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

בס ד DAF HAYOMI B HALACHA MONTHLY BULLETIN Issue #35 אב תשע ו: סימן קנג סעיף ו סימן קנח סעיף ו Learning Hilchos Bais Hakneses 888-5-DIRSHU 212 SECOND STREET, SUITE 404B LAKEWOOD, NEW JERSEY 08701 Topics relevant to the material learned this month in Daf HaYomi B Halacha May one spend more than a fifth of one s assets for the sake of supporting Torah? May one borrow furniture from a beis haknesses for personal use? May part of the men s section of a beis haknesses be converted for use as an ezras noshim (women s section)? Does an ohel (mausoleum) erected over a tzadik s grave have the sanctity of a beis haknesses? May one lean on the cloth spread over the bimah? Why was an extra cloth spread upon the bimah during keriyas hatorah at the Chazon Ish s minyan? 1

2 May one spend more than a fifth of one s assets for the sake of supporting Torah? The Shulchan Aruch (153:6) writes that although a beis haknesses may not be sold for most other charities, it may be sold in order to provide support for students who learn Torah. This rule applies to all sacred articles, even a Sefer Torah. The Mishnah Berurah ( 23) explains that this is derived from the Gemara which prohibits the sale of a Sefer Torah except to study Torah and for marriage, which implies that for the sake of studying Torah one may sell a Sefer Torah, and concludes by observing that this should serve as a clear rebuke to those who do not support Torah study. Another case in which the support of Torah study is an exception to a rule governing other charities is pointed out by the Chofetz Chaim in his Sefer Ahavas Chesed (vol. 2, 20:4) regarding the limitation that One who distributes should not distribute more than a fifth of his assets, from which the Shitah Mekubetzes (Kesuvos 50a) excludes support of Torah study. The Chofetz Chaim explains the reason one may spend more for support of Torah study is because by means of his support he acquires the merit of the Torah studied in proportion to the measure of his support. [See Iggros Moshe (Yo D vol. 4, 37), where Rav Moshe Feinstein discusses at length the mitzvah to support Torah and categorically distinguishes it from charity; according to his understanding, supporting Torah with less than half one s income is lacking respect to the Torah.] The Chofetz Chaim writes in his Sefer Likutei Halachos (Yoma 35a) that the permission to spend more than a fifth of one s assets to support Torah study applies also to one s own studies. If he is unable to learn on his own and hiring a tutor costs more than a fifth of his assets, he is still required to spend it for the sake of studying Torah. He adds that one is required to hire a tutor even if he can only afford it by depriving his family of luxuries and restricting his expenses to basic necessities. The reason is that the mitzvah of learning Torah obligates him to study the entire Torah and is necessary for eternal life [more than any other mitzvah]. He deduces this from the Gemara which states that the example set by Hillel must be followed. The Gemara relates that Hillel was exceedingly poor, earned merely one coin per day, limited his household expenses to half his wages, and spent the other half to be able to study Torah. Is it permitted to borrow furniture from a beis haknesses for personal use? The Shulchan Aruch (153:7) writes regarding the sanctity of a beis haknesses, that there is a difference between a village and a large city. Under certain circumstances, a village may sell their beis haknesses with the consent of all its citizens, but a large city may not. Since a village rarely has visitors, its beis haknesses is deemed the property of the village and is subject to their decision. However a large city is often visited by travelers from abroad and since its beis haknesses was constructed in order to be prayed in by Jews from all over the world, it is deemed property of all Jews everywhere, making it impossible to obtain consent from all its owners. The Shulchan Aruch clarifies that all articles of sanctity that apply to a beis haknesses (e.g. the bimah or the wraps of a Sefer Torah) obtain