking in the morning, one must ensure not to touch any openings in his body – his ears, eyes, mouth, nostril or private areas – until washing Netilat Yadayim. If one must rub his eyes or a different opening, he should do so with a tissue, cloth, or a part of his hand other than his fingers. One should not touch Torah books in the morning before washing Netilat Yadayim.

When a person wakes up in the morning, his hands are considered impure, due to the harmful spiritual forces that descend upon them during the night, and he must wash Netilat Yadayim – three times on each hand, in alternating fashion – to remove them. If somebody touches food or a beverage before washing Netilat Yadayim in the morning, does the impurity transfer to the food and beverage, such that it should not be consumed? Hacham Ovadia Yosef ruled that one should preferably ensure not to touch any food or beverages before washing Netilat Yadayim in the morning. If a food product was touched by somebody who had not washed Netilat Yadayim, then if it can be rinsed with water – such as in the case of an apple – then it should be passed under running water three times, and there is then no concern. If, however, this food cannot be washed – such as a piece of cake, or bread, or a beverage – then the product may nevertheless be eaten. Hacham Ovadia explains that there is room for leniency in this case because the food's status is subject to a debate among the Poskim. Maran (Rav Yosef Karo, author of the Shulhan Aruch), in Bet Yosef, understood that only beer becomes contaminated by being touched by someone who had not performed Netilat Yadayim, but all other foods do not. Accordingly, he writes in the Shulhan Aruch (Orah Haim 4:5) that one must ensure not to touch a keg of beer before washing Netilat Yadayim in the morning – clearly indicating that this does not apply to any other food or beverage. This is the position taken by several later Poskim, including the Hayeh Adam (Rav Avraham Danzig of Vilna, 1748-1820), Rav Yaakov Emden (Germany, 1697-1776), the Aruch Ha'shulhan Aruch (Rav Yechiel Michel Epstein, 1829-1908) and the Mishna Berura. Moreover, we must take into account the general position taken by the Rambam that harmful spiritual forces do not exist in modern times, in which case there is no concern whatsoever. By contrast, the Hida (Rav Haim Yosef David Azulai, 1724-1806) and the Gaon of Vilna (1720-1797) ruled stringently, that no food or beverage may be consumed if it was touched by somebody who had not yet washed Netilat Yadayim. In light of the different opinions, Hacham Ovadia concluded that there is room to allow eating foods or beverages which were touched by somebody before Netilat Yadayim, and cannot be washed, though those who act stringently in this regard are worthy of blessing. He added that there is even greater room for leniency if it was a child who touched the food before washing his hands, since some Poskim maintained that impurity descends upon the hands of only those who had already reached the age of Misva obligation, but not young children. Does this apply to food sold in stores – such as bakeries – or prepared in restaurants, by employees who likely did not wash Netilat Yadayim in the morning? Should a person preferably refrain from shopping in stores or eating in restaurants if there is reason to believe that the food was touched by Jewish employees – or, for that matter, by other customers – who are not halachically observant? Hacham Ovadia maintained that one needs not be stringent in this regard. In addition to the lenient position mentioned earlier, there are additional factors to consider when it comes to shops and eateries. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Od Yosef Hai, brings the teaching of the Arizal that although water must be poured three times over the hands to eliminate the impurity, the impurity fades with each washing. Therefore, even if the employees did not properly wash Netilat Yadayim, they certainly washed their hands, which weakened the impure forces on their hands. It is thus quite likely that the impurity can then no longer be transferred onto food and cause harm to those who eat it. Additionally, it is possible that these workers do, in fact, wash Netilat Yadayim. We must also take into account the fact that in most establishments nowadays, the employees involved in food preparation and serving are required to wear gloves. In light of all these considerations, there is no reason to avoid buying food in shops and restaurants with Jewish employees who likely do not wash Netilat Yadayim in the morning. This entire discussion applies only to food that was touched by a Jew who had not washed Netilat Yadayim. The hands of a non-Jew do not become impure overnight, and thus there is no concern whatsoever when a gentile touches food or beverages. A number of Poskim noted that just as the remains of a non-Jew do not emit Tum'a as do the remains of a Jew, similarly, the hands of a gentile do not become impure overnight. Summary: One should avoid touching food and beverages in the morning before washing Netilat Yadayim. If a food was touched by a Jew who had not washed Netilat Yadayim, then it should be rinsed if possible. If this is not possible, then there is room to allow consuming the food or beverage, especially if it was touched by a child, though those who wish may be stringent and refrain from consuming the product. It is entirely permissible to buy food in a store, or eat in a restaurant, even though the food may have been handled by Jewish employees who likely did not wash Netilat Yadayim in the morning.

Mishnah Berurah - Siman 696: Seif 3-6  סימן תרצ"ו סעיף ג-ו Hilchos Purim -דיני הספד ותענית ועשיית מלאכה בפורים Rabbi Mordechai Fishman   Purchase  The Laws and Customs of Krias HaTorah, by Rabbi Mordechai Fishman here: www.kriashatorah.com   www.orachchaim.com For sponsorship opportunities contact: www.rabbifishman.com or email: rabbifishman@gmail.com #mishna berura  

Mishnah Berurah - Siman 695 Seif 3 - Siman 696: Seif 2  סימן תרצ"ה סעיף ג -סימן תרצ"ו סעיף ב Hilchos Purim -דיני סעודת פורים Rabbi Mordechai Fishman   Purchase  The Laws and Customs of Krias HaTorah, by Rabbi Mordechai Fishman here: www.kriashatorah.com   www.orachchaim.com For sponsorship opportunities contact: www.rabbifishman.com or email: rabbifishman@gmail.com #mishna berura  

Mishnah Berurah - Siman 694 Seif 1 - Siman 695: Seif 1  סימן תרצ"ד סעיף א -סימן תרצ"ה סעיף א Hilchos Purim -דין מעות פורים לעניים Rabbi Mordechai Fishman   Purchase  The Laws and Customs of Krias HaTorah, by Rabbi Mordechai Fishman here: www.kriashatorah.com   www.orachchaim.com For sponsorship opportunities contact: www.rabbifishman.com or email: rabbifishman@gmail.com #mishna berura  

Mishnah Berurah - Siman 692 Seif 4 - Siman 693: Seif 4  סימן תרצ"ב סעיף ד -סימן תרצ"ג סעיף ד Hilchos Purim -דיני ברכת המגילה Rabbi Mordechai Fishman   Purchase  The Laws and Customs of Krias HaTorah, by Rabbi Mordechai Fishman here: www.kriashatorah.com   www.orachchaim.com For sponsorship opportunities contact: www.rabbifishman.com or email: rabbifishman@gmail.com #mishna berura  

Mishnah Berurah - Siman 691 Seif 7 - Siman 692: Seif 3  סימן תרצ"א סעיף ז -סימן תרצ"ב סעיף ג Hilchos Purim -דיני כתיבת המגילה ותפירתה Rabbi Mordechai Fishman   Purchase  The Laws and Customs of Krias HaTorah, by Rabbi Mordechai Fishman here: www.kriashatorah.com   www.orachchaim.com For sponsorship opportunities contact: www.rabbifishman.com or email: rabbifishman@gmail.com #mishna berura  

Mishnah Berurah - Siman 691 Seif 1-6  סימן תרצ"א סעיף א-ו Hilchos Purim -דיני כתיבת המגילה ותפירתה Rabbi Mordechai Fishman   Purchase  The Laws and Customs of Krias HaTorah, by Rabbi Mordechai Fishman here: www.kriashatorah.com   www.orachchaim.com For sponsorship opportunities contact: www.rabbifishman.com or email: rabbifishman@gmail.com #mishna berura  

Devarim Rabba (Netzavim) 8:3, D"R (Ki Tavo) 7:3, Mishna Berura 155:6- we should not be dismayed by the amount of Torah study to be accomplished, and even sitting amongst the Sages is valuable.

