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DAF HAYOMI B’HALACHA MONTHLY BULLETIN

בס”ד

Issue #53

Who may take vitamins on Shabbos?

How may one save his possessions from fire on Shabbos?

May one gather up game pieces or fruits that are scattered over the floor on Shabbos?

Are sleeping pills considered medication on Shabbos?

May one perform a bris on Shabbos if he knows that doing so will cause people to desecrate Shabbos by attending?

May an electric blanket or hot water bottle be applied to a stomachache on Shabbos?

Topics relevant to the material learned this month in Daf HaYomi B’Halacha

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חשון-כסלו תשע"ט: סימן שכ"ח סעיף י"ג עד סימן של"ט סעיף ד'

דיני חולה בשבת, על מי מחללין שבת, יולדת בשבת,מילה בשבת, דליקה בשבת, השמעת קול

May an electric blanket or hot water bottle be applied to a stomachache on Shabbos?

The Shulchan Aruch (326:6) writes that one may not place a vessel containing hot water on one’s stomach on Shabbos, and even during the week this is forbidden because it might spill, and burn him. The Mishnah Berurah (§19) cites differing opinions for the Shabbos prohibition which is even without danger. According to Rashi and the Ran, the concern is that some water might spill on him which is like washing himself with warm water. This only applies if the water was at least slightly heated on Shabbos (and even if the water is not the temperature of yad soledes bo). According to Tosafos, since it is apparent that he is placing it there for medicinal purposes, it falls under the general Rabbinic prohibition against using remedies on Shabbos, out of concern that one might desecrate Shabbos when preparing a remedy (‘shechikas sammonim’). The Mishnah Berurah points out that using a hot water bottle which is safely sealed so no water can spill out, is permitted according to the first opinion and can be permitted in case of great need.

Rav Shlomo Zalman (Shulchan Shlomo §7) maintains that nowadays many people use hot water bottles to warm themselves (such as when going to bed), so in cold weather it is not apparent that one is using it for medicinal purposes. The Shulchan Aruch (328:37) writes that any medical practice which is also done by healthy people may be done on Shabbos as long as it is not apparent that one is doing it for a remedy. Therefore, even according to Tosafos, one may use a hot water bottle for a stomachache when the weather is cold and even healthy people might use it for warmth. This is also the ruling of Rav Vozner (Shevet Halevi vol. 8, 83:40) and Shu”t Ohr Letziyon (vol 2, 36:1). Rav Chaim Kanievsky (Ta’ama Dekra p. 235) also writes that the Chazon Ish permitted using a hot water bottle to warm one’s feet.

The Rema (326:6) permits warming a cloth and placing it on one’s stomach on Shabbos. Similarly, the Shulchan Aruch (328:40, 43) permits placing a warm cup without water on one’s stomach if he has a stomachache on Shabbos. The Mishnah Berurah (326:§26) explains that this is not so apparent that it is being done as a remedy and is permitted according to all opinions.

Rav Moshe Feinstein (Iggros Moshe O”Ch vol. 3, 50) permits using an electric blanket on Shabbos even for medical purposes. Since even healthy people enjoy warming themselves with electric blankets, it is not apparent that it is done for a remedy and is permitted. [He is concerned that one might unplug it on Shabbos or adjust the temperature and requires making some reminder both on the temperature control and on the plug, to ensure that he does not accidentally desecrate Shabbos.] Rav Shlomo Zalman (Shulchan Shlomo §12) also is of this opinion that the prohibition of medicine on Shabbos does not apply to using an electric blanket. [However, see 308:3 Mishnah Berurah §10 Mussaf Dirshu §12 for discussion of the muktzah issues of an electric blanket on Shabbos.]

Who may take vitamins on Shabbos?The Shulchan Aruch (328:37) rules that someone who feels unwell may not

eat or drink any remedy that is not also usually eaten by healthy people. However, someone who feels healthy may consume such a remedy. The Mishnah Berurah

(§119) explains that the combination of 1. his feeling unwell and 2. that this is the remedy makes it apparent that he is consuming it as medicine, which is prohibited because of ‘shechikas sammonim’. The Mishnah Berurah (§120) specifies that a healthy person may consume these medicinal foods only to satisfy his hunger or thirst. He cites the Mogen Avrohom who explicitly writes that even a healthy person may not consume such remedies in order to heal himself, which means to increase his vitality. Rav Moshe Feinstein (Iggros Moshe O”Ch vol. 3, 54:1) clarifies that the Mogen Avrohom cannot mean to forbid a robust, healthy person from consuming these remedies because in that case no healing takes place. Rather, he refers to a person who is weak despite being in good health, and wants to increase his vitality by consuming these remedies, although he has no specific ailment which needs medicine. Based on this reasoning, Rav Moshe permits a purely healthy person to consume vitamins which are meant solely for maintaining good health, even though they are not normally consumed by healthy people. Shu”t Ohr Letziyon (vol. 2, 36:10) also permits this, for a slightly different reason. Since these vitamins are meant for healthy people to maintain their good health, he considers them to be usually eaten by healthy people.

On the other hand, Rav Shlomo Zalman (cited in Shemiras Shabbos Kehilchosah 34:§86) prohibits even a healthy person to take vitamins to improve or maintain his health. He only permits taking vitamins as a nutritional supplement instead of eating food. Rav Nissim Karelitz (Chut Shani vol. 4, 89:2) forbids taking even nutritional supplements, unless they look like regular food; if they look different, one may not take them on Shabbos for their health benefits.

Are sleeping pills considered medication on Shabbos?

The Ketzos Hashulchan (138:§30) writes that insomnia is not considered an illness. Taking a pill to relieve oneself of the extreme distress caused by lack of sleep does not cure the pain, nor are such pills a remedy for any other illness. In addition, there is reason to be lenient regarding the Rabbinic prohibition against taking medicine on Shabbos since most people nowadays are unlikely to desecrate Shabbos by making medications because they are not proficient in the science of preparing medicines. For these reasons, he permits taking sleeping pills on Shabbos.

On the other hand, Shu”t Tzitz Eliezer (vol. 8, 15:15 and vol. 9, 17:24) writes that sleeping pills function as remedies for some ailments, are considered medicine, and may not be used on Shabbos. Shu”t Minchas Yitzchok (vol. 3, 21 and 35:2) also rules that pills manufactured for use as medicine may not be taken on Shabbos even when their sole purpose is to induce sleep. Rav Shlomo Zalman (cited in Shemiras Shabbos Kehilchosah 33:§74, see also Shulchan Shlomo 328:§57) also discusses sleeping pills which contain medicine and rules that one who is in great distress from lack of sleep may take them to fall asleep.

