בס ד DAF HAYOMI B HALACHA Issue MONTHLY BULLETIN #36 סימן קנח סעיף ו סימן קסב סעיף ב : אלול תשע ו As Daf HaYomi B Halacha finishes Hilchos Bais HaKnesses 888-5-DIRSHU 212 SECOND STREET, SUITE 404B LAKEWOOD, NEW JERSEY 08701 Talmidim in Camp Rayim Mesivta being Mispallel in the 109-year old Parksville shul that it should not be sold to an art gallery. Topics relevant to the material learned this month in Daf HaYomi B Halacha Must one wash his hands when eating a pickle together with Yerushalmi kugel (noodle soufflé)? When washing to eat something which is tibulo bemashkeh (moistened food which requires netilas yadayim before eating) may one speak between washing and eating? May one dry his hands after netilas yadayimwith an air dryer? May one wash netilas yadayim with a disposable cup? Is there a way to perform netilas yadayim from a house faucet? May netilas yadayim be performed from a tanker? Does a cooler s spout affect the method of netilas yadayim? 1
2 Must one wash his hands when eating a pickle together with Yerushalmi kugel (noodle soufflé)? The Shulchan Aruch (158:4) rules that before eating food which is tibulo bemashkeh, which means that it is moist with any of the seven halachic liquids (which are water, wine, blood, olive oil, milk, dew, and honey), one must wash netilas yadayim without reciting a blessing. The Mishnah Berurah( 20) explains that the reason no blessing is recited upon this required netilas yadayim is because of a lenient opinion of some rishonim who hold that we are exempt from this netilas yadayim since no rules of taharah (ritual purity) apply to the foods which we eat nowadays [since everyone is presumed to be ritually impure with tumas meis]. Despite citing many acharonim who rule stringently and even require a blessing to be recited upon this netilas yadayim, the Mishnah Berurah concludes that one should follow the ruling of the Shulchan Aruch because the premise that sofek brachos lehakel precludes reciting any blessing regarding which there is uncertainty. Because no blessing is recited on this netilas yadayim from halachic doubt [sofek], the Biur Halachah (7:1 s.v. lehispallel) mentions an interesting case in which one might have to recite the blessing on this netilas yadayim. If one was washing netilas yadayim for another reason as well, [such as prior to prayer], upon which a blessing is also not recited for the same reason [due to a minority opinion that holds it is not a requirement and sofek brachkos lehakel], and intends to fulfill both obligations at the same time with a single netilas yadayim, the Pri Megadim suggests that he might be obligated to recite the blessing. Since there are two simultaneous requirements to perform netilas yadayim, and each requirement is only exempt from reciting the blessing because of a sofek the premise of sfek sfeika (an intertwined double sofek) might require a blessing to be recited. On the other hand, in other cases the same principle might exempt one from performing this netilas yadayim at all. Rav Shlomo Zalman (Halichos Shlomo Pesach ch. 9 Orchos Halachah 186) holds that one need not wash his hands when eating a moist pickle together with Yerushalmi kugel (a snack commonly eaten in Eretz Yisroel), if the pickle is being eaten to accompany the kugel. He based his ruling upon a similar ruling of the Mishnah Berurah (158: 10) that one is not required to wash his hands when an amount of bread less than a kezayis is eaten only to accompany another food item. Because there is a minority opinion that less than a kezayis is exempt from netilas yadayimand there is another minority opinion that bread eaten only to accompany a different food item is exempt from netilas yadayim, when both possible exemptions occur simultaneously, the premise of sfek sfeka exempts one from the requirement to perform netilas yadayim. In a similar manner, Rav Shlomo Zalman ruled that the minority opinion that exempts food which is tibulo bemashkeh from netilas yadayim nowadays combines with the minority opinion that exempts food eaten only to accompany another food from netilas yadayim and one