Food Or Drink That One Touched Before Washing Negel Vasser In The Morning

Question: What is the din of food or drink that one touched before washing negel vasser in the morning?

L’halacha: If one touched food or drink prior to washing one's hands, the best thing is to wash the food (or container of drink) three times or remove an outer layer of the food.  If this cannot be done the food or drink is permitted.  If one has rinsed one's hands at least once then the food is permitted. 
It follows that one should refrain from buying food from a bakery or store where the Jewish workers do not wash their hands in the morning and do not use gloves. 

Discussion: The Gemara[1] explains that one should be careful not to touch his mouth, ears, or even a bottle of liquid, prior to washing negel vasser in the morning.  The reason being that there is a certain impurity that rests on the hands and can only be removed by pouring water on one’s hand three times.  

The zohar[2] further explains that because when one falls asleep the soul departs from the body, the body has a certain tinge of death.  As a result, there is a certain impurity on the body.  When the soul returns in the morning, most of the impurity is removed but it remains on one’s fingers and hands until after washing hands.  

Accordingly the halacha[3] states that one has to be extremely careful not to touch food or drink prior to washing one’s hands in the morning in order not to make them impure.  It’s further explained[4], that food which was touched by impure hands has a status of non-kosher food which causes a spiritual blockage (timtum) in one’s heart and brain and can lead one to sin.  

The gemara implies that in order to remove the impurity on one’s hands one has to wash three times and until that point there is a danger present from the impurity.  For this reason it is customary to wash our hands near our beds even before we get up and walk around[5].  

This concept needs further explanation.  Is the impurity removed only through pouring precisely three times, or is a single large pouring of water sufficient?  The simple p'shat of the gemara [6] is that only after the third time is the impurity removed from the hands.  However we find that the concept of washing one’s hands in the morning is to mimic the kohanim washing their hands in the Beis Hamikdash.  There, one pouring[7] was sufficient.  

It can be inferred from the Alter Rebbe[8] that three times is necessary to completely remove the impurity.  But if one was merely to pour once, it would suffice for davening and making the brocha of al netias yediem.  

Is the impurity of the hands and subsequent danger extant even today?

We find a debate amongst the earlier rishonim[9] whether impurities mentioned in the gemara exist in our time and place.  The halacha[10] seems to conclude according to the opinion that the impurities of the hands and its dangers are still prevalent.  

The question remains: what if one touched food or drink without washing their hands at all or if they merely washed their hands once?

The poskim[11] write that if one touched food or drink prior to washing their hands, the food does not become forbidden for one can rely on the opinion that there is no danger prevalent in our times.  However, the best option is to wash the food three times or remove its outer shell[12].

If one rinsed their hands once and then touched food there is enough basis to permit the food forthwith[13].

A consequence of this halacha is buying food from a catering store or bakery where one knows that the Jewish workers do not wash their hands in the morning[14].  The din is that the food is permitted yet one who is g-d fearing should be extra cautious.

Daily inspiration:


Impurity invades in a vacuum. When we have a positive focus and perception, there leaves no room for negativity, our conscious is clear. When we negate focus and action, there remains a hole, for unhealthy negativity. Impurity and negativity existence in the lake of purity and positivism.    



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[1] שבת ק"ט. פרש"י ד"ה בת חורין
[2] וישב קפ"ד,ב
[3] שוע"ר מהדו"ב סי' ד:ב מהדו"ק סי' ד:ו ובסידור
[4] ע"פ של"ה עי' בדי השולחן סי' ב סק"ז
[5] שער"ת סי' א סק"ב
[6] שם
[7] סידור
[8] עי' קוצה"ש סי' ב בבדי השולחן סקי"א, עי' משנ"ב סי' ד סק"י (ונלע"ד דיש ב' סוגי רוח טומאה א' שמעבירין ע"י שפיכה אחת ויש ב' שצריך ג' פעמים, ונפק"מ בהנ"ל)
[9] ע"פ גמ' יומא ע"ז: פרש"י ותוס' שם ועי' בלחם משנה הל' שביתת עשר פ"ג ה"ב, ומרש"ל ביש"ש חולין פ"ח סי' ל"א
[10] כן נר' בפשטות משוע"ר סי' ד ובסידור, ולהעיר משוע"ר סי' תרי"ג:ב דיש לו' דאם אין שורה רוח רעה בזמה"ז למה מתירין ביו"כ ליטול ידיים מטעם זה עי' פר"ת בתוס' יומא שם, (וגם י"ל עפ"ז דדוקא צריך ג' פעמים עי' הערה 8
[11] משנ"ב סי' ד' סקי"ד קוצה"ש סי' ב בבדי השולחן סק"ז, שו"ת דברי יציב ח"א סי' א'
[12] קוצה"ש שם
[13] שם סקי"א
[14] עי' שו"ת קרן לדוד ח"א סי' א, ושו"ת יבי"א ח"ד סי' א', ושו"ת צי"א חי"ג סי' ב