## Mishneh Torah, Blessings Chapter 6 ###### Mishneh Torah, Blessings 6:1 [Mishneh Torah, Blessings 6:1](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/6:1) כָּל הָאוֹכֵל הַפַּת שֶׁמְּבָרְכִין עָלָיו הַמּוֹצִיא צָרִיךְ נְטִילַת יָדַיִם תְּחִלָּה וָסוֹף. וְאַף עַל פִּי שֶׁהִיא פַּת חֻלִּין וְאַף עַל פִּי שֶׁאֵין יָדָיו מְלֻכְלָכוֹת וְאֵינוֹ יוֹדֵעַ לָהֶן טֻמְאָה לֹא יֹאכַל עַד שֶׁיִּטּל שְׁתֵּי יָדָיו. וְכֵן כָּל דָּבָר שֶׁטִּבּוּלוֹ בְּמַשְׁקִין צָרִיךְ נְטִילַת יָדַיִם תְּחִלָּה: **Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:** Anyone who eats bread over which the blessing *hamotzi* is recited¹ unless they are eaten as the basis for an entire meal. When the blessing *hamotzi* is recited over them, the ritual washing of the hands is also required. Otherwise, it is not (*Shulchan Aruch, Orach Chayim* 158:1). must wash his hands² before³ 14b, 15a states that the washing of the hands before partaking of sacrificial offerings was instituted by King Solomon. Hillel and Shammai extended the practice to include *terumah*, and Rabbi Eleazar ben Arach widened its scope to include even unconsecrated foods (*Chulin* 106a). The latter decree was also intended to remind the priests to keep their hands ritually pure while partaking of *terumah*. It was, however, instituted not only for the priests, but for the nation as a whole (even though non-priests may not partake of *terumah*), so that it would be a universally accepted practice. Even after the destruction of the Temple, when it was no longer possible to practice ritual purity, this mitzvah was continued in the hope that the Temple will soon be rebuilt, and the priests will resume continue their previous obligations (*Shulchan Aruch HaRav* 158:1; *Mishnah Berurah* 158:1). and after partaking of⁴, is discussed in Halachot 2 and 3. it.This applies even when the bread one eats is not sacred food.⁵ or sacrificial offerings. Although a person's hands are not dirty,⁶ nor is he aware that they have contracted any type of ritual impurity,⁷ 7:8), where the Rambam explains that "'hands are busy' - i.e., frequently touching [objects] - and it is possible that one touched an impure substance without realizing it." See also Chapter 7, Note 17. he should not eat until he washes both his hands. Similarly, before [partaking of] any food dipped⁸ 158:12). This requirement applies whether one dips food into liquid while eating, or whether it was dipped into liquid beforehand and left undried. If, however, it was dipped in liquid and the liquid dried, there is no need to wash before partaking of it. in liquid,⁹ 158:4). one must wash one's hands.¹⁰ separated from olive oil and wine. It was extended to all liquids because the laws governing the contraction of ritual impurity by liquids are more severe than those involving other foods (Rabbenu Yonah, *Levush, Orach Chayim* 158:3). *Tosafot, Pesachim* 115b, explains that after the destruction of the Temple, the practice of washing before partaking of fruits dipped in liquid was discontinued because we are all ritually impure. Although most authorities do not accept this position, they respect it to the extent that they state that a blessing should not be made before such a washing. In practice, however, there are many who are not precise in washing in these circumstances. There is, nevertheless, one instance when this practice is observed universally. At the Pesach seder, we wash before dipping the *karpas* in salt water. footnotes: ¹ The commentaries explain that the modifying clause is added to include two types of grain products mentioned in Chapter 3, Halachah 9, that resemble bread, but do not require the blessing hamotzi ² This washing is not intended for the purpose of cleanliness. Indeed, as explained in the commentary on Halachah 4, one's hands must be clean before washing them. Rather, it is a ritual matter and, therefore, requires adherence to all the particular laws mentioned in this chapter. ³ Shabbat ⁴ This washing, referred to asmayim acharonim ⁵ terumah ⁶ See the commentary, Halachah 4. ⁷ Note the Rambam's Commentary on the Mishnah (Tohorot ⁸ or washed (Mishnah Berurah ⁹ Liquid in this instance refers to wine, honey, olive oil, milk, dew, and water. It does not include fruit juices or other oils (Shulchan Aruch, Orach Chayim ¹⁰ This practice was instituted in respect for the terumah ###### Mishneh Torah, Blessings 6:2 [Mishneh Torah, Blessings 6:2](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/6:2) כָּל הַנּוֹטֵל יָדָיו בֵּין לַאֲכִילָה בֵּין לִקְרִיאַת שְׁמַע בֵּין לִתְפִלָּה מְבָרֵךְ תְּחִלָּה אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל נְטִילַת יָדָיִם. שֶׁזּוֹ מִצְוַת חֲכָמִים שֶּׁנִּצְטַוֵּינוּ מִן הַתּוֹרָה לִשְׁמֹעַ מֵהֶן שֶׁנֶּאֱמַר (דברים יז יא) ״עַל פִּי הַתּוֹרָה אֲשֶׁר יוֹרוּךָ״. ומַיִם אַחֲרוֹנִים אֵין מְבָרְכִין עֲלֵיהֶן שֶׁאֵינָם אֶלָּא מִפְּנֵי הַסַּכָּנָה. וּלְפִיכָךְ חַיָּב אָדָם לְהִזָּהֵר בָּהֶן בְּיוֹתֵר: **Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:** Whenever a person washes his hands¹ - whether before eating, before the recitation of the *Shema*,² 3:1. or before prayer³ 4:2-3. The Radbaz (Vol. IV, Responsum 1365) states that although the Rambam requires that we wash before the afternoon and evening services, a blessing should be