Urchatz at the Seder: Netilas Yadayim, Heker for the Children, and Taharah on Pesach Night

Transcript

Orchatz. What is orchatz? If we have a proper understanding of orchatz, we'll understand and we'll be able to come to a clarity of halachas of orchatz, how to do it, and maybe chumras, maybe what's not a chumra. But we all have to first get clarity: what is orchatz? And then we can see further halachas. So there's a whole din that when a person makes a teibul, when a person takes a vegetable or the like and he dips it into a liquid, since a liquid is a machshir l'davar hamekabel tumah, so now the vegetable becomes mukshar l'kabel tumah. Therefore, down Chazal, an inyan of netilas yadayim, in order to avoid teibul mashkin to become tamei. So the first thing when you look at the orchatz, ברור, that's what it is, because since you're making a teibul, since you're dipping a vegetable into salt water, that's the halacha to take a karpas and dip it into salt water. Some take potatoes, some take celery, some take onion. Rav Moshe didn't hold of the onion because Rav Moshe held it's not a borei pri ha'adamah; it's actually a shehakol, raw onion. But that's already side halachos in what? You take karpas, and we'll discuss it when we get to karpas. But either way, it's a tevil, and therefore there's a din of netilas yadayim or chatz. Now, the problem is all year round we don't do this. Some do, some don't, but it's definitely not a chiyuv all year round. What, we don't do? Why? We do or chatz. Every time you eat a pickle, you wash your hands. You know anybody who makes netilas yadayim when he eats a pickle? All right, so good, there are people that are machmir. The hamon am. You have to wait. The hamon am isn't machmir on it. So we're going to discuss this. Maybe, hanachanami, maybe they should be machmir. There's a Mishnah Berurah that says, we'll take a look, if Pesach night we do it, so then technically we should be doing it all year. Well, what's the difference? If you hold that it should be done bizman hazeh, and the key word is bizman hazeh, that we don't have tumah taharah anyway. Anyway, we don't have tumah taharah. We're not machmir on tumah taharah. So mimeila, I would come and say that bizman hazeh the tevilah and the or chatz is not such a likuvah, says the Mishnah Berurah. But you see that on Pesach night we're machmir, oitil. Or maybe we can come and say that or chatz has nothing to do with this, or al kol panim it has nothing to do with other things as well, and mimeila it's no raya to all year round. I want to discuss with you that the Mishnah Berurah writes clearly, clearly, siman kuf nun ches, that even if there's a din to wash your hands, and even if there's a chumra, let's say, forget about a din, a chumra to wash your hands. For tibul, but not when you eat pachos mi'kezayis. The karpas is bedavka pachos mi'kezayis. There's a shailah of the Gra, according to one tzad in the Goyim, you have to see the ma'aseh rav is mashma יותר than a kezayis for karpas. But the Shulchan Aruch says clearly not to eat a kezayis for karpas. Mishnah Berurah is writing that if it's less than a kezayis, there's anyway no chumrah. No chumrah to wash hands. There's no din that when you make less than a kezayis, then you should wash netilas yadayim for tibul on less than a kezayis. If you're going to eat— No, if you're going to eat less than a kezayis, the Mishnah Berurah writes clearly. You have a Mishnah Berurah in kuf nun ches. But if you're holding more than a kezayis and you're eating less than a kezayis, it doesn't make a difference. Still you don't have to. That's how the Mishnah Berurah speaks to that, that even if those are machmir to wash your hands netilas yadayim for achilah of bread, even if you're makpid on less than a kezayis, which that's the halacha, but for tibul, for dipping, you don't have to be makpid on less than a kezayis.

