888-5-DIRSHU | 212 SECOND STREET, SUITE 404B | LAKEWOOD, NEW JERSEY 08701 • • • Topics relevant to thematerial learnedthismonth inDaf HaYomi B’Halacha breath? Is itpermissibleto orpray bodyodorsof learn sweat near orbad within four amos are not? odorareof permitted anunpleasant to pray whileothers whoare also How isitpossible thatsomepeoplewhoare withinfour amos (cubits) scent beneficial When isapleasant for prayers and ? unpleasant odor,unpleasant heispermitted to recite words of prayer andTorah scent scent, overpowersemits thatifthepleasant apleasant the odor,an unpleasant which butholdsinhishandsorwears something detected? considered despite its not andunsanctified beingable unclean to be of theodor-emitting substance thesurrounding cause area to be detected to beconsidered ordoestheproximity andsanctified, clean ofaffects thearea.can be thesanctity Isitsufficientthatnoodor revolves odor which cannot be smelled around an unpleasant whether be permitted to recite words of prayer orTorah study. Thequestion scent inthearea to completely odorand overwhelm theunpleasant odormaydisperseapleasant within four amosof anunpleasant is not entirely inastate of sanctity. odorreaches anywherean unpleasant withinthisarea, hismachaneh whileherecitesbe clean words (prayer of sanctity orTorah study). If (literally thefour encampment; amosarea surrounding aperson)must frommust where besanctified), itisderived thatone’s machaneh to theverse “vehaya machanechakadosh” (andyour encampments reaches. The MishnahBerurah (§2)explains thatthereason isdue must stand adistance of four amos(cubits) awayfrom where its odor substanceits besmelled.Iftheunclean odorcan isbehindhim,he wasteone maynot pray unclean from near ahumanbody, norwhere Shu”t Maharsham(vol. 2:38) writes regarding a personwhoemits The ShulchanAruch(79:1) writes regarding Keriyas Shemathat and Torah study? When isapleasantscent beneficial for prayers The poskim discuss whether apersonwhoisstandingThe poskimdiscusswhether סימן עד ע"ט סימןצ סעיף ח MONTHLY BULLETIN DAF HAYOMI B’HALACHA Ben IshChai(Year 1,Parshas Bo§28)writes similarlythatonemay study. Thisopinioniscited by Shu”t MinchasYitzchok (vol. 8:9). The sanctified. permitted, asthisissufficient for thearea to be deemedhalachically separation) odor, between thepersonandunpleasant itis or withinfour amosof its odor, thatifthere isamechitzah (halachic prohibition of prayer orTorah study opposite substance anunclean he not bedisqualifiedfrom reciting words of prayer and Torah study. scent inorder odorwithapleasant that and dispersetheunpleasant body dueto illness, thatheisallowed to rely uponthelenientopinion regarding onewhohasrecurrent odorsemanatingfrom his unpleasant odor.area thathas anunpleasant one’s nosewhichdoesnot permitoneto recite words inan of sanctity concerned for scent this opinion,comparing to apleasant closing in IsheiYisroel, responsa attheendof thebook§72)seems to be in restoring of thearea. thesanctity RavChaimKanievsky (quoted scent odorby of isnot apleasant effective means an unpleasant Yaakov Algazi,Laws of Yadayim Netillas p. 21)writes thateliminating odorwhichwould haveunpleasant prevented himfrom Torah study. burn asubstance scented whosepleasantly smoke overcomes the • • • • May onelisten to recordings of Torah inaplace thatisunclean? May amitzvah beperformed inaplace thatisunclean? wordsspeak of Torah? Is itpermitted to write Torah inaplace where oneisforbidden to Is itpermitted to pray asewage near pipe? The BiurHalacha(79:Introduction§5) writes regarding the are alsowithinfour amosare not? odor are permitted to pray whileothers who within four amos(cubits) ofanunpleasant How isitpossible that somepeoplewhoare Rav ShmuelVozner (Shevet Halevi vol. 3:17) writes On theother hand,theShalmeiTzibbur (RavYisroel תשע”ו: שבט תשע”ו: #27 Issue Continued onPage 2

