Rachtzah: Netilas Yadayim at the Seder, Hesech HaDaas, and the Berachah

Transcript

Rachtzah. Rachtzah, says the Mechaber, siman taf ayin hei, yeser dinei ha-seudah. Yitol yadav, v'yevarech al netilas yadayim. He makes netilas yadayim, and he makes a bracha. What's the chiddush? Wait a minute, what's the chiddush? L'choira, if you're going to eat matzah, avadai you're going to have to wash. I mean, what's the chiddush? You're going to eat matzah, you have to wash your hands. You eat matzah. Says the Mishnah Berurah. Now, the truth is, I don't disagree with what he says. I was thinking of that. Maybe the chiddush is that you wash your hands for matzah. What? Sefardim don't wash their hands for matzah. You wash your hands when you eat matzah? No. Good, so that's the chiddush of the Mechaber. Maybe before... Again, where does it say that you're supposed to wash your hands for matzah? No, during the year you have to say mezonos. Again, during the year you make a mezonos. I understand, when you eat the matzah, you make a... tell me tremendous chiddush, you have to wash your hands for matzah. You want to know something? I have even a bigger chiddush at the end of the shiur. I'm not even so sure that this is for the matzah. This might be for the tevil sheni, the maror. We're going to get to that. Who tells you that this, this, this thing has to do with the matzah? Maybe it's... You have to let me say a shiur, rabosai, let me tell you. If I can't say two words, I'm not going to get anywhere. Again, there's no reason why we can't start off by saying a chiddush, that this is a chiddush. Yitol yadav is that itself is a chiddush. The chiddush is that on Pesach you wash your hands for matzah. It's a tremendous chiddush. All year round you don't wash your hands for matzah, so yitol yadav is, that's the chiddush. Originally I would have said that the Mishnah Berurah makes a different chiddush out of it, mistama, because Mishnah Berurah didn't—according to him there's no chiluk between all year. So he makes a different chiddush. Retzono lomar, what's the chiddush? Af al gav shenatala yirakos. That's the chiddush. Even though he already washed his hands once. Kemo shekasuv siman tof ayin gimel se'if vav: mikol makom, keivan de'amar bein ta'am agadah v'Hallel, chayshinan— we worry— shema hesiach da'ato v'naga b'makom metunaf, shehayadayim askaniyos. People's hands are all over the place. They scratch their head, you know, they scratch themselves. Therefore, chayshinan, we worry. What does the word chayshinan mean? We worry, meaning even if the guy—in other words, if the guy doesn't know, we worry. That's what it is. He doesn't know if he touched b'makomos hamechasim, and we worry. Or chayshinan even if he thinks he didn't do it, but still, how do you know? Probability. What does the word chayshinan mean? Does chayshinan mean we worry, maybe he did it? He doesn't know, maybe he did. Or chayshinan is even if he thinks he didn't, chayshinan, we worry that he doesn't know. Al kol panim, this is what? Chayshinan because yadayim askaniyos hein. Now notice that the key component of this is hesech daas. The mere fact that he's not having intention, so meila, therefore yadayim askaniyos hein. So what would happen if he's not masiach daas? What happens if a person constantly thinks to himself, you know what, I washed my hands and I want to make sure. What happens if he put intention? So again, hesech daas has to be defined, and also what has to be defined is chayshinan. I mean, what are we afraid? We're afraid even if he's not sure, probably. Or chayshinan even if he thinks so, it makes no difference. And what does hesech daas mean? What does the word hesech daas mean? Isn't it the same thing? No, it's two different sugyos. One sugya is the person was masiach daas. What happens if he's not masiach daas? What happens if he had in mind the entire time? I want to tell you that actually the word hesech daas is going to be explained further on in the shiur, that it can be going on one of two things. The word hesech daas could be going on the yadayim askaniyos. He didn't pay attention to...