Then the question becomes, so maiter, it's anyway not the halacha of the netilas yadayim. So says the Mishnah Berurah. So this becomes a big shaylah: what is the urchatz? Is it mamish netilas yadayim for tevil, or maybe it's something else also? Chacham Ovadia, in his sefer Chazon Ovadia on Pesach, says, wait a minute. Mechaber always says that it's very important to make this netilas yadayim for tevilim. That's probably why the Sefardim, zecher makpid on it; you should do it, right? So he says, oy bazoi, it makes sense to say that the night of Pesach is also this, and mimeila, he brings down halacha that you should be makpid on all the halachos of netilas yadayim by urchatz. Whatever you would do normally for netilas yadayim, all the hakpados, all the hakpados, should be done by urchatz, okay? Again, please. Again. Chacham Ovadia is saying a very simple thing. Chacham Ovadia says that since Shulchan Aruch is makpid that the urchatz all year round, you have to wash your hands before you make a tevil all year round, so it leads us to believe that urchatz and night of Pesach is the same thing. It's the same halacha. It's the regular halacha of urchatz. And mimeila, and mimeila, you should go washing hands with all the hakpados and dinim of netilas yadayim, because it's a regular netilas yadayim. Every day we should be makpid also. Right, that's what I'm saying. He's not saying that lessing is, morning is— Nothing. It's nothing to do with less or more. That's how he writes. He brings it down. You have the Chazon Ovadia over there, you have it. Chazon Ovadia on Pesach says clearly, yesh lehakpid on all the halachos of netilas yadayim when you wash. And he brings out the bottom that the reason is because since the Taz says that the halacha is that you're supposed to wash your hands for tevilim, it makes sense that this is what it is. When you're doing tevilim, if you don't touch, you're just touching your evesh part, so you still have to wash your hands? Yes, you have to. Choshesh, it won't be that way. Chanami, it's probably going to touch. Okay, fork, we're going to talk about it. We're going to get to the fork in a minute. I would appreciate the oilam would pay attention, don't ask so many questions, because there's nothing to ask. It's not difficult. It's simple information, all right? And we're going to get to all the issues. We're going to get to it. So it comes out that the netilas yadayim of urchatz is that it's takkeh not urchatz, something new. It's netilas yadayim. It's an interesting ha'arah. Netilas yadayim for the bread is called rechitzah, and the netilas yadayim for urchatz is not called rechitzah, even though it's the same thing. So maybe it's mixed up, I don't know. Okay, could be, could be. All right, it could be, could be, but I wouldn't... it's not enough. Okay, okay, okay. Now, what does he mean by all the halachos? What is he referring to? He doesn't say in his Chazon Avadiah, he just says all the halachos. I guess he meant to say anything that you can find, netilas yadayim. I want to take one example. Okay, one ha'arah. I would talk about twice. You know, when you make netilas yadayim... Have to do it twice. So maybe Urchatz also has to be twice. That's all the halachos of a regular netilas yadayim. All the halachos, whatever the halachos are. But this is what he wants to say, a chiddush nifla. On the bottom, he of course is not going to deny the other opinions. What are the other opinions? There's a Chok Yaakov that argues on the Taz. The Chok Yaakov says, please don't make this into a serious netilas yadayim. He brings down, he brings the Taz, and then he says, onlom, if you look at the Chok Yaakov, he says that this is not that serious. Meaning, you're right, all year round you don't have to be makpid. I Pesach night, because kedei sheyisha'alat tinokes v'heker. There's a special halacha to do different.

