A IT is the general assumption in observant circles that one should wash one's hands at the bedside.

When I was a kid, my teachers warned me of all sorts of horrible things that could happen to me if I did not since it is believed that when we sleep we experience a part of death.

Death in Judaism spells impurity. That's why kohanim cannot come into contact with a dead body and accordingly we are required to remove this impurity from ourselves by ritually washing three times on each hand when we awake in the morning.

This explains why we must indeed wash our hands first thing, but not why we should have basins of water near our beds.

The Gemoroh Berachot 60:b speaks of the requirement to wash one's hands and recite the required blessing upon awakening.

The Mishanah Berurah 4:1 explains, according to the rishonim (the earlier authorities), two main reasons for this washing. The first is that before prayers, one should remove any dirt or leftover particles on one's hands since at night people may come into contact with sources of dirt or indeed spiritual contamination since we have no control over our movements during our sleep.

The second reason he brings is the need to bless our Creator since we are now a new creation and must serve and bless Hashem.

This is not unlike the kohanim in the Temple who would wash in preparation of the service in the Temple.

However, there is a misconception here.

The general reason for washing one's hands near the bed and not arising and walking to the nearest bathroom to do so is that there is a general belief that halachicly there is a prohibition of walking four amot (about four steps) with unwashed hands following sleep.

There is no source for this in the Talmud or early halachic authorities at all!

There is a source for this, yes, and it can be traced back to the Zohar (the primary source for mystical teachings of the Kabbalah).

Now, while we respect the Zohar very much, it is not always to be deemed as the final word - at least, not in a halachic context.

Various later authorities quote the source, but cannot corroborate this from the Talmud or any rishonim at all.

Even the Mishnah Berurah, who is generally stringent on this matter based on this position of the Zohar, admits that in pressing circumstances one need not wash near the bed and could make the trip to the nearest wash basin to do so!

The Shevut Yaakov 3:1 argues that for these purposes the entire house is considered within four amot and that there is no requirement for this practice at all.

The real issue here is not the four amot that one may have to walk but rather the delay of removing the impurity residing on one's hands.

With this in mind, if one has to wait for someone to bring them the water so that they could wash, it would be better for them to get up and do so themselves.

Furthermore, if one needs to relieve oneself and would delay doing so due to the washing, he is severely mistaken since one is prohibited from delaying going to relieve oneself.

I have heard from several gedolim (great sages) that it is common practice even among many Bnei Torah not to be meticulous in this regard and rely on the lenient view as represented by the Shevut Yaakov.

The column that offers everything you always wanted to know about Judaism but were afraid to ask. Rabbi Chaim Kanterovitz is minister of the Yeshurun Hebrew Congregation, Gatley, Cheshire.

E-MAIL: askrabbi@jewishtelegraph.com