1 בס”ד DAF HAYOMI B’HALACHA MONTHLY BULLETIN

Continued from Page 1 odorous due to decomposition, such as body waste. The (362:5) writes that a row of people standing closely together within three tefachim (handsbreadths) of The Bais Boruch (milu’im klal 3 §22) writes that it is each other constitute a valid mechitzah for the purposes of eiruv (to permitted to study Torah while smelling an unpleasant body odor allow carrying on Shabbos). The (ibid:§38) writes from sweat. Rav Chaim Kanievsky (Nekiyus Vechavod Batefillah that such a mechitzah is valid also for prayer and Torah study to responsa 72) is of a similar opinion that it is permitted to recite words separate one’s area from an unclean substance. The Shaar Hatziyun of sanctity while smelling unpleasant body odor of sweat. (§21) adds that for this purpose the mechitzah is valid even if the Regarding bad breath, Rav Chaim Vital (Shut Beer Mayim people constituting the mechitzah are cognizant of the function of Chaim siman 83) writes that there is no obligation to distance one’s their role in forming a mechitzah to permit recitation of sanctified self from it when reciting words of sanctity; his son Rav Shmuel (ibid.) word; in contrast with the law of eiruv which requires that the people concurs with this opinion. He writes that even the person from whom forming the mechitzah be unaware that they are being utilized to the foul odor of bad breath emanates is obligated to recite Keriyas permit carrying on Shabbos. Shema and prayers. On the other hand, the Afikei Maginim (chidushim People standing on the other side of the people forming §15) and the Shulchan Melachim (klal 5 §9) write that the foul odor this mechitzah become permitted to recite words of sanctity since of bad breath is considered a halachically unclean odor and both the there is a separation between themselves and the unclean substance. person from whom it emanates and anyone who can smell it are Regarding whether the people forming this mechitzah may recite forbidden to recite words of sanctity. The Bais Boruch (ibid.) writes words of sanctity, the opinion of the Poskim is not so clear. The Pesach that studying Torah while smelling bad breath is permitted even Hadvir (Siman 87) writes that even if they avert their faces so they do according to this opinion because it is not more stringent that the odor not see the unclean substance they are not permitted to recite words of gassiness, with which one is permitted to study Torah (but not to of prayer or Torah study. Shut Har Tzvi (Orach Chaim vol. 1:86) seems pray) while smelling. (However, the person who passed the gas may to be uncertain and says perhaps they are permitted to rely upon the not study Torah until the smell dissipates). mechitzah that they themselves comprise and recite words of prayer The Mishnah Berurah (227:9) writes that a butcher shop or Torah study; he finishes with “tzorich iyun”. which has a strongly unpleasant odor from decomposing meat is also Is it permissible to pray near unpleasant body considered an unclean area, and it is forbidden to pray or study Torah odors of sweat or bad breath? where one can smell it.

Determination of which odors disqualifiy an area from being Is it permitted to pray near a sewage pipe? considered halachically clean does not depend upon the offensiveness The Shulchan Aruch (87:1) writes that the requirement that one’s of the odor. The Mishnah Berurah (79:§23) writes that a substance area be clean from unclean substances also applies to containers which naturally gives off an unpleasant odor, such as kerosene, does whose primary use is to hold unclean substances, if they are fashioned not disqualify the area from words of sanctity being recited there. The from specific materials. This is referred to as graf shel re’i (literally, unpleasant odor has to emanate from an unclean substance which is