Mishnah Berurah - Siman 690 Seif 1-5  סימן תר"צ סעיף א-ה Hilchos Purim דיני קריאת המגילה Rabbi Mordechai Fishman   Purchase  The Laws and Customs of Krias HaTorah, by Rabbi Mordechai Fishman here: www.kriashatorah.com   www.orachchaim.com For sponsorship opportunities contact: www.rabbifishman.com or email: rabbifishman@gmail.com #mishna berura  

Mishnah Berurah - Siman 689 Seif 1-6  סימן תרפ"ט סעיף א-ו Hilchos Purim -שהכל חייבים בקריאת מגילהן Rabbi Mordechai Fishman   Purchase  The Laws and Customs of Krias HaTorah, by Rabbi Mordechai Fishman here: www.kriashatorah.com   www.orachchaim.com For sponsorship opportunities contact: www.rabbifishman.com or email: rabbifishman@gmail.com #mishna berura  

Mishnah Berurah - Siman 688 Seif 1-5  סימן תרפ"ח סעיף א-ה Hilchos Purim -דין כרכים המוקפים חומה מימות יהושע בן נון Rabbi Mordechai Fishman   Purchase  The Laws and Customs of Krias HaTorah, by Rabbi Mordechai Fishman here: www.kriashatorah.com   www.orachchaim.com For sponsorship opportunities contact: www.rabbifishman.com or email: rabbifishman@gmail.com #mishna berura  

The accepted practice when washing Netilat Yadayim in the morning is to pour water on each hand three times, in alternating fashion. Meaning, one first pours water on the right hand, then the left, a second time on the right, a second time on the left, and then a third time on the right and then the left. The Seder Ha'yom (Rav Moshe Ben Machir, Sefat, 16 th century) maintained that one should pour three times consecutively on the right hand, and then three times consecutively on the left hand. Due to the difference of opinion, there were those who washed their hand twice, once in each sequence, in order to satisfy both views. However, the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939) writes that the Arizal taught that one should wash in alternating fashion, and this is the accepted practice. The Zohar explains that each hand must be washed three times because the impurity that descends upon the hands during the night is particularly difficult to remove. It has a way of "jumping" from one hand to the next, and the only way to remove it is by causing it to "tire," so-to-speak. We therefore wash three times in alternating fashion to eliminate this impurity. It is proper to use a copious amount of water for Netilat Yadayim, to ensure that water covers the entire hand with each pouring. Maran (Rav Yosef Karo, author of the Shulhan Aruch), in Bet Yosef, notes a seeming contradiction between two passages in the Zohar regarding Netilat Yadayim. In Parashat Vayesheb, the Zohar writes that one first washes the right hand, before washing the left, and this is, indeed, the accepted practice, as mentioned. Elsewhere, however, in Parashat Teruma, the Zohar instructs washing the left hand first. The Bet Yosef initially suggests reconciling these two passages by distinguishing between the washing in the morning, and the washing before eating bread. In the morning, when we seek to eliminate the Tum'a (impurity) from the hands, it would be improper to begin with the left, as the forces of Tum'a are associated with the left – which is the side of Din, judgment – and giving it precedence would have the effect of empowering those forces. We therefore begin with the right, the side associated with Hesed (kindness). When washing for bread, however, the Zohar instructs starting with the left hand. But the Bet Yosef then presents a different way to reconcile the two passages in the Zohar, which he felt was more correct, and according to which one begins with the right hand for both the morning washing and Netilat Yadayim before eating bread. He explains that in Parashat Teruma, the Zohar refers to washing, but to lifting the cup, and teaches that one should not pick up the cup with the left hand. Instead, one should pick up the cup with the right hand, and then transfer it to the left, as though asking the left to serve the right, thus showing that the left side – the side of Din – is subservient to the right side, the side of Hesed. But as for the actual washing, one always begins by pouring water from the left hand onto the right hand. This sequence should be followed even by those who are lefthanded. Precedence is given to the right hand when washing Netilat Yadayim not because of the right hand's dominance – in which case we might distinguish between righthanded individuals and lefthanded individuals – but rather because of the association between the right and Hesed. This association is true regardless of whether one is righthanded or lefthanded, and so even a lefthanded person begins with the right hand when washing Netilat Yadayim. The Mishna Berura brings the opinion of the Gaon of Vilna (1720-1797) that one should wash both hands a fourth time. The Gaon maintained that the water that remains on the hands after the third washing contains impurity, and thus it should be washed off the hands. Many people follow this practice. The Yalkut Yosef writes that if one does not follow this practice, he should ensure not to touch his face with hands after the morning washing until his hands are dry. As mentioned, one should always lift the cup with his right hand and then transfer it to the left, in order to express the left's subservience to the right. One must avoid transferring the cup directly from the left hand to the right hand, as this would suggest the right's subservience to the left. Therefore, after one washes his right hand with the cup held by the left hand, he should not transfer the cup directly to the right hand, but should instead put it down, and then lift it with the right hand. The proper procedure, then, is to lift the cup with one's right hand, transfer it to the left, pour onto the right, place the cup down, lift it with the right, pour on the left, and then transfer to the left for the next washing. Of course, this should then be repeated a third time (and a fourth for those who wish to follow the Gaon of Vilna's practice.) The Seder Ha'yom maintained that while washing Netilat Yadayim, one must ensure not to touch a moist part of the cup's handle, as this would contaminate those drops of water, which will then contaminate the other hand. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), however, disagreed. He explained that according to the Arizal, the forces of impurity do not affect a small, negligible amount of moisture, such as the droplets on the handle of a cup. Therefore, while washing Netilat Yadayim, one can touch any part of the handle. It is not necessary to use a cup with handles for Netilat Yadayim. Such a cup offers the benefit of helping to ensure that the hands do not touch each other during the process of transferring to the cup, but it is not required, as long as one sees to it that his hands do not touch. Summary: When washing Netilat Yadayim in the morning, one must wash his hands three times in alternating fashion. The proper procedure is to lift the cup with one's right hand, transfer it to the left, pour onto the right, place the cup down, lift it with the right, pour on the left, and then transfer to the left for the second washing. This should then be repeated a third time. Some then wash both hands a fourth time. Those who do not should ensure not to touch their face after Netilat Yadayim until their hands are dry. This procedure should be followed by both righthanded individuals and lefthanded individuals. It is proper to use a copious amount of water for Netilat Yadayim, to ensure that water covers the entire hand with each pouring.

