Chapter 1
המזבח עץ שלש אמות גבה וארכו שתי אמות ומקצעותיו ול וארכו וקירותיו עץ וידבר אלי הז השלחן אשר לפני ה
“The altar, which was made of wood, was three cubits high and two cubits long. Its corners, length and walls were also made of wood. And He said to me: ‘This is the table that is before the L-rd.’ ”1
The prophet Yechezkel here tells the exiled Jews of G‑d’s promise that after we have received our punishment, He will assemble us from all the lands of our exile, through the righteous Moshiach, and we will all go to Eretz Yisroel. Not one single Jew will be left behind. Then G‑d will build the Holy Temple.
In depicting the Temple [and its furnishings], Yechezkel describes the Golden Altar. He tells us that it is made of wood and plated with gold. He also speaks of the table upon which was placed the lechem hapanim, the showbread. The Gemara asks:2 “[Why is it that] the verse begins by describing the altar and concludes by discussing the table?” Answers the Gemara: “Rabbis Yochanan and Elazar both say: ‘During the time the Temple existed, the altar (i. e. the sacrificial offerings) brought about atonement for Jews’ sins; in exile, this is accomplished through a man’s “table”, i.e. the guests a person invites to his table.’ ”
We must understand Rabbi Yochanan’s and Elazar’s statement that nowadays inviting guests to one’s table accomplishes the same thing that used to be achieved by the [outer] altar upon which sacrificial offerings were brought, and the inner altar upon which incense was offered.
How can we compare man’s eating to the altar’s consumption? Man ingests physical food, while the altar’s consumption was spiritual in nature; comparing man’s eating nowadays to the highest degree of atonement achieved by offerings during the Temple’s existence is very puzzling.
The matter is as follows: Rabbis Yochanan and Elazar both say that “man’s table offers atonement.” Why do they use the term “man’s table” rather than “man’s meal” or “man’s eating,” [which would more clearly indicate that reference is being made to the food eaten rather than to the table itself]? Surely their words are precise and this phrase is used with specific intent.
Every word uttered by our sages of blessed memory [contains not only its simple meaning, but also] hints at a more profound meaning the inner portion of Torah, the soul of each study-section and law. Just as the body derives its life from the soul that vivifies it, Torah is a composite of body and soul;3 the exoteric portion is its body and the esoteric portion the soul that gives it life.
This is so regarding all study-sections and laws of the Torah. How much more so with regard to the homiletic passages of our sages, where the simple meaning itself is but an allusion to and implication of matters of great profundity and must be understood as such. Thus, these homiletic passages are in and of themselves “Torah secrets,” as the [Alter] Rebbe states in Iggeres HaKodesh, Epistle 23:4 “Most Torah secrets are to be found in the homiletic portion of the Torah.” It is for this reason that when one studies the homiletic teachings in Ein Yaakov [a book discussing the homiletic passages of the Talmud] with a quorum of 10, it will bring atonement for a person’s iniquities.
[There is another instance where the expression “man’s table” is used. One of the meritorious acts that leads to longevity is accomplished by] one “who tarries at his table,” as stated in the Gemara.5 Here, too, the term “table” is used rather than “tarries at his meal” or “tarries while eating.” Clearly, the term is used for a reason.
The matter is as follows: With sacrificial offerings, it is imperative that one offer from the “fattest”6 that the offering be choice. Regarding man’s table, however, the important thing is that “he tarry at the table;” one should eat not for the pleasure one derives from the food, but because of the benefit he derives from it7 that he be healthy. As our sages instruct us:8 “This is the way [to acquire] Torah: eat bread with salt….”
The Torah teaches the Jew not only that which may or may not be eaten, it also instructs him as to what end food should be eaten. This is because every Jew is9 both a son and a servant of G‑d.
