1. The Significance of the 18th of Elul
Today is a special day on the Hebrew calendar—the 18th day of Elul. We are getting very close to Rosh Hashanah—the Jewish New Year. If you count from today, there are exactly 12 days left until Rosh Hashanah, since Elul has 29 days. Counting from the 18th through the 29th gives us these 12 days. This number is significant because it corresponds to the 12 months in the year, and this period is traditionally used for introspection and taking stock of each month that has passed. The idea is that each of these last 12 days can be dedicated to reflecting on one month of the past year, considering what needs to be fixed or improved before the new year begins. This process allows us to prepare ourselves spiritually for Rosh Hashanah by making amends and setting intentions for growth.2. Birthdays of Chassidic Founders: Baal Shem Tov and the Alter Rebbe
The 18th of Elul is also notable as the birthday of two foundational figures in Chassidus: Rabbi Yisroel Baal Shem Tov and Rabbi Shneur Zalman of Liadi, known as the Alter Rebbe. The Baal Shem Tov, whose name means “Master of a Good Name,” was the founder of the Chassidic movement. His life was shrouded in mysticism and secrecy; he was orphaned at a young age, and his father’s parting words were that he should fear no one but God alone. It is taught that Achiya HaShiloni, a prophet from Tanach, became his spiritual teacher through mystical means. The Baal Shem Tov initially wished to remain hidden rather than become a public leader—a trait seen in true leaders who recognize the weighty responsibility rather than seeking honor or privilege. Forty-seven years later, on this same date, Rabbi Shneur Zalman—the founder of Chabad—was born. While Chabad is one branch among many that trace their roots to the Baal Shem Tov, its direct lineage runs through seven generations of Rebbes, from the Alter Rebbe to the Lubavitcher Rebbe. The Alter Rebbe was a disciple of Dov Ber, the Maggid of Mezritch (himself a successor to the Baal Shem Tov), and considered himself a spiritual grandson to the Baal Shem Tov.3. The Choice Between Torah Study Approaches
During their era, Jewish scholarship was at an exceptional level, with most scholars dedicating themselves entirely to Torah study rather than secular pursuits like medicine or science. When Shneur Zalman was recognized as a prodigy, he faced a choice between two main schools: that of the Vilna Gaon (focused on revealed Torah) and that of the Maggid of Mezritch (focused on mysticism and Kabbalah). Initially skeptical about Chassidic teachings, Shneur Zalman visited Mezritch with challenging questions. At first he was unimpressed but after meeting directly with the Maggid—who answered all his questions—he became convinced and ultimately became a leading figure in Chabad Chassidus. There is an expression referring to these two leaders as “the two luminaries,” both sharing their birthday on Chai Elul—the 18th day of Elul.4. The Spiritual Meaning Behind Netilas Yadayim (Hand Washing)
Moving into halacha, we discussed Netilas Yadayim—the ritual washing of hands before eating bread. While today we understand handwashing as basic hygiene, our sages instituted this practice long before germ theory for spiritual reasons: before eating food—which is considered holy—we purify ourselves by washing our hands. The table is likened to a mizbeach—an altar—and eating becomes an act of service to Hashem rather than mere physical indulgence. Washing hands symbolizes not only physical cleanliness but also refraining from using our hands or nails for negative purposes. Although Netilas Yadayim is not a biblical commandment but rather rabbinic, we still recite a blessing: asher kid’shanu b’mitzvosav v’tzivanu al netilas yadayim—“Who sanctified us with His commandments and commanded us regarding washing hands.” The rabbis wanted us to approach meals with spiritual purity because food consumption itself can be elevated into divine service.5. Order of Kiddush and Hand Washing: Beis Shammai vs Beis Hillel
On Shabbos (and during weekday meals), there are two steps before eating bread: first making Kiddush, then washing hands for bread (hamotzi). A question arises: why not wash hands before making Kiddush so that Kiddush itself is recited with clean hands? This issue is debated by Beis Shammai and Beis Hillel: - Beis Shammai holds that one should wash hands first, then make Kiddush, followed by hamotzi. This seems logical—do all preparations up front. - Beis Hillel objects because after washing your hands you might touch the Kiddush cup—which may not be spiritually pure—and thus re-contaminate your hands before eating bread. The concern isn’t about non-Jews handling items but about moisture transmitting impurity from vessels like cups or knives if touched with unwashed or moist hands. According to Beis Hillel, since you don’t handle wine directly with your hands when drinking Kiddush but do handle bread directly when eating it, it’s better to delay handwashing until after Kiddush.6. Practical Questions About Ritual Purity at Meals
Questions were raised about other utensils—such as knives used for cutting challah—and whether similar concerns apply as with cups. According to Beis Hillel’s logic, if you wash your hands before using such utensils (which may not be pure), you risk re-contaminating your hands via moisture transfer. Beis Shammai would argue that impure vessels shouldn’t be brought to the table at all; thus there’s no issue using them after washing hands. In practice today, precautions include drying one’s hands thoroughly or ensuring utensils are clean—or simply tearing challah instead of cutting it. Customs vary: some families cut challah while others tear it; some use salt on challah because salt was required on every sacrifice in Temple times (al kol korbancha takriv melach—“On every offering of yours you shall offer salt,” Vayikra 2:13). Salt preserves food and symbolizes making our tables like altars where our meals become acts of divine service.7. Placement of Napkins After Hand Washing: Another Dispute
Another Mishnah discusses where to place one’s towel or napkin after drying hands post-washing: on the table, or on the keses—the cushion or bolster one reclines on? Each diner had their own napkin used throughout the meal. - According to Beis Shammai: Since tables must remain pure (not defiled), it’s fine to put your moist napkin on the table. - According to Beis Hillel: Since tables can sometimes be impure (second-degree impurity), putting a wet napkin there could transmit impurity back onto your food via moisture transfer; better to put it on the cushion instead. This debate reflects broader philosophical differences: Beis Shammai expects higher standards—purity everywhere—while Beis Hillel takes into account real-life imperfections and offers practical solutions accordingly.8. Table Etiquette and Halachic Mindfulness
These halachos train us in mindfulness around eating—pausing for blessings, washing hands properly, maintaining purity—all encourage us not just to eat mindlessly but with intention and awareness that even mundane acts can be elevated into service for Hashem. There are many laws regarding etiquette (derech eretz) at meals—how we eat, how we conduct ourselves at the table—and stories abound about great rabbis’ carefulness in these matters (for example, some say certain rabbis avoided foods like spaghetti because they couldn’t eat them neatly). Ultimately, halacha guides us toward living thoughtfully—whether in ritual purity or daily manners—so every action becomes meaningful rather than automatic or careless.