Mishnah Berurah - Siman 687 Seif 1-2  סימן תרפ"ז סעיף א-ב Hilchos Purim -דיני חיוב קריאת המגילה Rabbi Mordechai Fishman   Purchase  The Laws and Customs of Krias HaTorah, by Rabbi Mordechai Fishman here: www.kriashatorah.com   www.orachchaim.com For sponsorship opportunities contact: www.rabbifishman.com or email: rabbifishman@gmail.com #mishna berura  

Mishnah Berurah - Siman 686 Seif 1-3  סימן תרפ"ו סעיף א-ג Hilchos Ta'anis Esther-דין תענית אסתר Rabbi Mordechai Fishman   Purchase  The Laws and Customs of Krias HaTorah, by Rabbi Mordechai Fishman here: www.kriashatorah.com   www.orachchaim.com For sponsorship opportunities contact: www.rabbifishman.com or email: rabbifishman@gmail.com #mishna berura  

Mishnah Berurah - Siman 685 Seif 1-7  סימן תרפ"ה סעיף א-ז Hilchos Daled Parshiyos -סדר ד' פרשיות Rabbi Mordechai Fishman   Purchase  The Laws and Customs of Krias HaTorah, by Rabbi Mordechai Fishman here: www.kriashatorah.com   www.orachchaim.com For sponsorship opportunities contact: www.rabbifishman.com or email: rabbifishman@gmail.com #mishna berura  

Special care must be taken to protect the honor of sacred books, such as Siddurim, Humashim, and all books of Torah literature. It is strictly forbidden to allow bodily waste in the presence of sacred books. When young children are being toilet trained, parents must not allow the children to use the portable "potty" in a room containing sacred books, and doing so constitutes a grave infraction on the honor of these texts. The Mishna Berura writes about a family that kept a bedpan in a small room which they used as a restroom, and the stench spread into the main room where there were Torah books. The family suffered as a result – the homeowner's son abandoned religious observance, and the family endured considerable humiliation. The Mishna in Pirkeh Abot (4:6) warns that one who disgraces the Torah will be punished with disgrace, and the Mishna Berura pointed to this unfortunate incident as an example of such a transgression. Hacham Ovadia Yosef, in his Anaf Etz Abot, likewise applies the Mishna's warning to those who fail to show proper respect to Torah books, such as by placing a child's potty in their presence, or having marital relations in a room with Torah books. (It is similarly customary not to allow young children near the Shabbat candles when they are unclothed, due to the sanctity of the Shabbat lights.) Many people carry small books or papers in their pockets throughout the day – such as a small Siddur for Minha, a small Birkat Ha'mazon, or a pocket-sized Gemara or Torah pamphlet. If one has such a text with him when he needs to use the restroom, he should remove the sacred text from his pocket before entering the restroom. If this is not possible, such as if one is in a public area, then he may enter the restroom with a book in his pocket. A sacred book may be brought into the restroom if it is under two coverings, and when necessary, one may consider the binding one covering, such that the pocket is considered the second covering. Preferably, one who often carries a small Siddur or Torah book with him should wrap it with an additional covering. If one keeps a small Birkat Ha'mazon card in his wallet, he is certainly permitted to enter the restroom with the wallet, as the wallet is considered one covering and the pocket is considered the second. A woman who wears a piece of jewelry bearing the inscription of a verse from the Tanach must remove it before entering the restroom. If the jewelry features only a name, it may be brought into the restroom. It is certainly permissible to bring a phone or other device into the restroom even though it contains Torah content, because that content is not being displayed at that time. One who keeps a picture of a Rabbi with him in his pocket may enter the restroom with the picture, as pictures have no Halachic status of sanctity. Of course, one must not treat such pictures disrespectfully, but keeping them in one's pocket in the restroom is permissible. Summary: It is forbidden to allow the presence of bodily waste in the presence of sacred books, such as Siddurim or any books of Torah literature, and therefore young children must not be potty trained in a room where sacred books are present. If one carries a sacred book in his pocket, and he cannot leave it outside when he uses the restroom, he may bring it in his pocket to the restroom, as the binding can be considered one cover, and the pocket is then the second required covering. Preferably, though, the book should be wrapped with an additional covering. One may enter the restroom with a Birkat Ha'mazon card in his wallet, as the wallet is the first covering and the pocket is the second. A woman who wears a piece of jewelry bearing the inscription of a verse from the Tanach must remove it before entering the restroom.