recited only when washing before the morning service. This opinion is reinforced by the fact that, when counting the hundred blessings recited each day (*Hilchot Tefillah* 7:14), the Rambam enumerates only one blessing for washing for prayer. - he should recite the following blessing beforehand:⁴ (*Orach Chayim* 158:11, based on*Tosafot, Berachot* 51a) states that it is not customary to recite the blessing before washing, lest one's hands be dirty. At present, Ashkenazic custom (see *Shulchan Aruch HaRav* 158:16; *Mishnah Berurah* 158:41) is to recite the blessing after washing, but before drying one's hands. "[Blessed are You...] who sanctified us with His commandments and commanded us concerning the washing of hands." ⁵, Chapter 9) explains that this term was used because in Talmudic times, the utensil with which it was customary to wash one's hands was called נטלא. The Sages phrased the blessing in this manner to emphasize that the mere rinsing of one's hands is insufficient and one must use such a utensil. This⁶ is a Rabbinic mitzvah that we have been commanded by the Torah to follow,⁷ as [Deuteronomy 17:11] states: "[Do not stray...] from all the laws that they direct you."⁸ 1:1-2. A blessing should not, however, be recited before washing after eating,⁹ (*Orach Chayim* 181:7). (The difference between the Ra'avad and the Rambam revolves around the rationale for this washing. See Note 3 below.) for this was instituted only as a protective measure.¹⁰ This rationale, however, obligates a person to be more careful in the observance of this practice.¹¹ 10a states, "Danger is more serious than a prohibition." 1. This washing, referred to as *mayim emtzayim*, is mentioned in *Chulin* 105a,b and the *Shulchan Aruch* (*Orach Chayim*, Chapter 173). At present, this practice is generally not followed.2. There are no fruits that are eaten as *terumah* according to Torah law. (It is wine and oil, not grapes and olives, which carry such an obligation.) Therefore, the Sages did not impose an obligation to wash before eating from such food if it was not consecrated (Rabbenu Yonah, *Berachot* 8).3. The *Tur* (*Orach Chayim* 181:1), the Ra'avad, and others offer a different rationale for this washing, quoting *Berachot* 53a's interpretation of Leviticus 11:44: "'Make yourselves holy,' this refers to the first washing; 'And you shall be holy,' this refers to the second washing." They explain that this washing is necessary as a token of respect to clean one's hands before reciting grace.4. Note *Hilchot Melachim* 6:13, which mentions other Rabbinic prohibitions that are relaxed in wartime. See also *Shulchan Aruch* (*Orach Chayim* 158:8) which draws parallels to these laws and frees a person in a desert or in another dangerous situation from the obligation to wash his hands. footnotes: ¹ whether before eating - The Rambam requires that a blessing be recited in both the instances mentioned in the previous halachah. As mentioned in the commentary, our practice is to recite a blessing only before partaking of bread, and not before partaking of foods dipped in liquids. ² See Hilchot Kri'at Shema ³ See Hilchot Tefillah ⁴ Rabbenu Manoach notes that the Rambam's phraseology implies that the blessing should be recited before washing one's hands. This is also indicated by Chapter 11, Halachah 7, which states:There is no mitzvah for which the blessing is recited after its fulfillment except the immersion of a convert.The Shulchan Aruch ⁵ The word "washing" is not a precise translation of the Hebrew נטילת. Rabbenu Asher (Berachot ⁶ With the following sentence, the Rambam is explaining why a blessing is recited, despite the fact that this commandment was instituted by the Sages and not by God, Himself. ⁷ In Chapter 11, Halachah 3, the Rambam interprets the blessing recited over Rabbinic commandments as follows: "who has sanctified us with His commandments and commanded us to follow the instructions of the Sages who commanded us concerning...." ⁸ Note the explanation of this proof-text in Hilchot Mamrim ⁹ Although the Ra'avad protests strongly the Rambam's ruling, it is accepted by the Shulchan Aruch ¹⁰ as mentioned in the following halachah. (See also Chapter 11, Halachah 4.) ¹¹ for as Chulin ###### Mishneh Torah, Blessings 6:3 [Mishneh Torah, Blessings 6:3](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/6:3) נְטִילַת יָדַיִם בֵּין תַּבְשִׁיל לְתַבְשִׁיל רְשׁוּת. רָצָה נוֹטֵל רָצָה אֵינוֹ נוֹטֵל. וּפֵרוֹת שֶׁל חֻלִּין אֵינָן צְרִיכִין נְטִילַת יָדַיִם בֵּין בַּתְּחִלָּה בֵּין בַּסּוֹף. וְכָל הַנּוֹטֵל יָדָיו לְפֵרוֹת הֲרֵי זֶה מִגַּסֵּי הָרוּחַ. כָּל פַּת שֶׁהַמֶּלַח בּוֹ צָרִיךְ נְטִילַת יָדַיִם בָּאַחֲרוֹנָה שֶׁמָּא יֵשׁ בּוֹ מֶלַח סְדוֹמִית אוֹ מֶלַח שֶׁטִּבְעוֹ כְּמֶלַח סְדוֹמִית וְיַעֲבִיר יָדָיו עַל עֵינָיו וִיסַמֵּא. מִפְּנֵי זֶה חַיָּבִין לִטּל יָדַיִם בְּסוֹף כָּל סְעֻדָּה מִפְּנֵי הַמֶּלַח. וּבְמַחֲנֶה פְּטוּרִים מִנְּטִילַת יָדַיִם בַּתְּחִלָּה מִפְּנֵי שֶׁהֵן טְרוּדִים בְּמִלְחָמָה. וְחַיָּבִין בָּאַחֲרוֹנָה מִפְּנֵי הַסַּכָּנָה: **Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:** Washing hands between one course and another is a matter of choice. If one desires, one may wash; if not, one need not. There is no obligation to wash before partaking of unconsecrated fruit, whether before eating