Tefilah and Birkat Kohanim - Chapter Four

Even after he has become obligated to pray, he cannot fulfill that obligation until he deals with the five matters listed in this halachah.

The Rambam discusses each of these five categories individually and at length in the halachot that follow.

In Hilchot Berachot 6:2, the Rambam states that one must wash his hands before every prayer service, even if his hands are clean, just as one must wash before eating even if one’s hands are clean. Hence, the choice of words, טהרת הידים. The issue is the purity of one’s hands and not only their cleanliness.

There are four joints in the hand. One is the wrist; the second is the joint between the palm and the top of one’s fingers. Each finger (other than the thumb) has two joints in it.
Chullin 106a teaches that the washing of one’s hands for חולין (i.e., non-sanctified food) is “until the joint.” Rashi interprets this to mean until the middle knuckle of the fingers. Rabbenu Asher and Rabbenu Tam are of the opinion that it refers to the joint between the fingers and the palm. Rabbenu Yitzchak Alfasi rules that this obligates one to wash until the wrist. Neither here, nor in Hilchot Berachot 6:4, does the Rambam specify which joint he refers to. The Kessef Mishneh (Hilchot Berachot) states that probably, the Rambam accepted the opinion of Rav Yitzchak Alfasi. (The Rambam was a student of Rav Yosef ibn Migash, who was a student of Rav Yitzchak Alfasi.) The Hagahot Maimoni (Hilchot Berachot) maintains that the Rambam meant the joint between the fingers and the palm.
The Shulchan Aruch, O”C 161:4, quotes the opinions of both Rav Yitzchak Alfasi and Rabbenu Asher, but suggests that one act in accordance with Rav Yitzchak Alfasi. The Shulchan Aruch HaRav and Mishnah Berurah support this ruling, but point out that if one has a limited amount of water, he may rely on Rabbenu Asher’s opinion.

There are 2000 cubits in a mil. In contemporary measure, a cubit is 48 centimeters according to Shiurei Torah. Therefore, a mil is 960 meters according to Shiurei Torah.

By rubbing them.

I.e., with rocks, earth, or a beam, as mentioned above.

In contrast to one’s other limbs.

For the words of prayer, like the words of Torah, do not contract ritual impurity.

In contrast to other ritually impure individuals.

Who were not required to purify themselves before praying.

Leviticus, Chapter 15, describes the impurity contracted by a זב, a person who has discharges similar to those of venereal disease. He must wait for his discharge to cease and then, after seven clean days, immerse himself in the mikveh. Therefore, even though he immerses himself in order to recite the Shema and the Shemoneh Esrei, he is still in an impure state because of his discharge. See also the Rambam’s Commentary to the Mishnah (Zavim 2:2) and Hilchot Mechusrei Kapparah 2:1).

From relations within the previous three days.

After that immersion since the required seven days had not passed.

It must be emphasized that though the Sages abolished the requirement of immersion, the purity it brings about remains. Therefore, it is customary in many communities for men to immerse in a mikveh before praying. Sha’alot U’Teshuvot min HaShamayim (Responsum 5) emphasizes the great spiritual benefit received from immersing before prayer.

Even though Ezra’a decree was abolished.

Babylonia.

Pouring nine kabbim of water over himself. A kab is approximately 1.38 liters according to Shiurei Torah and approximately 2.39 liters according to the Chazon Ish. Therefore, nine kabbim is either 12.4 liters or 21.5 liters depending on the different opinions.
Berachot 22a relates: “One who had a seminal emission upon whom nine kabbim of water was poured is pure.” This water must be poured over a person’s body. Therefore, a bath is not sufficient. Similarly, it must be poured by a man and, hence, a shower is not acceptable.

This verse serves as a general command to prepare one’s physical state before prayer. See also Berachot 23a.

Who has a seminal emission, whether accidental or intentional.

During the Shemoneh Esrei, one must view himself as standing before the King, addressing Him and beseeching Him for our spiritual and physical needs. Hence, a commensurate expression of awe is required. In contrast, although in Kri’at Shema, we proclaim God’s sovereignty, we are not speaking before the King, but rather, calling out to the innermost points within ourselves. (See Rashi, Berachot, 24b- 25a)

“A place which contains either feces or urine” (Hilchot Kri’at Shema 3:4).

I.e., the inner rooms where people stand undressed. See Hilchot Kri’at Shema 3:3.

Even if it is clean of feces (Hilchot Kri’at Shema 3:2).

After he has finished praying.

I.e., he is advised to move even in the midst of prayer.

So that he cannot see it.

More than four cubits away from the feces.

A parsah is four mil or 8000 cubits (approximately four kilometers). The Rambam maintains that it takes 24 minutes for a person to walk a mil. However, the accepted opinion of the Shulchan Aruch is 18 minutes. Thus, this amount of time would be 96 or 72 minutes depending on which opinion one follows.

I.e., he need not pray again, but it is improper to pray in such a state.

Rabbenu Mano’ach explains that this course of action should be followed rather than simply spitting behind him, since spitting is an irreverent act, not appropriate during prayer.

To the point in Shemoneh Esrei at which he stopped.

In Berachot 60b, Rashi explains that this refers to the mouth, nose and the like.

In Berachot 60b, Rashi explains that orfices refers to the mouth, nose and the like, and ducts refer to refer to the heart, stomach and intestines.

This is a minimal amount of time, approximately five seconds.

If he concentrated his attention in the first blessing, nothing more is necessary. (Orach Chayim 101:1)
Rav Chayim Soloveichik does not accept this premise. He explains that there are two different levels of intention:
a) the intention mentioned in the following halachah including the removal of all other thoughts from one’s mind, concentrating one’s intention on the fact that he is standing before God. Also, he must have in mind that he is performing a mitzvah by praying. This intention is required throughout the Shemoneh Esrei.
b) The concentration on the meaning of one’s prayers. This is desirable throughout the Shemoneh Esrei and required in the first blessing.

However, if one can compose himself in a lesser amount of time, he need not wait this long before praying (Kessef Mishneh).

Berachot 29b explains Rabbi Eliezer’s statement in this fashion. In this context, Rabbah and Rav Yosef warning against praying by rote, without proper concentration.

This enables one to internalize the awareness achieved in prayer and relate it to his worldly experience.

And proceed to his daily activities.

Berachot (loc. cit.) questions: After these individuals spent nine hours in prayer every day, how was their Torah knowledge preserved and how were they able to support themselves? It answers that “since they were pious, their Torah was guarded and their work was blessed.”

A revi’it is 86.4 milliliters according to Shiurei Torah.

To make sure that one is familiar with the Amidah and will able to recite it fluently when the time arrives.

Also, if the time for the service passes, one must recite a prayer of compensation.