The Torah commands in Parashat Shoftim (Debarim 23:15), "Ve'haya Mahanecha Kadosh" – "Your camp shall be sacred." The Gemara (Shabbat 150a) interprets the word "camp" in this verse as a reference to any place used for prayer or Torah study, such that the Torah here instructs us to ensure that any such place must be clean, without filth, to preserve the sanctity of our prayers and Torah learning. Accordingly, it is strictly forbidden to even silently think Torah matters in an unclean place, such as the restroom. It goes without saying that one may not speak Torah matters in the restroom. The severity of this prohibition is expressed by the Gemara elsewhere, in Masechet Berachot (24b), in regard to the prohibition against reciting Shema in a place with exposed sewage. The Gemara applies to a person who does not discontinue his reading when encountering filth a number of harsh warnings in the Prophets, condemning those who desecrate the Misvot. Conversely, the Gemara teaches, those who observe this command, and refrain from engaging in sacred matters when in the presence of filth, are rewarded with longevity. In order to avoid thinking of Torah matters in the restroom, it is proper for one to actively think about other matters, such as his finances, his business or his work responsibilities. On Shabbat, when one must avoid thoughts about such matters, as they induce stress, one should try while using the restroom to think of pleasant matters such as aesthetically pleasing things that he has recently seen, and the like. One must not think about or study in the restroom things that may evoke thoughts of Torah. Thus, for example, one must not study Hebrew grammar in the restroom, as this will invariably lead to thoughts about the Biblical origins of different words. It is likewise forbidden to read Hebrew poetry in the bathroom, as much of Hebrew poetry draws upon passages from the Tanach and rabbinic literature. One may read secular newspapers in the restroom. Religious newspapers may be read only if they do not contain words of Torah. For this reason, some religious newspapers in Israel present Torah materials in a separate insert, so the paper itself may be brought into the restroom. The Poskim debate the question of whether one may contemplate the six constant Misvot while in the restroom, such as the belief in G-d, the oneness of G-d, and the fear of G-d. The Lebusheh Mordechai (Rav Mordechai Yehuda Leib Winkler, Hungary, 1844-1932) ruled that this is forbidden. The Sitz Eliezer (Rav Eliezer Waldenberg, Jerusalem 1915-2006) agreed with this ruling, asserting that although one must certainly have these beliefs in one's mind at all times, he should not consciously think about them while in the restroom. By contrast, the Hochmat Shlomo (Rav Shlomo Kluger, 1785-1869) allowed contemplating G-d's existence while in the restroom, and Rav Haim Kanievsky concurred with this ruling, adding that one must avoid thinking about any verses or Torah texts in the process. Ideally, one should spend his time in the restroom contemplating his own lowliness. These moments are a perfect opportunity for a person to work on his humility, as he recognizes his limitations. Indeed, the Maggid – the angel that taught Torah to Maran Rav Yosef Karo, author of the Shulhan Aruch – instructed him to contemplate his lowliness while using the restroom. If one is the middle of studying a complex, intricate Torah topic when he experiences a need to use the restroom, he should go to the restroom without delay, and make an effort to avoid thinking about the material he is studying. If one enters a public restroom and sees his fellow doing something forbidden, he may tell him that he must discontinue the behavior. One example might be seeing somebody trimming his hair in the restroom during the afternoon of Ereb Pesach, when haircutting is forbidden. Telling the person to stop cutting his hair does not violate the prohibition against speaking Torah matters in the restroom. The Mishna Berura writes that in such a case, one should not state explicitly that the action is forbidden, as he would then be articulating a Halacha in the restroom. He should instead say, "This is not done," or "You must stop," etc. Other Poskim, however, allow explicitly stating that the act is forbidden, and the Mishna Berura himself brings this lenient position. One may rely on this lenient view, especially if otherwise the fellow might not understand that he is acting in a forbidden manner. When designing a synagogue, care should be taken to ensure that the restroom is not near the sanctuary or study hall, for two reasons – so that the odor from the restroom does not reach the sanctuary or study hall, and so that people using the restroom do not hear the prayers or words of Torah. If, for whatever reason, the restroom is situated near the sanctuary or study hall, a person who needs the restroom may nevertheless use it, and should make an effort to divert his attention away from the prayers or words of Torah that are being spoken nearby. This discussion is important not only for the actual Halachot that must be observed, but also because of the underlying assumption that one's mind is naturally inclined to think about Torah matters. The Poskim addressed this topic at length precisely because they deemed it natural for a person's mind to be occupied with Torah thoughts, thus necessitating a concentrated effort to avoid such thoughts in the restroom or in the presence of filth. The requirement to avoid Torah thoughts in the restroom should remind us of the requirement to keep our minds occupied with Torah the rest of the time, to make Torah study a priority in our lives and devote our free time to Torah learning, so that it is what fills our mind.

The Gemara in Masechet Berachot (5b) teaches that it is praiseworthy to position one's bed to the north or south, and one who makes a point of doing so is rewarded. Rashi explains that the Shechina's presence is to the east and west, and thus it would be disrespectful for a bed, where marital relations take place, to face either of these two directions. Talmideh Rabbenu Yona (commentary by the disciples of Rabbenu Yona, Spain, 1200-1263) offer a different explanation, noting that inside the Bet Ha'mikdash, the Menorah was situated along the southern wall, whereas the Shulhan (table) was to the north. The light of the Menorah symbolizes Torah wisdom, whereas the Shulhan, upon which bread was placed, represents Parnasa (material sustenance). For this reason, the Gemara elsewhere (Baba Batra 25b) teaches that one who seeks Torah wisdom should tilt slightly to the south while praying, whereas one who seeks wealth should tilt to the north. Similarly, Talmideh Rabbenu Yona write, a bed should be positioned to the south and north to express the prayer that the children produced by the couple should be blessed with both Torah wisdom and wealth. Interestingly, however, the Zohar teaches that to the contrary, the head of the bed should be positioned to the east, and the end of the bed to the west. The Vilna Gaon (cited by the Mishna Berura, 3:11) suggested reinterpreting the Zohar's comments such that it is not in disagreement with the Gemara, but others, including the Arizal, understood that the Zohar indeed disputed the Gemara's teaching. The Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939) writes that one should follow the Zohar's view – which was accepted also by the Arizal – and position the bed with the head to the east. Numerous other Poskim, however, ruled that since this issue remains unresolved, one can position the bed in whichever direction he prefers. Indeed, the Shiyureh Ha'kenesset Ha'gedola (Rav Haim Benvenisti, Turkey, 1603-1673) writes that in his day, the custom was to pay no attention whatsoever to the position of beds. This is the ruling followed by the Aruch Ha'shulhan (Rav Yechiel Michel Epstein, 1829-1908) and Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995). Hacham Bension Abba Shaul (Jerusalem, 1924-1998) writes that it is preferable to follow the Arizal's view, but if this would cause any sort of inconvenience, one may position the bed north to south. On the occasions when I have been asked this question, I responded by noting to the questioner that this issue is many times less consequential than far more critical issues, such as the proper observance of the laws of family purity. As we saw, most Poskim conclude that the position of the bed does not matter. One's priority must be adherence to the more difficult but also far more consequential laws governing the relationship between husband and wife.