or afterward. [On the contrary,] whoever washes his hands before partaking of fruit is considered among the haughty. Whenever bread [is eaten] with salt, it is necessary to wash one's hands afterward, lest it contain Sodomite salt or salt that resembles Sodomite salt, and [after eating,] one [inadvertently] pass one's hands over one's eyes and blind them. This - [the possibility of acrid] salt - is the reason why we are obligated to wash after eating. In an army camp, [the soldiers] are not obligated to wash before eating, because they are involved in the war. They are, however, obligated to wash afterwards because of the danger involved. ###### Mishneh Torah, Blessings 6:4 [Mishneh Torah, Blessings 6:4](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/6:4) עַד הֵיכָן הִיא נְטִילַת יָדַיִם. עַד הַפֶּרֶק. וְכַמָּה שִׁעוּר הַמַּיִם. רְבִיעִית לְכָל שְׁתֵּי יָדַיִם. וְכָל שֶׁחוֹצְצִים בִּטְבִילָה חוֹצֵץ בִּנְטִילַת יָדַיִם. וְכָל הָעוֹלֶה לְמִדַּת מִקְוֶה עוֹלֶה לְשִׁעוּר רְבִיעִית: **Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:** To what point should one's hands be washed? To the wrist.¹ (*Orach Chayim* 161:4) accepts the Rambam's decision. Nevertheless, when a person has only a limited supply of water, he may rely on Rabbenu Asher's opinion (Shulchan Aruch HaRav 161:8; *Mishnah Berurah* 161:22). How much water should be used? A [minimum of² 158:10). Rav Chisda would say: "I wash with a full handful of water and [God] grants me a full handful of goodness" (*Shabbat* 62b). a] *revi'it*³. In contemporary measure, a *revi'it* is equivalent to 86.6 cc according to *Shiurei Torah*, and 150 cc according to the *Chazon Ish*. A *revi'it* is significant in this context because immersion in a *revi'it* of water is enough to restore ritual purity to a utensil according to Torah law. The Rabbis, however, obligated the use of a *mikveh* of 40 *se'ah* for all ritual immersions. for each pair of hands.⁴, two people may have their hands washed from it. The *Shulchan Aruch* (*Orach Chayim* 160:13) accepts the latter view. Significantly, the Rambam mentions washing the hands only once before partaking of food. In *Hilchot Mikveot* 11:3, where he mentions the washing of the hands within the context of ritual purity, he mentions the need to wash hands twice: once to purify the hands, and once to wash off the water used to purify them. (See Halachah 10 and commentary.) In these halachot, he makes no mention of a second washing, seeming to imply that it is unnecessary to do so. (Rav Kapach adds that it is customary in certain Yemenite groups to wash only once before meals, and bases this practice on the Rambam's decision.) The *Shulchan Aruch* and the Ramah (*Orach Chayim* 162:2) mention washing the hands two or three times before partaking of a meal. This is the accepted practice in almost all communities at present. Anything that is considered an intervening substance [and thus invalidates] a ritual immersion⁵ 1:12, the Rambam provides this general rule: Any substance that intervenes [between one's flesh and the water] and disturbs one nullifies the immersion, even if it covers only a minor portion of one's flesh.... Any substance that covers the major portion of one's flesh nullifies the immersion, even though it does not disturb one. In Chapter 2 of those halachot, the Rambam mentions a long list of particular substances that nullify immersions, including filth, mud, and dough. is also considered an intervening substance with regard to washing hands.⁶ (*Orach Chayim*, 161) discusses the particular laws regarding intervening substances. All liquids that may be included in the measure of a *mikveh*⁷ (*Hilchot Mikveot* 7:3). may be included in the measure of the *revi'it* [necessary for the washing⁸ and the Ramah (*Orach Chayim* 160:12), which discuss the use of wine, beer, and fruit juices for washing hands. 5. I.e., whether before a meal or in preparation for prayer.6. The *Kessef Mishneh* explains that this expression indicates that it is not necessary to wash one's hands a second time (see the commentary on the previous halachah) or to dry them before partaking of the food. When washing one's hands for food, this is required because the water used for the first washing that remains on the hands becomes ritually impure. In contrast, the water that remains on one's hands after immersion in a *mikveh* is pure. (See *Shulchan Aruch*, *Orach Chayim* 159:19.)7. A *mikveh* must have at least 40 *se'ah* of water that has flowed into it by natural means. In contemporary measurements, 331 liters according to *Shiurei Torah*, and 648 liters according to the *Chazon Ish*. The *Kessef Mishneh* notes that this applies only to water that does not emanate from a natural spring. When a person immerses his hands in such a spring, all that is necessary is that there be sufficient water to cover his hands. (See also *Hilchot Mikveot* 9:8.) Significantly, Rabbenu Yonah maintains that it is acceptable to immerse one's hands in a *mikveh* containing even less than 40 *se'ah*. The *Shulchan Aruch* (*Orach Chayim* 159:14) accepts this view, although the Ramah favors the Rambam's position. 