So one of the things that we do different is that just like we make a tevil to do different, we make the urchatz to do different, which is a little bit interesting. I mean, you want to do different things, is this stand on your head? I mean, I don't know, what do you want? Urchatz, pshat, frumkeit. We're going to soon discuss that Pesach night is a zman of kedusha. You mentioned it yesterday, Rav Shmuel Zalman's famous vort from Rav Shmuel Zalman: Kadesh, Urchatz. You want to make kadosh, you want to be pure, Urchatz. Therefore we go and wash our hands. We're going to discuss this in greater length as we move along, okay? What would be the nafkamina lahalacha if you learn that it's only kedei sheyisha'aru hatinokos, or it's actually a real נטילת ידיים, like the netilas yadayim of tevul yom, the regular halacha netilas yadayim of tevul yom? So the first thing I'd like to tell you is a bracha. Maybe you have to make a bracha on it. Avada. You make a bracha on netilas yadayim? No. You don't make a bracha. Urchatz? No bracha. I understand, we'll slow down. But when you make a regular netilas yadayim, there's nothing—there's nothing will happen. It's fine. Let me tell you, when you go to yeshivas, if it's a real Urchatz, then maybe you should make a bracha. Shitas HaGra was Urchatz with a bracha. That was the shita of the Gra. Shitah of the Gra was that it's a regular netilah. Since it's a regular netilah— Even by pas machizais? Right, we're going to discuss that. We're going to have to discuss that. Problem is eating less than a kezayis, right? Okay, so let's discuss this less than a kezayis. The goyim in Maaseh Rav, they bring from the goyim that you should eat a kezayis karpas, stop. The problem is that the Gra in Shulchan Aruch, on the Hagahos siman taf ayin gimel, says clearly, like the Mechaber, that you should eat less than a kezayis. The Mechaber is the one that says to eat less than a kezayis. The reason why you eat less than a kezayis, says the Mechaber, because otherwise you'll have a problem with bracha acharonah. That's the problem. Since you have a whole shaylah about bracha acharonah and the meal, it's best to eat less than a kezayis, okay? So the problem is that there's a stirah in the Gra. That's a very famous problem. But pashut, pashut, right? Who says? I know, the Gra says, What? I know. The goyim says, Right, so what's the mashma'us? That you're eating less than a kezayis, are you still making a bracha? That's what I'm telling you. The stirah is between the Maaseh Rav, that's what I'm telling you. The Maaseh Rav is now confused now. The Maaseh Rav is supposed to be the Gra. He didn't write it. He didn't write it. And they're writing that you should have a kezayis. Problem is that in Shulchan Aruch he writes that even though it's less than a kezayis, karpas, you're making a bracha. So Rav Sternbuch is the expert on the goyim. That was his big thing, molius. He פסקed all the goyims, and he taka says, I don't have really an answer to the stirah. He says, so what do I do? I would say that even according to the Gra, you should eat less. Now what should you do? If you have a goyim like this, you have a goyim like that, so you do what it says in Shulchan Aruch. What are you gonna do? And you still make a bracha. And you still make a bracha. Right, so let's say someone knows that he's gonna eat kezayis. What? What's the ...? This is a shtar. He brings, he says, ... I don't know what to do, he says, because you have a problem with the brachos. It's a serious thing. So therefore, you know what? ... שהמצוה ... גזילה דווקא. Finished. Bracha good, you make a bracha. So that bracha is not choshesh, because goyim says you're making even on less than a kezayis. That's the ... that's the word that the goyim held. It's a regular netilas yadayim, and if it's a regular netilas yadayim, because if it would only be, rabosai, על שישאלו התינוקות — no, before wine, so then you wouldn't make a bracha. Make a hekeir, you don't make a bracha. It's not a real din.