Not touch b'mkomos hamechusim, or the word hesach hadaas could be going back on the netilas yadayim. The mashmaus over here is hesach hadaas is shema, you see a daas, the v', no, it has to do with the touching. We're going to learn that that's not so clear. That's not 100% a clear halacha. The word hesach daas could also be going back on the actual netilah. Now let's learn the Biur Halacha. Shteit the Biur Halacha: I am mishtabur, v'kasav sheboi li haleket. You know what I'm saying? I'm sorry, maybe I'm just running a little. He has to wash his hands a second time, right? Yeah, why not? He ate bread now. He's eating matzah. So the first thing we were trying to say is, all year round, you watch on, the mechaber's shittah is not to wash on matzah. So there's a chiddush involved that you have to wash for the matzah. Maaseh Mishnah Berurah comes along and says it's a different chiddush. What's the other chiddush? Even though you already washed your hands before, even though you already washed your hands before, v'yadayim maskaniyos hein, and therefore you have to wash your hands again. Pretty simple halacha, right? But not 100%, because he says two things which need to be defined. The first thing he says is chaishina, we worry. What do you mean we worry? We worry because he doesn't know? What if he does know? Or chaishina is even if he thinks that he didn't, but we can't trust him because chaishina. Chaishina, we could get him to worry. Okay. The second thing is, what does the hesach hadaas mean? The hesach hadaas means that he was hesach daas from the yadayim maskaniyos, and therefore he touched. Or maybe the hesach daas is the hesach hadaas. From the actual netilah, the hesach hadaas from the actual netilah. Okay. Let's see the Mishnah Berurah. Iyun Mishnah Berurah, v'kasav, kivan shetoli hataam b'hesach hadaas. Since the taam is tolui in hesach hadaas, so im barur lo sheyishmar yadav heitev, sheshimar yadav heitev, so if he knows for sure, sheshimar yadav heitev v'lo naga b'kisvei hakodesh, o b'shaar dvarim hametamim yadayim, ein tzarich lachzor v'litol yadav, sheharei yadav tehoros min netilah rishonah. So you see clearly that he's learning the hesach hadaas is going back on what? The shemirah, like the mashma'os of the Mishnah Berurah. Okay. Now, v'im natal, ein lo levarech. Shema yihyeh... v'litol, sheharei yadav tehoros min netilah rishonah. V'im natal, and if he does do it, ein lo levarech, shema yihyeh brachah levatalah. What's the shema? I never understood this. If you come in to tell me— What about the first time? —sheharei yadav tehoros min netilah rishonah, v'im natal, ein lo levarech, shema yihyeh brachah levatalah, because we don't know for sure if he did it. That's what he's trying to say, right? Hataam b'hesach hadaas. Im barur sheshimar yadav heitev v'lo naga b'kisvei hakodesh. So what's shema yihyeh brachah levatalah? I never understood this. Means the vadai. Yeah, I told you. Why wash the first place? Yeah, I know, that's what he's talking— So v'im natal, if he does wash, don't make a brachah, because shema yihyeh brachah levatalah. I don't know. This is something that bothered me all my life. I never understood this. Yeah, see, he's going back on—he's barur, he knows for sure. You hear, Ilan? He knows for sure. You see the Biur Halachah? Yeah, but I think the reason is because the halachah is if you wash hands, you don't have in mind for... Now you're saying... So I'm going to talk about this. This is talk. It's not so clear in this Bir Halachah, because the Bir Halachah seems to say that the issue is that he knows for sure it's clean. So then maybe shema yibrach l'vatalah. Yeah, but still, you watch—your original watching wasn't... Friend, friend, but it doesn't say it here. You want to stick that into here, I'm fine with it, because we're going to do that. But it doesn't flow in his words. I mean, that's not what he's talking about. And because of tevilah rishon, I mean, he doesn't talk about it. He should say it if that's what he's talking about, unless he's quoting a piece and the rest of the piece is something else. Okay. Now, okay. Ein ze kasuv b'Magen Avraham בשם המרדכי. ואף לדינא לדידן, בוודאי צריך לחזור ולטבול, וכדלעיל בסימן קפח סעיף ז'. You would have to definitely wash again. Why do you have to definitely wash again? What's that? Before the bifrad. What is this line? Why do you have to definitely wash again? He says it. Even though according to us, yeah, you definitely have to wash again. Probably we say that we don't care about... You have to let me say shiur. Why don't you—I'm trying to understand, why would you not want me to say it? No, I hear. No, for you. Question form, but we feel like nobody's asking. Oh, okay, okay. Rhetorical question.