need not wash his hands. When washing to eat something which is tibulo bemashkeh (moistened food which requires netilas yadayim before eating) may one speak between washing and eating? The Mishnah Berurah (158: 20) mentions that there is a common custom to be lenient with regards to washing netilas yadayim prior to eating food that is tibulo bemashkeh, but rules that one may not rely upon this custom and must be stringent to perform a valid netilas yadayim with all its parameters as required before eating bread. Rav Shlomo Zalman (Halichos Shlomo, ibid. 183) and Rav Elyashiv (Ashrei HaIsh vol. 1, 31:14) are both of the opinion that despite the fact that no blessing is recited upon this netilas yadayim, the prohibition against interrupting between washing and eating applies, and one may not speak after washing until he has begun to eat. However, with regard to the rules of chatzitzah (an intervening object which comprises a halachic separation), which invalidates a regular netilas yadayim, Rav Shlomo Zalman (ibid. DvarHalachah 53) ruled that one need not be particular when washing for food which is tibulo bemashkeh. He permitted a woman to wear her rings while washing for Urchatz at the Seder. Because there are poskim who rule leniently regarding the requirement to wash, and the custom follows the lenient opinion, it is sufficient that one comply with the laws of the actual washing, and not with external factors which invalidate it. May one dry his hands after netilas yadayim with an air dryer? After washing netilas yadayim, one must dry his hands because if he eats while his hands are still wet, the Shulchan Aruch (158:12) writes that it is considered as having eaten unclean bread. The Mishnah
סימן קנח סעיף ו סימן קסב סעיף ב : אלול תשע ו Berurah ( 45) cites two reasons for this requirement. The Bais Yosef explains that since mayim rishonim (the first water poured during netilas yadayim) becomes tamei and can potentially invalidate the netilah, it is an obligatory component of netilas yadayim to dry the hands and remove the water even though it was purified with mayim shniyim (the second water poured during netilas yadayim). The Maharshal does not agree that the requirement has to do with the purification process and explains that the requirement is to avoid eating with hands wet from the netilah which is deemed unseemly. The Shulchan AruchHarav ( 17) writes that since the act of drying one s hands and removing the water enhances their purity, it is insufficient for one to wait until his hands dry in the air, they must be wiped dry upon a cloth or other material. The Kaf Hachayim ( 87) rules similarly that the hands must be actually dried. However, the Chazon Ish (O Ch 28:10) is of the opinion that there is no actual requirement to actively dry one s hands, so long as no liquid remains on them from the netilas yadayim, it is sufficient; therefore there is no difference how the hands become dry. Rav Elyashiv (Ashrei HaIsh vol. 1, 31:7) and Rav Vozner (Kovetz Mibais Levi vol. 17, p. 18) are of the opinion that one may dry his hands after netilas yadayim by a machine which forcibly blows heated air. Shu t Betzeil Hachochmoh (vol. 4, 141) differentiates between when the hands were washed with a complete revi is, in which case the mayim rishonim did not become impure and it is permitted to dry them with an air machine, and when less water was used, in which case the water became impure and must be wiped away. His reasoning is that when the hands are dried by heat, some of the impure water becomes absorbed into the hands and prevents the hands from becoming pure. He adds that according to the Shulchan Aruch Harav s reasoning that it is insufficient to air-dry the hands, it is definitely insufficient to heat-dry them. HIGHLIGHTED SHIUR: MAGGID SHIUR: Rav chaim weg, shlita LOCATION:BAIS MEDRASH OF WESTGATE CITY: LAKEWOOD, NJ בס ד May one wash netilas yadayim with a disposable cup? Netilas yadayim requires that the water be poured from a vessel. The Shulchan Aruch (159:1) writes that the vessel may be constructed of any material, even manure. The