Just like, if you hold—I'm being mazbir. Gaon is saying that you make a bracha, he holds with נטילת ידיים. We're discussing nafka minas lahalacha. Nafka mina lahalacha if you hold it's a real, or you hold it's a kedei sheyishalchu hatumah. Okay? And what do we answer to tinokes when they ask? Why are we washing our hands now? I mean, I ate fruit all year and nothing happened. Which question? Which part? If it's just the shas netilas, then—what's the answer? We can answer that. We can answer that. I got—I know. Even on that side—yes, yes. Even on that side, what's this? Okay, we're going to discuss. He's going to get to it. Slow, slow. It'll be like why we do it all year round. Okay, so we're going to get to it. We'll get to it. Okay, now, another chiddush. ... Who washes the hands? Who washes the hands? Okay, if you learn that it's al tibulim, everybody should be washing their hands. Women should be washing their hands. Children al chinuch should be washing. Everybody should be washing their hands. Why not? Hashem, if you learn that it's only heker, kedei sheyishalchu hatumah, maybe just the baal habayis, especially according to the Rambam. But he's not going to be heker. You have to let him. I'm sorry, but I know everybody likes to talk. You got to let him. If the baal habos is running the Seder, according to the Rambam shita, which is that's what's happening, then only the baal habos does the urchatz. Because only he does the—and bemshichut the Rambi says it that way, that the one who reads the Haggadah does the urchatz. He says it clearly. That's the Rambam shita. The only thing that's interesting to know, the Rambam held that— But the Rambam held that you notel yadayim, right? Notel yadayim, right? And you do the urchatz. What did I see different in the Rambam? Sorry, I thought I saw something different in the Rambam originally when I saw it. Okay, al kol panim, that's taka the Rambam. Since the one who's running the seder is the kadeish, sha'al, ati, notel, he's the one that's doing it, so therefore only he does the urchatz and the karpas. Only he does it, and hachanami, because there's no reason for everyone to do it. It's not a din that when you eat the karpas you have to do it. If it's when you eat the karpas, so then whoever eats the karpas should be doing it. So he's the only one eating. He's not the only one eating. I don't think he's the only one eating. Let's see the Rambam again. Take out the Rambam. Quickly, quickly, take out the Rambam. Perek ches, no? Yeah, yeah, what is it? Stop, no? That's what I wanted, that he makes the bracha before the tevilah, right? I knew I... I know, that's what I'm saying. I knew there was something, but when? I'm showing you even more. I'm just saying, but when? Before. I'm telling you, remember I told you something I remembered? Right, that's the Rambam's shitah is, and he makes the bracha. Go ahead, yeah. What about the karpas? Yeah, right. Yeah. No. Right. No. Okay, okay. ... Mazchin mevarech le'Padam, v'lokeach yaregum u'metabel oso b'charoses ... chazais. ... chol mesubin imo. Ah, so the chiddush should be choser imo. It's very interesting. What, everyone does—everybody eats. No, he washes. He washes and everybody eats. I want to say that's pshat in the Rambam, because the Rambam held that he's the ... and if it's a ... shalachti night, it's only he does. Yeah, but everyone's eating, and if it's ... Why am I saying that's not so complicated? That's what I'm trying to tell you.

I'm trying to tell you a vort, that if it's al kedei sheyishal, only he does it. Only the kores hagadol does. Why would you make the bracha? I mean, that's about the bracha. So that's what I'm showing you. So the teretz is that only he does it because it's al kedei sheyishal l'tenaikes, and at the same time he holds you're making a bracha. I understand. I'm telling you that's what it says. What do you want me to say? It doesn't say that. No, he's saying shver in the Rambam. No, that's what I'm telling you. If you learn like this or you learn like this, then it's a shverkeit in the Rambam. But I'm just showing you that's the taich of the Rambam: only one guy does it, because only one guy has to wash his hands, because only one guy, al kedei sheyishal l'tenaikes. Now you want to know why there's a bracha. That's the kasha: why is there a bracha? So the answer could be that it's both. Ein hachanami, all year round maybe we're not that makpid on it, but if you do it, there's a mitzvah, and af al pi kein, since it's only kedei sheyishal l'tenaikes, only he does. But that's the kasha, but that's what it says. I'm telling you the taich in the Rambam. Now let's move on. According to this, would come out an interesting chiddush. Okay, so everybody has it? If you learn