Okay. What do you say? Rhetorical question. Rhetorical. No problem. Let's go. Come here. Listen to it here. Let's take a look at Kuf Nun Ches, se'if zayin. Let's take a look at Kuf Nun Ches, se'if zayin. What does it say over there? What's he referring to? Take it out, quick. What's he referring to? So we have to have a sefer. Don't play with it. What's the problem? So we have to make a bracha. What's he referring to? He said, in fact, anyway, we pasken that you have to make another bracha because tevilah b'mashkeh is not going to help you. So then what's the issue of not making the bracha? Why do you have to make a bracha? I don't know what he wants. U'vifrat, yeah, v'afilu l'din adam, b'vadai tzarich la'asos netilas yadav, u'vifrat k'shelo kivem m'techilah l'achilah, al kol panim ein lo levarech, u'k'mevuar sham. V'hanachon sheb'oifen zeh yitpo yadav kodem ha'netilah k'dei sheyuchal levarech. Aha, so meila, in other words, you're undoing the first netilah, so now you're going to be mechuyav anyway l'chol hade'os, and therefore you can make a bracha. How do you undoing the first netilah? By being metamei yourself. So he brings down over here. So let's see the halacha l'maaseh. Let's see the halacha l'maaseh. So he's saying that even though we pasken that the tevil one doesn't help for the other, but you don't make another bracha, though. So in order to, if you have a safek, if you're clean or not, then you metameh yourself, right? Then you metameh yourself. What did he say again? Hanocha sheb'oifen zeh. What's the b'oifen zeh? That what? That he's vadai. In other words, on the vadai, when it's vadai, then b'oifen zeh, what he should do is he should be metameh himself. He puts his hand, whatever, touches his head, whatever, makes himself not clean. He should scratch himself purposely. He should make himself—wait, wait. But on the safek, let's say it's only a safek, the chiyuv should be the same thing, so I don't see this being halacha. What does he mean, b'oifen zeh? I don't know what he's talking about. I'm telling you, this biur halacha, I just don't have it at R'os. I don't have it at R'os. I don't have it at R'os. Okay. Let's learn a little bit now what the Acharonim hold l'maaseh. Do you understand my kasha? I have two questions. The first question is, what does he mean bichlal over here, it's a shem bracha levatala? It's not a shem bracha levatala anymore. I mean, if his hands are clean, so then it's not a shem bracha levatala. So vadai. So then he'd say—I mean, but that's not what he's going on. Unless maybe he's—shema li aleket is—I'm saying, I have to see the whole shema li aleket, but that's not what he's talking about. Unless you have to say further, so then it's not the continuation. It's not bifrat l'di'on; it's to explain what the Shibolei HaLeket is saying. Okay. Second of all, he's mashma only in a case where you know for sure that your hands are clean, you should go be metaher yourself. Theoretically, even on a safek, you should go be metaher yourself, because maybe it's a bracha levatala. Why is the shema only on the vadai? The shema is even when it's shema. You don't know if your hands became tamei. So make yourself vadai mechuyav. It's mashma on the shema you have to be mechuyav. I don't know, you're busy with sfek-sfeika. I know you have this weakness. I have nothing to do with sfek-sfeika. I'm saying a pashut zach. No, I'm saying it has nothing to do with sfek-sfeika. I'm saying it's mashma that on the tzad that you don't know, then for sure you can go. Even on the tzad you don't know, you should go be metaher yourself. So, and the truth is, I saw Rav Shlomo Zalman used to do this. That's what it says: קודם נטילת ידיים לאכילה, דקדק רבינו להווי עצמו דחייב נטילה שנית. Why? Because either way, even if you're 100% sure, you should be mechayev yourself for sure. I mean, I don't understand this biur halacha. Okay, but let's see what Rav Ovadia Yosef says. This is very interesting. יטב ידיו כדאס, ויברך על נטילת ידיים.

