Dirshu Mishnah Berurah

We learn when water becomes unfit for use when it changes its appearance.

We discuss the differences between washing and immersing ones hands as a spiritual preparation.

We learn that robots and monkeys are no good at fulfilling the action of pouring water as they do not have requisite understanding or human intent.

We continue the discussion of washing the hands with a vessel and immersion of the hands in a barrel.

We learn some wider laws concerning mikvaot as well as the rabbinic requirements for the immersion of hands in a suitable body of water.

The Halacha introduces concepts of purity of the hands, the water used in the process, and once used, water cannot be used for a second time even if it is remains pure.

We discuss the difference between utensils that are invalid for use to wash with because they develop holes, and items where holes are built into them from the start - such as a plug hole that may be permitted for hand washing purposes.

We explore what invalidates a washing cup for the purpose of netilat yadayim,

We discuss types of material that are valid for vessels to wash one’s hands and when a vessel loses its status of a valid vessel.

We learn that according to the Ramah one can make the bracha over washing one’s hands even after drying them although the Mishnah Berurah advises that best practice is to make the bracha after washing them and before drying them.

Although the primary motivation for performing any mitzvah should be for the honour of Hashem, the Talmud promises great things for those who are careful with washing ones hands at the required times.

Although many no longer have the practice to wash hands for foods dipped in one of the seven liquids, the Mishnah Berurah takes a more stringent view on this and we discuss instances where he would require us to wash - without a bracha.

We discuss how much, and what type of food require hand washing before they are eaten

We discuss the advice of chazal for when we should have a morning meal and the mitzvah of washing before a meal of bread.

The Mishna Berurah spends time in discussing a number of different mitzvot that we should be aware of and carry out during each day.

We progress from prayer to study and then to work. The Halacha instructs us in the correct approach to work, carrying all of the Torah values and character traits with us into the workplace.

The mitzvah of learning Torah is unusual in that the obligation extends throughout the day. Whilst we must fix some time each day to learn Torah, we must also be honest with ourselves and when we find ourselves free of other obligations we must try and use this time to continue our study.

We discuss what would happen if someone wants to be repaid for the contribution they made to the purchase for example of a Sefer Torah, and is leaving town. Similarly, we discuss why putting up plaques with the names of individuals who have given to a shul is a good thing.

We continue to apply the principle of the implied condition of Beth Din that extends the use of shul items beyond what we might expect based on the sanctity of these items.

We discuss making use of holy items for other uses and also whether you can turn a temple for idol worship into a synagogue.

Along with the issue of avoiding use of holy items where their sanctity might be lowered, we are instructed not to make use of holy items for our personal benefit. Using a Sefer to claim a space in shul is looked down upon unless our intention is to learn from the Sefer.

We discuss when burial is required for worn out holy items or substitute uses of them.

We discuss when an article is designated as a tashmish kedusha - serving a holy item, which means that this secondary items takes on holiness and must be buried when it is no longer able to function appropriately.

Concluding this section of the Shulchan Aruch we discuss payment made for prostitution and whether this can be used for shul or mitzvah purchases.

We examine at what point items brought to a shul for use by the community take on sanctified status and the stringencies that status effects.