In summary: The prophecy concerning the building of the Holy Temple which will take place when Moshiach comes is explained. The verse quoted at the opening of the discourse tells us about the altar and the table of the showbread. The Gemara states that during the time of the Holy Temple, the altar brought atonement; now it comes from man’s table [upon which he eats]. The following questions are asked: a) what comparison can there be between the altar and man’s table, b) what is meant by man’s table, c) why is the word “table” used rather than “meal” or “repast”? In the homiletic portion of Torah, even the simple meaning alludes to profound matters. The Torah is teaching us how to eat [with proper intent].
Chapter 2
Before eating, [and upon waking in the morning,] the hands are to be washed. This is called netilas yodayim, literally “taking” or “lifting” the hands. There are two ways that this is done, one being the manner upon waking, the other being the manner before eating a meal [in which bread is consumed.].
In most aspects the two forms are similar.10 In both cases, the water is supposed to be clean and no labor is to have been done with it. The text of the blessing recited afterwards, as well as the fact that the water is to cover every portion of the hands, is also the same in both forms of netilas yodayim.
There is only one difference: After waking, the hands are washed alternately until each is washed three times. The exact process is as follows: The vessel with water is taken in the right hand and transferred to the left, after which water is poured [with the left hand] onto the right. [The vessel is then transferred to the right hand and] water is poured onto the left hand. This process is repeated until each hand has been washed three times.
When washing for a meal too, each hand is washed three times. However, the hands are washed consecutively and not alternately. The vessel is taken in the right hand and transferred to the left, after which water is poured three times consecutively on the right hand. [The vessel is then transferred to the right hand,] and the left hand is washed three times. After both hands are washed, and while still wet, they are rubbed together. Both hands are then lifted and the blessing for washing the hands is recited.
We must understand the significance of washing the hands upon waking, when one leaves an unclean place, and before beginning a meal. Why are the hands washed at all? Also, what is the difference between washing the hands in the morning (when they are washed alternately), and washing for a meal (when the hands are washed consecutively)? In both instances the vessel with water is taken with the right hand, and in both instances the right hand is washed first.
We must also understand why washing the hands is called netilas yodayim, “taking” or “lifting” the hands, rather than rechitzas yodayim, washing the hands, or shtifas yodayim, rinsing the hands. The latter terms are more indicative of cleaning the hands. Also, the word notleh is Aramaic for the water vessel with which the hands are washed. All three terms, “washing,” “lifting,” and “water vessel,” do not describe the process of netilas yodayim with the same accuracy as “washing” or “rinsing.” Perhaps one of these more logical terms should have been used?
The fact that the text of the blessing for washing the hands is referred to as netilas yodayim indicates that just washing the hands does not suffice; of primary importance is that the washing be performed in the manner of netilah. This means to say that there are two distinct manners of washing one’s hands, that of “taking” and that of “lifting.” Netilas yodayim is also to be performed from a notleh, i.e. the vessel from which the water is poured must be whole and able to hold water. The water itself must be poured manually,11 by an individual with intelligence.
In summary: There are two ways to wash the hands: a) in the morning, or when wakening from sleep, b) before eating [a meal with bread]. The primary difference is that after waking the hands are washed alternately, while before a meal they are washed consecutively. Netilah means “taking” or “lifting,” and also describes the water vessel used. Why is the text of the blessing netilas yodayim and not a phrase that would mean rinsing or washing of the hands? Why is it important for the vessel to be whole and able to hold water? Why is it necessary that the water be poured manually by an individual with intelligence?
Chapter 3
The laws for washing the hands are detailed in the exoteric portion of the Torah. These laws each have their counterpart in man’s spiritual service as taught in the esoteric portion the “soul” of the law.
The law is clear when it states that “man is always responsible [for his actions], be they done wittingly or unwittingly; be he awake or asleep.”12 It is also stated that “hands are always active.”13
[In a spiritual sense, the phrase] “man is always responsible…” means that the level within each individual that is known as man, adam,14 is always responsible for his actions, “be they done wittingly or unwittingly; be he awake or asleep.” “Hands are always active,” means to say that the hands are always busy.