2 בס”ד שבט תשע”ו: סימן ע”ט עד סימן צ סעיף ח shovel of feces). If the material is porous like wood or clay, it is pipes are not graf shel re’i , and also says that there is no need to be deemed unclean even if it has been washed out, and one is forbidden concerned that some of the substance was absorbed in the walls of to recite words of sanctity within four amos of it. However, if the the pipe, so one is permitted to recite words of sanctity in their vicinity material is metal or glass and has been cleaned thoroughly, one may provided that he does not smell an unclean odor. recite words of prayer or Torah study within four amos of it. If an odor The Chazon Ish is reported (in Orchos Rabbeinu vol. 3 p. 205) still emanates from the metal or glass, the status of the container is as having the opinion that sewage pipes constructed from porous nevertheless clean and the odor has the status of reyach ra she’ein substances like clay have the status of graf shel re’I, and one is lo ikkar (an unpleasant odor which is halachically considered as not prohibited from reciting words of prayer or Torah study in their vicinity. emanating from an unclean substance) which only prohibits reciting However, if the pipes are metal, they do not have the status of graf words of sanctity where one is able to smell it, but does not require a shel re’i and one may pray or study Torah in their vicinity. Rav Chaim distance of four amos. If the container has not been washed out, then Kanievsky (Nekiyus Vechavod Batefillah responsa 81) is of the same even if one does not notice any unclean substance and the material opinion that if the pipe is constructed of clay one may not recite is nonporous, a distance of four amos is required, because of the words of sanctity in their vicinity. likelihood that unclean residue remains; and if odor emanates from it, a distance of four amos is required from where the odor ends. Sh”ut Ohr Letziyon (vol. 2:17) is of a different opinion. He mentions that the insides of the sewage pipes become noticeably filthy, The halachic status of sewage pipes is not clear. They constantly and even if they are constructed of plastic or metal, the substance have wastes flowing through them and might have the status of graf becomes absorbed in the walls of the pipe; he points out that this is shel re’i even when there is nothing in them. Is one permitted to recite easily detected when a pipe breaks. He therefore makes a contrary words of sanctity in their vicinity? distinction between graf shel re’i which does not constantly contain Rav Shlomo Zalman (Ishei Yisroel 51:§79) makes the distinction waste since it gets cleaned out, and sewage pipes which become between a graf shel re’i, whose function is to contain the waste, and filthy and remain so constantly. Therefore, he is of the opinion that sewage pipes, whose function is to convey the waste through them. even pipes constructed from metal prohibit reciting words of sanctity Since sewage pipes are not meant to be a container for the unclean in their vicinity. However, if the pipe is covered, even if only with a substance, they do not have the status of graf shel re’i and one is cloth, he permits one to recite words of sanctity. He seems inclined to permitted to recite words of sanctity in their immediate vicinity. Rav permit even a coat of paint to be considered a valid covering on the Elyashiv (Vezos Haberacha Perek 16) is of a similar opinion that the pipe.

Is it permitted to write Torah in a place where one is forbidden to speak words of Torah?

The Shulchan Aruch (84) rules that in the “middle” room (a room in which some people are clothed and some are unclothed) of a bathhouse, one may not recite words of sanctity (since it is forbidden to recite words of sanctity opposite an unclothed person even if the area is clean) but is permitted to think words of Torah study silently, 1/23/16 since thoughts of sanctity are permitted even opposite an unclothed person.

The Pri Megadim (Mishbetzos Zahav 47:2) raises the issue of whether writing words of Torah study is permitted in an area where their recitation is prohibited but thinking them is permitted. Rav Elya Dushnitzer (Nachalas Eliyahu Siman 21, 22) references a responsa from Rabbi Akiva Eiger (Kama Siman 30) which discusses whether one may fulfill his obligation to count the omer through writing because