the status of the beis haknesses, and the Mishnah Berurah ( 37) extends this to other property of the beis haknesses such as yards or the mikvah. In light of this, it is relevant to discuss the permissibility of borrowing furniture (e.g. tables and chairs) from a beis haknesses for purposes of a private celebration. If the beis haknesses is in a village and all citizens agree to that use it is permitted; but in a large city which is deemed to belong to all Jews it is impossible to obtain everyone s consent and it might be questionable. The Aruch Hashulchan (154:12) writes that since the custom is that people do borrow such furniture for personal use it is considered as if an effective tnai (conditional stipulation) was made originally to permit it, and the furniture never attained sanctity forbidding such use. Rav Nissim Karelitz (Ginzei Hakodesh 13: 5) clarifies that this only applies to light furniture which is often used and can be assumed to have an implicit tnai; however heavy furniture which is generally limited to use in the beis haknesses may not be used for personal celebrations unless an explicit tnai was originally verbalized. Ideally, the Mishnah Berurah (154: 37) recommends that whenever anyone donates an item to the beis

בס ד אב תשע ו: סימן קנג סעיף ו סימן קנח סעיף ו haknesses, or any communal purchase is made, an explicit tnai should be verbalized permitting mundane use. May part of the men s section of a beis haknesses be converted for use as an ezras noshim (women s section)? The Shulchan Aruch rules that areas in which people gather only occasionally to pray (e.g. courtyards) do not acquire any sanctity. The Mishnah Berurah ( 3) adds that chambers adjoining a beis haknesses in a large city, which are designated for steady prayer use have the sanctity of a regular beis haknesses. However, in towns where the chambers are not designated for steady prayer use, but are regularly used by latecomers when there is insufficient room in the main sanctuary, the status of such chambers is uncertain. On one hand because they are only prayed in when the main sanctuary is crowded and the latecomer has no room to enter the sanctuary they can be considered as a courtyard of a beis haknesses which has no sanctity. On the other hand, although no individual prays there regularly, since it is regularly used when the sanctuary is crowded it can be considered to be designated for latecomers to pray in and might obtain sanctity. A similar uncertainty arises regarding the status of an ezras noshim which is designated for women to pray in. This is discussed by many poskim in the context of converting a portion of the main sanctuary of a beis haknesses for the purpose of being used as an ezras noshim. The Chochmas Odom (86:15) expressly forbids it and a similarly stringent opinion is mentioned in Shu t Meishiv Davar (Kama, vol. 2, 22-23). However the Pri Megadim (Eishel Avrohom 151:1) mentions that the ezras noshim which is prayed in obtains the sanctity of a beis haknesses which forbids engaging in mundane behavior. [It is not clear whether the Pri Megadim refers to women praying in the ezras noshim and disagrees with the Chochmas Odom, or if he refers to its being also used by men to pray in.] However, the Meishiv Davar (ibid.) writes at length that the ezras noshim has the sanctity of a beis haknesses because women are obligated to pray, and permits converting even a portion of a beis hamedrash (which has greater sanctity than a beis haknesses) into an ezras noshim. The Aruch Hashulchan (154:7) also states that an ezras noshim has sanctity of a beis haknesses and Shu t Minchas Yitzchok (vol. 1, 118:1) rules accordingly. The Mekor Chaim (151:12) remains uncertain regarding converting a beis haknesses into an ezras noshim, and Shu t Keren Ledovid (O ch 35 s.v. veatah) writes that the consensus of most acharonim is that converting a beis haknesses into an ezras noshim is forbidden on the grounds of ein moridin mikedushah chamurah lekedushah kalah (which prohibits relegating from stringent sanctity to lenient sanctity) [he entertains the possibility that an ezras noshim obtains a lesser degree of sanctity