Mishnah Berurah ( 3) explains that even though vessels constructed from manure do not have the status of utensils with regards to acquiring impurity, they are nevertheless considered vessels and are valid for netilas yadayim. Shu t Minchas Yitzchok (vol. 10, 23) writes that a disposable cup which was manufactured to be discarded after a single use is not valid for netilas yadayim. He explains that the cup s insignificance is not the disqualifying factor, since a vessel constructed from manure is insignificant and nevertheless valid. However, since the material was fashioned for only a single use as a cup and intended to be discarded, it does not attain the status of a vessel and is disqualified for being used when a halachically valid vessel is required. Shu t Shraga Hameir (vol. 1, 55) writes in a similar vein. Shu t Minchas Yitzchok applies this ruling to Kiddush and rules that it may not be recited upon a disposable cup. However he stipulates that if there is no other available vessel, one might be permitted to designate the disposable cup for permanent use and then recite Kiddush over it. [Presumably this would also apply to netilas yadayim.] The Steipler (Orchos Rabbeinu vol. 1, p. 110) also held that a disposable cup which is only intended for a single use does not have the status of a halachic vessel for ritual purity and may not be used for Kiddush. Shu t Ohr Letziyon (vol. 2, 11:6) writes that netilas yadayim should not be performed with a disposable cup. If no real vessel is available, one may wash with a disposable cup without reciting a blessing and is permitted to eat without wrapping his hands. [In extreme circumstances, when no water is available for netilas yadayim, one is I personally gain a tremendous amount from being part of a Dirshu Mishnah Berurah shiur. The shiur, with the help of a dedicated Oilam of Bnei Torah, provides additional clarity to the halachos we learn - especially helpful when dealing with some of the more difficult topics in Shulchan Aruch. Rav Chaim Weg Daf HaYomi B Halacha For more information about the Daf HaYomi B Halacha program, call 888-5-DIRSHU. To start a Daf HaYomi B Halacha shiur in your neighborhood, call 732-987-3948 ext. 104 or email MM@dirshunj.org
4 permitted to wrap his hands so they cannot come into contact with the food and eat without washing.] He adds that one may designate the cup for permanent use and then recite a blessing when using it for netilas yadayim. Rav Nissim Karelitz (Chut Shani Shabbos vol. 4, p. 95) maintains that it depends upon how people use such cups in that country. If they occasionally rinse the cup and reuse it, then it is valid for netilas yadayim. On the other hand, Shevus Yitzchok (Muktzah 4:5) understands Rav Moshe Feinstein s opinion as permitting one to wash netilas yadayim from a disposable cup. In Iggros Moshe (O Ch vol. 3, 39), Rav Moshe Feinstein explains the reason that a disposable cup is disqualified for Kiddush is because one of the requirements for a kos shel brachah [ceremonial cup] for Kiddush is that it is a fine vessel [kos na eh], for which a disposable cup does not qualify. Along these lines, since netilas yadayim does not have this requirement, and any vessel suffices, a disposable cup would seem to be valid. Rav Vozner (Kovetz Mibais Levi vol. 3, p. 70) concurs with this, writing that we are unable to disqualify disposable vessels which are constructed for and sturdy enough to hold liquid. He warns about paper cups that it is necessary to ascertain that it is unpunctured since liquid often drips from them; and they should not be used for netilas yadayim if a disposable cup of any other material can be obtained. Shu t Az Nidberu (vol. 6, 48) also writes that it is permitted to wash netilas yadayim from a disposable cup, however if a real cup is available he advises against it on the grounds of hidur mitzvah [the requirement to enhance one s observance of a mitzvah]. Shu t Tzitz Eliezer (vol. 12, 23) permits one to wash netilas yadayim from a disposable cup lechatchilah and mentions that this opinion is quoted by Shu t Shraga Hameir (ibid.) in