ASK THE REBBE from the virtual desk of the OU Vebbe Rebbe 
The Orthodox Union – via its website – fields questions of all types in the areas of kashrut, Jewish law and values. Some of the questions are answered by Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, founded by HaRav Shaul Yisraeli, zt"l to prepare rabbanim and dayanim to serve the National Religious community in Israel and abroad. The Ask the Rabbi project is a joint venture of the OU, Yerushalayim Network, Eretz Hemdah... and the Israel Center. The following is a Q&A from Eretz Hemdah... 

Question: Some religious Jews do Netilas Yadayim in the morning immediately upon waking up, with the water and basin underneath the bed. Is this necessary, or can one wash their hands in the bathroom upon waking up in the morning? If this leniency is acceptable, please cite sources and the rabbinic authority which sanction this leniency?

Answer: The prohibition of walking 4 amot without washing hands in the morning is not mentioned in the Gemara or by other early halachic sources. Therefore, the custom of the world is to rely on the opinion of the Rashba in Berachot 25b (who admittedly, deals with a different context), who says that an entire house is considered like 4 amot. Note that this logic would not apply when sleeping in the open such as on a camping trip or if one needs to walk more than 4 amot outside one’s dwelling before washing (which is sometimes the case in the army or when camping). The Shvut Yaakov (III:1) ruled that one need not be stringent in this matter. However, the Mishna Berurah (1:2), based on the Zohar, is stringent in this matter, except in pressing cases. It is important to correct the misconception that the walking of 4 amot is the main halachic problem in and of itself. The main problem is delaying removing the spirit of impurity which rests on the hands during the night’s sleep. Thus, to lie awake in bed until someone can bring water within 4 amot or to walk more than 4 amot in small increments makes the matter worse, not better (Mishna Berurah, ibid.). One should also not put off going to the bathroom, if it is difficult to wait, in order to first wash one’s hands, because it is forbidden to delay going to the bathroom when one has an acute need (ibid).) Hagaon Harav Shaul Yisraeli zt”l taught that even Bnei Yeshiva can rely on the opinion of the Rashba.

“Ask the Rabbi” Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. If you would like to receive Hemdat Yamim by email, on a weekly basis, please send an email to lists@eretzhemdah.org with the message: Join Hemdatya - Please leave the subject blank.

Speaking of Netilat Yadayim... Two of the main "reasons" for the requirement of washing upon waking are [1] to complete the removal of the RU'ACH HATUM'A (that attaches itself to us during a night's sleep and remains on the fingertips upon our waking), and [2] as a preparation for the reciting of Sh'ma, davening, learning Torah, and doing mitzvot in the course of the day ahead – much as the kohen is required to wash before performing service to G-d in the Beit HaMikdash. This dual "function" of Netilat Yadayim gives it the important role of MAVDIL, separator between the sleep-filled night when the person is "dead to the world", and our waking day that is (hopefully) filled with the spiritual pursuits of a Torah LIFE.
More on Netilat Yadayim

The Vebbe Rebbe Q&A on page 13 deals with Netilat Yadayim. And I added another point in the box on the bottom of the same page. I know it might seem like a lot on the same topic in one issue of Torah Tidbits, but consider it coincidental — except that there aren't many things that really are... Blame it on the shiur I gave last Monday morning. There were a few points I wanted to share with TT readers, and a couple that I didn't have time for at the shiur at all. 

Let's take a look at the various inputs to the requirement of wash our hands upon arising in the morning. We are like new beings each morning after a night's sleep. The pasuk in Eicha (3:23) speaks of CHADASHIM LA'B'KARIM, RABA EMUNATECHA, new each morning, great is Your faithfulness. Part of MODEH ANI is taken from this pasuk. In MODEH, we acknowledge and thank G-d for returning our souls (every morning) with kindness. Combine this with the notion that sleep is a "tiny fraction" of death, and that the soul leaves the body (in some way) each night, then we can truly say that we are new beings each morning. The famous saying goes, "today is the first day of the rest of your life".We might put it as, "today is the (first) day of your new life".

