Dirshu Mishnah Berurah

We discuss the relative priority between fine flour bread baked by a non-Jew and inferior flour baked by a Jew. We also start a discussion of "bread-like" food and which bracha they take before and after eating.

We discuss different types of bread and the priority they take in terms of which one attracts the brocha.

We learn about the ideal way to distribute the bread after the hamotzi brocha has been made.

We learn who should be honoured with making the bracha of hamotzi amongst those eating together.

We learn that ideally there needs to be a fixed place where people join together in order for one person to exempt others in their obligations over making a brocho before and after eating.

We learn how the hamotzi bracha of one person can exempt the obligation of another and the conditions needed for this to work.

We discuss instances where it is permissible to speak even after making the brocha on the bread before eating.

We learn that when a person makes the brocho on bread for others, they must listen, have intent, and answer amen to his brooch and he must listen and have intent to them saying amen.

We discuss the requirement to minimise a delay between washing hands and making the blessing on bread. We also turn to the question of the ideal part of bread upon which we making the blessing.

The Halacha discussed what to do when faced with needing the bathroom and intending to eat a meal - both activities require washing the hands and both require blessings. We learn the order of each.

In theory, it is possible to wash once before morning prayers and this would cover later meals if one made an explicit condition for this, and protected his hands from touching things that would necessitate a second washing. In practice, the application of this is limited to times of great need only.

We learn the conditions under which it is acceptable to wrap ones hands in a cloth when no water is available for washing hands.

We learn how you can still wash your hands and make a bracha even if a bandage covers part (or all) of a hand.

The Shulchan Aruch summarises a number of halachot previously discussed concerning achieving a status of full hand purification.

We examine ways to avoid transferring back impure water onto pure hands.

We learn about the need to wash off substances that form a barrier to formal handwashing for eating bread. We also examine when only part of the hand is washed.

Where a reviis of water is poured on each hand in one go then this removes any impurity from the hand and with the water used. The need to raise the hands, to stop impure water dripping back on the hands is also then removed.

We learn the requirement to raise the hands when washing them so that impure water does not roll back from beyond the wrist to the hand and undo the purification of them.

We learn under what conditions paint, ink, or rings can cause an interposition when washing hands.

We learn under what conditions something stuck to the hands is considered an interposition and would invalidate hand washing.

We continue our discussion of the reviis of water needed for up to 2 people to wash together and the amount required by more than 2.

We learn that the minimum amount of water needed to wash one’s hands is a reviis. This measure would work for 2 people washing their hands together.

We discuss how to proceed when in doubt over successful handwashing and when you can use snow, sleet, or hail for handwashing.

The hot springs of Tiberius introduce 2 factors into the suitability of its water for ritual hand washing - it is hot, and contains many minerals that make human consumption impossible. We discuss whether this water can be used for hand washing or hand immersion as part of the purification process.

We learn that water that has been used for "work" is invalid for washing one's hands. We define various types of activity that fall within this category.