Rav Elyashiv (cited in Hilchos Shabbos Beshabbos 30:§62) takes a different approach. He distinguishes between someone who always has difficulty falling asleep because of his nervous system, who is considered ill, and someone who usually sleeps well but is now disturbed by anxiety, who is considered healthy. The former may not use sleeping pills on Shabbos because it serves as a medicine, while the latter may. Rav Nissim Karelitz (Chut Shani ibid.) takes a similar approach. He states that a sleeping pill is not inherently considered medicine, but chronic

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insomnia is an illness which is treated by sleeping pills. Therefore, sleeping pills are considered medication and, like vitamins, may not be used even for non-medicinal purposes (e.g. a normal person who has a one-time difficulty falling asleep). One may only take a sleeping pill if lack of sleep causes him such extreme distress that he is considered an invalid who may take medicine on Shabbos.

May one perform a bris on Shabbos if he knows that doing so will cause people to desecrate Shabbos by attending?

The Shulchan Aruch (331:1) writes that bris milah takes place on Shabbos and everything necessary for the bris may be done. The Mishnah Berurah (§1) cites the Gemara (Shabbos 132a), which derives this from the pasuk (Vayikra 13:3) “and on the eighth day he shall circumcise”, meaning that the bris must be performed even when the eighth day falls on Shabbos. Nevertheless, no unnecessary Shabbos desecration is permitted even in case of a bris. Therefore, there is a lot of halachic discussion regarding peripheral Shabbos desecration which might be encountered at a bris.

Rav Moshe Feinstein (Iggros Moshe Yo”D vol. 1, 156) writes that it is normally forbidden for a Jew to attend an event where there is Torah violation. This is based on the Gemara (Yoma 70b) that there is a mitzvah for a Jew to watch other Jews fulfilling Torah commandments because of the pasuk “berov am hadras melech” (The King’s Honor is increased according to the multitude). Just as Hashem’s honor is increased when more people watch the Torah’s fulfilment, there is increased desecration when people watch Torah being transgressed. However, if it is necessary for a mohel to watch Shabbos desecration (e.g. the baby’s parents are nonobservant), he must still go to perform the bris on Shabbos. This is because all Jews are obligated to ensure that the baby is circumcised on time, especially if there is no other available mohel [as the Rema (Yo”D 261) rules that Bais Din should coerce him to perform the bris], and even though he will watch others transgressing the Torah, he is not exempt from this obligation. However, he must leave as soon as the bris is over.

Another possible impediment to performing a bris on Shabbos is if the mohel will not be able to enjoy ‘oneg Shabbos’ where the bris will take place. The Avnei Neizer (O”Ch vol. 2, 392:10) takes for granted that if a bris that should take place on Yom Tov will prevent the mohel from celebrating Yom Tov joyously with his family, the mohel is not obligated to perform it. However, Shu”t Minchas Yitzchok (vol. 2, 75 and vol. 3, 35) writes that the other Poskim do not seem to agree with this ruling. He mentions the pasuk “she’eiris Yisroel lo ya’asu avlah” (the remnant of Israel does not commit iniquity) and states that there are authorities who use it as a basis to require a mohel to give up his indulgence in order to perform the bris. In addition, he reasons that according to many opinions ‘oneg Shabbos’ is merely a top-level Rabbinic obligation (midivrei kabbalah) and cannot override the Torah obligation to perform the bris on Shabbos. He also cites the Shu”t Bais She’arim (O”Ch 120) who states that obviously a mohel is required to travel before Shabbos to perform a bris on Shabbos because the bris overrides Shabbos desecration on a Torah level and a fortiori it overrides the mitzvah of ‘oneg Shabbos’. The conclusion of the Minchas Yitzchok is that the mohel must perform the bris on time even though it entails giving up his ‘oneg Shabbos’.

If other people will transgress Shabbos in order to attend the bris, Shu”t Shevet Halevi (vol 1, 205 and 331 and vol. 4, 134-135) writes that it is better to defer the bris to Sunday. [He mentions that there is halachic discussion regarding whether one may perform a bris on Shabbos for a child of nonobservant parents, but that the prevailing ruling is that the bris be performed in a timely manner on Shabbos.] He adds (vol. 9, 210) that prior to deferring the bris the mohel should do his utmost to request, plead, and prevail upon the parents to arrange that the bris be performed on time without any Shabbos desecration. Only after exhausting all efforts to eliminate Shabbos desecration should the bris be deferred to Sunday. Shu”t Minchas Yitzchok (vol. 3, 35) seems to concur with this, but stipulates that if the mohel realizes that by refusing to perform the bris on Shabbos the bris will be assigned to an unqualified mohel who will perform it on Shabbos, then the mohel should undertake to perform the bris on Shabbos. Since Shabbos will anyway be desecrated and the bris will be performed by an unqualified mohel, nothing is gained by this mohel’s refusal to perform the bris on Shabbos.

How may one save his possessions from fire on Shabbos?

The Shulchan Aruch (334:1) rules that if a fire breaks out on Shabbos, there are limits to how much may be saved from the burning building. (Generally, one may save only what is needed for the rest of Shabbos.) The limits apply only to the inhabitants of the burning building because they might forget about Shabbos in their frenzy to save as much as they can and may desecrate Shabbos by extinguishing the fire. However, inhabitants of neighboring buildings who are afraid that the fire might reach their building are not subject to restriction when removing their possessions to protect them. The Mishnah Berurah (§3) mentions the apparent contradiction to the ruling of the Shulchan Aruch (311) about saving a corpse from a burning building on Shabbos. It is actually permitted to rescue a corpse even though it is muktzah (if there is no other way to move it in a permissible manner) because otherwise someone might desecrate Shabbos by extinguishing the fire due to his anxiety to prevent the corpse from being degraded. He cites Tosafos who distinguishes between the urgency of rescuing a corpse, which might lead one to intentionally violate Shabbos by extinguishing the fire and the urge to save possessions, which will not bring about intentional violation but might cause inadvertent desecration by becoming too involved and forgetting about Shabbos.

Rav Shlomo Zalman (Minchas Shlomo vol. 1, 7) discusses a case in which a very wealthy man’s building caught fire and his entire fortune was being burned up on Shabbos. The man was beside himself and sought some means to permit him to extinguish the fire. Even though extinguishing the fire in this case was a melachah she’einah tzerichah legufah (less severe than usual Shabbos desecration – according to many opinions only Rabbinic), Rav Shlomo Zalman could not allow it. The man’s hysteria was exacerbated because the flames were taking him from extreme affluence to abject poverty, compelling him to seek alms. He was concerned that his debtors would persecute him unlawfully because of his inability to repay them. There was also likelihood that he would suffer emotionally and might even die of depression, and Rabbinic prohibitions are often waived in cases of pain, but Rav Shlomo Zalman ruled that this is insufficient grounds to

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חשון-כסלו תשע"ט: סימן שכ"ח סעיף י"ג עד סימן של"ט סעיף ד'בס”ד

permit extinguishing the fire because pain from monetary loss is considered self-induced and not caused by the fire.

