5. Preparing a basin of water next to ones bed: [1]
Due to the restriction [against walking before washing], prior to going to sleep one[2] is to prepare a basin of water near his bed to wash with upon awakening. [The water filled vessel is to be placed into an empty vessel into which one will pour the water into, as will be explained next.[3]]
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Q&A Covering the Negel Vasser water: [4]Is the Negel Vasser water which is set up at night prior to going to sleep to be covered? Why do some do so? Many Poskim[5] rule that there is no need to be stringent against washing hands with water that was left uncovered overnight. This applies even in an area where snakes are commonly found.[6] However, there are Poskim[7] who are stringent and rule that one is to avoid washing with waters left uncovered. [A simple way of achieving this is by turning the basin over and placing it on top of the Neigal Vaaser cup.] Practically, the custom is to be completely lenient even regarding drinking waters that were left uncovered, and certainly regarding using it for washing[8], and so is the apparent Chabad custom.[9] There is likewise no problem to wash hands for bread using revealed waters even in areas that snakes are common.[10] Children: There is no extra stringency relevant to covering the Neigal Vaaser water of children at night, other than simply to prevent it from spilling, as commonly occurs with kids. Special Neigal Vaaser cups with covers for kids are manufactured for this purpose.
May one place the Negel Vasser water under his bed?One may not place food or liquid under a bed even if the food is covered with a metal vessel due to that an evil spirit dwells on it.[11] Based on this ruling some Poskim[12] question whether one may wash using water left under the bed. Other Poskim[13] rule it is allowed. Practically one is to initially avoid doing so[14], although one who does so has upon whom to rely.[15] One may certainly be lenient to place it under an airplane seat and the like.[16]
Must the washing vessel be filled with water up to the very top?See footnote.[17]
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A Maaseh Shehaya:In the year 1962 Harav Asher Lemel Hakohen, current Rav of Anash Beitar Ilit, sat one Thursday night with a fellow student in the Beis Midrash in 770 discussing with him different personal issues. It came out in the conversation that the student does not prepare Negel Vasser at night with which to wash his hands with upon awakening. He stated various excuses for this practice, including fear that the water would spill and wet his clothing. That Shabbos[18] during the Farbrengen with the Rebbe, of which both students participated, the Rebbe spoke about the saying of Modeh Ani and how there is no evil inclination that stops a person from reciting it. The Rebbe then suddenly interjected: “This is unlike the washing of hands in the morning, of which the evil inclination can tell someone that he should not prepare the water near his bed the night before due to fear of it spilling etc.”[19] The Rebbe then continued with the original topic. Needless to say the student took upon himself to prepare Negel Vasser every night prior to going to sleep. |
Chassidishe Gneiva Versus Self Centeredness: Taking the only Nagle vassar cup available to set up next to your bed
Question
During our stay at an Airbnb, our group—including both immediate and extended family and friends—had access to only one Neigle Vassar cup for ritual washing after waking up in the morning. We agreed to keep the cup by the sink so everyone could use it each morning. Individuals varied in their approaches when they awoke: some walked four cubits to reach the sink, while others chose to fill plastic cups with water for use by their beds. However, one particularly pious individual decided to take the Neigle Vassar cup for personal use without our knowledge. The next morning, we were unable to locate the cup when we needed to perform Neigal Vaaser by the sink. A few guests had even yet to wash hands, as they walked every four Amos from their bed until they reached the sink and only then discovered the cup was missing. We tried looking around the house for the cup but could not find it. In the end we had to wash neigal vasser from a plastic water bottle that was near the sink. Eventually, we learned that this pious individual had not only taken the cup but had also placed it under his bed, making it difficult for anyone else to find. He was among the last to wake up, which added to the group’s frustration. The individual, when confronted, asserted that washing hands immediately upon waking and preferably next to the bed is a significant mitzvah, and claimed it was not their fault for taking the cup first in order to fulfill this obligation. He further argued that Hasidim have traditionally been meticulous in performing mitzvot, even if it involved what they termed “Hasidic stealing.” Our response was that this reasoning represents a complete distortion of authentic Hasidic values, which emphasize foremost the love of one’s fellow Jew and the willingness to set aside personal stringencies for the benefit of others. In this instance, their actions resulted in the entire household being unable to properly wash, thereby contradicting the very principles of Hasidism they sought to uphold. We are interested in understanding the relevant halachic perspective regarding this situation.