it's real until yadayim, then everybody should be making the bracha. Upon them, every guy should be doing it. Right? Everybody should be washing. So from the Rambam, that's mashma everybody's washing. It comes out because the Rambam leshitasei that only the baal hagadah does the kedei sheyishal the keirim. All right? Now, I want to say an interesting shailah. Do you have to remove the rings? When women do it, should they remove the rings? It means that if it's a real... I'll tell you, do women do it? Depends. But as far as women don't do it, don't do a chatzitzah. No, take off your rings. You have to take off your rings. Everyone does. Everyone takes off their rings. Wash your fingers till your knuckles. Unless you can't, I'm just saying, but if you could, you should take off your rings. But the women have to take off their rings. It depends. If you learn it's a real netilas yadayim, then you have to take off your rings. And if it's not a real netilas yadayim, then you don't have to take off your rings. So Reb Zalman, not in the Haggadah — there's a pamphlet, the one I brought yesterday, the sefer, the little sefer thing — writes this, that since it's only, Reb Shlomo Zalman, that since it's only minhag, kedei shalat yedayim, and it's a nice thing because all year round we don't do it, which he, grade, didn't do all year round. Reb Shlomo Zalman was not makpid on this, Mishnah Berurah; agav, he was not. And Reb Shlomo Zalman said, I'll prove it to you, because the Vilna Gaon didn't do it. I don't think— no, was he in Vilna? He wasn't. Wasn't. I don't think he took the flight to Vilna; they did it, right? I'll tell you, you know, he says a ... Chai adam. It's very interesting. There's something about ... everything he says is so beautiful. It's beautiful. I'll tell you, beautiful. You want to hear what he says, Elon? If you look at the tzavah—not the tzavah, excuse me, the hesped that the Chayei Adam gave on his son. He wrote something called Matzeves Moshe, a hesped that he gave on his son that died in his lifetime. He writes what kind of a tzaddik his son was, because he used to wash his hands before he ate something of tevel. Says Reb Shlomo Zalman, but if everybody did it, so what kind of—imagine a guy, Wow, my son is gevaldig. He used to eat only kosher. He used to wear tefillin. My son, you should daven Mincha b'tzibur. So what? I daven Mincha b'tzibur. Wow. He followed the ... you know? Reb Shlomo Zalman. He says, therefore he himself wasn't makpid on this mishaburah, because if in the times of the Gra they weren't makpid—I thought you, the Gra, hold you do wash. So he only made a bracha. It's real. Even on Pesach, it's real and you make a bracha. Interesting. Interesting. Interesting. Reb Shlomo Zalman says, take a look. Could you imagine you have a hesped? Look, he was a tzaddik, he was not mincha. He was a tzaddik, not mincha. Anybody davens mincha.

He's trying to be a kind of a kaddish. You see, right? You see there's something special. And the Chayodim was in the time with the Vilna, with the Gra. Is that proof? So you see that the guy... But the guy himself says you make a bracha, so wait a minute. Teretz might be, no, that you לפני. Okay. Well, b'nafkamina. So we just said the nafkamina would be that what, if you have to put, no, if you have to take off your rings. Okay, so Shamzaman says that because he didn't hold that it was real, there'd be no... Another nekudah. What about using a fork? You know, people have karpas, right? People have karpas, right? What's wrong? What's wrong? Come on. He's saying it's obviously not something that was done the whole year, so it's just a little... right. And still, the goyin hold you make a bracha, so you have to explain. So then it could be, since he was saying that Pesach is so special, whatever, it goes so far to make a bracha, could also be according to that you don't take off your rings also because it's so... Even just on Pesach. But I don't know if it has all the dinim until... I mean, there has... I don't know. I'm just pointing out. It's interesting. It's worth pointing out, okay? That we have a person who brings a raya that the goyim didn't, in the times of Gra, they didn't do it, and af al pi kein, you see you make a bracha. Something very interesting to me. I mean, it's my hora. I'm just saying he doesn't speak about ... Okay, now, it's interesting. For some reason, he doesn't bring this whole ... with the bracha, and he just doesn't—he just ignores it. All right, let's go on. Now, a fork, a knife—what's the ...? Normally they have a big plate, and everybody puts their fingers into it. So bamis, for germs, it's not ... especially you have people, strangers, and everybody's eating from the same, you know. It's still clean. It's