[However, Rav Moshe Feinstein (Iggros Moshe Yo”D vol. 2, 174:1) seems to consider the danger of dying of emotional pain to be an instance of pikuach nefesh which generally permits any transgression to save life. See also Shulchan Shlomo 334:§34. Interestingly, Rav Shlomo Zalman himself (cited in Shemiras Shabbos Kehilchosah 41:§8) questioned this halachah. He explains that the person whose money is in danger may not transgress Shabbos to maintain his own emotional stability because he is obligated to strengthen his trust in Hashem and dispel the distress and anxiety over his monetary loss. However, he questions why others may not extinguish the fire in a manner that is only Rabbinically prohibited. He cites numerous instances where Rabbinical Shabbos prohibitions and sometimes even Torah prohibitions are waived to maintain the emotional stability of others. Since the owner might not be able to withstand the shock of losing his money, others should be permitted to extinguish the fire to ensure his emotional stability. Even he himself should be permitted to do so out of concern for the emotional stability of his wife and children. Nevertheless, Rav Shlomo Zalman did not actually utilize this reasoning as a basis for any leniency in this regard.]

May one gather up game pieces or fruits that are scattered over the floor on Shabbos?

TThe Shulchan Aruch (335:5) writes that it is forbidden to gather fruits which scattered in the yard on Shabbos and put them into a container; one may only lift a few and eat them. If they fell in one place they may be picked up and placed in a container unless they fell into loose dirt in the yard, in which case one may only lift a few and eat them but not place them in a container. The Mishnah Berurah (§17) explains that the prohibition is ‘uvdin dechol’ (mundane labor), which forbids doing (otherwise permitted) actions which appear ‘weekday-ish’. Gathering fruits that are scattered over the yard and placing them in a container is ‘weekday-ish’, whereas if they are in one place it does not look ‘weekday-ish’ unless they fell into loose dirt. Rav Nissim Karelitz (Chut Shani vol. 2, 23:§1) rules that “scattered” is defined as when gathering them causes the person to feel exertion.

When fruits, vegetables, or plants scatter on a house floor, the Mishnah Berurah (340:§37) rules that one may gather them and refers to the laws mentioned in 335:5. Shu”t Az Nidberu (vol. 14, 17) clarifies that it is only permitted if the fruits have not scattered very loosely over a large area, because that also is ‘uvdin dechol’. This is also expressed by the Chayei Odom (13:1) and seems to be the view of the Elyah Rabbah (§5) who only mentions that one may gather fruits scattered indoors in a joyous manner, such as on Simchas Torah. Shu”t Ohr Letziyon (vol. 2, 43:7) seems to disagree and permits gathering fruits scattered indoors in all cases, because he states that the house merges them and they are considered to be in a single area, which is not considered ‘uvdin dechol’.

If game pieces are scattered over a house floor, Rav Nissim Karelitz rules that it is always permitted to gather them even if they are made of fruits, vegetables, or plants. He explains that the ‘uvdin dechol’ involved in gathering scattered plant matter is because it is similar to labor done in the field. However, gathering toys scattered in a house is so dissimilar that it cannot be ‘uvdin dechol’.

Gathering harvested flowers for play (e.g. in order to form them into a wreath) might be subject to other prohibitions. The Ketzos Hashulchan (146:§49,17) writes that if they are gathered from the place where they grew it transgresses the melachah of me’ameir (bundling). Rav Moshe Feinstein (Iggros Moshe O”Ch vol. 4, 73) disagrees because he makes the distinction that me’ameir only applies to gathering similar plants to form a heap or bundle, whereas a wreath of flowers consists of different plants arranged together for the attractiveness of their appearing next to each other. However, Rav Moshe forbids arranging the flowers to be used as a decoration because it is subject to ‘makeh bepatish’ (completing an item). Even though flowers, being ephemeral, are not subject to a Torah prohibition of ‘makeh bepatish’, it is forbidden Rabbinically.

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בבליתאריך יוםאב≠אלול

אבגדהושאבגדהוש

†כח סנהדרין†כט סנהדרין†ל † סנהדרין†לא סנהדרין†לב סנהדרין†לג סנהדרין†לד סנהדרין†לה סנהדרין†לו סנהדרין†לז סנהדרין†לח סנהדרין†לט סנהדרין†מ ן סנהדרי†מא סנהדרין

דף†היומי†בהלכה†©משנה†ברורה®

ßואם†נכנס†לעיר¢†עד†סימן†רמ¢ט†סעיף†ב¢†ßמאמצע†סעיף†ד†¢ולאכול†ולשתות¢ ßעד†אמצע†סעיף†ב† ßמסעיף†בßולאכול†ולשתות¢†עד†סעיף†ד¢† ßמאמצע†סעיף†ב

מסעיף†ד߆עד†תחילת†סימן†ר¢נמתחילת†סימן†ר¢נ†עד†אמצע†סעיף†א߆¢ואפילו†יש†לו¢

חזרה†מסימן†רמ¢ח†אמצע†סעיף†ד߆¢ואם†נכנס¢†עד†סימןר¢נ†אמצע†סעיף†א߆¢ואפילו¢

מאמצע†סעיף†א߆¢ואפילו†יש†לו¢†עד†תחילת†סימן†רנ¢אמתחילת†סימן†רנ¢א†עד†אמצע†סעיף†ב߆הגה†¢אבל†אסור¢מאמצע†סעיף†ב߆הגה†¢אבל†אסור¢†עד†סימן†רנ¢ב†אמצע†סעיף†א߆¢ומותר†למכור¢מאמצע†סעיף†א߆¢ומותר†למכור¢†עד†אמצע†סעיף†ב߆הגה†¢ואם†לא†קצץ¢

ßהגה†¢ואם†לא†קצץ¢†עד†סעיף†ד†ßמאמצע†סעיף†ב

ßואפילו¢†עד†סימן†רנ¢ב†סעיף†ד¢†ßחזרה†מסימן†ר¢נ†אמצע†סעיף†א

מוסר

כ¢א†אבכ¢ב†אבכ¢ג†אבכ¢ד†אבכ¢ה†אב†אב כ¢ו†אב כ¢זכ¢ח†אבכ¢ט†אב†אב ßלא߆אלולב߆אלולג߆אלולד߆אלול