The hands have fingernails, and dirt may accumulate under them. The Holy Zohar15 states that kelipos, unholy forces, latch onto the nails. The purpose of netilas yodayim, washing the hands, is to force the kelipos to relinquish their hold. The life-force received by the nails is extremely limited, and they are therefore a place in which kelipos find it easy to receive their life-force.16 This is especially true when dirt accumulates under the fingernails.17
When dirt accumulates, even netilas yodayim does not help to get rid of the kelipos, [and the hands must be thoroughly cleansed] before the person washes them in the morning or before a meal. Only when the nails are clean may one ritually wash the hands.
The meaning of this is as follows: “Hands” refer to the emotional attributes [since emotions lead to actions], and these possess “nails.” Herein lies one of the differences between how intellect and emotions manifest themselves. Intellect is rational and dispassionate, while emotions rip and claw. Whatever a person’s emotional state, be it love or hate, the emotions manifest themselves in an intensely burning manner.
[In a spiritual context,] netilas yodayim, pouring water on the hands [i.e. the emotions,] means we should use the intellect (which is represented by water18) to calm and blunt the emotions, bringing them under our rational control.
The emotions are “cleansed” in two ways. In the morning netilas yodayim, there is a removal of the unholy spirit that emanates from bondage to worldly suppositions. In this instance the hands are washed alternately, i.e. a little at a time; first one emotion is cleansed a bit, then another, until all the emotive attributes are cleansed.
The washing of hands before a meal is performed in a progressive fashion. Here, the purpose is not to cleanse oneself of evil, but rather to sanctify the emotional attributes. Rubbing the hands together implies a harmonious merging of these attributes.
In the realm of holiness, all emotional attributes are to meld into one. For example, love and fear are both to come under the dominion of intellect. When this happens, all the emotional attributes merge and affect one another in a positive way. Man thus attains completeness.
Our Patriarch Avraham loved19 G‑d. After the test of the akeidah, the binding [of his son Yitzchok], G‑d says to Avraham:20 “Now I know that you are G‑d-fearing.” The harmonious union of love and fear enables a person to attain the full measure and totality of man.21
It is for this reason that the blessing for washing the hands is netilas yodayim, referring to the two ways whereby the emotive attributes are rectified. Washing in the morning involves a banishing of the unholy spirit whose source is the darkness of worldly suppositions. In this instance, netilas yodayim means “taking” [or wresting away] the natural emotional attributes from their worldly suppositions. In washing the hands before a meal, netilas yodayim entails “lifting” the emotions into holiness, as it is written:22 “Lift up your hands to holiness….”
[In both instances] the water used must come from a whole vessel, the vessel must be able to hold water, and the water must be poured manually by a person who possesses intelligence. [In a spiritual context, this means] that the intellect which purifies and elevates the emotional attributes must be G‑dly intellect of the highest order, for the vessel of G‑dly intellect has a profound effect upon man’s spiritual service.
Though both cleansing and purifying are to be done by “the power of a man,” i.e. with the might and strength of G‑dly intellect, the firmness with which it is done must stem from the intellectual aspect of daas, for this level represents the completeness of intellect.
This is what is meant by saying that during the time the Holy Temple existed the altar would offer atonement, while nowadays man’s table does so: That completeness of intellect which affects the emotions brings about atonement.
In summary: The detailed laws of netilas yodayim are reflected in man’s spiritual service, and as such are the source of the law as revealed in the exoteric portion of the Torah. The phrases “man is always responsible…” and “hands are always busy” are explained. Hands represent the emotional attributes; the nails are the place which kelipos latch onto, and the dirt underneath the nails is their sustenance. Washing the hands in the morning removes the unholy spirit of worldly suppositions. This service is done alternately; bit by bit. Washing the hands before a meal involving as it does the aspect of sanctification, must be performed in consecutive fashion. The water representing G‑dly intellect descending from the intellectual aspect of daas is man’s table [which brings about atonement.]