If one wakes up in the middle of the night with a need to use the restroom, he should get out of bed despite the inconvenience in order to perform his bodily functions, in fulfillment of the Halacha that forbids restraining oneself from using the restroom. In such a case, if the person plans to go to back to sleep after using the restroom, the question arises regarding Netilat Yadayim. In order to recite the Beracha of Asher Yasar after using the restroom, one must wash his hands. Normally, of course, one does not recite the Beracha of "Al Netilat Yadayim" when washing after using the restroom. But is a Beracha required when one woke up in the middle of the night to use the restroom? Hacham Bension Abba Shaul (Jerusalem, 1924-1998) notes a dispute among the Poskim as to whether a person who wakes up in the middle of the night, and plans to go back to sleep, recites the Beracha over hand-washing even in the middle of the night. According to one view, if the individual plans to go back to sleep, he does not recite the Beracha of "Al Netilat Yadayim" when washing his hands in the middle of the night, as the Beracha is required only when one washes upon waking up for the day. Others, however, require a Beracha both times – in the middle of the night, and then again in the morning. Hacham Bension concluded that the person in such a case should not recite the Beracha when washing his hands in the middle of the night. This is the opinion also of the Yalkut Yosef. Rav Yisrael Bitan suggests avoiding this debate by washing one's hands in the middle of the night without a utensil. He writes that a utensil is not required for washing after using the restroom, whereas for the morning washing, the accepted Halacha requires using a utensil. Although some Poskim maintained that one fulfills the obligation of the morning hand-washing even without a utensil, Hacham Ovadia Yosef ruled that one should follow the stringent opinion, and thus the Beracha of "Al Netilat Yadayim" should not be recited in the morning until one washes with a utensil. Accordingly, Rav Bitan reasons, when a person wakes up in the middle of the night to use the restroom, and plans to go back to sleep, he should wash directly from the faucet, without using a utensil. He then does not require a Beracha according to all opinions, and his hand-washing suffices to allow him to recite Asher Yasar. Another question that must be addressed is whether hand-washing is required in this case immediately when one wakes up, before going to the restroom. Generally speaking, one must avoid walking four Amot (cubits) after waking up before washing Netilat Yadayim. The Mishna Berura cites an opinion that one's entire home is considered within four Amot with respect to this Halacha, but we do not rely on this leniency. Nevertheless, Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) ruled that if somebody woke up in the middle of the night to use the restroom, and plans to then go back to sleep, he may rely on the lenient view. He explains that there is also an opinion that the requirement to avoid walking four Amot before hand-washing does not apply when one wakes up for a brief period during the night and plans to return to bed. We may take into consideration these two leniencies to allow one to go the restroom during the night before washing his hands at his bedside. Rav Shlomo Zalman added that one is allowed in this case not to wash his hands at all in the middle of the night, and simply delay the recitation of Asher Yasar until after he washes his hands in the morning. However, we follow the opinion of Hacham Ovadia Yosef that the Beracha of Asher Yasar must be recited within 72 minutes of performing one's bodily functions, and thus one may not delay the recitation until morning. If a person is concerned that washing his hands with cold water will make it difficult for him to fall back asleep, then he may wipe his hands on a towel or some other material in lieu of washing, and this suffices to allow reciting Asher Yasar. Summary: if one wakes up in the middle of the night to use the restroom, and plans to then go back to sleep, he may go to the restroom before washing his hands. After using the restroom, he washes his hands without reciting "Al Netilat Yadayim," and then recites Asher Yasar. There is an opinion that it is preferable to wash in this situation directly from the faucet, without a utensil, so that "Al Netilat Yadayim" will not be required according to all opinions. If he is concerned that washing his hands with cold water will make it difficult for him to fall back asleep, then he may wipe his hands on a towel or some other material in lieu of washing, and this suffices to allow reciting Asher Yasar.

The Torah value of Seni'ut – modesty – applies even in private, and even when one uses the restroom. Although one might intuitively assume that G-d is not present in the restroom, and does not descend into places of filth, the truth is that G-d is present everywhere. He is incapable of getting dirty, or becoming contaminated, and so He is present even in the lowliest and dirtiest locations, including the restroom. As such, Halacha requires conducting oneself appropriately even when using the restroom. The importance of this concept can be seen in the Gemara's discussion in Masechet Berachot (62b) about the story of King Shaul when he was pursuing David. As we read in the Book of Shemuel I (24), David was hiding from Shaul in a cave, and as Shaul passed near the cave, he needed to perform his bodily functions, and so he looked for a private place. He went deep into the cave, far from the entrance, and he exposed the minimum amount needed to relieve himself. While he was in the cave, David's men urged him to kill Shaul, who was trying to kill him. David, however, refused, and he instead secretly cut the corner of Shaul's garment, which he later showed to Shaul to inform him that he had the ability to kill him but refrained from doing so. The Gemara comments that it was Shaul's high standards of modesty when performing his bodily functions that provided the merit in which he was not killed during those moments. Earlier (Berachot 62a), the Gemara teaches that one who conducts himself modestly even in the restroom is saved from the poisonous snakes and scorpions, and also from "demons." Back then, people used outhouses, which exposed a person to harmful creatures such as snakes and scorpions. As Rashi explains, by acting modestly in the outhouse, one avoids drawing the attention of those creatures. And the demons, Rashi writes, respect those who act in a modest way, and so they do not seek to harm such a person. The Kaf Ha'haim (Rav Yaakov Haim Sofer, Baghdad-Israel, 1870-1939) cites the Yafeh La'leb as teaching that modest behavior in the restroom is one of the practices through which a person earns long life. The Mishna Berura cites the Sefer Misvot Katan (Rav Yishak of Corbeil, France, d. 1280) as maintaining that modest conduct when performing bodily functions constitutes a Torah obligation, established by the verse in the Book of Debarim (23:15), "Ve'haya Mahanecha Kadosh" – "Your camp shall be holy." Others maintain that this verse speaks specifically of a military camp, and the Sages extended this requirement to all times and places. The Petah Ha'debir (Rav Haim Binyamin Pontremoli, Turkey, d. 1873) writes that as this question is subject to a debate among the Rishonim, we must treat the obligation of modesty in the restroom as a possible Torah obligation and thus apply the same stringencies that we apply to other Torah obligations. The Gemara (Makkot 16b) teaches that it is forbidden to postpone performing one's bodily functions, and one should instead relieve himself as soon as he feels the need. The Torah (Vayikra 20:25) commands, "Ve'lo Teshakesu Et Nafshotechem," which the Gemara interprets to mean that one may act in a revolting manner. The Gemara gives the example of drinking water from the cup used to collect the blood when bloodletting. (The modern-day equivalent would be drinking water from the utensil used to collect one's blood when he takes a blood test.) Another example given by the Gemara is restraining oneself when he needs to relieve himself. One who does so is, essentially, carrying bodily waste around with him wherever he goes, which is disgusting, and it is thus forbidden. The Rambam, in Hilchot De'ot, adds that restraining oneself is also unhealthful, and adversely affects a person's health. As one is required to maintain his physical strength so he can properly learn Torah and serve Hashem, this is yet another reason why one must not delay using the restroom when he needs to. Additionally, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that delaying using the restroom makes it more difficult to maintain the purity of one's thoughts. It is improper to leave the door to the restroom open when one uses it, even if nobody is home, because, as the Zohar teaches, harmful spirits are in the restroom at that time. The Ben Ish Hai emphasizes this point, noting that only if the odor in the restroom is unbearable, one is allowed to leave the door open, provided that privacy can be assured. The Ben Ish Hai writes that if one needs to perform his bodily functions in an open field, such as if he has no restroom available, then he should face north or south, but not east or west.

The Bet Yosef cites the ruling of the Terumat Ha'deshen (Rav Yisrael Isserlin, 1390-1460) that covering one's head with his hand does not suffice to permit praying and reciting Berachot, since the hand is part of the same body as the hand. The clear implication of this ruling, as the Bet Yosef notes, is that another person's hand is considered a legitimate head-covering to permit praying and reciting Berachot, as that hand is not part of the same body. The Bet Yosef rules accordingly in the Shulhan Aruch. There is a minority opinion – that of the Maharshal (Rav Shlomo Luria, Poland, 1510-1573) – that one's own hand can serve as a head-covering for this purpose, but the consensus does not follow this view. Although one's bare hand does not suffice as a head-covering, he may pull his sleeve over his hand, or cover his hand with some material, and then place his hand on his head, and this would qualify as a valid hair-covering. Therefore, if the wind blows someone's Kippa off his head and he needs to go retrieve it, he should pull his sleeve over his hand and then place his hand on his head so that he does not walk four Amot (cubits) with his head bare. A number of Poskim (including the Mishna Berura and Kaf Ha'haim) bring the view of the Elya Rabba (Rav Elya Spira of Prague, 1660-1712) that although covering one's head with his own hand does not suffice for prayer, it does suffice with respect to the requirement to avoid walking four Amot bareheaded. According to this opinion, one who needs to retrieve his Kippa may cover his head with his hand even without pulling down the sleeve. However, the Shulhan Aruch does not mention this distinction, and so it is best to act stringently and try in such a case to have one's sleeve or some other material in between his hand and his head. Summary: Placing one's hand on his bare head does not suffice as a hair-covering in lieu of a Kippa, unless there is something in between the hand and the head. Therefore, if someone does not have a Kippa and needs to pray or recite a Beracha, or he needs to go retrieve his Kippa which blew off his head, he should pull his sleeve over his hand and place his hand on his head. Somebody else's hand – even if the hand is bare – suffices as a head-covering.