than a beis haknesses sufficient for the prohibitions associated with a beis haknesses, but insufficient to convert a beis haknesses into an ezras noshim]. The Keren Ledovid suggests that if the ezras noshim was constructed in the airspace of the beis haknesses and its walls do not reach the ceiling to entirely isolate it from the beis haknesses, then all agree that it obtains the sanctity of the beis haknesses through HIGHLIGHTED SHIUR: Discovering a fresh nuance in the Mishna MAGGID SHIUR: Rav Shimon Prag, shlita LOCATION: Zichron Chaim (The Villa s Shul), CITY: LAKEWOOD, NJ Berurah on a well-known Halacha evokes an incredible feeling of both reward and awe at the same time - awe that we were unaware of that aspect of the Halacha, yet rewarding knowing that Halacha will now be seared into our minds and hearts. Learning Dirshu Daf Yomi B Halacha is not simply a matter of Limud HaTorah, it is basic Yiras Shomayim. Rav Shimon Prag 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 its connection to the main sanctuary. Does an ohel (mausoleum) erected over a tzadik s grave have the santity of a beis haknesses? The Shulchan Aruch (ibid.) rules that areas in which people gather only occasionally to pray do not have the sanctity of a beis haknesses because the prayers are only intermittent, and specifically mentions streets where prayers take place on emergency fast days. The Mishnah Berurah ( 1) explains that on fast days, there were too many people to fit within the beis haknesses and it was necessary to pray outside. The Biur Halachah (s.v. rachavah) explains that even though the street is designated for the fast day prayers it does not obtain sanctity since they occur only intermittently. The Acharonim raise the issue of an apparent inconsistency between this halachah and the status of a beis haknesses which was designated for intermittent usage. The Shulchan Aruch (153:8) rules that once a permanent beis haknesses becomes sanctified it remains so forever, but if it was designated for sporadic use then it is only sanctified according to its designation. The Mishnah Berurah ( 52) offers an example of a beis haknesses that was designated for permanent use during Yomim Tovim that obtains sanctity for the duration of Yom Tov. What is the difference between a beis haknesses which was designated for permanent intermittent use as a beis haknesses and streets which are designated for intermittent prayers on fast days? Shu t Chavos Yair (59) explains that prayers are not recited in the street on fast days in order to designate the street as a place of sanctity. They are recited outside in order to arouse feelings of repentance by tasting exile or by displaying public humiliation, as explained in the Gemara (Taanis 16a). Therefore the street does not acquire any sanctity. On the other hand, a place that is designated for sanctity, even if only intermittently, acquires the sanctity of a beis haknesses. Shu t Maharash Engil (vol. 1, 63) offers another distinction. He explains that even during the fast day prayers, other use of the streets is not intended to be excluded; therefore they do not 15 become sanctified. But when a beis haknesses is designated for intermittent use, the intention is that during the prayer no other activities be performed there; therefore it becomes sanctified. Based upon this distinction he writes that an ohel erected above a tzadik s grave does not acquire sanctity, since its construction was to honor the tzadik and not to exclude other activities, even if prayers are regularly recited there. Is it permitted to lean on the cloth spread over the bimah? Adornments or other articles which serve holy items such as a Sefer Torah or tefillin are referred to as tashmishei kedushah and may not be used for mundane purposes as stated in the Shulchan Aruch (154:3); it is even forbidden to use them for a holy purpose if it is for a lesser sanctity (e.g. a Sefer Torah s tashmish kedushah being used for tefillin, which have less sanctity). The Shulchan Aruch mentions that the bimah is an example of tashmishei kedushah. The Mishnah Berurah ( 6) clarifies that only articles which directly serve