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Not long ago we were reading in the parshat Shelach of the fall-out from the report of the 12 spies sent to investigate the Land of Israel. In 14:34 there is a doubling of the phrase “a day for a year” such that the verse reads “Like the number of days that you spied out the Land, forty days, A DAY FOR A YEAR, A DAY FOR A YEAR, shall you bear your iniquities - forty years - and you shall comprehend straying from Me.”

The question I propose is: What is the meaning of this doubling? Why is that phrase there two times? In the past I have learned that when there is a doubling of a word or phrase it is there to teach us something. I do not like to come up with an answer “off the top of my head based on my internal logic,” but prefer to rely on source material. To my surprise, I could not find any one mentioning this doubling. This is after searching through Midrash Rabba, Rashi, Ramban, RaMChaL, the Stone edition commentators, and Toras Menachman. I do not pretend to have a complete library, but something so glaring should have something? Nu? The only answer I could come up with is that it is so obvious, that it need not be discussed by any of our Torah giants.

I consulted with my chavruta partner who is also Ishti, Elisheva. She was able to see an understanding right away. While this is not the type of source material I generally use, at least it is not something off the top of my head. The two identical phrases have two meanings. The first phrase refers to the punishment that HaShem will exact on Bnai Israel. The second phrase refers to the distillation process that HaShem will winnow out those who lack faith.

This fits in with what Rabbi Shlomo Katz has taught in his class on Chasidut. It is not enough just to want to be in the Land of Israel, you have to be ready at the level of Tamid (always). You have to know automatically, Tamid, inside “What is Right.” Bnai’ Israel wanted to be in the Land of Israel. But, they were not at the level of Tamid. Therefore, they were not allowed to enter and it was up to their children to demonstrate Tamid.

Also, we once again see the number 40. In this case the spies spent 40 days spying. Their punishment was 40 years in length. Forty is for the number of days of rain (Noah), the number of days Moshe was receiving the Commandments, the number of lashes the Court meted out, etc., etc. It would seem that an undertaking involving 40 should caution us to pending errors in our ways. Just a thought.

Dear Reader, if you have another interpretation based on source material, I would dearly like to hear it, either through the Comments section or directly via my email address.

A Primer on the Washing of the Hands (Netilat Yadayim) - by Larry Cohen

I have recently begun reading a very interesting book recently published in English by Artscroll. It is the first of a five-volume set containing the Kitzur Shulchan Aruch with differing interpretations to and rulings of Mishna Berura and Igros Moshe. Other sources are delved into as well. I had become interested in source material for Halacha through the inspiration provided by Rabbi Fink in his classes on Halacha. Concurrent with this renewed interest I answered Artscroll’s advertisement for this book. While it does go into many other sources for rulings, it will not make me a giant in this subject — perhaps a pigmy? I would recommend this series for as it is in Hebrew, and Hebrew Interpolated with the English as well. Volume 2 is scheduled to come out in July.

Many of us (including myself) have learned hand washing from others (through observation). I have never seen a course offered in this subject or even publically discussed at all. What we learned to do through observation and/or instruction has become routine. I started reading the above referenced book and found it to be an eye opener on this subject. I would like to share with you some of the concepts that were a surprise to me.

While hand washing upon rising in the morning is Rabbinic in nature; there is an allusion to it in Tehillim 26:6-7. “I will wash in cleanliness my hands …” A spirit of impurity leaves your body after awakening — except for your fingers. Washing of the hands (really the fingers) in the prescribed manner without a blessing removes the impurity. However, it is considered proper to wash the hands until the wrist.

Now, what is the proscribed procedure? “One takes the utensil filled with water with his right hand and transfers it to his left hand. He then pours the water first onto his right hand. After this he takes the utensil filled with water with his right hand and pours the water onto his left hand. He should do this (in alternating fashion) three times.”

Where should the water go from the hand washing? One must keep in mind that the water is impure. It should not be used to water animals, wash the floor, wash dishes, or thrown onto an area where people will walk so as they do not become contaminated by the impurity in the water. It should simply be poured down the drain or an open area that is not walked on.

Before washing, one must be careful not to touch an orifice of the body (mouth, nostrils, eyes, eyelids, ears, rectum), or food. If food is touched before washing then the food must be rinsed off three times.

The amount of water used should equal at least a revi’it (between 2.9 and 5.1 oz.), not discolored, be applied through human force (i.e., not from the faucet directly over the hands but from a utensil).

After you clean yourself and have attended to your needs (urination, etc.) you return again to perform the hand washing a second time and with the standard blessing. Some hold that the second washing should be done just prior to when you begin davening.

There are many activities during the day that require hand washing. A few are: arising from a bed, leaving a lavatory, cutting nails or hair, marital relations, scratching the head, etc. The Mishna Berura specifically states “having impurities (ruach ra) on his hands does not prohibit him from praying or studying Torah. Thus, one who does not have water (without which the ruach ra will not be removed), can clean his hands with any material and pray; later, when he obtains water he must wash his hands with water to remove the ruach ra.”

I would be remiss if I did not address Chabad. Undoubtedly some of you noticed that Chabad conducts hand washing differently than described above. To understand how Chabad has changed from the Mishna Berura, one needs to consult the Shulchan HaRav — not a very large book.

There are other important details that I have not included. I hope this short essay sparks the reader’s interest to investigate further.