As we have seen, even if wearing a Kippa cannot be defined as an outright Halachic obligation (except while praying, reciting Berachot, and eating), it is proper to ensure not to walk four Amot (cubits) with one's head uncovered. It is considered a special act of piety to avoid walking even shorter distances without a Kippa. The Maharshal (Rav Shlomo Luria, Poland, 1510-1573), surprisingly, writes that this entire concept applies only outdoors. Indoors, he writes, there is no need to wear a Kippa – even as a measure of piety – because there is a roof over one's head, and this suffices to remind him of G-d. Most later Poskim, however, including the Mishna Berura, disagreed, and maintained that one should wear a Kippa both outdoors and indoors. Is it recommended to wear a Kippa even while sleeping? From the Rambam's comments it appears, at least at first glance, that he assumed people did not wear a head-covering while sleeping. The Rambam ruled that the Birkot Ha'shahar – the series of morning blessings which we recite praising Hashem for certain phenomena we experience each morning – are recited only as we experience each phenomenon. For example, when one hears the crowing of the rooster, he recites "Ha'noten La'sechvi Bina…"; when one opens his eyes, he recites "Poke'ah Ivrim"; when one stands up from his bed, he recites, "Zokef Kefufim"; and so on. Toward the end of this sequential list of blessings, the Rambam mentions that upon putting on one's head-covering, he recites "Oter Yisrael Be'tifara." The Rambam seems to presume that people's heads were uncovered at night, and only in the morning they put on a covering. However, Rav Yisrael Bitan noted that the Rambam may have assumed that people slept with a small covering – like a Kippa – and then recited this Beracha when putting on their turban or larger hat. In any event, the Mishna Berura and others bring the teaching of the Shela (Rav Yeshaya Ha'levi Horowitz, d. 1630) that it is proper to sleep with a head-covering, though it seems clear that this was intended as a special measure of piety, and is not required. As a practical matter, it is very difficult to keep a Kippa on one's head during the night, and oftentimes it becomes difficult to find it in the morning. Certainly, if a man would end up waking up his wife early in the morning as he searches for Kippa, then he should not sleep with a Kippa. Some people avoid this problem by sleeping with a special hat that stays fastened on the head throughout the night. While this is commendable, it is certainly not required. Summary: One should wear a Kippa both indoors and outdoors. Some sources mention that one should sleep with a Kippa as a measure of special piety, though this is not required, especially given the practical difficulty entailed, though there are those who sleep with a cap that remains fastened on the head throughout the night.

A number of sources teach that if a person puts on two garments at the same time, he is likely to forget the Torah he has learned. This is mentioned in the Sha'ar Ha'kavanot, based on the teachings of the Arizal. It is brought also by the Mishna Berura. An example is placing one's Kippa in his hat, and then placing the hat on his head, such that he puts on both head coverings simultaneously. Another example is somebody who is going skiing and puts on two pairs of socks – he must put one sock on the foot at a time, rather than placing one sock inside the other and putting them together on his foot. This can also be relevant to a person wearing a shirt and a sweater; he must put on the shirt and then the sweater, rather than putting the shirt inside the sweater and then putting them on together. This applies also to those who wear two jackets; each must be put on separately. The reason for this Halacha is that according to Kabbalah, a garment is surrounded by an "Or Ha'makif" – a "supernal light." In fact, when we recite each morning the blessing "Malbish Arumim," thanking Hashem for the blessing of clothing, we refer to the special "light" that surrounds the clothes that we wear. This "light" has the effect of bringing a person Kedusha (sanctity) and warding off the Kelipot – the harmful impure forces that threaten him. If a person puts on two garments simultaneously, the inner garment does not receive the "Or Ha'makif." It must first be worn alone so it can receive this "light" before the outer layer covers it.