the name of the Pupa Gaon. This opinion is also held by Rav Chaim Pinchas Scheinberg (Chidushei Basra 183:11), Rav Shlomo Zalman (Shemiras Shabbos Kehilchasa 47: 51, and Orchos Rabbeinu ibid.), and Rav Elyashiv (mentioned in Shevus Yitzchok ibid.). Is there a way to perform netilas yadayim from a house faucet? The Rama (159:7) writes that one may attach a container with a faucet to the wall of a house and wash netilas yadayim, but if one created a container by hollowing out a portion of the wall, it is not considered a halachic vessel and is not valid for netilas yadayim. The 17 Mishnah Berurah ( 50) explains that opening a faucet conforms with the requirement that netilas yadayim be washed with koyach gavra [lit. manpower, by direct human action]; each time the faucet is opened, the first gush of water is considered to be poured with koyach gavra. Shu t Zekan Aharon (vol. 2, 1) writes that modern house faucets are disqualified from netilas yadayim since the pipes do not comprise a bais kibbul [a hollow part of a vessel that can hold its contents] before they are built in the house, they are not considered a halachic vessel. Rav Shlomo Zalman (Halichos ShlomoTefilah, DevarHalachah 20:40) also rules this way. Shu t Ohr Letziyon (vol. 1, 16) discusses the possibility that the faucet itself, when attached to a pipe, might render the pipe a halachic vessel since the faucet enables the pipe to hold water. He explains that since the faucet is only attached to the pipes after their installation, and they do not attain the necessary status of halachic vessel prior to being attached to the wall, the faucet is invalid for netilas yadayim. However, if the faucet was attached to the pipe prior to its installation, he writes (vol. 2, 46:2) that the pipes attain the halachic status of vessel and it is permitted to wash netilas yadayim from the faucet. He adds that in order for the faucet to confer the status of vessel on the pipes, it must not leak; a halachically significant leak invalidates the status of a vessel. אלול ניסן אייר בבלי מוסר דף היומי בהלכה משנה ברורה תאריך יום בבא קמא צו קידושין נא בבא קמא צז קידושין נב קידושין בבא קמא צח נג בבא קמא צט קידושין נד בבא קמא ק קידושין נה אß וß ßכן ßובפרטß הדברß עד עד ßעל כלß ßוזהוß פרק פרק אß פרק וß ßעל כלß עד סוף פרק א ßוזהוß עד סוף פרק וß פרק בß עד סוף פרק בß פרק זß עד ßוגם הואß פרק זß ßוגם הואß עד ßוהיא גדולהß פרק גß עד סוף פרק גß פרק זß ßוהיא גדולהß עד ßומי שמעליםß פרק דß עד סוף פרק דß מסימן קכ ד אמצע סעיף חß ßולא יענה אמן יתומהß עד סעיף טß מסימן קנßßד סעיף טßßו עד סימן קנßßה מתחילת סימן קנßßה עד סעיף ב ß מסעיף טß עד סימן קכ ה מתחילת סימן קכ ה עד אמצע סעיף בß ßוכן מנענעיםß מסעיף בß עד סימן קנßßו אמצע סעיף קטן בß במ ב ßחייב אדםß מאמצע הסעיף ßוכן מנענעיםß עד סימן קכ ו אמצע הסעיף ßואם היהß מאמצע סעיף קטן בß במ ב ßחייב אדםß עד סימן קנßßז מאמצע הסעיף ßואם היהß עד סימן קכ ז קנßßח סעיף בß מתחילת קנßßז 5/1/16 9/4/16 5/2/16 9/5/16 5/3/16 9/6/16 5/4/16 9/7/16 5/5/16 9/8/16 אß כ ג ניסן אלול כ ד ניסן בß אלול כ ה ניסן גß אלול דß כ ו ניסן אלול הß כ ז ניסן אלול א ב ג ד ה פרק זß ßומי שמעליםß עד ßועל כןß קידושין בבא קמא קא נו אהבת חסד מתחילת ההקדמה ßיתברך הטוב והמטיבß עד ßוראה עודß כ ח ניסן וß אלול 5/6/16 9/9/16 ו פרק זß ßועל כןß עד ßודע אחיß קידושין בבא קמא קב נז הקדמה ßוראה עודß עד ßולהיפך כמה גרועהß חזרה מסימן קכ ד אמצע סעיף חß עד סימן קכ ז חזרה מסימן קנßßד סעיף טßו עד סימן קנßßח סעיף בß כ ט ניסן זß אלול 5/7/16 9/10/16 ש בבא קמא קג קידושין נח בבא קמא קד קידושין נט קידושין בבא קמא קה ס בבא קמא קו קידושין סא פרק זß ßודע אחיß עד ßומה טובß הקדמה ßולהפך כמה גרועß עד ßעל כן קמתיß פרק זß ßומה טובß עד סוף פרק זß סוף חלק אß הקדמה ßעל כן קמתיß עד הפתיחה שמירת הלשון חלק בß פרק אß עד ßוכמו דאיתאß תחילת הפתיחה עד ßועתה נעריךß פרק אß ßוכמו דאיתאß עד ßוסיים הכתובß פתיחה ßועתה נעריךß עד ßוידוע שהחסד הוא גßכ בכלל צדקהß מתחילת סימן קכ ז עד סימן קכ ח סיום חלק ראשון מסימן קנßßח סעיף בß אמצע סעיף דß ßחלבß מאמצע הסעיף ßחלבß עד סעיף וß עד סעיף בß מתחילת סימן קכ ח מסעיף וß עד סעיף יßßא מסעיף בß עד סעיף הß מסעיף הß עד אמצע סעיף וß ßוהלויß מסעיף יßßא עד סימן קנßßט 5/8/16 9/11/16 5/9/16 9/12/16 5/10/16 9/13/16 5/11/16 9/14/16 חß לß ניסן אלול טß