Deuteronômio 14:22 Halacá: Shulchan Shel Arba, Mishneh Torah, Blessings, Mishneh Torah, Festival Offering & Mishneh Torah, Gifts to the Poor

And understand for this reason the Torah describes the sanctification of the priests’ hands and feet, as Scripture says, “They shall wash their hands and feet, that they may not die.”⁹Ex 30:21. This washing Targum Onkelos (may his memory be a blessing) translates with a word that connotes holiness, even though in the other places where “they shall wash” is written, it is translated “they shall remove the dirt from” [va-yes’hun], but here he translated it “they shall sanctify” [va-yikadshun]. This is to explain that the priest used to sanctify his hand and his feet. With his right hand for his right foot and his left hand for his left foot, he would concentrate on “the ten” and make himself holy through their holiness, and draw upon the blessing from their blessedness, and with this thought in mind the priest would sanctify his hands and feet in the basin when he approached the altar. Thus the table is called an altar. For this reason they [the rabbis] were very severe with the punishment for someone who makes light of hand washing; he is to be “uprooted from the world.”¹⁰B.Sotah 4b. The severity of this punishment is because hand-washing hints at the thing upon which the whole world depends. So whoever makes light of “lifting” the hands (for washing) causes a washing that destroys the world. As it has been said, “wash before or be fed pig meat; wash after or a life might be lost.”¹¹B.Hullin 106a. Chavel explains this somewhat elliptical saying in his notes by bringing two stories. First, there was a Jewish shopkeeper who would sell kosher meat that he would cook and feed to a Jew, but when a gentile came into the store, he’d feed him trayf. But if a Jew came to eat and didn’t wash his hands, thinking he was a gentile, the storekeeper would feed him pig meat. As for the danger of not washing afterwards, Chavel retells the story of the man who entrusted his wife with purse of money, and then went out to the market without washing his hands after the meal. A wicked man came along who saw the husband give his wife the purse. He came to the woman and said to her, “Give me the purse that your husband gave you.” She replied to him, “Give me a sign” (i.e., that proved he know her husband and that he sent him). He told that he knew her husband just ate lentils (since he had seen them on her husband’s unwashed hands). So she gave him the purse. When her husband came home, she told him what happened, and he killed her! And this also was said about netilat yada’im: “whoever makes light of hand-washing will end up poor.”¹²B.Shabbat 62b. Wealth is accumulated by the work of one’s hands, and so it is written, “in all that you extend your hand to,”¹³Dt 15:10: “The Lord your God will bless you in all you do, and in all that you extend your hand to.” and blessings are linked to “the ten.” This is hinted at in “you shall surely set aside a tenth,”¹⁴Deut. 14:22. that is, “from ten [‘eser] so that you will become rich [tit-‘asher].¹⁵B.Ta’anit 9a, which interprets the Biblical Hebrew emphatic infinitive absolute construction: ‘iser te-‘aser (“you shall surely set aside a tenth”) as ‘eser te’asher (“ten will make you rich”), punning on the similar spelling and sound of ‘eser, “ten” and ‘osher, “wealth.” They proved that ‘osher –“wealth” – which is a shibboleth [“an ear of wheat” spelled with a shin] is from the ma’aser [“tithe” spelled with a sin] which is a sibboleth [that is, the letter shinin ma’aser is pronounced like the letter samekh in “sibboleth,” to hint that blessing and wealth is linked to “the ten” (the ten sefirot).¹⁶The point of the midrash is that ‘eser (ten) and ‘osher (wealth) are more or less equivalent, even though one is pronounced with an /s/, the other with a /sh/ sound. Of course this an allusion to the story in Judges 12 where the Gileadites used the word shibboleth as a password to distinguish their people from the Ephraimites, who could only pronounce it “sibboleth.” Though R. Bahya on the one hand seems to stress the interchangeability of shibboleth and sibboleth to make his point, I would not put it past him to be also hinting that knowing the equivalence of ‘eser, ‘osher, and the mystical secret of the connection between the ten sefirot and acquiring blessing is itself a sort of “shibboleth,” as it were. Having the wisdom to make these connections distinguishes the Torah scholars from those who don’t know or appreciate the secrets of the Torah and their benefits. Proof of this is in the birkat kohanim (the priestly) when they raise and extend their hands.¹⁷I.e., to draw down the blessings from the ten sefirot through their ten fingers. R. Bahya in effect implicitly associates the lifting of the ten fingers when to draw down blessing when one washes before eating at the table, to the blessings drawn down by the hereditary priests. It should become clear from this that the more a commandment requires this sort of thinking directed above, the greater the punishment for making light of it. This is like the issue of saying “Amen.” As great as one’s reward is for answering “Amen,” double is the punishment for making light of it. This is what our rabbis z”l taught in a midrash: “Everyone who is careful to answer “Amen” in this world deserves to answer “Amen” in the world to come.” David (peace be upon him) said, ‘Blessed is the Lord forever, Amen and Amen;’¹⁸Ps 89:53. ‘Amen’ in this world, and ‘Amen’ in the world to come. For everyone who answers ‘Amen’ deserves two worlds: this world and the world to come.¹⁹M. Tanhuma 96:7. And in the Temple, when The Name of God was spoken aloud as it is spelled, they did not answer “Amen.” But in the precincts of the Temple where it was not permitted to say it as it is spelled, they would say aloud “Amen” instead of The Name, because the word “Amen” hints at the letters of The Name.²⁰B. Berakhot 63a. The numerical equivalents for the names of God ADoNaY (65) and YHWH (26) when added together equal AMeN (91). Therefore, greater is the one who says “Amen” than the one making the blessing using a circumlocution for the actual name of God.²¹I.e., like saying “Adonai” instead of pronouncing YHWH. And everyone who makes light of saying “Amen,” their punishment is double in the circles of hell, that is, the circle called “a land whose light is darkness,”²²Job 10:22. which is lower She’ol. The prophet who spoke about those that make light of answering “Amen” referred to this when he said “They have forsaken Me, the Fount of living waters, and hewed them out cisterns, broken cisterns which cannot even hold water.”²³Jer 2:13. But whoever answers “Amen” with its letters opens “the Fount” and draws out the flow of blessing. And accordingly the verse refers to those who make light of it when it says “hewed them out cisterns, broken cisterns.” That is to say, they are punished with a double punishment, the one worse than the other.²⁴R. Bahya is picking up on the repetition of the word “cisterns” (be’erot) to hook his midrash. Thus you learn that the greater the reward is for doing something, the greater the punishment for not doing it. Now right after washing and drying his hands, he ought to eat, and so they said, “Right after washing his hands, ha-motzi’.²⁵B.Berakhot 52b, which actually says, “right after washing hands, the meal.”