People mistakenly believe that the concept of modest dress is relevant only to women, whereas men can dress in any way they like. This is incorrect. There are certain restrictions on dress that apply to men. The basic principle is that one must realize that he is constantly in the presence of G-d. Even when a person is in the privacy of his home, and even alone in his bedroom, he must be cognizant of the fact that Hashem fills the earth and accompanies him at all times. King Shaul was praised for his high standards of modesty, as he went into a dark cave to perform his bodily functions, and even inside the cave, he exposed himself only as needed, out of an awareness of G-d's presence. Accordingly, the Shulhan Aruch rules that a person must put something on before getting out of the bed in the morning. Long ago, people would sleep under their blankets unclothed, and the Shulhan Aruch writes that before a person steps out of bed, he should put his garment on under his blankets so he will not be exposed upon leaving his bed. This applies even if the room is dark, as Hashem can see even in the dark. The Poskim debate the question of whether the Shulhan Aruch intended this instruction as an actual Halachic requirement, or only as an admirable practice, a measure of piety that is recommended for the sake of demonstrating one's awareness of G-d's omnipresence. Rav Moshe Feinstein (1895-1986) maintained that there is no strict halachic obligation for a man to avoid being exposed in private, and the Shulhan Aruch's ruling was written only as a recommended practice, a proper mode of behavior for a G-d-fearing individual. By contrast, the Mishneh Halachot (Rav Menashe Klein, 1923-2011) maintained that this law constitutes an outright Halachic obligation, as the straightforward reading of the Shulhan Aruch and other sources suggests. Likewise, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that according to some Rishonim, these laws are required on the level of Torah law, and so they should be strictly observed. Nowadays, of course, people generally wear pajamas or undergarments when sleeping, so the Shulhan Aruch's instructions would apply in our time to changing one's clothes under the blanket, so that his private parts are not exposed. Many people would naturally find this difficult. Hacham David Yosef, in Halacha Berura, accepts Rav Moshe Feinstein's lenient position, that these guidelines were not presented as actual Halachic requirements, and so he rules that they may be suspended if they would cause considerable discomfort. Thus, if somebody finds it very difficult to get dressed under the blanket, this is not necessary. Hacham David writes that this was the position taken by his father, Hacham Ovadia Yosef. In fact, Rav Moshe himself ruled leniently if dressing under the blanket would take too much time, or if one cannot dress neatly in this fashion. Nevertheless, Rav Haim Kanievsky (1928-2022) taught that one who ensures not to expose his private parts while getting changed is worthy of special blessing. Rav Moshe adds that when walking about, a man must dress in a manner in which he would not feel ashamed appearing before ordinary people. When it comes to Tefila, one must dress in a way he would when greeting a prominent figure. At all other times, Rav Moshe writes, it suffices to dress in a manner that is not embarrassing. One's private parts, however, must of course always remain covered. Rav Haim Kanievsky took a more stringent position, writing that one must ensure not to expose his arms above the elbows, or his legs above his knees. Hacham Bension Abba Shaul (Jerusalem, 1924-1998) wrote that since people in modern society do not walk about barefoot, one should refrain from doing so even in his home. In fact, the Mishna Berura writes that since the feet are normally covered, it is proper to put one's socks on before getting out of bed in order not to expose his feet. The Piskeh Teshubot concluded that one may walk about barefoot in his home under hot weather conditions, when covering the feet is uncomfortable. However, even the Mishna Berura conceded that in Mediterranean countries, where many people walk about barefoot, it is permissible to do so. It thus stands to reason that the guiding principle is the accepted practice in any given locale. In communities where it is not deemed acceptable to walk about with exposed feet, or in short sleeves or shorts, one should abide by the community's standards. In places where these modes of dress are acceptable, then they are allowed. Indeed, Hacham Ovadia Yosef ruled that one is allowed even to pray wearing very short sleeves or short pants if this mode of dress is accepted in his community (though he added that a person dressed this way should not serve as Hazan). Likewise, despite the Mishna Berura's aforementioned ruling that one should put on his socks before getting out of bed, numerous later Poskim – including the Hazon Ish, the Steipler Gaon, and Hacham Ovadia Yosef – ruled leniently in this regard. This is likely due to the fact that it has become more acceptable to walk about with sandals without socks, and thus exposing one's feet is no longer considered undignified. By the same token, a man may take off his shirt when swimming in a pool or at the beach, as this is the accepted mode of dress in these areas. However, some Poskim ruled that if one is not swimming at the beach, but is playing ball or walking, he should wear a shirt. A man who goes to the Mikveh should not walk about the Mikveh unclothed, and should instead cover himself with a towel or robe on his way to and from the water. Some Poskim allow one to be unclothed in a restroom that has a bath or shower, as such a room has the status of a Bet Ha'merhatz (bathhouse), where it is permissible to be unclothed. Others, however, rule that this is not allowed unless one is planning to bathe. Summary: Men, like women, must adhere to appropriate standards of modest dress. The basic rule is that one must dress in a manner that is deemed respectable and dignified in the place where he is. In some communities, it is inappropriate to walk about in shorts, whereas in others this is allowed. At the beach or swimming pool, a man may remove his shirt. Nowadays it is generally deemed acceptable in most communities to wear sandals without socks, so this is permitted. When one needs to expose himself – such as when dressing, when bathing, when using the restroom, or in a Mikveh – one should expose himself only to the extent necessary, remaining cognizant of G-d's presence.

Is it permissible to recite the Korbanot section – which discusses the various sacrifices – very early in the morning, before sunrise? On Shabuot morning, for example, when it is customary to pray early such that the Amida is recited right at sunrise, the Korbanot section is recited earlier, before sunrise. And sometimes, especially in the winter, it happens that a person needs to leave before sunrise for a meeting, or to catch a flight. May the Korbanot be recited before sunrise, when it is still dark? One potential issue is the Kabbalistic practice to refrain from reading or studying Tanach at night. According to the teachings of Kabbalah, verses from the Tanach should not be read at night, and the night is the time for the study only of Torah She'be'al Peh (the oral tradition), such as Gemara, Halacha, and so on. Secondly, since we read the section of Korbanot in lieu of the offering of these sacrifices in the Bet Ha'mikdash, and sacrifices could be offered only during the daytime hours, perhaps one must wait until sunrise before reciting the Tamid. The Halacha is that one must recite the Korbanot no earlier than Alot Ha'shahar – daybreak, the moment when the sun's rays first appear on the eastern sky – which occurs 72 Halachic minutes before sunrise (the moment when the sun itself appears on the eastern sky). Since it was after Alot Ha'shahar that the service began in the Bet Ha'mikdash, the Korbanot may be recited at this time – even before sunrise – but no earlier. This is the ruling of the Shulhan Aruch, and in Bet Yosef, he brings as the source of this Halacha a comment by the Rosh (Rabbenu Asher Ben Yehiel, Germany-Spain, 1250-1327) that the section of the Tamid should be recited no earlier than Alot Ha'shahar. The Bet Yosef deduced that all the Korbanot, too, must be recited only after Alot Ha'shahar, as the sacrifices could not be offered any earlier than that point. However, the Peri Megadim (Rav Yosef Teomim, 1727-1792) writes that if one is unable to recite the Korbanot section after Alot Ha'shahar, he may do so even earlier. This is based on a ruling of the Tebuot Shor (Rav Alexander Sender Shor, Poland, 1673-1737), who added that in such a case, the person should not recite the customary prayer asking G-d to consider the recitation as the actual offering of the sacrifice. Since sacrifices may not be brought during the night, one cannot ask that his recitation be deemed the equivalent of the actual offering of the Korbanot when he recites this section at night. The Hida (Rav Haim Yosef David Azulai, 1724-1806) writes that although it is preferable to recite the Korbanot section after daybreak, it is acceptable when necessary to recite them earlier, even though the Korbanot cannot be brought during the night. He notes that we are credited with having offered the sacrifices by reciting and studying these portions of the Torah even though we are not in the Bet Ha'mikdash, and it is obviously forbidden to bring sacrifices anywhere besides the Bet Ha'mikdash. By the same token, it is acceptable to recite these sections even at times when sacrifices cannot be brought. The Leb Haim (Rav Haim Palachi, Turkey, 1788-1868) writes that one who cannot recite the Korbanot after Alot Ha'shahar may do earlier, but this would be considered simply as reading from the Torah, and not as the actual offering of the sacrifices. By contrast, the Mishna Berura rules that the Korbanot section may not be recited before Alot Ha'shahar. Those who cannot recite the Korbanot at the proper time may rely on the opinion that Alot Ha'shahar occurs 90 minutes before sunrise, rather than 72 minutes, giving them an additional 18 minutes. Summary: The Korbanot section of the morning prayer service must be recited no earlier than Alot Ha'shahar (daybreak), which occurs 72 Halachic minutes before sunrise. When necessary, one may follow the position that Alot Ha'shahar occurs 90 minutes before sunrise, and recite Korbanot at that time. If one cannot recite Korbanot even at that point, then according to some Poskim, he may recite it earlier.