ßובאמת†דבר†פשוט†הוא߆עד†ßפרק††זßהציצית† †בעניני †עד†ßוכן ßובאמת†דבר†פשוט†הוא߆ ßז† פרק†ßודמיון†לזה߆עד†ßוכן†בעניני†הציצית߆ßפרק††זßעד†פרק†ח†ßודמיון†לזה߆ßז† פרק†ßוהנה†דבר†זה†שייך߆עד†ßפרק††חßוהנה†יתבונן†האדם߆עד†ßוהנה†דבר†זה†שייך߆ßפרק††חßעד†פרק†ט†ßוהנה†יתבונן†האדם߆ßפרק††חפרק††ט߆עד†ßועתה†נבאר߆את†סוף†הפסוקßכן†הדבר†הזה߆עד†ßועתה†נבאר†את†סוף†הפסוק߆ßפרק††טßוזהו†כוונת†הכתוב߆עד†ßכן†הדבר†הזה߆ßפרק††טßועוד†יש†לבאר߆ßעד†פרק†י†ßוזהו†כוונת†הכתוב߆ßפרק††טßועל†כן†בעת†שמקיים†האדם߆עד†ßועוד†יש†לבאר߆ßפרק††יפרק††י߆ßועל†כן†בעת†שמקיים†האדם߆עד†פרק†י¢אßוהנה†כאשר†נתבונן߆פרק††י¢א†עד

08/13/17

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בבליתאריך יוםתשרי

אבגדהושאבגדהוש

†ע † סנהדרין†עא סנהדרין†עב סנהדרין†עג סנהדרין†עד סנהדרין†עה סנהדרין†עו סנהדרין†עז סנהדרין†עח סנהדרין†עט סנהדרין†פ † סנהדרין†פא סנהדרין†פב סנהדרין†פג סנהדרין

דף†היומי†בהלכה†©משנה†ברורה®

ßעד†סעיף†ח†ßמסעיף†דמסעיף†ח߆עד†אמצע†סעיף†ח߆הגה†¢והטמנה†שעושין¢מאמצע†סעיף†ח߆הגה†¢והטמנה†שעושין¢†עד†תחילת†סימן†רנ¢ט

ßמתחילת†סימן†רנ¢ט†עד†סעיף†במסעיף†ב߆עד†אמצע†סעיף†ז߆¢ונראה†לי¢

חזרה†מסימן†רנ¢ז†סעיף†ד߆עד†סימן†רנ¢ט†אמצע†סעיף†ז߆¢ונראה†לי¢ 

מאמצע†סעיף†ז߆¢ונראה†לי¢†עד†תחילת†סימן†ר¢סßמתחילת†סימן†ר¢ס†עד†סעיף†ב

מסעיף†ב߆עד†סימן†רס¢א†אמצע†סעיף†א߆¢אבל†מעשרין¢ßאבל†מעשרין¢†עד†סעיף†ב¢†ßמאמצע†סעיף†אמסעיף†ב߆עד†אמצע†סעיף†ב߆¢ושיעור†זמן¢

חזרה†מסימן†רנ¢ט†אמצע†סעיף†ז߆¢ונראה†לי¢†עד†סימןרס¢א†אמצע†סעיף†ב߆¢ושיעור¢

מוסר

ד߆תשריה߆תשרי†תשרי ßו†תשרי ßזח߆תשריט߆תשרי†תשרי ßיי¢א†תשריי¢ב†תשריי¢ג†תשריי¢ד†תשריט¢ו†תשריט¢ז†תשריי¢ז†תשרי

ßעד†פרק†ד†ßולך†נא†ראה߆ßפרק†גßשבאנו† †ßואחרי †עד ßד† פרקßעד†פרק†ה† † ßואחרי†שבאנו߆ ßפרק†דßהזה† †הדבר †ßכן †עד ßה† פרקßוכן†הדבר†בענין߆עד†ßכן†הדבר†הזה߆ßפרק†הßעד†פרק†ו†ßוכן†הדבר†בענין߆ßפרק†הßהכתוב† †צווה †ßוהנה †עד ßו† פרקßוגם†עלבון߆עד†ßוהנה†צווה†הכתוב߆ßפרק†וßז† †פרק †עד ßעלבון† †ßוגם ßו† פרקßהבלו† †לחיי †ßואם †עד ßז† פרקßוהנה†מדרגת߆עד†ßואם†לחיי†הבלו߆ßפרק†זßוהכבוד†והגדולה߆עד†ßוהנה†מדרגת߆ßפרק†זßוהנה†בעבור߆עד†ßוהכבוד†והגדולה߆ßפרק†זßעד†פרק†ח†ßוהנה†בעבור߆ßפרק†ז

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10/06/17

10/07/17

דף היומי בהלכה )ספרי ח"ח( בבלימוסרדף היומי בהלכה ©משנה ברורה®DATEתאריךיוםאבגדהו

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קנין חכמה∫

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מתחילת פרק חß עד ©אמצע קטע® ¢והנה על מידת הברכה¢מדברינו¢ ¢היוצא עד הברכה¢ מידת על ¢והנה קטע® מ©אמצע ßח פרק

פרק חß מ¢היוצא מדברינו¢ עד ¢ודע עוד¢ßמ¢ודע עוד¢ עד תחילת פרק ט ßפרק ח

מתחילת פרק טß עד ¢שנית¢ פרק טß מ ¢שנית¢ עד אות דß ¢צריך לקבל¢

פרק טß אות דß ¢צריך לקבל¢ עד סוף הקונטרסזכור למרים מתחילת ההקדמה עד תחילת הפתיחה

ßמתחילת הפתיחה עד תחילת פרק א מתחילת פרק אß עד ¢סיבה שניה¢

מפרק אß מ¢סיבה שניה¢ עד ¢כן הדבר בעניננו¢ פרק אß מ¢כן הדבר בעניננו¢ עד ¢סיבה רביעית¢ פרק אß מ¢סיבה רביעית¢ עד ¢וכן הדבר בעניננו¢ßמ¢וכן הדבר בעניננו¢ עד תחילת פרק ב ßפרק א

מסעיף י¢ז עד סימן ש¢כ אמצע סעיף א’ הגה ¢ובמקום שנהגו¢מאמצע סעיף א’ הגה ¢ובמקום שנהגו¢ עד סעיף ב’

מסעיף ב’ עד סעיף ו’מסעיף ו’ עד סעיף ח’

מסעיף ח’ עד סעיף י¢דחזרה מסימן שי¢ט סעיף י¢ז

עד סימן ש¢כ סעיף י¢דמסעיף י¢ד עד אמצע סעיף י¢ח ¢והעולם נהגו היתר¢מאמצע סעיף י¢ח ¢והעולם נהגו היתר¢ עד סעיף י¢ט

מסעיף י¢ט עד סימן שכ¢א סעיף ג’מסעיף ג’ עד סעיף ה’

מסעיף ה’ עד סעיף ח’חזרה מסימן ש¢כ סעיף י¢ד

עד סימן שכ¢א סעיף ח’

