Taamei Hamitzvos - Washing Hands
When Shlomo Hamelech (King Solomon) enacted the mitzvah to wash hands, a Heavenly voice proclaimed, "My son [Shlomo] is wise, and My heart is glad” (see Shabbos 14b). Let us explore some of the wisdom behind this mitzvah.
Shlomo Hamelech obligated washing hands before partaking in sacrificial meats, which must be eaten in a state of bodily purity and sanctity. The basis for this mitzvah is that hands are always “busy” and one may have inadvertently touched something impure. The Sages expanded this mitzvah to include an obligation for kohanim to wash before eating terumah foods, which must likewise be eaten in purity and sanctity. They enacted this for bread only, because most terumah is eaten in the form of bread. The Sages later expanded the obligation to include all bread eaten by any Jew, whether kohen or Israelite, as a safeguard for terumah (Rambam and Raavad, Shaar Avos HaTumah 8:8; Mishnah Berurah 158:1).
We also wash hands for cleanliness and sanctity (ibid.). These are related concepts because being holy includes being clean and sanitary (Yere’im §434). The Sages derive this from the verse “Sanctify yourselves and be holy” (Vayikra 11:44). “Sanctify yourselves” means to wash hands before eating as a preparation to eat in sanctity; “be holy” means to wash hands again after eating (Berachos 53b). When a person sanctifies himself by washing his hands, his eating is compared to an angel eating (Zohar Chadash, Rus 46a). The Sages required this only for bread because bread is the mainstay of a proper meal and therefore warrants a special enactment of cleanliness and sanctity (Shaar HaTzion §3). It has been noted that washing before eating also prevents the spread of disease and is said to be one reason why the Jewish people were less affected by the Black Plague.
Before Birkat HaMazon, even if one’s hands appear clean, they must still be washed until the second knuckle to remove unseen salt that could potentially harm the eyes, as well as for Kabbalistic reasons. There is an opposing view that one need not wash his hands before Birkas HaMazon on account of salt. One following this view must nevertheless wash his fingers if they are not clean and the uncleanliness bothers him (see Mishnah Berurah 181:1 and 10).
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Let us explore this mitzvah on a deeper level. A Jew rises in the morning with a pure soul and straightaway engages in the purifying activity of prayer. As the day progresses, however, one’s involvement with this world gradually blackens the purity of his soul. Even traveling to work exposes a person to sights and sounds that may run counter to the foundations of the Torah. The three daily prayers help reconnect us with Hashem and purify our souls (see Kuzari 3:5).
Based on this, we suggest as follows: Just as there is a concern that one’s “busy hands” may have become contaminated through contact with something impure prior to a meal, there is also a concern that one’s involvement in matters of this world may have diminished his purity. Now, eating is a physical act and can therefore be detrimental to the soul. For example, if one eats for pleasure, the way animals eat, it may influence him a bit to think like an animal. But if a person intends to refresh himself and maintain his health so that he can serve Hashem, his eating becomes the sacrificial service, and his food is like an offering (Ruach HaChaim 3:3). If serving Hashem is not a person’s sole intention, it should at least be a primary intention.
It is therefore improper to sit down and eat immediately after being involved with earthly matters that have a negative influence on the mind. The solution is to sanctify oneself before eating by washing hands. Not only does this remove impurity contracted by contact with something impure, but it also reminds a person to eat in sanctity, or at least like a mentch.
We enhance each meal with words of Torah, which indicate that the meal is being eaten for Hashem’s sake. The table is then called “a table in Hashem’s presence” (Avos 3:3 with Areshes Sefasai). The fact that Hashem is present makes the need for prior sanctification even greater.
Regardless of the purity of a person’s intentions, a physical act like eating will invariably draw him toward physicality to some extent. Following the same approach, we suggest that washing our fingers after eating not only cleanses them of food but also sanctifies a person on the inside and prepares him to recite Birkas HaMazon with a pure heart. Thus, with water and a little thought, we turn the physical activity of eating into a means of becoming holy and serving Hashem.