Im yodea shelo hisiach da'ato min hatila rishonah ad achshav, yitol blo brachah. You make without a brachah. If you know for sure, you make without a brachah. Very interesting. What about if you don't know for sure? So then you go make with a brachah. Wait a minute. How come you don't have to mechayev yourself? How come you don't have to? You always doing like that. Im kishenatal yadav b'rishonah, shachach uberach tilah shniyah, tzarich shelo yitol shlishis. What is his shitah? What shitah do you... Let's say you went to the bathroom. The question is, you don't know for sure, so why are you making a brachah? If you know for sure, shelo hisiach da'ato min hatila rishonah ad achshav, yitol blo brachah. That's when it's no brachah. Does he say anything about going to be metamei yourself? No. He ignores this b'halachah, meaning he doesn't hold with this b'halachah. And what about the other way around? What happens if you don't know for sure? It's mashma you do make a brachah. So again, what happened to the safek? So I want to read to you on the bottom. He brings an interesting Beis Yosef, very interesting Beis Yosef. Kasav Maran the Beis Yosef, kasav haMordechai, nir'eh li sheniskaben b'netilah rishonah ligmor bah kol se'udaso b'lo hesech hadaas, ein tzarich lachzor v'litol shenis. V'kasav al zeh Beis Yosef, v'nir'eh li she'ein lechaven bkach, shelo levatel takanas chachamim shetiknu litol pa'amayim b'leil Pesach. This Beis Yosef is meiredik. This Beis Yosef is telling us that it has nothing to do with the kiyus. It has nothing to do with brachos and kavanos. It has nothing to do with that. Be'etzem, the takanah was to have two rechitzos, nervos. So it comes out the other way around. Everything you do is to make sure that you can keep the takanah. I hold this Beis Yosef is me'oir. Why? Because this Beis Yosef is learning, it's not the pshat when you're mesupak, so go do it, and when you're not mesupak, you're not, yevade, you're not mechuyav. You are mechuyav. The problem is you won't be able to do the takanas chachamim because there's no reason for the netilah. So the minute you're mesupak, then there becomes a reason to make the netilah. That's right. That's what I'm saying. I hold it's takkanas. Avada. You don't understand. Because you don't know, so you have to go wash, mimeila you're mekayem a takanah. Why can you say that the takanah was with the bracha altogether? How do you know to be mechalek that it was just for the washing and not for the bracha? How do I know? I could say that it is. I'm telling you that I could go that far, or I could say that it's not. Meaning, I could say that the pesakim of yechaven — I'm saying the yechaven and the not yechaven — could be תלוי in this. And then it comes out a מעין דיחידוש. I'll repeat, I see the item's lost, but it comes out a מעין דיחידוש. The yechaven could be not so much in the netilah, but the yechaven could be in the etzem... The tevilah, that once I'm mechaven the netilah, and the lashon of the Beis Yosef is that way, sheniskaven b'netilah rishonah ligmor bah kol seudasai. It's not in the nekiyus, yeah? You have it, you have, you have, you have the Beis Yosef. You hear my ... it's not in the hesach hadaas of the nekiyus and the not-nekiyus, and the washing itself for the whole seudah. That's the vort. No, the pshat is there's no chiyuv netilah; I'm not being mekayeim the takanah. So the minute there's a safek, I have to wash, and then I go and I could be, even on a safek, I can make a brachah, because now I have to wash. I'm not washing for the yadayim meluchlachos. Could a guy be mekayeim—let me tell you a lomdisher—could a guy be mekayeim netilah if he has no hands? Is the chisaron that he doesn't have—his yadayim are nekiyos—is that the chisaron? He has nothing to wash, right? Huh? You hear what I want? The yesod of the nekiyus and the not-nekiyus is not so much that if it's not naki you have to go wash. If it's not naki, there's nothing to wash. There's no dirty hands to wash. It's not the in nekiyus that's mechayev. It's not the in nekiyus that's mechayev the netilah. The netilah, according to Beis Yosef, is the netilah.