∞∏ر≤ر∏∞∏ر≥ر∏∞∏ر¥Ø±∏∞∏رμر∏∞∏ر∂ر∏∞∏ر∑ر∏∞∏ر∏ر∏∞∏رπر∏∞∏Ø≤∞ر∏∞∏Ø≤±Ø±∏∞∏Ø≤≤ر∏∞∏Ø≤≥ر∏∞∏Ø≤¥Ø±∏∞∏Ø≤μر∏

א’ אלולאלול ב’ אלול ג’ אלול ד’ אלול ה’ אלול ו’ אלול ז’ ח’ אלולט’ אלולאלול י’ אלול י¢א אלול י¢ב אלול י¢ג י¢ד אלול

ב מנחות ג מנחות ד מנחות ה מנחות ו מנחות ז מנחות ח מנחות ט מנחות י מנחות יא מנחות יב מנחות יג מנחות יד מנחות מנחות טו

ז י ק ר פ ד ע ו ט ק ר פ ל ו ל א ב ¢ י ≠ ’ ח ו ט ק ר פ ד ע ג י ק ר פ ל ו ל א ’ ה ≠ ’ א

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חשון

מתחילת פרק בß עד ¢וכהאי גונא¢הרבים¢ ¢ובעוונותינו עד גונא¢ מ¢וכהאי ßב פרק ßמ¢ובעוונותינו הרבים¢ עד תחילת פרק ג ßפרק ב

מתחילת פרק גß עד ¢ולמדנו מזה¢ פרק גß מ¢ולמדנו מזה¢ עד ¢וכן מצינו בעולת העוף¢ פרק גß מ¢וכן מצינו בעולת העוף¢ עד ¢גם תפילותיו¢ßד פרק תחילת עד תפילותיו¢ מ¢גם ßג פרק מתחילת פרק דß עד ¢ובזה ביארתי המדרש¢ פרק דß מ¢ובזה ביארתי המדרש¢ עד ¢ובזה ביארתי הפסוק¢ßמ¢ובזה ביארתי הפסוק¢ עד תחילת פרק ה ßפרק ד

מתחילת פרק הß עד ¢אבל כבר אמרו¢ פרק הß מ¢אבל כבר אמרו¢ עד ¢והונאה במקח וממכר¢ פרק הß מ¢והונאה במקח וממכר¢ עד ובאמת צריך¢ßו פרק תחילת עד צריך¢ מ¢ובאמת ßה פרק

מסעיף מ¢ג עד סעיף מ¢חמסעיף מ¢ח עד תחילת סימן שכ¢ט

מתחילת סימן שכ¢ט עד סעיף ד’מסעיף ד’ עד תחילת סימן ש¢למתחילת סימן ש¢ל עד סעיף ד’

חזרה מסימן שכ¢ח סעיף מ¢געד סימן ש¢ל סעיף ד’מסעיף ד’ עד סעיף ו’מסעיף ו’ עד סעיף ח’

מסעיף ח’ עד תחילת סימן של¢אמתחילת סימן של¢א עד סעיף ה’

מסעיף ה’ עד סעיף ז’חזרה מסימן ש¢ל סעיף ד’

עד סימן של¢א סעיף ז’

±∞Ø≤±Ø±∏±∞Ø≤≤ر∏±∞Ø≤≥ر∏±∞Ø≤¥Ø±∏±∞Ø≤μر∏±∞Ø≤∂ر∏±∞Ø≤∑ر∏±∞Ø≤∏ر∏±∞Ø≤πر∏±∞Ø≥∞ر∏±∞Ø≥±Ø±∏±±Ø∞±Ø±∏±±Ø∞≤ر∏±±Ø∞≥ر∏

י¢ב חשוןחשון י¢ג י¢ד חשוןט¢ו חשוןחשון ט¢ז חשון י¢ז י¢ח חשוןחשון י¢ט חשון כ’ חשון כ¢א חשון כ¢ב חשון כ¢ג חשון כ¢ד חשון כ¢ה

עב מנחות מנחות עגעד מנחות מנחות עהעו מנחות עז מנחות עח מנחות עט מנחות פ מנחות פא מנחות פב מנחות מנחות פגפד מנחות פה מנחות י¢ב ≠ ט¢ז חשון פרק כד ’וכבר מצאנו שהמלאכים’ עד פרק כו י¢ט ≠ כ¢ג חשון פרק כו עד סוף הספר

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חשון≠כסלו

מתחילת פרק וß עד ¢ויש עוד כמה חלקים¢ פרק וß מ¢ויש עוד כמה חלקים¢ עד ¢צא ולמד¢

ßמ¢צא ולמד¢ עד תחילת פרק ז ßפרק ו מתחילת פרק זß עד ¢וכמה גדולה היא¢

הספר סוף עד היא¢ גדולה מ¢וכמה ßז פרק חובת השמירה מתחילת ההקדמה עד ¢והנה המלך¢

מ¢והנה המלך¢ עד תחילת הפתיחה מתחילת הפתיחה עד ¢ועל כן כל מי¢

¢ßפתיחה מ¢ועל כן כל מי¢ עד ¢ יתבונן האדם אות ה פתיחה מ¢ יתבונן האדם¢ אות הß עד ¢ואפילו בעובדי כוכבים¢בסתם¢ אפילו ¢וזהו עד כוכבים¢ בעובדי מ¢ואפילו פתיחה אנשים¢ ¢ויש ßי אות עד בסתם¢ אפילו מ¢וזהו פתיחה ßויש אנשים¢ עד תחילת פרק א¢ ßפתיחה מאות י

מתחילת פרק אß עד ¢ומה שאמר אוהב¢

מסעיף ז’ עד סעיף י’מסעיף י’ עד תחילת סימן של¢ג

מתחילת סימן של¢ג עד סעיף ב’מסעיף ב’ עד סימן של¢ד סעיף ב’

מסעיף ב’ עד סעיף ד’חזרה מסימן של¢א סעיף ז’

עד סימן של¢ד סעיף ד’מסעיף ד’ עד סעיף י’

מסעיף י’ עד סעיף י¢גמסעיף י¢ג עד סעיף ט¢ו

מסעיף ט¢ו עד סעיף כ¢במסעף כ¢ב עד סעיף כ¢ו

חזרה מסימן של¢ד סעיף ד’עד סעיף כ¢ו

±±Ø∞¥Ø±∏±±Ø∞μر∏±±Ø∞∂ر∏±±Ø∞∑ر∏±±Ø∞∏ر∏±±Ø∞πر∏±±Ø±∞ر∏±±Ø±±Ø±∏±±Ø±≤ر∏±±Ø±≥ر∏±±Ø±¥Ø±∏±±Ø±μر∏±±Ø±∂ر∏±±Ø±∑ر∏

חשון כ¢ו חשון כ¢ז חשון כ¢ח חשון כ¢ט חשון ל’ כסלו א’ כסלו ב’ כסלו ג’ כסלו ד’ כסלו ה’ כסלו ו’ כסלו ז’ כסלו ח’ כסלו ט’