And the procedure that demarcates between the dead of night and the day's new life, is NETILAT YADAYIM. 

Now we're ready for point number 1. We say Birchot HaTorah each morning, even though Torah learning is a constant day and night mitzva, because the night's sleep interrupts the effect of the previous day's bracha. So too, does the new day require new, fresh KAVANOT for many other "constant" mitzvot. These might not have brachot, but they are mitzvot and they need fresh kavana. 

Therefore, after Netilat Yadayim in the morning, one should have kavana to Believe in G-d, believe that He is One, to love G-d with all one's heart, soul, and might, to love others as yourself... and other mitzvot of the heart. Also, to fulfill the command of K'doshim T'h'yu, be holy. Follow in G-d's footsteps (so to speak). Keep all the mitzvot. Etc. etc.

In other words, for specific mitzvot which we perform each day, because of their specific nature, we have routine kavana-inducers for them. E.g. the brachot of Shma and the moment of putting our hand over our eyes. The three steps forward for the Amida. Various HINENI MUCHAN UMEZUMAN passages and the like. So too, should there be kavana-raising thoughts for the other type of mitzva mentioned above. And when? Immediately upon having washed our hands.

Not easy to do every day, but definitely something to think about seriously.
Another point. After Netilat Yadayim, one should wash his face and rinse his mouth (brush teeth, etc.). This is not just for hygienic purposes. The Gemara teaches us that washing the face (and feet if they are dirty) is an act of respect of G-d, before Whom we stand, always. Cleaning the mouth is done to prepare to utter words of prayer and Torah in an appropriate and respectful manner.

The above is based on and/or inspired by R. Naftali Hoffner's SEFER HALACHA - DINEI T'CHILAT HAYOM.

Hasidic Wisdom, from the book by Simcha Raz (Elkins/Elkins)
Ever since the day that Eisav duped his father Yitzchak, not a single father may find fault in his son.
- Baal Shem Tov

G-d does not lack for angels. What is needed are health and wholehearted Jews who can carry out G-d's will.
- Rabbi Moshe of Kobrin

Rite and Reason by Shmuel Pinchas Gelbard
Among Ashkenazim, it is customary to conduct the CHUPA outdoors, and not under a roof.

REASON As a SIMAN TOV that the offspring of this couple may be as numerous as the stars in heaven. (Rama)
REASON Halacha requires that the CHUPA be conducted on the property of the groom. Outdoors (in the public domain) satisfies this requirement because the groom also "owns" a portion of it. (Aruch HaShulchan)
REASON Outdoor CHUPA publicizes the joyous event. The importance of this is reflected in the words of the bracha, "Let there soon be heard in the cities of Yehuda and the streets of Jerusalem... a voice of joy... from their canopies..."

Who's Who in the Sedra
This is an experimental new feature for Torah Tidbits that will not be biogrphical, but rather it will contain comments from the Talmud and Midrash about different personalities in the sedra. Based on the book ISHEI HATANACH by Yisrael Yitzchak Chasida

MIRIAM
Three great benefactors supported (the People of) Israel, and these are them: Moshe, Aharon, and Miriam (Taanit 9a) • Who were the 7 prophetesses? Sara, Miriam, Devora, Chana, Avigayil, Hulda, Esther (Megila 14a) • The name Miriam has the root of bitterness because Egypt had begun to embitter the life of Bnei Yisrael. (Yalkut Shimoni Shmot 165) • Miriam was the midwife PU'AH... age 5... (Shmot Raba 1:13) • And G-d made "houses" for them... Miriam took Wisdom (ibid 48:4) • Before Moshe was born, she had prophecy; after Moshe was born, it was taken from her and given to Moshe (Midrash Agada Shmot 15:2) • One of her prophecies was that her mother would give birth to the redeemer of Israel (Megila 14a) • Miriam was a teacher of women (Targum Micha 6:4) • The Well (that accompanied Bnei Yisrael for most of the Wondering in the Midbar) was in her merit (Taanit 9a) • Efrat (as in Divrei HaYamim Alef 2:19) is Miriam. And why is she called Efrat? Because Bnei Yisrael flourished (name related to the root of P'RU U'R'VU) at her hand (as a midwife) (Sh.R. 1:17) • Amram followed his daughter's "advice"... and reunited with his wife Yocheved... Aharon and Miriam danced before the APERIYON (royal wedding sedan) of the reuited couple (Sota 12a) • She married Kalev (Sifrei) • Bezalel came from Miriam, and so did David... (Sh.R.) • Miriam died on the 10th of Nissan (Megilat Taanit) •Six died with a "Divine Kiss" and were not taken by the Malach HaMavet (Angel of Death) - Avraham, Yitzchak, Yaakov, Moshe, Aharon, and Miriam (Bava Batra 17a) • Seven were not subjected to the decay of the grave... Moshe, Aharon, Miriam, Binyamin... (ibid) • When Miriam died, the Well disappeared... 