Continued on Page 4 3 4 DAF HAYOMI MONTHLY B’HALACHA BULLETIN Continued from Page 3 possible to accomplish thiswithwritingitispreferable to speaking. speech for thepurpose of gatheringmenfor aminyan;however if that oneispermitted to interrupt Birchos Keriyas Shemaeven with with speechisforbidden. Sh”ut Hisorerus Teshuvah (vol. 1:27)writes Yisroel 19:§1),whopermitwritingduringprayer wheninterruption (Oveir Orach §173)andRavChaim Kanievsky (DaasNoteh p. 210,Ishei to thewords speak aloud.There are many, amongthem theAderes wants to forbid itdueto concern that when writingonemightcome interruption thanspeech.Shu”t OhrLi(Sedei Chemed,Siman9) writing onthegrounds of writingisamore thattheaction significant permitted. Shu”t SalmasChayim(Siman 46)forbids interrupting with according to theunderstanding of RabbiAkivaEiger), thenitmightbe that itnot beconsidered asspeechworks to counteract it(as the EishelAvrohom) itwould beforbidden to interrupt, butifintention unequivocally considered asspeech(asaccording to theopinionof one maynot interrupt withspeech,suchaswhilepraying. Ifitis opposite anunclothed person. also recommends thatonebestringent not to write words of Torah the grounds of kesivah kedibbur. Sh”ut SalmasChayim(Siman 61) (where itisforbidden to recite words of prayer orTorah study) on 75:1) prohibits writingwords of Torah opposite anunclothed person permitted where thinkingthewords is permitted. intention thatthewritingnot beconsidered asspeechitwould be of Torah study where theirrecitation isforbidden, ifonehadexpress of this,even ifthere mightbeatechnical prohibition to write words of Siman12)understands RabbiAkivaEiger’s words similarly. Inlight considered spoken. TheSteipler Gaon(Kehilos Yaakov Berachos end considered asspeech,theintention precludes the writing from being considered asspeech,whenonehasexpress intention thatitnot be the mitzvah. Rather, thelogicisthatdespite writingbeinghalachically express intention not to fulfillhisobligationthenhedoesnot fulfill amitzvahintention) thatwhenoneperforms with whichmeans Akiva Eiger’s rulingisnot baseduponkavanah misnagedes (contrary having counted. RavElyaDushnitzer explainsthatthelogicfor Rabbi express intent not to fulfillhisobligationit would not be considered as even ifitwere possibleto fulfillone’s obligation by writing,ifonehad definitely doesnot fulfill hisobligation).RabbiAkivaEiger states that Shaarei Teshuvah 489whosuggests thepossibility, butrulesthatone kesivah kedibur (writing considered ishalachically asspeech;see In lightof theprohibition to recite words inanunclean of sanctity unclean? May amitzvah in aplace beperformed thatis ofAnother kesivah aspect kedibbur pertainsto writingwhen On theother hand,theEishelAvrohom (Butchatch, Tinyana regarding tzitzis thatonemust remove area? theminanunclean Ifso,to whenoneisunclean. perform whythendowe not find may notinaderogatory beperformed manner;itistherefore improper that theactivity amitzvah of performing isservice of Hashemwhich which isforbidden whenone’s Thesecond bodyisunclean. reason is to fulfillhisobligation,thisissimilar to thinking words of Torah study order to fulfillone’s obligation).Since oneis required to have intention concept thatmitzvos tzrichos kavanah (mitzvos require intention in by offering two reasons for thisopinion.Thefirst isbaseduponthe TheBiurHalachahconcludesof shofar whilehisbodyisunclean. the Mateh Ephraim whostates thatonemaynot fulfillthemitzvah area around Inlightof this,hequestions theviewof himisunclean. not findanobligation to remove one’s tzitzis whenhisbodyorthe forbidden ,we assumeitispermitted. can Hementionsthatwe do area. Initiallyhewritesunclean thatsince we donot findthatthisis mitzvah whenone’s maybeperformed orinan bodyisunclean area, theBiurHalachah(588:2s.v. shoma)questions a whether unclean area sinceunclean onethinks aboutTorah whilelistening. rules thatthisforbids listening to recorded words of Torah study inan Moshe Feinstein (Iggros Moshe Yoreh vol. Deah 1:173 andvol. 2:142) words of Torah study inabathroom, area. Rav bathhouse,orunclean (such astzitzis) whichmaybefulfilledwhenunclean. which isforbidden to anda fulfillwhenunclean, voluntary mitzvah He alsodifferentiates between anobligatory mitzvah suchasshofar, a mitzvah inarestroom, whichisdirtier thanmerely area. anunclean 9:51) isof theopinionthat theBiurHalachahonlyprohibits performing the day, andthedelaymerely later. thatitisperformed means the mitzvah of shofar whichneedsto onlyonce beperformed during mitzvah for thetimethatheisnotsame fulfillingit.Thisisnotfor the he isnot merely pushingoff themitzvah untillater, heislosingthe obligation isevery second, andifonedelays for thesake of cleanliness charity for thesake Regarding of cleanliness. the mitzvah of tzitzis, the charity, hemaynot butthearea desist isunclean, from givingthe those circumstances. Ifonecomes across theopportunity to perform situation,onemust fulfillitunder inanunclean only beperformed the sake Therefore, of cleanliness. ifamitzvah comes along whichcan butmust notfulfilled incleanliness, completely avoid themitzvah for lechatchilah. Onemust delayfulfillment of themitzvahcan be untilit Halachah 20:36)explainsthattheBiurHalachah’s reasons onlyapply The ShulchanAruch(85:2)writes theonemaynot even think place thatisunclean? May onelisten to recordings ofTorah ina Rav ChaimKanievsky (Derech EmunahMaaser, Tziyun Halachah Rav ShlomoZalmanAuerbach(HalichosTefillah, Dvar

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