It's the takanah. Nor if your hands are clean, there's nothing to wash. Because it's gevaldik. No, because then you have to go wash, misafek, you have to go wash. There's what to wash. Because you're missing the word. The takanah was to go wash. Fine, to go wash. I'm saying, why the gevor? Think about it. Think about what I'm telling you. Why the gevor? Once there's a safek, so there's a makom to be mechalel, there's a ma'aseh netilas yadayim. Even vadai, there's still ma'aseh netilas yadayim. No, because if it's vadai, your hands are clean. But wash my head. Should you go shampoo your head in the night of Pesach because of chatzitzah? Some guys go take a shower because it's chatzitzah. So why do you wash? Huh? Vadai what? What, what? When it's clean completely? It's not. You don't. You wash it. I understand, I understand. You want to know something? Maybe only because to get through. Through the takanah, because it's takanah, that's why you wash. I understand, but it's not called a netilas yadayim. You can't call it a netilas yadayim and then mechalel, and then the brachah on netilas yadayim. You can't call it the brachah of al netilas yadayim. One more. One more. Very simple. Ilan, you ready? Yes. We discussed the Mechaber. The Mechaber says a chiddush, yitol yadav. And that's not mitol yadav, but yitol yadav yevarech. So is there any chiddush in that? Or it's just telling you the dini aseh, that maybe it's not like a Kitzur Shulchan Aruch telling you the sequence of halachos. For some reason, the Mishnah Berurah feels that there's a chiddush. So, gerada, I would have said the chiddush is that you have to wash your hands קודם. It's a major chiddush. Maybe for matzah you don't wash your hands. What's the havamina? I don't know what you're talking about. You don't wash your hands all year round for it. But for tonight you should. So where does it say that? How do you know that? That's what the Mechaber is telling me. What's wrong with that? The Mechaber is telling me that I eat a pas, you wash for matzah. What's wrong? How can I understand? I understand. How do you also know on Pesach you wash for matzah? This is the bread. Yes, so who told you that? You don't need a Mechaber to tell you. Mezonos. What was he taught? I don't even know what you're saying. I mean, how would you know that if not the Mechaber teaching me that? I mean, such a tremendous halachah. It's a tremendous chiddush. Okay. Says the Mishnah Berurah that the chiddush is actually because he already washed his hands. The chiddush is because he already washed his hands for the urakis. But since he said, b'gdayim d'agad v'halul, chayshinan shema yasiach daato v'nogea b'makom betunos yadayim maskanis. So I asked you two questions. Question number one: what does chayshinan mean? Chayshinan means even if he knows for sure. Chayshinan is that if he doesn't know, mistama. What's the chayshinan? Yadayim maskanis, heym is for sure, no matter what, or yadayim is mistama, yadayim maskanis? Let me say. So what does it mean, chayshinan? The second question is, what does it mean hesach hadaas? What was he masiach daas? He was masiach daas that the yadayim maskanis? That's what the hesach hadaas is about? So I show you from the Biur Halacha that that's what it means, ta. Kivan shetoleh taam b'hesach hadaas, im barur sheyesh muyadav. So you see the hesach hadaas means the yadayim, the kius. But then he starts saying, shema, maybe it's a bracha levatala. So I asked you, what do you mean? It's not a maybe bracha levatala. If the yadayim—what does he say here? Taam b'hesach hadaas, im barur sheyesh muyadav v'lo naga b'kli kodesh, shema yevarech. Why is it shema yevarech levatala? So either you have to say, because even if you're for sure, it's never 100 percent. Maybe, maybe. According to the pshat that we want to say from the Beis Yosef, geshmak, geshmak.

Because could be there's a chiyuv netilas yadayim, regardless, mishum takanah. And that's why you taka wash your hands. Only problem is, what is the bracha? Do we say the bracha is on netilas yadayim, which means the netilas yadayim, the takanah? There's a takanah to wash your hands, so maybe asher kid'shanu b'mitzvosav v'tzivanu al netilas yadayim of Pesach. Or it's the din of regular netilas yadayim, then you shouldn't be making a bracha. That's what it is. The question is, what's the al netilas yadayim? There is a din to, even if you know for sure, even if you know for sure — that's why I'm showing you from the Mishnah Berurah — even if you know for sure your hands are clean, then the Mishnah Berurah continues, v'af shel'didan anyway you have to wash your hands, because who said tibul b'mashkeh will help you? For what? For the bread? Who says tibul b'mashkeh will help you for the bread? But he says still, still, uvefrat