AHARON
The world does not exist except for (the benefit of) Moshe and Aharon (Chulin 89a) • Moshe and Aharon were equals... • Moshe and Aharon greatly resembled each other... as did their children... • Moshe said, until I came around, my brother Aharon had been prophesying for 80 years (Sh.R.) • He was a lover and pursuer of peace, he loved people and drew them closer to Torah (Avot1:12) • "Do not interrupt others" — this is Aharon (Avot of Rabbi Natan) • Once when Aharon was walking by, he encountered a wicked person and greeted him warmly. The next day, the wicked one wanted to commit a sin, but didn't because hw would then be embarrassed to look Aharon in the eye again (A.d'R.N.) • Many children of Bnei Yisrael were named Aharon, because their parents were reconciled through the efforts of Aharon (A.d'R.N.) • Aharon married Elisheva, daughter of Aminadav, sister of Nachson • Aharon prophesied to the Jews in Egypt that G-d would redeem them (Sh.R.) • Aharon brought about the first three plagues in Egypt.
More on Aharon IY"H in future issues

G'MATRIYA-MATCH
IT'S A MATCH! The last pasuk in Chukat (Bamidbar 22:1) tells us that Bnei Yisrael continued traveling until they came to the Plains of Moav by the Jordan River (opposite) Yericho. They were just victorious against Sichon and Og, and they find themselves still surrounded by hostile nations. And, of course, when they cross the Jordan, there will be many more hostile nations around them.
In chapter 3 of T'hilim, David HaMelech proclaims that although he is surrounded by enemies, " I will not fear the tens of thousands of people who are set against me" (pasuk 7).
This resolve of David's, not to fear the enemy, because G-d is on our side, must be the attitude of the Jews people at all times, when surrounded by enemies.
Bamidbar 22:1 and T'hilim 3:7 have the same G'matriya - 2394. 

From the Desk of the Director
Parshat Chukat opens with a description of the cleansing ceremony of the Red Heifer, which is very paradoxical. For the cow’s ashes purify people who have become contaminated; yet those who are involved in its preparation themselves become defiled!

This raises the quintessential question as to what is the reason for the statute? Curiously enough, the answer is embedded in the question - for statutes, by definition, do not have rational explanations. “Zot Chukat Hatorah asher tziva Hashem” – ‘This is the ordinance of the Law which Hashem has commanded,’ seemingly says it all. 

Yet Rashi tells us that the nations of the world taunt us on account of this law. The Rambam recalls the jaunts of heretics who note that this strange command was observed outside the Temple. And the Midrash relates that even the great and wise King Solomon exclaimed in this context: “I said I would be wise, but it is far from me!” (Mishle 7:23).

It seems that our faith in rationality is at question, and that the lack of rationality challenges our faith. Perhaps Job’s interpretation of the mysteries of life provides us with the clue. For he said: “Who can draw a pure thing out of an impure one? Is it not the One G-d?” (Job 14:4) There is much that we don’t understand; but notes Rabbi Elie Munk, our failure to understand truth does not make it untrue. 

Sincerely yours, Menachem Persoff, Director, Israel Center

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