פו מנחות פז מנחות פח מנחות פט מנחות צ מנחות צא מנחות צב מנחות צג מנחות צד מנחות צה מנחות מנחות צומנחות צזמנחות צחמנחות צטכ¢ו ≠ ל’ חשון חובת הלבבות משער הבחינה הפתיחה עד פ¢א ג’ ≠ ז’ כסלו שÆ הבחינה פ¢א עד פ¢ג ’והחכם המבין’

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כסלו≠טבת

ßמ¢עוד אמרתי¢ עד תחילת פרק ח ßפרק ז מתחילת פרק חß עד אות דß ¢מרוב הרגלו¢

פרק חß מאות דß ¢מרוב הרגלו¢ עד אות וß ¢על ידי זה¢ פרק חß אות וß מ ¢על ידי זה¢ עד אות י¢א ¢גם על ידי¢ פרק חß מאות י¢א ¢גם על ידי¢ עד ¢וידוע מה שכתב¢ פרק חß מ¢וידוע מה שכתב¢עד ¢אכן באמת¢

פרק חß מ¢אכן באמת¢ עד ¢וכמה רוב טוב¢ßמ¢וכמה רוב טוב¢ עד תחילת פרק ט ßפרק ח

מתחילת פרק טß עד ¢עיקרו של דבר¢ßמ¢עיקרו של דבר¢ עד תחילת פרק י ßפרק ט

מתחילת פרק יß עד אות יß ¢שלא יתרגש¢ פרק יß מאות יß ¢שלא יתרגש¢ עד תחילת פרק י¢א

מתחילת פרק י¢א עד ¢ובאור הכתוב¢ פרק י¢א מ¢ובאור הכתוב¢ עד תחילת פרק י¢ב

מסעיף ג’ עד תחילת סימן של¢חמתחילת סימן של¢ח עד סעיף ב’

מסעיף ב’ עד סעיף ג’מסעיף ג’ עד סעיף ח’

מסעיף ח’ עד סימן של¢ט סעיף ד’חזרה מסימן של¢ז סעיף ג’

עד סימן של¢ט סעיף ד’מסעיף ד’ עד אמצע סעיף ד’ ¢ולא חולצין¢¢ולא חולצין¢ עד סעיף ה’ ד’ מאמצע סעיף

מסעיף ה’ עד סעיף ז’מסעיף ז’ עד תחילת סימן ש¢מ

מתחילת סימן ש¢מ עד סעיף ב’חזרה מסימן של¢ט סעיף ד’

עד סימן ש¢מ סעיף ב’

±≤Ø∞≤ر∏±≤Ø∞≥ر∏±≤Ø∞¥Ø±∏±≤Ø∞μر∏±≤Ø∞∂ر∏±≤Ø∞∑ر∏±≤Ø∞∏ر∏±≤Ø∞πر∏±≤ر∞ر∏±≤ر±Ø±∏±≤ر≤ر∏±≤ر≥ر∏±≤ر¥Ø±∏±≤رμر∏

כסלו כ¢ד כסלו כ¢ה כסלו כ¢ו כסלו כ¢ז כסלו כ¢ח כסלו כ¢ט ל’ כסלוא’ טבתב’ טבתטבת ג’ ד’ טבתה’ טבתטבת ו’ טבת ז’

ה חולין ו חולין ז חולין ח חולין ט חולין י חולין יא חולין יב חולין יג חולין יד חולין טו חולין טז חולין יז חולין יח חולין כ¢ד ≠ כ¢ח כסלו שÆ הבחינה פ¢ה ’ואחר כן ישיב אל ליבו’ עד פ¢ה ’ואח¢כ חשוב במעלות אותיות המכתב’ א’ ≠ ה’ טבת שÆ הבחינה פ¢ה ’ואח¢כ חשוב במעלות אותיות המכתב’ עד פ¢ה ’אך הטרפים המיוחדים’

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שקנין חכמה∫

כסלו

ßמ¢ומה שאמר אוהב¢ עד תחילת פרק ב ßפרק א מתחילת פרק בß עד ¢וזה יהיה שייך¢

ßמ¢וזה יהיה שייך¢ עד תחילת פרק ג ßפרק ב מתחילת פרק גß עד ¢והנה ידוע¢

ßמ¢והנה ידוע¢ עד תחילת פרק ד ßפרק ג מתחילת פרק דß עד ¢והנה האדם¢

ßמ¢והנה האדם¢ עד תחילת פרק ה ßפרק ד מתחילת פרק הß עד ¢עוד אציע ענין¢

ßמ¢עוד אציע ענין¢ עד תחילת פרק ו ßפרק ה מתחילת פרק וß עד ¢כלל הדברים¢

פרק וß מ¢כלל הדברים¢ עד ¢גם אעתיק¢ßז פרק תחילת עד אעתיק¢ מ¢גם ßו פרק ידוע¢ באשר ¢אמנם עד ßז פרק מתחילת

פרק זß מ¢אמנם באשר ידוע¢ עד ¢עוד אמרתי¢

מסעיף כ¢ו עד סעיף כ¢זמסעיף כ¢ז עד סימן של¢ה סעיף ב’

מסעיף ב’ עד תחילת סימן של¢ומתחילת סימן של¢ו עד סעיף ב’

מסעיף ב’ עד סעיף ד’חזרה מסימן של¢ד סעיף כ¢ו

עד סימן של¢ו סעיף ד’מסעיף ד’ עד סעיף ט’

מסעיף ט’ עד סעיף י¢במסעיף י¢ב עד אמצע סעיף י¢ג ¢ואם נעץ בו יתד¢מאמצע סעיף י¢ג ¢ואם נעץ בו יתד¢ עד סימן של¢ז סעיף ב’

מסעיף ב’ עד סעיף ג’חזרה מסימן של¢ו סעיף ד’

עד סימן של¢ז סעיף ג’

±±Ø±∏ر∏±±Ø±πر∏±±Ø≤∞ر∏±±Ø≤±Ø±∏±±Ø≤≤ر∏±±Ø≤≥ر∏±±Ø≤¥Ø±∏±±Ø≤μر∏±±Ø≤∂ر∏±±Ø≤∑ر∏±±Ø≤∏ر∏±±Ø≤πر∏±±Ø≥∞ر∏±≤Ø∞±Ø±∏

כסלו י’ כסלו י¢א כסלו י¢ב כסלו י¢ג כסלו י¢ד כסלו ט¢ו כסלו ט¢ז כסלו י¢ז כסלו י¢ח כסלו י¢ט כסלו כ’ כסלו כ¢א כסלו כ¢ב כסלו כ¢ג

ק מנחות קא מנחות מנחות קבקג מנחות מנחות קדמנחות קהקו מנחות קז מנחות קח מנחות קט מנחות קי מנחות ב חולין ג חולין ד חולין