Why does one not add "Amen" to the blessing one has said on partaking of fruit etc.? Because it is a single blessing, and Amen is only added to a final blessing, when preceded by one or more blessings; for example, the blessings recited by the King or the High Priest,^*Mentioned in Mishnah Sotah, chapter I, paragraph 1 and set forth in detail in paragraphs 7 and 8. Paragraph 7:—Blessings recited after reading by the High Priest, or someone else, in his presence, during the night of the Day of Atonement, sections from the Book of Leviticus appertaining to the Day (Leviticus ch. 16 and ch. 23:26-32). Paragraph 8:—Blessings after recital in public of passages from the Book of Deuteronomy, on the second evening of the Feast of Tabernacles after the close of the Sabbatical year. This in accordance with the precept (Deuteronomy 31:10-13). The reading was done in the courtyard of the Temple on Mount Zion. The King was the Reader. If there was no King, the chief leader of the people was the reader. The passages read were Deuteronomy 1:1 till 6:9; 11:13 till 11:21; 14:22 till 14:29; 26:12 till 26:15, 17:15 till 17:20; chapter 28; and 17:15 till 17:20 were repeated. the addition of the Amen in these cases indicating that all the blessings had been completed.

Whoever eats forbidden food, wilfully or in error—recites no blessing either before or after. For example, if one eats of that which is Rabbinically regarded as Tevel (produce from which priest's dues and Levite's tithes should have been, but had not been separated), or eats Levite's tithes from which the priest's dues (two per cent by the original owners, and ten per cent by the Levite of his portion) had not been taken, or eats (outside Jerusalem) Second tithes (which should be consumed in Jerusalem), or consumes that which had been set apart for the Sanctuary and had not been properly redeemed, he does not recite the blessings for the food. Needless it is to add that no blessing is recited if flesh is eaten of a beast that was not properly slain or was pronounced unfit for consumption by Jews owing to a lesion, or if wine is drunk that is forbidden to Jews etc.