the holy items are tashmishei kedushah, but articles that serve tashmishei kedushah are referred to as tashmish detashmish kedushah and may be used for mundane purposes. However, the bimah is still deemed a tashmish אב ניסן אייר בבלי מוסר דף היומי בהלכה משנה ברורה תאריך יום קידושין נא בבא קמא סח קידושין נב בבא קמא סט קידושין נג בבא קמא ע קידושין נד בבא קמא עא קידושין נה בבא קמא עב פרק וß כ ו ßכן עד הדברß ßונצייר עד ßוזהוß מעטß פרק כ ו ßונצייר מעטß עד ßוזהו מהß פרק וß ßוזהוß עד סוף פרק וß פרק כ ו ßוזהו מהß עד ßוהנה אמרוß פרק זß עד ßוגם הואß פרק כ ו ßוהנה אמרוß עד סוף פרק כ ו פרק זß ßוגם הואß עד ßוהיא גדולהß פרק זß ßוהיא גדולהß עד ßומי שמעליםß פרק כ ז עד ßוהנה טובß מתחילת סימן קנßßב עד אמצע הסעיף ßוהני מיליß מסימן קכ ד אמצע סעיף חß ßולא יענה אמן יתומהß עד סעיף טß מאמצע הסעיף ßוהני מיליß עד סימן קנßßג מסעיף טß עד סימן קכ ה מתחילת סימן קכ ה עד אמצע סעיף בß ßוכן מנענעיםß מתחילת סימן קנßßג עד סעיף הß מאמצע הסעיף ßוכן מנענעיםß עד סימן קכ ו אמצע הסעיף ßואם היהß מסעיף הß עד סעיף וß מאמצע הסעיף ßואם היהß עד סימן קכ ז מסעיף וß עד אמצע סעיף זß ßומßßמß 8/7/16 5/1/16 8/8/16 5/2/16 8/9/16 5/3/16 8/10/16 5/4/16 8/11/16 5/5/16 גß אב כ ג ניסן דß אב כ ד ניסן הß אב כ ה ניסן וß אב כ ו ניסן זß אב כ ז ניסן א ב ג ד ה פרק כ ז ßוהנה טובß עד ßכלל הדבריםß קידושין נו בבא קמא עג פרק זß ßומי שמעליםß עד ßועל כןß ו חß אב כ ח ניסן 8/12/16 5/6/16 פרק כ ז ßכלל הדבריםß עד ßומה יפהß קידושין נז בבא קמא עד חזרה מתחילת סימן קנßßב עד סימן קנßßג אמצע סעיף זß ßומßßמß פרק זß ßועל כןß עד ßודע אחיß חזרה מסימן קכ ד אמצע סעיף חß עד סימן קכ ז ש טß אב כ ט ניסן 8/13/16 5/7/16 פרק כ ז ßומה יפהß עד ßוהנה ידועß קידושין נח בבא קמא עה מסימן קנßßג אמצע סעיף זß ßומßßמß עד אמצע הסעיף ßוהוא הדיןß פרק זß ßודע אחיß עד ßומה טובß א לß יß אב ניסן 8/14/16 5/8/16 מתחילת סימן קכ ז עד סימן קכ ח סיום חלק ראשון פרק כ ז ßוהנה ידועß עד סוף פרק כ ז קידושין נט בבא קמא עו מאמצע הסעיף ßוהוא הדיןß עד אמצע הסעיף ßכל דברß פרק זß ßומה טובß עד סוף פרק זß סוף חלק אß ב אß י א אב אייר 8/15/16 5/9/16 מתחילת סימן קכ ח עד סעיף בß שמירת הלשון חלק בß פרק אß עד ßוכמו דאיתאß כ ח קידושין ס בבא קמא עז כ ח עד סוף מסעיף בß עד סעיף הß ßכל דברß עד סעיף ח ßוכיוןß ג בß י ב אב אייר 8/16/16 5/10/16 מאמצע הסעיף פרק אß ßוכמו דאיתאß עד ßוסיים הכתובß הטענהß קידושין סא בבא קמא עח כ ט ßועל מסעיף הß עד אמצע סעיף וß ßוהלויß ד גß י ג אב אייר 8/17/16 5/11/16 מאמצע הסעיף ßוכיוןß עד סעיף יß פרק כ ט ßועל הטענהß עד ßואם לאß קידושין סב בבא קמא עט מאמצע סעיף וß ßוהלויß עד סעיף טß יßßא ßאבל אסורß פרק אß ßוסיים הכתובß עד ßוגם צריךß ה דß י ד אב אייר 8/18/16 5/12/16 מסעיף יß אמצע פרק כ ט ßואם לאß עד ßובאמתß קידושין סג בבא קמא פ ו אב הß ט ו אב אייר 8/19/16 5/13/16 חזרה מסימן קנßßג אמצע סעיף זß ßומßßמß עד אמצע סעיף פרק אß ßוגם צריךß עד סוף פרק א פרק בß עד ßולמה הדבר דומהß הג ה בבלי קידושין סד בבא קמא פא כ ט מוסר ßובאמתß עד חזרה מתחילת סימן קכ ז עד סימן קכ ח סעיף טß ש יום ט ז אב וß אייר תאריך 8/20/16 5/14/16 יßßא ßאבל אסורß דף היומי בהלכה משנה ברורה בבא קמא פב פרק כ ט הג ה עד סוף פרק כ ט מסימן קנßßג אמצע סעיף יßßא ßאבל אסורß עד סעיף יßßד 8/21/16 י ז אב א בבא קמא פג פרק לß עד ßוהנה ידועß מסעיף יßßד עד סעיף יßßח 8/22/16 י ח אב ב בבא קמא פד פרק לß ßוהנה ידועß עד ßועתה נדברß מסעיף יßßח עד סעיף כßßא 8/23/16 י ט אב ג בבא קמא פה פרק לß ßועתה נדברß עד ßועתה נדבר אודותß מסעיף כßßא עד סימן קנßßד 8/24/16 כß אב ד בבא קמא פו פרק לß ßועתה נדבר אודותß עד ßועל ידיß מתחילת סימן קנßßד עד סעיף גß 8/25/16 כ א אב ה בבא קמא פז פרק לß ßועל ידיß עד ßובדרך כללß חזרה מסימן קנßßג אמצע סעיף יßßא ßאבל אסורß עד סימן 8/26/16 כ ב אב ו בבא קמא פח פרק לß ßובדרך כללß עד ßועל כולםß קנßßד סעיף גß 8/27/16 כ ג אב ש בבא קמא פט פרק לß ßועל כולםß עד סוף פרק לß מסימן קנßßד סעיף ג עד אמצע הסעיף ßודווקאß 8/28/16 כ ד אב א בבא קמא צ חתימת הספר פרק אß עד ßועל כןß אמצע הסעיף ßודווקאß עד אמצע סעיף וß ßופרוכתß 8/29/16 כ ה אב ב בבא קמא צא חתימת הספר פרק אß ßועל כןß עד ßועתה נבואß מאמצע סעיף וß ßופרוכתß עד סעיף טß 8/30/16 כ ו אב ג בבא קמא צב פרק אß ßועתה נבואß עד ßעוד ידועß מסעיף טß עד אמצע סעיף יßßא ßמומרß 8/31/16 כ ז אב ד בבא קמא צג פרק אß ßעוד ידועß עד ßידוע מהß מאמצע הסעיף ßמומרß עד סעיף טßßו 9/1/16 כ ח אב ה פרק אß ßידוע מהß עד ßכשמתפללß בבא קמא צד ו כ ט אב 9/2/16 פרק אß ßכשמתפללß עד ßובפרטß בבא קמא צה חזרה מסימן קנßßד סעיף גß עד סעיף טßßו ש לß אב 9/3/16 14