Answer:
Although the individual’s intentions were sincere, he made an understandable yet frequent error by prioritizing his own spiritual needs at the expense of others. He should have refrained from taking the Neigal Vaaser cup without communicating his actions or ensuring an alternative was available for others—such as placing a different cup by the sink or preparing a disposable one near his bed, as others had done. This instance is not isolated; there have been other occasions that have come to my attention where someone has taken the sole Neigal Vaaser cup without regard for the community’s needs. Such occurrences may stem from insufficient awareness regarding the importance of inclusivity and consideration for the impact of one’s actions on others when it comes to one’s acts of piety and Chumros. The Rebbe consistently emphasized that personal religious practices, which are mere Chumros and Midas Chassidus, should be set aside when they conflict with the basic rights of others or fundamental Jewish law, underscoring that individual benefit must not override the physical or spiritual well-being of others.
Given these circumstances, it is my view that the individual in question acted out of an honest misunderstanding due to a misinterpretation of the underlying principles. Notwithstanding, the individual should apologize, and recognize that authentic piety means putting communal needs before personal stringency. A constructive dialogue with the individual, accompanied by a review of the relevant talks of the Rebbe on this topic, may assist in clarifying their perspective.
Explanation:
Halacha clearly prohibits taking communal property without consent, even for a mitzvah, as Halacha rules that a mitzvah cannot come through an aveirah, and there is no such thing as a Chumra which comes to allow the forbidden. In this case, taking the netilat yadayim cup deprived others of fulfilling their obligation and caused frustration, making the act both halachically wrong and ethically flawed. True chasidut, as taught by the Baal Shem Tov, prioritizes ahavat Yisrael and avoiding harm to others, not imposing personal chumrot at their expense.
In Parshas Vayeitzei, the Rebbe addresses the puzzling question of how Yaakov married four sisters despite the patriarchs’ practice of observing the Torah before its giving. After analyzing various commentaries, the Rebbe explains that the forefathers’ observance was a voluntary stringency, not an obligation, and such stringencies cannot override actual duties—such as Yaakov’s moral obligation to fulfill his promise to Rachel. From this, the Rebbe concludes, we learn a vital principle: personal chumros (stringencies) must never come at the expense of others—whether physically, emotionally, or spiritually. Authentic piety prioritizes peace and the well-being of others over self-imposed rigor, reminding us that Ahavas Yisrael and communal harmony take precedence over non-obligatory practices.
The lesson discussed above is one of great pertinence to our social behavior with family, friends, and communities. It is not uncommon for a rift between family, friends, or community members to erupt due to matters relating to religious observance. People naturally feel that their rights, especially their personal religious rights and beliefs, are sacred and to be held onto irrelevant of anyone who may get run over as a result. However, in Judaism we learn that at times what is required to give up his zealously of a religious custom for the sake of peace and not offending another. This depends on the severity of the religious duty and if it is an obligation, in which case it is forbidden to compromise on it irrelevant of the possible damage that it can cause in the relationship with others, versus if it is a mere non-obligatory stringency and custom, in which case the ruling is that for the sake of peace one is to let go of fulfilling his stringency.
Sources:
See regarding not doing Chumras on the expense of others: Likkutei Sichos Vol. 5 2nd Sicha; Admur 468:14; Rama Y.D. 112:15; 119:7; Shach Y.D. 112:26 and 119;20; Shaareiy Teshuvah 170:6; M”B 170:16; Piskeiy Teshuvos 170:8;
See regarding stealing: Admur Gzeila Ugineiva 3; Michaber C.M. 348:1; Rambam Hilchos Gneiva 1:2; Learned from Braisa Bava Metzia 61b “Liminkat” regarding stealing in order to pay Keifel [See Kuntrus Achron ibid 1]
[1] Seder Hayom; Elya Raba 1:4; Ketzos Hashulchan 2:1; Chelkas Yaakov 3:152
[2] Seder Hayom states: “Every G-d fearing Jew needs to prepare for himself prior to going to sleep two vessels, one that contains water and one that is empty, into which he will pour the water upon awakening.”
[3] Seder Hayom ibid; The filled vessel is blessed while the empty vessel is cursed.
