ASK THE REBBE from the virtual desk of the OU Vebbe Rebbe 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: [Last week, we answered the first part of the question] A consensus among poskim forbids reciting b'rachot in modern bathrooms. However, many feel differently regarding the need to wash hands upon exiting the facilities (which precludes the effectiveness of washing hands in them). Since the requirement to wash is weaker [see last week’s discussion], there is halachic justification for leniency and, practically, one can be lenient when it is difficult to finding a washing area outside the facilities (Minchat Yitzchak I, 60; Yabia Omer III:OC 2). Please note that the above applies only when the toilet is cleaned effectively by flushing. Also note that the need to remove ruach ra’ah is more stringent than the need to remove uncleanness in that it should be done as soon as possible (Mishna Berurah 4:38). In contrast, ruach ra’ah does not preclude one from making b'rachot (ibid.:39) as unclean hands do. Thus, it is preferable to wash properly and then recite “Asher Yatzar”. If water isn’t available upon leaving the bathroom, one should clean his hands in other halachically viable ways and then recite “Asher Yatzar”. When he finds water, he should then wash his hands to remove the ruach ra’ah. “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. I have seen a wise person get tripped up by foolishness, but I have yet to see a fool get tripped up by wisdom. Haste is a positive and precious trait forall one's limbs, except the mouth and the tongue. Just as we accept that our neighbor's face does not resemble ours, so must we accept that our neighbor's views do not resemble ours. REASON: This is based on the interpretation that our Sages applied to the opening verse in T'hilim 27: ORI (my light), this is Rosh HaShana (the Day of Judgment on which "He shall bring forth your righteousness like the light, and your judgments as the light of midday - T'hilim 37:6). V'YISH'I (my salvation), this is Yom Kippur (when we pray that HaShem deliver us and forgive our transgressions). Further in the same Psalm it says: "For He will conceal me in His Sukka" - this alludes to Sukkot. REASON: That same Psalm says: LULEI HE'EMANTI (if it were not for my faith...). The word LULEI is spelled LAMED-VAV-LAMED-ALEF which is an anagram of the word ELUL (actually, it's ELUL backwards). Some communities begin blowing the Shofar on the first day of Rosh Chodesh (even though it is 30 Menachem Av). REASON: Moshe Rabeini spent 40 days and 40 nights on the Mountain, descending on Yom Kippur with the second set of LUCHOT. Because Elul has only 29 days (and even with a Sanhedrin to sanctify Rosh Chodesh, in which case all months vary between 29 and 30 days, Elul most often has 29 days), an extra day (the first day of Rosh Chodesh) would be needed to bring the total number of days to 40. [The prevalent practice is to begin blowing the Shofar on the first day of Elul.] The privilege can readily be identified in this week’s beautiful haftara. The shattered remnants of Israel, wrapped in a veil of weeping, take comfort from Isaiah’s lyrical words to an afflicted, storm-tossed, unconsoled people: “All your children [Banayich] will be students of Hashem and abundant will be your children’s peace.” Unlike the children of the prophets who were the chosen few who were learned in their days, the prophet predicts a time when every Jew will be a “Ben Torah.” The learning of Torah, however, becomes a necessary condition for the maintenance of peace, and not - as some may think - the appeasement of other nations or the imitation of their ways. Being a child of Hashem imposes upon us a responsibility, the mission of behaving like a respectful child, bringing Kiddush Hashem into this world, participating in Tikkun Olam, and turning the Torah learned into a tool for the betterment of mankind. This notion is reinforced at the end of Masechet Berachot that in referring to the above prophetic citation, quotes R. Elazar in the name of R. Hanina. The rabbis suggest that the term for “your children” [Banayich] be replaced with the Hebrew word “Bonayich” – ‘your builders.’ The implication is clear: Our job is to build through the blueprint of Torah; and it is those who reap the fruits of Torah who ultimately bring society to harmonious perfection. [The R'ei Homepage]
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