8. The Ra'avad objects to the Rambam's ruling, and maintains that one may immerse one's hands in water poured into a pool in the ground. He supports his position by referring to the immersion of a *ba'al keri* (see *Hilchot Tefillah* 4:4-5), which is acceptable even in such pool. (See the Rambam's Commentary on the Mishnah (*Mikveot* 8:1.) Nevertheless, most authorities accept the Rambam's decision. (See *Shulchan Aruch HaRav* 159:23; *Be'ur Halachah* 159.) 9. See Halachot 7-9.10. See Halachot 4 and 10.11. See Halachot 11-12. The Rashba quotes the *Halachot Gedolot* as explaining that it is necessary to wash with a vessel, because the washing of hands is derived from the sanctification of the priest's hands in the Temple.12. See Halachot 13-14.13. The *Beit Yosef* (*Orach Chayim* 160) states that this concept is derived from the laws of the *ki'or* (the basin in the Temple from which the priests washed their hands). If its water changed color, it could no longer be used.14. E.g., ink or another coloring fell into it.15. It became rusty from a metal container. Note, however, *Shulchan Aruch HaRav* 160:1 and the *Mishnah Berurah* 160:22, which state that water that has become murky from mud or dirt is acceptable, because even this is often the color of natural stream water. If after water was disqualified because of an abnormal color, its color reverts to the norm, it can be used to wash one's hands (*Shulchan Aruch HaRav* 160:1; *Mishnah Berurah* 160:5). 16. See *Hilchot Rotzeach USh'mirat HaNefesh* 11:6-16, which discusseshe prohibition of water left uncovered. This prohibition was enacted out of fear of the possibility that a poisonous snake or the like released venom into the water.17. *Avodah Zarah* 30b states that washing with such water could be dangerous lest the venom seep into cuts or sores or even through the body's pores. The *Tur* (*Orach Chayim* 160) notes that since the presence of poisonous snakes and the like is no longer widespread, the prohibition against drinking - and hence, washing with - such water need not be observed at present. This ruling is accepted by the later authorities.18. The Rambam is implying that the water in a *mikveh* or in a natural stream remains acceptable for washing although it was used for other tasks (*Kessef Mishneh*).19. If, however, the bread fell into the water accidentally, the water is not disqualified (*Shulchan Aruch HaRav* 160:2; *Mishnah Berurah* 160:8).20. The Ramah (*Orach Chayim* 160:2) states that even if the baker washed his hands in the water, the water does not become unacceptable. The *Turei Zahav* (160:3) refutes this ruling. His opinion is accepted by the later authorities. 21. Slightly murky water is acceptable, as mentioned above. The determining factor is whether or not a dog will drink from the water.22. Since a *mikveh* containing such water is acceptable for the immersion of one's entire body, it is surely acceptable for the immersion of hands, which is only a Rabbinic commandment.23. These hot springs have a high mineral content and are very bitter.24. The *Kessef Mishneh* interprets this as referring to a stream that was diverted into a trench that does not contain forty *se'ah*. Although logically, this would be acceptable for the immersion of hands, the Sages forbade using such water, lest one also immerse one's hands in a container of water. Significantly, in his *Shulchan Aruch* (*Orach Chayim* 160:7), Rav Yosef Karo adds a further point, that the water was cut off from its source.25. I.e., the washing before partaking of bread.26. I.e., the washing after the meal (see Halachah 17); alternatively, the second pouring of water over one's hands, as mentioned in the commentary on Halachah 4. Note the explanation of the *Kessef Mishneh*. 27. In both instances, one must pour at least a *revi'it* of water over one's hands in a single pouring. In the first instance, while the water is being poured one gradually moves one's hands under the water, while in the second instance, one pours hurriedly, but forcefully, over the entire hand at once.28. I.e., several people stand with their hands outstretched, and a person passes in front of them pouring water over their hands.29. Although the water first passes over the hands of one person, it is still acceptable for the person whose hands are held below, because as long as it contains the required quantity and comes in one continuous stream, it does not become impure. Nevertheless, *Shulchan Aruch HaRav* 160:16 and the *Mishnah Berurah* 160:68,72 state that the two people must originally have the intention to wash their hands as one, and must hold their hands close together. Otherwise, it is considered as if the second person washed with the water that was rendered impure by the first person's washing. 