אß אייר אלול יßבß אייר אלול גß אייר י א אלול א ב ג ד מאמצע סעיף וß ßוהלויß עד סעיף טß אמצע סעיף בß ßכיוןß פתיחה פרק אß ßוידוע שהחסד הוא גßכ בכלל צדקהß עד ßוכן בשביעי פסוק יßßדß ßוסיים הכתובß עד ßוגם צריךß בבא קמא קז קידושין סב דß אייר י ב אלול 5/12/16 9/15/16 מתחילת סימן קנßßט ה אלול הß אייר י ג אלול 5/13/16 9/16/16 חזרה מסימן קנßßח סעיף בß עד סימן קנßßט אמצע סעיף פתיחה פרק אß ßוכן בשביעי פסוק יßßדß עד ßואחר כך התבוננתיß ßוגם צריךß עד סוף פרק א בבא קמא קח קידושין סג ו פרק בß עד ßולמה הדבר דומהß בבלי בבא קמא קט קידושין סד חזרה מתחילת סימן קכ ז עד סימן קכ ח סעיף טß פתיחה מוסר ßואחר כך התבוננתיß עד ßגם צריך לידעß יום תאריך וß אייר י ד אלול 5/14/16 9/17/16 בß ßכיוןß דף היומי בהלכה משנה ברורה ש בבא קמא קי פתיחה ßגם צריך לידעß עד ßולפעמים שהוא עוברß מסימן קנßßט אמצע סעיף בß ßכיוןß עד סעיף דß 9/18/16 ט ו אלול א בבא קמא קיא פתיחה ßולפעמים שהוא עוברß עד ßואם חברוß מסעיף דß עד סעיף וß 9/19/16 ט ז אלול ב בבא קמא קיב פתיחה ßואם חברוß עד ßעובר על ידי זהß מסעיף וß עד אמצע סעיף זß ßואם הטבילß 9/20/16 י ז אלול ג בבא קמא קיג פתיחה ßעובר על ידי זהß עד ßואם הלוה הוא אישß מאמצע סעיף זß ßואם הטבילß עד סעיף חß 9/21/16 י ח אלול ד בבא קמא קיד פתיחה ßואם הלוה הוא אישß עד ßהרי שחשבנו כמה וכמה לאויןß מסעיף חß עד סעיף יß 9/22/16 י ט אלול ה פתיחה ßהרי שחשבנו כמה וכמה לאויןß עד חלק אß בבא קמא קטו ו כß אלול 9/23/16 חלק אß פרק אß אות אß ßמצות עשהß עד אות גß ßבמה דברים אמוריםß בבא קמא קטז חזרה מסימן קנßßט אמצע סעיף בß ßכיוןß עד סעיף יß ש כ א אלול 9/24/16 בבא קמא קיז אות גß ßבמה דברים אמוריםß עד אות וß ßועל כמה זמןß מסימן קנßßט סעיף יß עד סעיף יßßד 9/25/16 כ ב אלול א בבא קמא קיח אות וß ßועל כמה זמןß עד אות ט ßאם הוא מכירß מסעיף יßßד עד סימן קßßס 9/26/16 כ ג אלול ב בבא קמא קיט אות טß ßאם הוא מכירß עד אות י ב ßודע דמצות עשהß מתחילת סימן קßßס עד אמצע סעיף בß ßואם היוß 9/27/16 כ ד אלול ג בבא מציעא ב אות י ב ßודע דמצות עשהß עד אות י ג ßאם יש בידוß מאמצע הסעיף ואם היוß עד סעיף זß 9/28/16 כ ה אלול ד בבא מציעא ג אות י ג ßאם יש בידוß עד חלק אß פרק בß מסעיף זß עד סעיף י א 9/29/16 כ ו אלול ה חלק אß פרק בß עד אות גß ßגם האישß בבא מציעא ד ו כ ז אלול 9/30/16 אות גß ßגם האישß עד פרק גß בבא מציעא ה חזרה מסימן קנ ט סעיף יß עד סימן קס סעיף י א ש כ ח אלול 10/1/16 16
סימן קנח סעיף ו סימן קסב סעיף ב : אלול תשע ו בס ד Talmidim in Camp Tashbar taking a Daf HaYomi B Halacha L Bachurim Bechinah on the entire Mishneh Berurah limud learned this summer. Another situation which might qualify a house faucet for netilas yadayim is if the building has its own water tank supplying the water to the building. The tank might be considered a halachically valid vessel which was attached to the building, which the Rema permits for netilas yadayim. Rav Shlomo Zalman (ibid.) rules against this for three reasons. Firstly, the permanent nature of the tank s attachment to the building s construction is different from the attachment discussed in the Rema s situation and there is no way to consider it as a vessel attached to a building. [A similar view is expressed by Rav Elyashiv (Avnei Yashpe vol. 1, 30:5).] Secondly, since the original construction of the tank was with intention to be attached to the building, it is insufficient to halachically assign vessel status to the tank prior to construction. Thirdly, the tank has large openings to connect to the water main and other large pipes; since the tank per se is unable to hold water until the pipes are attached to its openings, it is not considered a halachic vessel. Shu t Ohr Letziyon (vol. 1, ibid.) disqualifies such a tank for netilas yadayim with a different reasoning. He states that even if the tank has the halachic status of a vessel, since the water must traverse lengths of pipe after leaving the tank until it reaches the faucet, the water is not considered as being poured from the vessel with 5 koyach gavra. Only the water near the faucet, which emerges immediately upon the faucet s opening, is considered koyach gavra, but since it is has already left the tank earlier, it is not considered poured from a vessel. May netilas yadayim be performed from a tanker? The Shulchan Aruch (159:9) rules that one may perform netilas yadayim from a barrel of water by means