The custom among Sepharadim is to recite immediately following the section of Akedat Yishak a verse from Parashat Vayikra (1:11): "Ve'shahat Oto Al Yerech Ha'mizbe'ah Safona Lifneh Hashem…" This verse describes the procedure for the offering of a sheep as an Ola sacrifice – such as the daily Tamid offering, which consisted of a sheep brought each morning and another sheep brought each afternoon. The connection between this verse and the story of Akedat Yishak is indicated by the Midrash which states that whenever this verse is read, Hashem remembers the great merit of the Akeda. A different passage in the Midrash, cited by the Bet Yosef, teaches that it was at the time of Akedat Yishak that G-d instituted the Misva of the daily Tamid that would later be observed in the Bet Ha'mikdash. The word "Safona" in this verse – which literally means "north," and requires slaughtering the sacrifice on the north side of the altar – alludes to the "ashes" of Yishak Abinu which are "hidden" and stored away as an eternal reminder of the merit of Akeidat Yishak. After this verse, we recite a special prayer – which is printed in standard editions of the Siddur – beseeching Hashem to remember the merit of Akedat Yishak and compassionately annul any harsh decrees that may have been issued against us. This custom is mentioned by the Hida (Rav Haim Yosef David Azulai, 1724-1806), in his work Kesher Godel. Interestingly, neither the verse "Ve'shahat Oto" nor this prayer appears in the Siddur of the Rashash (Rav Shalom Sharabi, Yemen-Jerusalem, 1720-1777). Nevertheless, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes in his Od Yosef Hai that it was customary in the communities of Baghdad to recite these passages, and this is, indeed, our custom today. We recite the verse "Ve'shahat Oto" also a second time – just before the section of "Ezehu Mekoman," which is comprised of the Mishnayot from the fifth chapter of Masechet Zebahim, and goes through the procedure for the offering of the various kinds of sacrifices. The Shulhan Aruch rules somewhat ambiguously that this verse should be recited along with the Korbanot – the section which speaks of the sacrifices – without specifying at which point exactly it should be recited. Some Poskim understood that it should be recited before the Korbanot section, which is the custom we follow. Indeed, it would seem reasonable to recite first a verse from the Torah before reciting the Mishnayot discussing the sacrifices. (Incidentally, it should be noted that the practice of Maran, author of the Shulhan Aruch, was not to recite the Mishnayot of "Eizehu Mekoman," and to recite instead the verses from the Torah dealing with each kind of sacrifice.) By contrast, the Peri Megadim (Rav Yosef Teomim, 1727-1792), cited by the Mishna Berura, writes that after the Akeda, one should recite the verses of the Torah discussing the Tamid sacrifice, following by the verse "Ve'shahat Oto." The rationale for reciting it only after the Tamid is that the recitation of this verse is considered like the actual offering of a sacrifice, and no sacrifice may be offered in the morning before the Tamid was brought. Hence, according to the Peri Megadim, this verse cannot be recited until after the recitation of the Tamid. This is the practice of the Ashkenazim. Sepharadim, however, as mentioned, recite this verse immediately after Akedat Yishak, before reciting the section of the Tamid. The explanation might be that this verse is recited not in lieu of the offering of a sacrifice, but rather to supplement the recitation of Akedat Yishak, asking Hashem to remember the merit of that act of sacrifice. In any event, we recite this verse twice – immediately after Akedat Yishak, and just before the Mishnayot of "Eizehu Mekoman."

The Mishna Berura cites the Hida (Rav Haim Yosef David Azulai, 1724-1806) as instructing that one should include works of Mussar as part of his daily Torah learning schedule. The term "Mussar" refers to materials aimed at enhancing one's Yir'at Shamayim (fear of G-d) and inspiring and helping a person to grow in his ethical conduct and his religious commitment. Every person has a Yeser Ha'ra (evil inclination) and faces spiritual challenges each day. This is true of all people, regardless of their level of religious commitment. In fact, the more a person grows spiritually, the more the Yeser Ha'ra tries to lead him to sin. Therefore, a person must counter these efforts by studying works of Mussar that remind him of his religious obligations and of how Hashem watches him at all times and holds him to account for everything he does. For this reason, most yeshivot include an official Seder (session) for the learning of Mussar as part of the daily schedule. In some yeshivot, this Seder takes place toward the end of the day. In Yeshivat Porat Yosef, however, Mussar is learned in the morning, before the students begin their regular studies. This seems more reasonable, as the students thereby gain inspiration right at the beginning of the day, setting the tone for the day's learning. Rav Yisrael Salanter (1809-1883) taught that when learning Mussar, one should say the words with his mouth, rather than read silently, as the words have a stronger impact when they are verbalized.

The Chafetz Chaim influenced the Jewish People in many ways, among them through his Yeshiva in Radin and through the many popular books which he authored. Through his Yeshiva he influenced generations of students, while hiring a staff of Roshei Yeshiva par excellence. Rav Moshe Londinski, Rav Naftali Trop, Rav Yerucham Levovitz, the Chafetz Chaim's own sons in law Rav Hirsh Levinson and Rav Mendel Zaks, to mention a few. Though the Yeshiva experience a bit of downturn with passing of the old generation, the name lived on in other Yeshivas founded to carry his memory. The Mishna Berura was the Chafetz Chaim's famous work, which had an impact on halacha across the Jewish world and increased in influence over time. The impetus of his writing was to fill a need and reflected on the great responsibility he felt towards his people. Such was his work Machaneh Yisrael geared towards Jewish soldiers in the Czar's army. Nidchei Yisroel was a companion for the Jewish immigrant, while other pamphlets were geared towards Jewish women. Subscribe To Our Podcast on: PodBean: https://jsoundbites.podbean.com/ Follow us on Twitter or Instagram at @Jsoundbites You can email Yehuda at yehuda@yehudageberer.com

Rav Haim Palachi (Turkey, 1788-1868), in his Ruah Haim, lists several behaviors that helps a person live a long life, one of which is waking early, before dawn, every morning. He even mentions a certain British diplomat who wrote about the health benefits of waking early, how this contributes to one's physical wellbeing, promotes longevity, and even enhances his intellectual capabilities. A number of sources speak about the value of spending the "transition" moments at the beginning and end of each day involved in Torah learning or prayer. This means learning or praying early in the morning, when night transitions to morning, and at the end of day, from sunset until nightfall. This is mentioned by the Mishna Berura and by the Ben Ish Hai, and earlier by the Magen Abraham (Rav Abraham Gomibiner, Poland, d. 1682), based on the writings of the Shela Ha'kadosh (Rav Yeshaya Horowitz, d. 1630). Some Poskim propose that learning Torah during these transitional periods fulfills the command "Ve'hagita Bo Yomam Va'layla" – to learn Torah day and night. The vast majority of people, of course, cannot fulfill this command in the literal sense, by learning Torah constantly by day and by night. It is possible, however, to fulfill this Misva by "connecting" day and night with Torah learning, studying during the period when night turns to day and day turns to night. For this reason, too, there is value in waking early, just before dawn, so one can pray and learn Torah as the new day begins.