30. Note the difference of opinion on this issue between the Rambam and the other Halachic authorities mentioned in the commentary on Halachah 4. of hands]. footnotes: ¹ Although Rabbenu Asher maintains that it is only necessary to wash to the point of connection between the fingers and the hand, the Shulchan Aruch ² It is preferable to pour a generous quantity of water over one's hands (Shulchan Aruch, Orach Chayim ³ one fourth of a larger measure known as a log ⁴ The Rambam's decision differs from that of the Ra'avad, Rashi, the Rashba, and many other authorities. The other authorities maintain that as long as the vessel from which the water is poured contains a revi'it ⁵ In Hilchot Mikveot ⁶ This implies that one should clean one's hands before washing them for this ritual purpose. The Shulchan Aruch ⁷ This includes substances like ice and snow, which can be used to make up the measure of a mikveh ⁸ Note the Shulchan Aruch ###### Mishneh Torah, Blessings 6:5 [Mishneh Torah, Blessings 6:5](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/6:5) כָּל הַצָּרִיךְ נְטִילַת יָדַיִם וְהִטְבִּיל יָדָיו בְּמֵי מִקְוֶה אֵינוֹ צָרִיךְ דָּבָר אַחֵר. וְאִם הִטְבִּילָן בְּמַיִם שֶׁאֵין בָּהֶם שִׁעוּר מִקְוֶה אוֹ בְּמַיִם שְׁאוּבִין שֶׁבַּקַּרְקַע לֹא עָשָׂה כְּלוּם שֶׁאֵין הַמַּיִם שְׁאוּבִין מְטַהֲרִין אֶת הַיָּדַיִם אֶלָּא בִּנְטִילָה: **Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:** Whoever had to wash his hands and [instead] immersed them in the water of a *mikveh* need not do anything else. If he immersed them in a body of water that does not have the required measure of a *mikveh*, or in water that has been poured onto the ground, he has not accomplished anything. Water that is poured [by man] can purify hands only when it is poured over them. ###### Mishneh Torah, Blessings 6:6 [Mishneh Torah, Blessings 6:6](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/6:6) כָּל הַנּוֹטֵל יָדָיו צָרִיךְ לְהִזָּהֵר בְּאַרְבָּעָה דְּבָרִים. בַּמַּיִם עַצְמָן שֶׁלֹּא יִהְיוּ פְּסוּלִין לִנְטִילַת יָדַיִם. וּבַשִּׁעוּר שֶׁיִּהְיֶה בָּהֶן רְבִיעִית לְכָל שְׁתֵּי יָדַיִם. וּבַכְּלִי שֶׁיִּהְיוּ הַמַּיִם שֶׁנּוֹטְלִין בָּהֶן בִּכְלִי. וּבְנוֹטֵל שֶׁיִּהְיוּ הַמַּיִם בָּאִין מִכֹּחַ נוֹתֵן: **Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:** Everyone who washes his hands must show concern for four matters: the water itself - that it not be unacceptable for washing hands, its measure - that there be a *revi'it* for each pair of hands, the container - that one wash from a container, the individual pouring - that the water come from the power of a person who pours it. ###### Mishneh Torah, Blessings 6:7 [Mishneh Torah, Blessings 6:7](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/6:7) אַרְבָּעָה דְּבָרִים פּוֹסְלִין אֶת הַמַּיִם. שִׁנּוּי מַרְאֶה. וְגִלּוּי. וַעֲשִׂיַּת מְלָאכָה בָּהֶן. וְהֶפְסֵד שֶׁמּוֹנֵעַ אֶת הַבְּהֵמָה מִלִּשְׁתּוֹת מֵהֶן. כֵּיצַד. מַיִם שֶׁנִּשְׁתַּנּוּ מַרְאִיתָן בֵּין בְּכֵלִים בֵּין בְּקַרְקָעוֹת בֵּין מֵחֲמַת דָּבָר שֶׁנָּפַל לְתוֹכָן בֵּין מֵחֲמַת מְקוֹמָן הֲרֵי אֵלּוּ פְּסוּלִין. וְכֵן אִם נִתְגַּלּוּ גִּלּוּי הָאוֹסֵר אוֹתָן מִשְּׁתִיָּה נִפְסְלוּ לִנְטִילַת יָדַיִם: **Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:** There are four matters that render water unacceptable: a change in its color, its being left open, its having been used for work, and its becoming spoiled to the point that an animal would not drink from it. What is implied? Water whose color changes becomes unacceptable whether it is contained [in a pool] in the ground or in a container, or whether it changed because of something that fell into it or because of the place where it is contained. Similarly, if the water was left uncovered in a manner that causes it to become forbidden to be drunken, it is unacceptable for washing hands. ###### Mishneh Torah, Blessings 6:8 [Mishneh Torah, Blessings 6:8](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/6:8) כָּל מַיִם שֶׁנַּעֲשָׂה בָּהֶן מְלָאכָה נַעֲשׂוּ שׁוֹפְכִין וּפְסוּלִין לִנְטִילַת יָדַיִם. כֵּיצַד. מַיִם שְׁאוּבִין שֶׁהֵדִיחַ בָּהֶן כֵּלִים אוֹ שֶׁשָּׁרָה בָּהֶם פִּתּוֹ וְכַיּוֹצֵא בְּזֶה בֵּין בְּכֵלִים בֵּין בְּקַרְקָעוֹת פְּסוּלִין לִנְטִילַת יָדַיִם. הֵדִיחַ בָּהֶן כֵּלִים מוּדָחִין אוֹ חֲדָשִׁים לֹא פְּסָלָן. מַיִם שֶׁהַנַּחְתּוֹם מְטַבֵּל בָּהֶן אֶת הַכְּעָכִים פְּסוּלִין. וְשֶׁהוּא חוֹפֵן מֵהֶן בִּשְׁעַת לִישָׁה כְּשֵׁרִים. שֶׁהַמַּיִם שֶׁבְּחָפְנָיו הֵן שֶׁנַּעֲשׂוּ בָּהֶן מְלָאכָה. אֲבָל הַמַּיִם שֶׁחֹפֶן מֵהֶם הֲרֵי הֵן בְּכַשְׁרוּתָן: **Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:** Any water that was used for a task is considered as sewage water and is unfit to use for washing hands. What is implied? Water that has been drawn from its source, which was used to wash utensils, to dip one's bread in, or the like, whether [it was stored] in a container or [in a pool] in the ground, becomes unacceptable for washing hands. If one uses the water to wash clean utensils or new ones, it does not becomes unacceptable. Water in which a baker dips crackers is unacceptable. In contrast, water from which [he removes some] to baste the dough when kneading it is acceptable. It is the water that he removes that was used for a task; the water from which he removed it remains acceptable [as before]. ###### Mishneh Torah, Blessings 6:9 [Mishneh Torah, Blessings 6:9](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/6:9) וְכָל מַיִם שֶׁנִּפְסְלוּ מִשְּׁתִיַּת כֶּלֶב. כְּגוֹן שֶׁהָיוּ מָרִים אוֹ מְלוּחִים אוֹ עֲכוּרִין אוֹ רֵיחַ רַע עַד שֶׁלֹּא יִשְׁתֶּה מֵהֶן הַכֶּלֶב. בְּכֵלִים פְּסוּלִין לִנְטִילַת יָדַיִם וּבְקַרְקָעוֹת כְּשֵׁרִים לְהַטְבִּיל. חַמֵּי טְבֶרְיָא בִּמְקוֹמָן מַטְבִּילִין בָּהֶם אֶת הַיָּדַיִם. אֲבָל אִם נָטַל מֵהֶן בִּכְלִי אוֹ שֶׁהִפְלִיג מֵהֶן אַמָּה לְמָקוֹם אַחֵר אֵין נוֹטְלִין מֵהֶן לֹא רִאשׁוֹנִים וְלֹא אַחֲרוֹנִים מִפְּנֵי שֶׁאֵינָן רְאוּיִין לִשְׁתִיַּת בְּהֵמָה: **Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:** All water that becomes unfit for a dog to drink - e.g., bitter [water], salty [water], very murky [water], foul-smelling [water] - which is contained in a vessel may not be used for washing hands. If [such water] is [contained in a pool] in the ground, one may immerse one's hands in it. [The following rules apply to] the hot springs of Tiberias. In their [natural] place, one may immerse one's hands in them. If, however, one removed them with a container or diverted a stream of them into another place, they may not be used for either the first or the final washing of the hands, because they are not fit for an animal to drink. ###### Mishneh Torah, Blessings 6:10 [Mishneh Torah, Blessings 6:10](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/6:10) יֵשׁ לַנּוֹטֵל לִתֵּן עַל יָדָיו מְעַט מְעַט עַד שֶׁיִּתֵּן כַּשִּׁעוּר. וְאִם נָתַן הָרְבִיעִית כֻּלָּהּ בִּשְׁטִיפָה אַחַת כָּשֵׁר. נוֹטְלִין אַרְבָּעָה אוֹ חֲמִשָּׁה זֶה בְּצַד זֶה אוֹ יָד זֶה עַל גַּבֵּי זֶה בִּשְׁטִיפָה אַחַת. וּבִלְבַד שֶׁיַּרְפּוּ יְדֵיהֶן כְּדֵי שֶׁיָּבוֹא בֵּינֵיהֶן הַמַּיִם. וְיִהְיֶה בְּאוֹתָהּ הַשְּׁטִיפָה כְּדֵי רְבִיעִית לְכָל אֶחָד וְאֶחָד: **Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:** One may pour water over one's hands a little at a time until one has poured out the entire amount. If, however, one poured out the entire *revi'it* at one time, it is acceptable. Four or five people may wash with a single pouring while they are standing next to each other or with their hands above each other's, provided: a) they leave space between their hands for the water to enter, and b) there is enough water in that pouring to provide each one with a *revi'it*. ###### Mishneh Torah, Blessings 6:11 [Mishneh Torah, Blessings 6:11](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/6:11) אֵין נוֹטְלִין מַיִם לַיָּדַיִם לֹא בְּדָפְנוֹת הַכֵּלִים וְלֹא בְּשׁוּלֵי הַמַּחַץ וְלֹא בַּחֲרָסִים וְלֹא בִּמְגוּפַת הֶחָבִית. וְאִם תִּקֵּן הַמְּגוּפָה לִנְטִילָה נוֹטְלִין מִמֶּנָּה לַיָּדַיִם. וְכֵן הַחֵמֶת שֶׁתִּקְּנָהּ נוֹטְלִין מִמֶּנָּה לַיָּדַיִם. אֲבָל שַׂק וְקֻפָּה שֶׁנִּתְקְנוּ אֵין נוֹטְלִין מֵהֶן לַיָּדַיִם. וְלֹא יִתֵּן לַחֲבֵרוֹ בְּחָפְנָיו שֶׁאֵין חָפְנָיו כְּלִי. וְכֵלִים שֶׁנִּשְׁבְּרוּ שְׁבִירָה הַמְטַהֶרֶת אוֹתָן מִידֵי טֻמְאָה אֵין נוֹתְנִין בָּהֶם לַיָּדַיִם מִפְּנֵי שֶׁהֵן שִׁבְרֵי כֵּלִים: **Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:** One may not use the following to wash one's hands:¹): the sides of vessels,² (*Orach Chayim* 159) states that if a broken vessel can still hold a *revi'it* when it stands unsupported, it is not disqualified for use. The later authorities (see *Shulchan Aruch HaRav* 159:6; *Mishnah Berurah* 159:12) favor the Rambam's ruling. the base of a samovar,³ 1:2 which is the source for this halachah). pieces of earthenware,⁴ or the covering of a jug.⁵ Should one modify such a covering⁶ to use for washing, it is acceptable.⁷ without being supported, it is acceptable. Similarly, a wine-pouch that was modified⁸) may be used for the washing of hands.⁹ (*Orach Chayim* 159) questions why any modification is necessary for a wine-pouch, since it is also originally made with the intention of containing liquids. It explains that generally, if left uncovered, without a stand, a pouch will not be able to contain water. Hence, unless a stand is made for it, it is unacceptable. In contrast, a sack or a basket¹⁰ - [although] they have been modified - may not be used to wash hands.¹¹ (*loc. cit.*) explains the difference between these and the former two instances: The purpose for which a covering of a jug and a wine pouch are made is related to the containing of liquids. Accordingly, although without modification they cannot serve that purpose in a manner acceptable for use in washing hands, once they are modified they are acceptable. In contrast, a sack or a basket is never used to contain liquids. Therefore, even after modification, it is unacceptable. One may not hold water in one's hands and pour it over a colleague's [hands], because one's hands are not a vessel.¹² (*Orach Chayim* 159:6). Vessels that have been broken to the extent that the laws of ritual impurity no longer apply to them¹³, Chapters 6, 11, and 19, relates the following general principle: Once a vessel is broken to the point that it can no longer serve its original purpose, it is no longer considered a vessel and can no longer contract ritual impurity. *Chulin* 107a mentions that a vessel that is used for containing liquids becomes disqualified when it contains a hole large enough to allow liquids to enter when the vessel is placed within them. may not be used to wash hands, because they are considered to be broken vessels.