י’ ≠ י¢ד כסלו שÆ הבחינה פ¢ג ’והחכם המבין’ עד פ¢ד ’והשביעית’ י¢ז ≠ כ¢א כסלו שÆ הבחינה פ¢ד ’והשביעית’ עד פ¢ה ’ואחר כן ישיב אל ליבו’

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תשרי≠חשון

פרק כß מ¢ונראה עוד לבאר¢ עד ¢ונחזור עתה לעניננו¢ פרק כß ¢ונחזור עתה לעניננו¢ עד פרק כ¢א ¢ובאור הענין¢כ¢ב פרק תחילת עד הענין¢ מ¢ובאור כ¢א פרק מתחילת פרק כ¢ב עד ¢ועל כן כשם שאי אפשר¢ פרק כ¢ב מ¢ועל כן כשם שאי אפשר¢ עד תחילת פרק כ¢ג מתחילת פרק כ¢ג עד ¢והנה נמצאים הרבה אנשים¢ פרק כ¢ג מ¢והנה נמצאים הרבה אנשים¢ עד תחילת פרק כ¢ד

בעניננו¢ נמי ¢והכי עד כ¢ד פרק מתחילת פרק כ¢ד מ¢והכי נמי בעניננו¢ עד תחילת פרק כ¢ה

מתחילת פרק כ¢ה עד תחילת פרק כ¢ו מתחילת פרק כ¢ו עד תחילת פרק כ¢ז

מתחילת פרק כ¢ז עד סוף הספר ©בלי התפילה®שפת תמים מתחילת פרק אß עד ¢וכמה שנואה ומגונה¢ßמ¢וכמה שנואה ומגונה עד תחילת פרק ב ßפרק א

מסעיף ג’ עד סעיף ד’מסעיף ד’ עד סעיף ח’

מסעיף ח’ עד סעיף י¢גמסעיף י¢ג עד סעיף י¢ז

מסעיף י¢ז עד סעיף י¢טחזרה מסימן שכ¢ח סעיף ג’

עד סעיף י¢טמסעיף י¢ט עד סעיף כ¢דמסעיף כ¢ד עד סעיף כ¢טמסעיף כ¢ט עד סעיף ל¢המסעיף ל¢ה עד סעיף ל¢חמסעיף ל¢ח עד סעיף מ¢ג

חזרה מסימן שכ¢ח סעיף י¢ט עד סעיף מ¢ג

±∞Ø∞∑ر∏±∞Ø∞∏ر∏±∞Ø∞πر∏±∞ر∞ر∏±∞ر±Ø±∏±∞ر≤ر∏±∞ر≥ر∏±∞ر¥Ø±∏±∞رμر∏±∞ر∂ر∏±∞ر∑ر∏±∞ر∏ر∏±∞رπر∏±∞Ø≤∞ر∏

כ¢ח תשריכ¢ט תשריל’ תשריא’ חשוןב’ חשוןג’ חשוןד’ חשוןה’ חשוןו’ חשוןז’ חשוןח’ חשוןט’ חשוןחשון י’ חשון י¢א

מנחות נחמנחות נטס מנחות סא מנחות סב מנחות מנחות סגסד מנחות סה מנחות מנחות סומנחות סזסח מנחות סט מנחות ע מנחות עא מנחות כ¢ח ≠ ב’ חשון פרק כב עד פרק כב ’שנאת הרבנות’ ה’ ≠ ט’ חשון פרק כב ’שנאת הרבנות’ עד פרק כד ’וכבר מצאנו שהמלאכים’

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Daf HaYomi B’HalachaFor more information about the Daf HaYomi B’Halacha program,

call 888-5-DIRSHU or visit dafhalacha.com.

To start a Daf HaYomi B’Halacha shiur in your neighborhood,

call 732-987-3948 ext. 103 or email info@dirshunj.org

MAGGID SHIUR: RABBI YISROEL BROTSKY, SHLITA

LOCATION: MACHZIKEH HADASCITY: SCRANTON, PENNSYLVANIA

HIGHLIGHTED SHIUR:It is an unbelievable קידוש שם שמים and so beautiful to see the עולם growing in תורה and יראת שמים together with thousands of others!

– Rabbi Yisroel Brotsky

Siyum on the entire Mishnah Berurah in Skokie, Illinois ה' תשרי תשע"ט

Yom Limud & Tefilla כ"ז אלול תשע"ח

Guest speaker HaRav Shmuel Yeshaya Keller Rosh Yeshivas Telshe Chicago

Rav Aaron S. Lauer Dirshu Magid Shiur of Skokie

with the Bnei Chaburah

Paris, France Johannesburg, South Africa

Kosel Waterbury, ConnecticutMelbourne, Australia

חשון-כסלו תשע"ט: סימן שכ"ח סעיף י"ג עד סימן של"ט סעיף ד'בס”ד

“The obligation to learn mussar daily is well known, as Rav Yisrael Salanter explains at length in his sefer Ohr Yisrael, in the name of the poskim. It does not

require a haskama. Nevertheless, because of its great benefit, the yetzer hara tries to find all kinds of excuses to deter a person from learning mussar. Therefore, how great

is the joy that the Dirshu organization has added a mussar program to its existing programs to encourage and make it easier to learn mussar every day…”

HaGaon HaRav Matisyohu Salomon, shlitaIn his letter praising the Kinyan Chochma Program

“MAXIMIZE YOUR POTENTIAL.

Join Dirshu Kinyan Chochma. Call 888-5-DIRSHU.

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Schedule of Live Events:

ERETZ YISRAEL Early / Mid Jan. 2020

Yad Eliyahu Stadium

EUROPE Mid / Late Jan. 2020

Location TBD

SOUTH AFRICA Late Jan. 2020

Location TBD

NORTH AMERICA Early / Mid Feb. 2020

Prudential Center

Additionally, live events will be broadcast

worldwide.

Dirshu - KH 8.5x11, Rav Salomon, 10-12-18.indd 1 10/12/2018 1:26:09 PM

QUESTION OF THE MONTHThe Shulchan Aruch (334:24) cites three opinions regarding how to extinguish the flames of a garment that caught fire on Shabbos. One opinion forbids wetting the garment at all, a second opinion permits wetting it with any liquid other than water so that the flames go out when they reach the damp portion and a third opinion even permits using water; the Shulchan Aruch prefers the middle opinion. The Mishnah Berurah (§59) explains that the opinion that permits using water holds that the prohibition of laundering only forbids pouring water on a garment if it is dirty. Since the garment is clean, it is not considered laundering and water is no different from other liquids with which one may cause the fire to be extinguished. This ruling seems to ignore another issue involved with wetting a garment. The Shulchan Aruch (302:9) rules that one may not pour a lot of water on a garment even if no laundering is involved because he might transgress the prohibition of ‘sechitah’ by squeezing the water from the garment. Why is this not an issue in the case of extinguishing the flaming garment?