of opening and shutting a faucet. The requirement of koyach gavra is met with the initial gush of water that emerges immediately upon the faucet s opening and the barrel is a valid vessel. Where water is transported in tankers, one might be able to make use of this rule to wash netilas yadayim directly from the tanker. Rav Zilberstein (Avnei Choshen vol. 3, p. 453) writes that there is no maximum size for a barrel to be considered a vessel, and despite the mammoth size of the tanker it is still considered a vessel [so long as it does not have any halachically significant hole which invalidates it]. This is based upon the Chazon Ish (O Ch 22:5) who discusses netilas yadayim from containers that are not susceptible to ritual impurity due to their great size [ shidah, teivah, umigdol ]. The Chazon Ish writes that if they are used as a shelter for people to stay inside or for construction [e.g. to divide a room in 5
THE WORLD OF Dirshu DAF YOMI BAVLI Kinyan Torah Chazaras HaShas Chazarah Chodshi Kinyan HaShas Weekly Tests Mishnayos Tests KOLLELIM Ba alei Batim Kollelim Chaburas Beis Medrash Govoha Amud Yomi Kollel Boker Chaburas Shas B Iyun HALACHA Daf HaYomi B Halacha Kinyan Halacha Kinyan Shmittah YESHIVA PROGRAMS Daf HaYomi B Halacha L Bochurim Dirshu Boker Talmudo B Yadoi Mekadshei Sheviyi Yeshivas Bein Hazemanim DIRSHU PUBLICATIONS Mishnah Berurah Mahaduras Dirshu Sefer Chofetz Chaim Mahaduras Dirshu Sefer Shemiras Halashon Dirshu Shul Chumash with Ramban Ma areh Mekomos on Hilchos Shabbos Kinyan Halacha Kovetz Kuntresai Chizuk Kinyan Shmaatsa Ohel Series ACHEINU 3-Step System: Mentoring, Enrollment & Continued Follow-Up Acheinu Yeshivos Batei Chizuk International Kiruv Conference Day of Jewish Unity a permanent manner] then they are considered buildings and are not vessels. Otherwise, they are considered vessels despite their gargantuan proportions. Rav Zilberstein points out that in accordance with Mishnah Berurah (162: 30), one should only rely upon this to wash directly from a faucet when there is no other vessel available. Whenever possible one should use a vessel from which he can directly pour upon his hands. Does a cooler s spout affect the method of netilas yadayim? When using a faucet attached to a valid vessel for netilas yadayim, one may only make use of the water which emerges immediately upon opening the faucet. If this water is insufficient to wash his hand, he must shut the faucet and immediately open it again so that the rest of the hand is washed with koyach gavra. This is because the water which leaves the faucet after it has been opened is considered only an indirect result from the action of opening the faucet. However, there are some faucets which require applying continuous pressure to allow water to leave. For example, a water cooler usually has a spout which dispenses water only while the lever or button is pushed. In such a case, Shu t Ohr Letziyon (vol. 2, 46:3) writes that all the water which emerges from pushing the button is considered as being koyach gavra and one may wash his hands while holding the button down continuously instead of frequently opening and shutting the flow of water. QUESTION OF THE MONTH Using a mundane article for holy purposes The Shulchan Aruch (153:21) writes that it is prohibited to make a holy article from something which has been used mundanely. This is apparently in contradiction to the Biur Halahcha (32:37 s.v. Or) which prohibits inserting discarded waste leather or torn shoe remnants inside tefillin merely on the basis that tefillin must be of kosher origin and it is impossible to determine the origin of these scraps, ignoring this concept that holy articles may not be made from something previously used mundanely. What is different about using scrap leather to construct tefillin? Answers to the questions will be published in Issue #38. Answers should be emailed to daf-hayomi-behalacha@dirshunj.org or faxed to 732-987-3949 by כ אלול to be entered into a raffle for a set of Dirshu Mishnah Berurah. Bottom Line MG: 718.377.4567 6 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.