¹⁴, Rav Yosef Karo states that the Rambam would consider a vessel acceptable if the hole is on the side and the portion of the vessel below the hole contains more than a *revi'it* of liquid. In contrast, in his *Beit Yosef* (*Orach Chayim* 159), he explains that the Rambam would disqualify such a utensil because even though it can still contain a sufficient amount of liquid, it is a broken vessel and, as such, unsuitable for use for this mitzvah. In his *Shulchan Aruch* (*Orach Chayim* 159:1), he rules that a hole on the side disqualifies a vessel unless one is able to pour water through the hole. footnotes: ¹ because they are not vessels and were not made with the intent of containing water (Kessef Mishneh ² Broken shards of an earthenware container that are still capable of holding water. The Tur ³ Our translation is based on Rav Kapach's interpretation of the Rambam's Commentary on the Mishnah (Yadayim ⁴ Although some commentaries state that this also refers to shards, others, to avoid redundancy, state that it is referring to unshaped pieces of earthenware. ⁵ These usually contain a handle on their top, and thus cannot stand erect when turned upside down. ⁶ by breaking the handle so that it could stand erect ⁷ Although the covering was not originally made to contain liquid, since it was modified with that intention and, in its present state, it can contain a revi'it ⁸ by having a stand erected for it (Sefer Mitzvot Gadol ⁹ The Bayit Chadash ¹⁰ [although] they have been modified - and the holes in them filled with tar to prevent water from flowing out ¹¹ The Bayit Chadash ¹² See Shulchan Aruch ¹³ Hilchot Keilim ¹⁴ In his Kessef Mishneh ###### Mishneh Torah, Blessings 6:12 [Mishneh Torah, Blessings 6:12](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/6:12) בְּכָל הַכֵּלִים נוֹטְלִים לַיָּדַיִם וַאֲפִלּוּ כְּלֵי גְּלָלִים וּכְלֵי אֲדָמָה. וְהוּא שֶׁיִּהְיוּ שְׁלֵמִים. כְּלִי שֶׁאֵינוֹ מַחֲזִיק רְבִיעִית אוֹ אֵין בּוֹ רְבִיעִית אֵין נוֹתְנִין מִמֶּנָּה לַיָּדַיִם: **Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:** All vessels, even those made from cow dung or earth,¹ may be used to wash hands,² provided they are whole.³ A vessel that cannot contain a *revi'it*⁴ or a vessel that⁵ does not contain a *revi'it* may not be used for the washing of hands.⁶. (See *Hilchot Mikveot* 11:8.) footnotes: ¹ e.g., utensils made from mud without being fired in a kiln ² Although utensils made from these substances are not categorized as "vessels" with regard to the laws of ritual impurity, they are acceptable for this purpose. ³ as mentioned in the previous halachah. ⁴ i.e., is too small to contain this amount of water ⁵ is of sufficient size to contain this amount, but at the present time ⁶ This refers to pouring the first amount of water over one's hands. According to our custom of pouring water twice (or three times) over our hands, the second pouring need not contain a revi'it ###### Mishneh Torah, Blessings 6:13 [Mishneh Torah, Blessings 6:13](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/6:13) הַכּל כְּשֵׁרִין לִתֵּן לַיָּדַיִם אֲפִלּוּ חֶרֶשׁ שׁוֹטֶה וְקָטָן. אִם אֵין שָׁם אַחֵר מַנִּיחַ הַכְּלִי בֵּין בִּרְכָּיו וְצַק עַל יָדָיו. אוֹ יַטֶּה הֶחָבִית עַל יָדָיו וְיִטּל. אוֹ נוֹטֵל יָדוֹ אַחַת וְצַק בְּזוֹ עַל זוֹ וְחוֹזֵר וְצַק בָּרִאשׁוֹנָה עַל הַשְּׁנִיָּה. וְהַקּוֹף נוֹטֵל לַיָּדַיִם: **Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:** All people are acceptable to pour water over one's hands, even a deaf-mute, a mentally incapable person, or a minor. If no one else is present, one should hold the vessel between one's knees, and thus pour it out over one's hands; lean a jug over so that the water will fall out over one's hands; or pour the water over each of one's hands individually. It is acceptable if a monkey pours water over one's hands. ###### Mishneh Torah, Blessings 6:14 [Mishneh Torah, Blessings 6:14](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/6:14) הַשֹּׁקֶת שֶׁדּוֹלֶה אָדָם בְּיָדוֹ אוֹ בְּגַלְגַּל וְנוֹתֵן לְתוֹכָהּ וְהַמַּיִם נִמְשָׁכִין מִמֶּנָּה בָּאַמָּה וְהוֹלְכִין וּמַשְׁקִין הַיְרָקוֹת אוֹ הַבְּהֵמָה וְהִנִּיחַ יָדָיו בַּשֹּׁקֶת וְעָבְרוּ הַמַּיִם וְשָׁטְפוּ עַל יָדָיו לֹא עָלְתָה לוֹ נְטִילָה. שֶׁהֲרֵי אֵין כָּאן נוֹתֵן עַל יָדָיו. וְאִם הָיוּ יָדָיו קְרוֹבוֹת לִשְׁפִיכַת הַדְּלִי עַד שֶׁנִּמְצְאוּ הַמַּיִם שָׁטְפוּ עַל יָדָיו מִכֹּחַ נְתִינַת הָאָדָם עָלְתָה לוֹ נְטִילָה: **Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:** When a person pours water into a trough by hand or by using a pulley, and afterwards the water flows out from it through an irrigation channel that brings the water to vegetables or to animals, it is not acceptable for one to place one's hands in the trough and have the water pass over them, because the water is not coming from "the power of a giver." If one's hands were close to the place where the bucket is poured out so that the water passes over one's hands because of the power of a human being, the washing is acceptable. ###### Mishneh Torah, Blessings 6:15 [Mishneh Torah, Blessings 6:15](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/6:15) מַיִם שֶׁנִּסְתַּפֵּק לוֹ אִם נַעֲשָׂה מֵהֶן מְלָאכָה אוֹ לֹא נַעֲשָׂה. אִם יֵשׁ בָּהֶן כַּשִּׁעוּר אוֹ שֶׁאֵין בָּהֶן. אִם הֵן טְהוֹרִין אוֹ טְמֵאִין. סָפֵק נָטַל יָדָיו סָפֵק לֹא נָטַל יָדָיו. סְפֵקוֹ טָהוֹר שֶׁכָּל סָפֵק שֶׁבְּטָהֳרַת יָדַיִם טָהוֹר: **Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:** When there is a doubt with regard to the water [used to wash one's hands] - e.g., whether it had been used for other tasks or not, whether it contained the required quantity or not, whether it [the water itself] is ritually pure or not, and, similarly, when a person has a doubt whether he washed his hands or not, [in all these instances,] his hands are considered to be pure. In all instances where doubt arises