still clean? Okay, so the question is, you hear, the halacha is brought down that when you make kiddush, it's brought down in Gemara that you're not supposed to give to strangers, talmidim, because maybe one of them will be an istanis and he won't want to drink. You see the inyan of germs in the Gemara. As a matter of fact, Rav Henkin and Rav Yaakov Kamenetsky held you're not allowed to kiss a Sefer Torah in shul, because you're kissing, so you're—yes, someone else's germs and someone else's—your germs. With your mouth. With your mouth, yeah. It's not the right— People who first touch and then they kiss. Yeah, they kiss. So the problem is, let's clarify: if you learn that it's a real netilah, you can't make a real netilah if you're using a fork. If you use a fork to take the karpas, you undermine the whole reason to make the— There's no reason to make the Urchatz anymore. There's no reason to make the urchatz. Yeah? Mashenkin, if you learn that it's only al tzkedei she... You have to understand that. You have to realize, I have to give a shiur; otherwise there's no shiur here, okay? Mashenkin, if you learn that it's only a inyan k'dei sheyishalu hatinokes, so this is Reb Shmuel Zalman paskens. There's no problem with the fork, because the whole thing is l'shitaso, only like the Chok Yaakov, k'dei sheyishalu hatinokes. It's not real the whole urchatz, so meileh you can do it with a fork. Yeah, but I'm telling you, according to the Gaon, you shouldn't be doing it with a fork. You make a bracha, right? And a chanami, if you have a problem with the germs, I would taina, everybody should have his own. Every plate they should give out a little bit water, right? If you don't want to take everybody dipping into the same thing, so you should have your own, and, and a chanami. Or do that. But then the teibel is not done. Teibel has to be with the hands? No, the touching of the water and the food is... Why are you looking to make the bracha? Why would you need that for? The idea was to make a teibel, and the way the teibel is done, it's a bracha, and therefore there's urchatz. What you want to do is make it that you mechayev myself in netilas yadayim. Why should I be mechayev myself in netilas yadayim? If you're not doing b'shas the teibel, so what's the idea? Why should you be mechayev myself in netilas yadayim? What do you need it for? The answer is you do a teibel, and a teibel is done, and...

You think he's bothered? Huh? You think he's bothered? I know she needs a pas. No, she's thinking. You can hear? It's too young. Upstairs they have the... You? Okay. Question. No, huh? What? The bottle for the... After mincha, I would say is as follows. Are you allowed to talk between the tefillas yadayim? Pens, if you learn, if you learn that has to do with real netilas yadayim, you're not supposed to talk. But if you learn it's only al tzd kedei she... you should be able to talk. It's not a real netilas yadayim. So I saw the... Are you allowed to talk? Are you allowed to talk? So the emes is, I saw in Shulchan Aruch HaRav, in siman kuf samech hei, he says a chiddush that even if you hold it's only a minhag and it's only no real halacha, you're still not allowed to talk. I saw it in Reb Elyashiv, in his hagahah. The only thing he has on Orchot is this. There's one psak: make sure you don't talk. There's one psak halacha in the whole Orchot. That's it, you know. Rosh Yeshiva, and that page, everybody has paging. Rav Elyashiv wrote little grada. I was very interested. Rav Elyashiv has two things about it. The first thing he writes is that you should make the bracha, but I guess that's a simple... And then on the second thing is he holds you're not allowed to walk out. It didn't have hefsek, because it didn't have hefsek. You're not allowed to walk out. But the only thing is, if you look at the bottom of his thing, he doesn't write out the watcher quote. His problem is more the Ba'er Pri Hagafen. His problem is the Ba'er Pri Hagafen, the first one has to go because Ashkenazim make four brachos. Sefardim only make one bracha. So if he'll walk out after Urchatz, and I don't even know why they would, maybe because I guess the water was outside or something. You should get up to the kitchen and go wash? Well, the kitchen is outside. I don't know where they used to—maybe they used to have to walk out for something. I don't know what it is, but that's the two halachos that he brings. The first halacha that he brings is all the halachos of tils yadayim, and the second thing is the hefsek. The thing is, I thought the hefsek would be the washing, the shetaseh, but he doesn't write that. On the bottom he talks about the Ba'er Pri Hagafen, and one bracha and four brachos. Okay, now, what's—how can the reason, if