ASK THE REBBE from the virtual desk of the OU Vebbe Rebbe 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: Must one use a cup for washing after the use of the bathroom for personal needs? Is there any specific order for washing and saying the bracha? Can this washing be done in the bathroom itself? Answer: A proper washing cup is mandatory for netilat yadayim before a meal. There is a machloket rishonim (early Halachic authorities)if a cup is required for washing hands upon rising in the morning. The Shulchan Aruch (Orach Chayim 4:7) says that it is good to be careful for all the requirements of full netilat yadayim when washing in the morning, but the Rama (ad loc.) stresses that a cup is not absolutely necessary. The Rashba (Shut I: 191), the main source of the stringency, attributes the need for the cup to the need to sanctify oneself as he rises in the morning as a “new creation.” Another reason to wash hands in the morning is to remove ruach ra’ah (bad spirit). The Shulchan Aruch (ibid.:12) has a doubt if one must wash his hands with a cup to remove ruach ra’ah (based on the Zohar) or if dipping the hands three times in water is enough (see Mishna Berurah ad loc.: 25) One who “took care of his needs” needs to wash or rub his hand well to remove any unclean residue, but that doesn’t require a cup. Regarding netilat yadayim upon leaving the facilities or a bathhouse, one must first realize that the source is post-Talmudic (see Beit Yosef, OC siman 4).The issue is a concern for ruach ra’ah, but the level of ruach ra’ah is lower than that of the morning (Shaarei Teshuva 4:12). Therefore, although the Zohar requires to wash three times to remove ruach ra’ah in the morning, we wash only once after leaving the bathroom (Magen Avraham 7:1). Along the same lines, it appears that the need for a cup does not apply either. There is a stringent opinion (mentioned in Mishna Berura 4:39) which requires three washings after leaving the bathroom, and some people do so and/or use a cup. We will finish the answer next week“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. We humans chase over the world to find things: We climb high mountains; we descend to the nethermost depths of the sea; we trek to the wilderness and to the desert. There is one place where we neglect to search — our heart. But it is there we will find G-d. Whoever loves the Land of Israel is likewise loved by the Land. The Land of Israel is the same as the Divine Presence Itself. REASON: The essential entreaty for sustenance is here. As our Sages taught (Brachot 4b) and as recorded in Shulchan Aruch, if one did not have the requisite intention (KAVANA) when saying this pasuk, he should repeat it. Accordingly, we open our hands while reciting it – similar to Sh'mot 9:29,"...I will stretch forth my hands towards HaShem". Likewise, regarding Shlomo HaMelech (Melachim Alef 8:54), "And it was when Shlomo concluded his prayers, and his hands were stretched forth towards the heavens". Also, opening the hands symbolically reinforces our plea to HaShem to open His hand toward us. V'SHAMARTA ET MITZVOT HASHEM ELOKECHA LALECHET BIDRACHAV U'L'YIRA OTO It is indicative that the Hebrew word “al” can also mean ‘on,’ as if to say that the command to say Birkat Hamazon applies only in Eretz Yisra’el. Indeed, one is reminded of Ramban’s words (Devarim 11:18) that the main purpose of the mitzvot is in Eretz Yisra’el, since it is written: “In order that you and your children’s days should be increased on the Land…” What is so unique about the Eretz Yisra’el? Besides being described as a “good land” in our Parsha, a later portrayal reminds us that it is “not like the Land of Egypt… it is a land of hills and valleys… a land which the Lord your G-d cares for.” Hashem looks down upon this Land. And since there is no Nile River in Eretz Yisrael, there we need to look Heavenward through deed and prayer to ascertain that Hashem will bring us rain and consequent sustenance. This mutual relationship with G-d is intimately bound with the Land, a message clearly enunciated when the beracha, “Al Ha’retz ve’al Hamazon” was instituted after Bnei Yisrael entered Eretz Yisrael. Moreover, the Midrash Tanchuma makes it clear that if Eretz Yisrael is not recalled in Birkat Hamazon; one has not fulfilled the mitzva. There is thus food for thought in contemplating that first we begin the second paragraph (Nodeh Lecha) with thanks for the Good Land, and only then we follow that by offering gratitude for the Covenant, the Torah, the Hukim, and sustenance. Sincerely yours, Menachem Persoff, Director, Israel Center [The Eikev Homepage]
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