concerning the ritual purity of hands, the hands are considered to be pure. ###### Mishneh Torah, Blessings 6:16 [Mishneh Torah, Blessings 6:16](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/6:16) מַיִם הָרִאשׁוֹנִים צָרִיךְ שֶׁיַּגְבִּיהַּ יָדָיו לְמַעְלָה עַד שֶׁלֹּא יֵצְאוּ מַיִם חוּץ לַפֶּרֶק וְיַחְזְרוּ וִיטַמְּאוּ אֶת הַיָּדַיִם. וְאַחֲרוֹנִים צָרִיךְ שֶׁיַּשְׁפִּיל יָדָיו לְמַטָּה כְּדֵי שֶׁיֵּצֵא כָּל כֹּחַ הַמֶּלַח מֵעַל יָדָיו. מַיִם רִאשׁוֹנִים נִטָּלִים בֵּין עַל גַּבֵּי כְּלִי בֵּין עַל גַּבֵּי קַרְקַע. וְאַחֲרוֹנִים אֵינָן נִטָּלִין אֶלָּא עַל גַּבֵּי כְּלִי. מַיִם רִאשׁוֹנִים נִטָּלִין בֵּין בְּחַמֵּי הָאוּר בֵּין בְּצוֹנֵן. וְאַחֲרוֹנִים אֵינָן נִטָּלִין בְּחַמִּין. וְהוּא שֶׁיִּהְיוּ חַמִּים שֶׁהַיָּד סוֹלֶדֶת בָּהֶן מִפְּנֵי שֶׁאֵין מַעֲבִירִין אֶת הַזֻּהֲמָא, שֶׁאֵינוֹ יָכוֹל לְשַׁפְשֵׁף בָּהֶן. אֲבָל הָיוּ פּוֹשְׁרִין נוֹטְלִין מֵהֶן בָּאַחֲרוֹנָה: **Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:** When washing before eating, a person should raise his hands upward so that that water will not flow past the wrist, and then return and make the hands impure. In contrast, when washing after eating, a person should hold his hands downward so that all the power of the salt should be rinsed away off one's hands. Before eating, one may wash into a container or onto the ground. After eating, one should wash only into a container. Before eating, one may wash with hot water or with cold water. After eating, one should not wash with hot water - i.e., water that will scald one's hands. It will not [serve the purpose of] removing filth, because one cannot rub one's hands together with it. If the water is merely warm, it may be used for washing after eating. ###### Mishneh Torah, Blessings 6:17 [Mishneh Torah, Blessings 6:17](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/6:17) נוֹטֵל אָדָם יָדָיו שַׁחֲרִית וּמַתְנֶה עֲלֵיהֶן כָּל הַיּוֹם וְאֵינוֹ צָרִיךְ לִטּל אֶת יָדָיו לְכָל אֲכִילָה וַאֲכִילָה. וְהוּא שֶׁלֹּא יַסִּיחַ דַּעְתּוֹ מֵהֶן. אֲבָל אִם הִסִּיחַ דַּעְתּוֹ מֵהֶן צָרִיךְ לִטּל יָדָיו בְּכָל עֵת שֶׁצָּרִיךְ נְטִילָה: **Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:** A person may wash his hands in the morning and stipulate that [the washing will be effective] for the entire day. Thus, he will not have to wash before each time he eats. [This rule applies] only when he does not divert his attention from his hands. If, however, he diverts his attention from them, he must wash them whenever it is required. ###### Mishneh Torah, Blessings 6:18 [Mishneh Torah, Blessings 6:18](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/6:18) לָט אָדָם אֶת יָדָיו בְּמַפָּה וְאוֹכֵל בָּהֶן פַּת אוֹ דָּבָר שֶׁטִּבּוּלוֹ בְּמַשְׁקֶה אַף עַל פִּי שֶׁלֹּא נָטַל יָדָיו. הַמַּאֲכִיל לַאֲחֵרִים אֵינוֹ צָרִיךְ נְטִילַת יָדַיִם. וְהָאוֹכֵל צָרִיךְ נְטִילַת יָדַיִם אַף עַל פִּי שֶׁאַחֵר נוֹתֵן לְתוֹךְ פִּיו וְאֵינוֹ נוֹגֵעַ בַּמַּאֲכָל. וְהוּא הַדִּין לְאוֹכֵל בְּמַגְרֵפָה שֶׁצָּרִיךְ נְטִילַת יָדַיִם: **Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:** A person may wrap his hands in a cloth and eat bread or food dipped in liquid although he did not wash his hands. A person who feeds others need not wash his hands. The person who eats, however, must wash his hands, although another person puts food into his mouth and he does not touch the food at all. Similarly, a person who eats with a fork must wash his hands. ###### Mishneh Torah, Blessings 6:19 [Mishneh Torah, Blessings 6:19](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/6:19) אָסוּר לְהַאֲכִיל מִי שֶׁלֹּא נָטַל יָדָיו וְאַף עַל פִּי שֶׁהוּא נוֹתֵן לְתוֹךְ פִּיו. וְאָסוּר לְזַלְזֵל בִּנְטִילַת יָדַיִם. וְצִוּוּיִים הַרְבֵּה צִוּוּ חֲכָמִים וְהִזְהִירוּ עַל הַדָּבָר. אֲפִלּוּ אֵין לוֹ מַיִם אֶלָּא כְּדֵי שְׁתִיָּה נוֹטֵל יָדָיו בְּמִקְצָתָן וְאַחַר כָּךְ אוֹכֵל וְשׁוֹתֶה מִקְצָתָן: **Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:** It is forbidden to feed someone who did not wash his hands even if one puts the food directly into his mouth. It is forbidden to treat the washing of hands with disdain. Our Sages have authored many commands and warnings about this manner. Even when one has a minimum amount of water to drink, one should wash one's hands with a portion, eat, and drink the remainder. ###### Mishneh Torah, Blessings 6:20 [Mishneh Torah, Blessings 6:20](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Blessings/r/6:20) צָרִיךְ אָדָם לְנַגֵּב אֶת יָדָיו וְאַחַר כָּךְ יֹאכַל. וְכָל הָאוֹכֵל בְּלֹא נִגּוּב יָדַיִם כְּאוֹכֵל לֶחֶם טָמֵא. וְכָל הַנּוֹטֵל יָדָיו בָּאַחֲרוֹנָה מְנַגֵּב וְאַחַר כָּךְ מְבָרֵךְ. וְתֵכֶף לִנְטִילַת יָדַיִם בִּרְכַּת הַמָּזוֹן, לֹא יַפְסִיק בֵּינֵיהֶם בְּדָבָר אַחֵר. אֲפִלּוּ לִשְׁתּוֹת מַיִם אַחַר שֶׁנּוֹטֵל יָדָיו בָּאַחֲרוֹנָה אָסוּר עַד שֶׁיְּבָרֵךְ בִּרְכַּת הַמָּזוֹן: **Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:** [After washing,] a person must dry his hands before eating. Anyone who eats without drying his hands is considered to have eaten impure bread. Similarly, whenever a person washes his hands after eating, he should dry them and then recite grace. One should recite grace directly after washing one's hands. No interruptions should be made. It is even forbidden to drink water after washing one's hands after eating until one recites grace.