k'shelo kiven, mitchilah achilah al kaponim, ein lo levarech. You shouldn't be making a bracha. Why? Because we pasken you don't make a bracha. So I ask you a question: he's going on the vadai. What about the safek? The safek has the same problem. The teretz is no, because once there's a safek, so then there's heisach hadaas netilas yadayim for nekiyus also. You're right, it's misafek, but at least you're washing your hands for netilas yadayim, misafek. A person washes his hands for netilas yadayim safek, huh? No? You have to wash your hands, right? You have to wash your hands. And there's a safek. Maybe it's not just because of the takanah, but maybe yadayim is askaniyos, right? On the tzad that yadayim is askaniyos. So there's a safek maybe. That could be the din of netilas yadayim. When you wash your hands, you have to know my hands are tamei. My hands might be tamei, and I have to wash for that. The din of yadayim askaniyos itself is mechayev in netilas yadayim. So once it's not barur, so then the netilas yadayim becomes, because of askaniyos also. So then the chol hamoed, you have the takanah to wash, plus you have the chiyuv to make the bracha. No, okay, you want to say it that way, say it that way. Yeah. So we spoke about that. That's kibul b'mashkin. Huh? Yeah, but that's for fruit. But what about for food, for bread? Verification, and basically that's the word I want to say. Basically that's the word I want to say. I'd rather saw Reb Elyashiv says an interesting psak. Chol hamoed, whatever it is, you always have to make another bracha, another netilah, even if you know for sure that your hands are clean. Why? Because hagadah has hesech hadaas. It's all a hesech hadaas. I mean, in the actual reading of the Haggadah and everything is a hesech hadaas. Yeah, it takes two hours in between. It's like a hefsek. That's what he brings down in his psak in the Haggadah. Chol hamoed. Yeah. Even though we see— What's the pshat? That should be a hefsek. Oh, so he's not going on that. Wait, he doesn't say the word chol hamoed. That's what he paskens. Two hours. So I think he's saying— What's the pshat? If your hands are not clean, if your hands are clean, they're clean. Saying a major point. He's saying the chiyuv netilas yadayim is in the netilah. It has nothing to do with the hands. It has to do with the netilah. So like the Beis Yosef about mechaven in the hesech hadaas is in the netilah. So once there's a hesech hadaas in the netilah, if your hands are clean, there's still a chiyuv bracha, a chiyuv netilah. He was learning the word—see, they're claring what is the hesech hadaas. Is the hesech hadaas in the yadayim, the kiyus, or is the hesech hadaas in the maaseh, in the machshavah of the first netilah? Because he says even if your hands are 100% clean, you still have to do it because of hesech hadaas. No, I wasn't mechaven. I washed and two hours later I'm eating the meal, so it's a hesech hadaas. The reading of Haggadah is a hesech hadaas. What's if it's 20 minutes? I don't know. So maybe, I don't know. It comes out an interesting horaah. Even in the regular days of the year, even if I look at my hands, everything's very clean, very nice, and I know I'm fully covered, I'm not touching my hair or anything.

Regular washing. Still, ... because of seder, washing because ... But you see the Mishnah Berurah is not learning like that. No, regular washing today. But you see the Mishnah Berurah doesn't learn like that, so what am I supposed to tell you? Rabbi Elyashiv is learning in the same scenario of the Mishnah Berurah, in the same story that all the poskim talk, anyway you have to wash. It doesn't make a difference. How is that any different on Leil Pesach than today? How does that—? And a chanami. So it's not din נטילת ידים; it's נקיות ידיים. Whatever we would say today to do, you do it. Rabbi Elyashiv— The Rebbe made it sound like it's a chakirah, נטילה not din yadayim. That's what—what does that mean? It has nothing to do with the dirty hands. The hesech hadaas is not dirty hands, just like every day of the year. Yeah, it has to do with hesech hadaas of the netilah. It has to do with hesech hadaas of the netilah, which is a tremendous chiddush. No, I just added, could be, that this new halachah of hesech hadaas in netilah is because the netilah of the night of Pesach is a netilah l'shem netilah, like the mitzvah's netilah, it's something else. It's not based on the lidayim maskaniyos and the dirty hands. It doesn't start with the dirty hands; it starts with the mitzvah. I'm adding this nekudah, could be. That point I'm asking: where do we see that? I didn't say we see that. I said we could say that. I never said we see it. I said we could say a chiddush that if you learn that it has to do mamash with the netilas yadayim, because