סימן קנג סעיף ו סימן קנח סעיף ו : אב תשע ו בס ד Lomdei Dirshu Daf HaYomi B Halacha L Bachurim participating in the weekly chazara questions at Camp Tashabar in the Catskills, NY kedushah although it is usually covered by a cloth, as the Mishnah Berurah ( 10) mentions, the Gemara states that since the bimah is occasionally used without the cloth it serves the actual Sefer Torah. The Shaar Hatziyun ( 8) explains that even though nowadays the bimah is never used without the cloth, since the cloth might move and the bimah might be exposed while the Sefer Torah lies upon it, it is still deemed a tashmish kedushah. The Mishnah Berurah (141: 4) warns the baal koyrei and the one who gets the aliyah not to lean on the cloth that is spread over the bimah while reading (even when he is permitted to lean during keriyas hatorah, such as if he is sick or aged, because it is a tashmish kedushah. However he permits leaning on the uncovered bimah, presumably because it is deemed a tashmish detashmish, which seems to contradict the Gemara. Shu t Az Nidberu (vol. 3, 49) resolves this by explaining that the Mishnah Berurah did not permit leaning upon the bimah because 5 it is a tashmish detashmish, but because of the Terumas Hadeshen s opinion mentioned by the Rema (154:8) that where the custom is to permit mundane usage of tashmishei kedushah and it is difficult to refrain from it, it is considered as if an unspoken stipulated condition ( lev beis din masneh aleihem ) permitted it. Since the Terumas Hadeshen specifically mentions using the bimah, the Mishnah Berurah permitted it. However, in accordance with what the Mishnah Berurah (154: 36) writes that whatever is not clearly permitted by custom cannot be assumed to be included in the condition, since the cloth was not mentioned by the Terumas Hadeshen it is forbidden to lean on it. The Az Nidberu suggests that the reason for this distinction is that this leniency only applies to common use from which it is difficult to refrain. Since the bimah was not always covered with a cloth [it was spread out when the Torah was read and removed afterward, as described by the Mishnah Berurah (148: 2)] it was not so difficult to 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 refrain from using the cloth as it was from using the bimah, so the condition only permits the bimah. Nowadays the bimah is always covered with the cloth, and the custom to permit such use of the bimah extends to permit using the cloth as well. Why was an extra cloth spread upon the bimah during keriyas hatorah in the Chazon Ish s minyan? In light of the above, placing seforim or siddurim upon a bimah might seem to be problematic. Rav Isser Zalman Meltzer (quoted in Shu t Rivevos Efrayim vol. 1, 118:1) justified the popular custom to be lenient, based upon the opinion of the Rema (154:8) that there is an unspoken stipulated condition ( lev beis din masneh aleihem ) permitting tashmishei kedushah to be used for common mundane purposes when it is difficult to refrain from doing so. Since the custom is to place seforim upon the bimah and it is difficult to refrain from this, it is included in the uses permitted by the condition. Nevertheless, the Mishnah Berurah ( 37) states that this opinion may only be relied upon in case of need, and recommends that when donating an article for sanctified use, an explicit tnai should be made permitting mundane use. The custom at the Chazon Ish s minyan (Dinim Vehanhagos 5:8) was to spread an extra cloth over the bimah whenever the Sefer Torah was placed upon it in addition to the regular cloth that was always spread over the bimah. Rav Nissim Karelitz (Ginzei Hakodesh 5: 44) explains that the purpose was in order that the regular cloth not be considered as serving the Sefer Torah and would only attain status as a tashmish detashmish which is permitted to be used for mundane purposes even without a tnai. Interestingly, Shu t Ohr Letziyon (vol. 2, 45:62) mentions that even when the halachah permits using a bimah, it is preferable not to use it in any mundane manner because it appears disrespectful. 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. Bottom Line MG: 718.377.4567