Answers to the questions will be published in Issue #54. Answers should be emailed to daf-hayomi-behalacha@dirshunj.org or faxed to 732-987-3949 by ה' כסלו / November 13th to be entered into a raffle for a set of Dirshu Mishnah Berurah. When submitting your answers to the Question of the Month, please include your full name spelled in both Hebrew and English together with your address.

LAST MONTH’S QUESTION OF THE MONTH:The Mishnah Berurah (320:§20) cites the opinion of the Mogen Avrohom that forbids squeezing juice from unripe grapes even directly into food because of ‘borer’. Even though the rules of ‘borer’ usually allow one to remove food from inedible parts on Shabbos (as ruled in Shulchan Aruch 319) this is only because it is considered an unusual manner of separating. However, since there is no other way to remove the juice from unripe grapes other than squeezing them, this is considered the usual manner of separating and a transgression of ‘borer’. The Mishnah Berurah recommends being stringent in accordance with the opinion of the Mogen Avrohom.

This seems to contradict what the Mishnah Berurah writes (in Biur Halachah 321:19 s.v. liklof) that if there is no other way to separate the food from the inedible portion, it is considered the normal manner of eating and one may separate the inedible peel from cloves of garlic. What is the difference between squeezing juice from unripe fruit and removing inedible peels from garlic cloves?

We received answers from many of our choshuve readers. We incorporated them in the section below.

1. Peeling a fruit is inherently a manner of eating the fruit. The fact that there is no other manner of eating the fruit determines that peeling does not transgress ‘selecting’; it is viewed as an act of reaching the fruit rather than removing the hull. Squeezing juice from a fruit or vegetable is usually forbidden (regardless of ‘borer’) unless it immediately turns into solid food (e.g. it is squeezed directly onto and immediately absorbed by solids), which is permitted because it is considered a normal manner of eating. However, if the fruit is unripe and inedible, squeezing the juice is inherently a manner of ‘selecting’. The fact that there is no other manner of extracting it determines that it is considered a normal manner of transgressing ‘borer’. [See Piskei Teshuvos 320:§102.]

2. The only transgression involved with peeling a fruit is ‘borer’, which is permitted when there is no other way to eat because it is considered a manner of eating. However, when squeezing juice from fruit, the transgression of ‘dash’ (threshing) must be considered. Although squeezing juice from edible fruit is usually permitted when it immediately turns into solid food, when there is no other manner of extracting juice from inedible fruit, it is deemed the normal manner of extraction and violates ‘dash’. (This is similar to milking a cow directly onto solid food which is also forbidden because the live cow cannot be eaten. Even though the milk immediately turns into edible food, it is considered extracting.) [See Shu”A Harav 320:8 and 305:28. See also Piskei Teshuvos 320:8§105.]

Names of those who submitted answers (in Hebrew alphabetical order):

R’ Pinchos Eisenberger – New Square, NY; R’ Boruch Aaronson – Brooklyn, NY; R’

Moshe Tuvia Hakohen Padawer – Lakewood, NJ; R’ Yechezkel Yehudah Fridlander

– Monsey, NY; R’ Sholom Kaufman – Monsey, NY; R’ Yaakov Katz – Passaic, NJ;

R’ Tzvi Elimelech Hakohen Rubin – Monsey, NY; R’ Menachem Ber Rosenblum

– Melbourne, AU; R’ Mordechai Tzvi Schwartz – Monsey, NY; R’ Chaim Boruch

Schneider – Far Rockaway, NY

RAFFLE WINNER: Rav Nosson Miller Baltimore, Maryland

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חשון-כסלו תשע"ט: סימן שכ"ח סעיף י"ג עד סימן של"ט סעיף ד'בס”ד

JOIN THOUSANDS WHO LEARN DAF HAYOMI B’HALACHA AND MASTER THE HALACHOS OF DAILY LIVING!For more information or to receive a free pocket luach, call 888-5-DIRSHU, press 1 for English, then 2 for Daf HaYomi B’Halacha.

For dedication opportunities please call 732-987-3948 ext. 105 or email ag@dirshunj.org.

IN LIGHT OF CHASSIDUSThe Shulchan Aruch (328:13) states that

"Whoever hastens to desecrate Shabbos in a

life-threatening emergency is praiseworthy."

There is a well-known statement of the Chozeh

of Lublin, interpreting the pasuk "Lo sa'asun kein

laHashem Elokeichem" (Do not do so against

Hashem). This pasuk generally forbids treating

the Name of Hashem and articles of holiness in

a disrespectful manner. The Chozeh construes

the word "kein" (so) to mean 'in a rigid and

precise manner' and explains that the verse is a

reminder to be flexible when serving Hashem. A

person can become so attached to his manner

of serving Hashem, especially if he has invested

a significant amount of devotion in developing

that particular manner, or if it has acquired

important personal significance, that either he is

unable to determine when the Divine Will is that

he change it, or he becomes resistant to altering

it. According to the Chozeh, this pasuk warns

us not to be so fixed in our manner of serving

Hashem that we are incapable of adapting our

habits to circumstances in which the Will of

Hashem requires change.

This teaches us that sometimes we need to

digress from what we have previously done in

order to fulfill the Will of Hashem. In the case of

keeping Shabbos in the face of danger to Jewish

life, it is readily apparent to every clear-thinking

individual that Hashem wants us to transgress

Shabbos to save the life. Not much intelligence

is needed to understand that it is evil to refrain

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Acheinu YeshivosBatei ChizukInternational Kiruv ConferenceDay of Jewish Unity

from violating Shabbos and leave another

Jew's life in jeopardy. However, in many other

areas the boundaries are not as clearly defined.

Specifically, when it comes to being sensitive to

another Jew's feelings when one's stringencies

cause conflict with him or inconvenience

him, determining Hashem’s will can be very

challenging, and requires much deliberation and

evaluating the effects of one's behavior.

In a similar vein, one dare not become

complacent with his manner of serving Hashem

and be content with the levels of service which

he has attained - even if he worked very hard

and believes that he has reached a higher level

than other people. Just maintaining the lofty

levels to which he is accustomed is insufficient,

and is considered serving Hashem in a “rigid”

manner. One must always strive to climb higher

and improve his service of Hashem.

The Yismach Yisroel (Bereishis 1) states this

latter idea in a particularly humbling manner.

“A person must take to heart how great the

purpose of his creation is, and the magnitude of

his obligation to shoulder the yoke of Mitzvos.

In addition, he should honestly assess his

deficiency in measuring up to his obligations

and how little of his life’s task he has actually

accomplished. This reflection will shock him into

the realization that he has barely begun to serve

Hashem and bring him to think of himself as a

newborn baby.”

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