[4] See Hakashrus p. 432; Piskeiy Teshuvos 4:12
[5] Shalmei Tzibur brought in Shaareiy Teshuvah 4:7; Pischeiy Teshuvah Yoreh Deah 116:1; Peri Toar Yoreh Deah 116:2; Birkeiy Yosef 116:4; So is also implied from M”B 160:23; Admur 272:1 rules we are no longer careful regarding revealed waters as snakes are no longer commonly found.
[6] Shalmei Tzibur ibid; See however Poskim in next footnote that one is to be stringent in those areas that snakes are common.
The reason: As the prohibition relating to waters left uncovered in areas that snakes are commonly found, is only in regards to drinking the liquid and not to using it for washing. [Shaareiy Teshuvah ibid; M”B 160:23]
[7] Rav Sheptal brought in Shaareiy Teshuva ibid; Seder Hayom: “Every G-d fearing Jew needs to prepare for himself prior to going to sleep two vessels, one that contains water and one that is empty, into which he will pour the water upon awakening. One is to place the water filled vessel into the empty vessel, covered and clean.”; Chesed Lealafim 4:10; Kaf Hachaim Falagi 8:11; Kaf Hachaim 116:8 and Artzos Hachaim 4:1 that one is to be stringent in those areas that snakes are commonly found. [brought in Hakashrus 18:19]
[8] Conclusion of Shaareiy Teshuvah ibid
[9] See Migdal Oz story 114 from which it is evident that it was not widely practiced amongst Chabad Chassidim to cover the Neigal Vaaser water at night prior to going to sleep. This is understood from the fact the apprentice of the Tzemach Tzedek could not understand why he covered the water, as well as from the fact that one Chassid complained to the Rebbe Rashab about the stringencies of another Chassid who followed this stringency of covering the water. Nevertheless, as is evident from the story, this was the custom of the Tzemach Tzedek, and of certain scrupulous Chassidim. However, from the response of the Tzemach Tzedek it can be understood that this custom is not meant as a directive for the public. Vetzaruch Iyun
[10] Levush 160:5; Aruch Hashulchan 160:1; M”B 160:23 [It is implied from there that he rules even regarding washing hands upon awakening there is no need to be stringent]; See however Kaf Hachaim 116:8 that one is to be stringent in those areas that snakes are common.
[11] Admur in Shemiras Hanefesh Vehaguf Halacha 7.
[12] Piskeiy Teshuvah 1
[13] Sheivet Halevy 8:22; Shraga Hameir 7:72; See also Kaf Hachaim Yoreh Deah 116:43-44 that the prohibition only applies to an earth floor
[14] Halichos Shlomo 20 footnote 49 in name of Rav SZ”A, and so seems from Sheivet Halevy ibid
[15] Regarding eating foods or liquids that have been left under one’s bed many Poskim rule it is forbidden to eat [Birkeiy Yosef 116:10 in Shiyurei Bracha; Zivcheiy Tzedek 116:28; Ben Ish Chaiy Pinchas 14; Gr”a brought in Binas Adam 63, brought in Pischeiy Teshuvah 116:5 and in Shaareiy Rachamim 156:2 in name of Binyan Olam; Avnei Yishpa 1:141 that Rav SZ”A and Rav Aba Shaul ruled to forbid it even Bedieved [brought in Hakashrus 18 footnote 103]. However many Poskim permit it. [Shvus Yaakov 2:105, brought in Pischeiy Teshuvah 116:4; Chayeh Adam 2:2; Glosses of Rav Akiva Eiger 116:7; Yad Efrayim 116:5; Arugas Habosem 6:1; Shem Aryeh 14:12; Mili Dechasidusa 458; Poskim brought in Darkei Teshuvah 116:35 and Kaf Hachayim 116:44; Kaf Hachaim Yoreh Deah 116:44.] Sefer Hakashrus [p. 435] rules that the Poskim rule that Bedieved it is allowed, especially in a case of loss, although when applicable, one is to wash the food three times.
[16] Hakashrus p. 436 based on Kaf Hachaim ibid
[17] In the Siddur Admur writes that one is to take “a vessel filled with water” It requires analysis as to the novelty of this statement. Does it mean that the vessel should be filled to its top even if it holds much more than a Revius? See Seder Netilas Yadayim 1
[18] Shabbos Mevarchim Chodesh Shvat
[19] Printed in Hisvadyos 5722 [Vol. 32] p. 362