you're not makpid all year, why are you not—if you're not makpid all year, so why all of a sudden the night of Pesach? So Rav Shlomo Zalman brings an interesting thing: Kadesh, in order to make yourself heilig, Urchatz, you should wash yourself, which means it's tosefes taharah for the night of Pesach. The Brisker Rav says the same yesod, but Rav Shternbuch says it comes out me'ikar hadin. You wouldn't have to wash twice. All you have to do is wash once. Yeah. It's a special inyan of taharah for the night of the Seder. Yeah? He says like this: Okay, now. He says, from each place, all you need is one reviis. Even though normally you do need by netilas yadayim twice, and the reason is because you wash off the mayim hameluchlach, right? He says over here you don't have to do it that way, right? Because the whole thing is... that watch, all you have to do is actually wash one time.

Now I'll tell you where the nafka mina would be. See, the old days they used to have to come and collect the water, so that would be one nafka mina. But even today, some people have the minhag that they don't go to the faucet. What they do is they bring it to the table because of shrara. It's brought down in the minhagim. Some Zalmans used to do it that way. My house, they used to do it that way. And somebody comes with a thing. Now, if you have a big family, so you want them back and forth. You want the person to keep going back and forth to fill it up. So all you do is one, and it's good enough. Every guy does one hand, revi'is on one hand, that's all. When do you revi'is on one hand for? Because of taharah. No, one hand. One on each hand. One cup each hand. But not a revi'is on each hand. Revi'is on each one of your hands. Not a revi'is for each. So therefore, it comes out that you save the person the aggravation of having to go. Now, what would happen if a person, by mistake, made a bracha? He was so used—a lot of times, I saw this with my own eyes—people, because they don't know, people, because they don't know, they make a bracha. What are you doing? There's no bracha. So first of all, it's very important that whoever runs the seder should run the seder. That's a very big yesod. That much, you have to be matzkim to the Rambam, that you need a guy to be to run the seder. Otherwise it's going to look like every guy comes, especially the kids and women, they don't know what they're doing, and they... But it becomes a natural reflex—what do you call it? Reflex, right?—that he makes the bracha. So what happens in case he did do it? What happens in case he did do it? Now you have a big problem. Because, ah, ... What you learn is, you learn that the whole thing is only ... Shalu atinaikis. So if you made a bracha, yeah? If you made a bracha, it's an emes, it wasn't even a bracha; it was a ta'us. The whole thing was a bracha l'vatala. Mashain kein, if you held that b'emes you really should, much like the Mishnah Berurah. The Mishnah Berurah brings down that unless—it's not even a minhag to make a bracha. So what, it's a bracha l'vatala. I mean, there's not even a minhag to wash. It's not a bracha l'vatala. To make a bracha on the urchatz, the night of Pesach, it's a bracha l'vatala. But if you learn that it's like the Gra, whatever, and just the minhag is not to make because you eat less than a kezayis, whatever the reasons are, so then you have a trouble that you already made already a urchatz for the seudah, so the second urchatz you're gonna have a problem. So Reb Shlomo Zalman says you have an eitzah: you should be mechayev yourself in another urchatz. Touch things, make your hands dirty. Like this, you come out that you're yotzei. Yeah, but everybody holds ... do that. What happens? He says an interesting raya. Go touch sefarim. Huh? What? ... Whatever. So what's the problem? If you're gonna touch cloth— I have it in my ... Why is that any better than touching your shoes or something? Touching your shoes, you come and say you're doing it for no reason. Here, go learn something. If you touch cloth, why do you have to wash your hands? I mean, the Kaf HaChaim, I think, says that being that according to most poskim you can make a bracha on urchatz even throughout the year, he says therefore in this case, okay, so you follow this. That is a netilah ... for the bread. Therefore you could be ... on it, unless you were ... I'm telling you, it comes out very ... if you hold that it's not a real thing. So you're really stuck over here. What did the brother ... and he made a bracha? First time he didn't have ...? He didn't have ...? He washed. He didn't even wash, of course. Let's find out. You know what? Let's look it up, taka. What did the guy do when he came to ...? ... Okay, נטילת ידיים לאכילה. ... גם ... ... הצלחה.