the Beis Yosef—if you read the words of the Beis Yosef, it screams in Torah. There's two takanos and a kavanah, you mechaven in the first one, and you read the Beis Yosef, it's there. The lomdus that we're saying is in the words of the Beis Yosef. Nir'eh li sheniskaven b'netilah rishonah ligmor b'kol se'udaso, b'lo hesech hadaas, ein tzarich lachzor u'levarech. V'kasav al zeh Beis Yosef she'ein lechaven b'kach. Shaloi levatel takanas chachamim, shetiknu litbol bamayim b'Leil Pesach. So the kavanah undoes the takanah of doing it twice. That's what you see from the Beis Yosef, that the problem of the takanah of doing it twice runs into a problem if you mechaven that this should go for this. That's what I'm saying, that the words of the Beis Yosef are mechaven. Okay, so it comes out, meiredi chidushim lahalacha. Meiredi chidushim in halacha. Don't use a tevil sheni. What? Oh, that's a good kasha. What do you do with tevil sheni? No, but it's not, because it's not a mashkil. It's not a mashkil that you have to wash for. It's charoses, you mean? It's charoses, yeah. But according to the Rambam, the first one is also charoses, we make it. Still you do it. Still you do it. So why? Why do you do that? Yes, I wanted to say a kasha. I had a kasha like this. What's the cheshbon? The cheshbon is, the Mishnah Berurah says that because we pasken, you have to make a second, because the first one is not good, right? The first one is not good. So the question becomes, so should you make, shouldn't you make? Okay, so this is what we spoke. Shouldn't you make with a bracha? So the Baal HaItur learns that actually the second netilas yadayim is not for the matzah. The second netilas yadayim is for the second tevilah. Which tevilah? Huh? Why isn't it for the matzah? Why isn't it for the matzah? Wait, wait, wait a second. No, no, no, one second, same pshat. Wait a second, one second, same pshat. The emes, because the yadayim are nekiyos. There's no reason to be choshesh now. But Chachamim said, alai lozeh shtei pa'amim takanah, so two tevilos, like the arba kosos, mechayev two separate brachos. If your yadayim are nekiyos from the first tevil, right? Right. So the same way they're not from the first tevil for the matzah, why aren't they notki for the maror? They are, but there was a takanah to make a second tevil. But we said the takanah can't be— I said, we said you could say that. If the hands are nekiyos, there's nothing to make— that's a lomdushe vort that we're saying. The Baal HaItur is saying not like that. The Baal HaItur is saying that b'vaad there's two— hey, we make four brachos. Why are we making four brachos in arba kosos? According to the shitas that you make four brachos, why are you making four brachos? Betzmi yotzei. You know, betzmi yotzei. Why would you make four brachos? The teretz is each one's a mitzvah. Each one's a separate mitzvah. If you learn that the two tevilos is not one, which is a shailah, machlokes Rishonim, if you learn it's two separate tevilos, then meileh you would make two separate and not al netilas yadayim on the kos. That's what I'm saying. According to the Baal HaItur, that the second netilah has to do with the tevil, you have to— your hands are clean, and that's his whole yesod. The teretz is because the two tevilos is two separate mitzvos, and the two separate mitzvos are mechayev...

Is it, by the way, for the matzah? I don't know if you need for the matzah. Why are you making for the matzah? Why are you making for the matzah? Maybe anyway, because you killed two birds with one stone. I don't know, I don't know. But he says it clear, it has to do with the mar. If halelah learns clearly, it has to do with the mar. Let's say there is no matzah, so do you have to do the second? Yeah, okay, but it should be matzah. No, I'm saying, let's say for some reason there is no matzah in the house. Interesting. Okay, you got it, you got it. You hear? Nice, nice. Yeah, what does he mean by maybe it's a bracha levatalah? It's not a maybe, it's a bracha. Because maybe there's a takanah to wash. Maybe he has to deny the pesach. There's two tibulim, there's two takanos. So therefore, shemah, that makes the shem maybe it's a bracha levatalah. No, when it's vadai, you still have to wash. No, but vadai, it's still have to wash. You don't make a bracha because we don't know what the bracha will be going on. So here, according to Baalei, why are we making a bracha on the second one then? There's separate mitzvahs. There's two tibulim, two mitzvahs. And there's two tefilos. There's halacha of two takanos, two tefilos. No, one is for matzah. The first tefilah also then you have to make a bracha. It's also tibul, I'm saying. Make a bracha. But it says two brachas, two... Okay, this is the shiur for today. Good? Very good.