I don't know. Who knows, according to him, what's the— no, unless maybe he held that since they're both mechuyavim, so you have to make a bracha. Since you're mechuyav, taka twice. Maybe the problem is you put it back. Look, I didn't bother, I didn't go into it yet. Okay, we're gonna stop over here. Stop over here. This is Rav, so one thing, and he should wash the netilas yadayim, because otherwise if he does with a spoon, maybe he's not ... What? Maybe not ... I'll say it. Okay. So there it comes out that we have actually three reasons. It comes out, maskana, there's actually three reasons for Urchatz. The first reason is what? First reason is regular netilas yadayim. Taz, ... paskens like that, ... paskens like that, maybe. The second reason is, oh, the second reason is k'dei sheyisha'alu ha-tinokos. The third reason is— actually four reasons. The third reason is somewhere in the middle like, even though we're not matbil, this night of Pesach we'll be matbil k'dei sheyisha'alu ha-tinokos, right? But it's taka real netilas yadayim. Well, the third pshat is that Pesach, it's chag, it's kodesh, because the Brisker Rav learns every tevilah is only l'taharah. That's all it is anyway, ever. Maybe especially the night of Pesach, taharah, you see, wear kittel. Pesach is supposed to be a very sanctified night, right? So it's more or less, it's three which turns into five pshatim, okay? Three which turns into five. All right, so we should repeat it again. Urchatz, regular netilas yadayim for tevilah. Beis, k'dei sheyisha'alu ha-tinokos, chachamim. Gimel, that actually all year we're not matbil, but the night of Pesach, k'dei sheyisha'alu ha-tinokos, we do the regular netilas yadayim that we're usually not matbil. Gimel. Daled. But it's not mamish netilas yadayim; it says taharah, special for the night of Pesach. Kadesh, Urchatz. The night of Pesach, we want you to be kadosh. Hallel. It's a Hallel night. It's a very leil shimurim. It's a very special holy night in the Jewish calendar, and therefore you're supposed to be well prepared and sanctified for the night of Pesach. How do you understand the Rambam? The Rambam, I was telling you, it's somewhere in the middle. It's actually— No, so I said to you, even if it's heker, we still want that it should be the regular netilas yadayim. Well, some things are middle. One doing it, because heker is only one. So now if you're saying a bracha— You are saying a bracha. It means it's the real thing. Who? You are saying a bracha. I said to you, even though— that's what it says, that even though it's only al heker, but whoever is doing that heker— Or it could be, you could say, like I'm telling you, it's a special din on the night of Pesach, to have two netilos, to have two rechitzos, and מסקינן two rechitzos. The chachamim were kovea Urchatz. So again, let everybody else do it. I'm telling you, but it's not nikva that when you do it, it was nikva for the Chag BaHagadah to do it. It was nikva that the person who's running the seder should make a rechitzah when he does Urchatz. So the mekoris of it is taka k'dei sheyisha'alu tinokos, a hundred percent. But now it became a din to do it. Now it became halachah, Urchatz, al taharah, whatever the reasons may be. Otherwise there's no pshat in the Rambam. There's really no way how to dig around the Rambam. Okay? Good? Klar? We photo.