בס”ד DAF HAYOMI B’HALACHA Issue MONTHLY BULLETIN #33 סיון תשע”ו: סימן קל"א סעיף ד מאמצע הסעיף 'ולא בבית החתן' - סימן קמ"א

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Topics relevant to the material learned this month in Daf HaYomi B’Halacha Can Tachanun be recited in a falling position Which prayer is so great that the world exists on days other than Monday and Thursday in in its merit and in what manner should it be a place where there is a Sefer Torah only on recited? those days?

In what circumstance is Tachanun not recited May kaddish be recited by many people at due to Halachic concerns for safety? once?

Is Tachanun recited in other rooms of a shul Is an individual required to listen to keriyas where a Bris takes place? hatorah? 888-5-DIRSHU | 212 SECOND STREET, SUITE 404B | LAKEWOOD, NEW JERSEY 08701 SUITE 404B | LAKEWOOD, STREET, 888-5-DIRSHU | 212 SECOND

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Can Tachanun be recited in a falling position until nightfall, Tachanun cannot be recited in the proper falling on days other than Monday and Thursday in position, but he adds that during bein hashemashos (halachic a place where there is a Sefer Torah only on twilight between sunset and nightfall) the custom is to permit those days? the recitation of Tachanun in a falling position. The Rama (131:2) writes that Tachanun can only be recited However, the custom in Yerushalayim (quoted by Rav in a falling position in a shul that has an aron (ark) containing Elyashiv in Tefillah Kehilchasah 18:§64 and by Rav Shlomo a Sefer Torah. The Mishnah Berurah (§11) writes that the aron Zalman in Halichos Shlomo Tefillah 13:4) is that as soon as is not necessary, and so long as there is a Sefer Torah present, shkiya (sunset) occurs, Tachanun is no longer recited in a falling Tachanun is recited in a falling position. He additionally explains position. Rav Shlomo Zalman explained that the reasoning is that the source for this requirement is the verse describing the due to concern for the opinion of the Mekuballim (Kabbalists) manner of praying during the historic war against the city of Ay, who say that reciting it in a falling position at night is a matter Yehoshua having fallen upon his face “in the presence of the ark of safety and that this concern begins at the time of shkiya. of Hashem.” Since “chamira sakanta me’issura” (safety is more serious than Rav Moshe Feinstein (Iggros Moshe O”Ch vol. 4, 21) writes prohibition), many follow this custom of refraining from reciting that even if the Sefer Torah was removed from its aron kodesh and Tachanun in a falling position from the time of shkiya. Rav Moshe placed in a more secure safe near the shul, Tachanun is recited in Shternbuch (Teshuvos Vehanhagos 3:53 s.v. hen) supplements a falling position. Rav Shlomo Zalman (Ishei Yisroel 25:§36) is of that many have the custom never to recite Tachanun during the opinion that even if the Sefer Torah is only brought to the shul Mincha, and he explains that it stems from the fact that many and placed in the aron on Monday and Thursday when the Torah times Mincha extends past shkiya, which prevents it being said is read, and is afterwards replaced in a different location (for in the appropriate manner. But he provides a different reason for security purposes), Tachanun may still be recited in the proper limiting use of the falling position from the time of shkiya. It is falling position. based upon the opinion of the Gra that the mishmaros , literally watches, with the nighttime being divided into either three or In a correspondence printed in the beginning of Siyach four (according to differing opinions among our Sages), portions Halachah, Rav Shlomo Zalman was even more lenient. He ruled corresponding to different divisions of angelic watches, begin regarding a new shul that had been designated as a permanent from the time of shkiya even if it is not yet halachically considered location of prayer but had not yet obtained a Sefer Torah, that nighttime. Since the prohibition of praying in the falling position they need not wait until a Sefer Torah is acquired and should at night is dependent upon the mishmor of night, it begins from recite Tachanun in a falling position in the interim. that time, shkiya. In what circumstance is Tachanun not recited Is Tachanun recited in other rooms of a shul in a falling position due to Halachic concerns where a Bris takes place? for safety? The Shulchan Aruch (131:4) writes that Tachanun is not The Shulchan Aruch (131:3) writes that Tachanun can only recited in a shul in which a Bris Milah is taking place. The Mishnah be recited in a falling position during the day, and not at night. Berurah (§22, and in Shaar Hatziyun §21) deduces from this that The Mishnah Berurah (§17) explains that if Mincha stretches this Halachah applies even if none of the Baalei Habris (which

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are the father of the baby, the Mohel, or the Sandek) are present any of the Baalei Habris pray is also exempt from Tachanun even at the time of prayer. As the Mogen Giborim (§3) explains, the if the Bris will take place in a different location. But it seems reason for this is that the joy of a bris is not due merely to the that just the presence of a Baal Habris at a minyan is insufficient congregation’s sharing the personal joy of one of the Baalei to exempt the congregation from reciting Tachanun; he must Habris; it is a communal celebration at the fulfillment of the actually pray in that minyan. This is similar to the opinion of the obligation to perform Bris Milah, a precept that Jewry accepted Mekor Chaim (131:4 s.v. ella) that the exemption from Tachanun with joy [see Shibolei Haleket cited in Bais Yosef, based upon due to the presence of a Chosson (a bridegroom) praying with Shabbos 130a]. Therefore, the community’s joy is not limited to the congregation applies only if he actually prays with the the presence of any of the Baalei Habris. congregation, but not if he is merely present at the location of In addition, the exemption from reciting Tachanun in a shul the minyan. [The Daas Torah cites Rav Shlomo Kluger (in Sefer where a bris takes place does not only apply to the prayer at which Hachayim), who differentiates between a chosson on the day the Bris occurs. Rav Chaim Kanievsky (Ishei Yisroel 25:§221) is of of his wedding, when his non-praying presence is sufficient to the opinion that even if the Bris will take place only later (even exempt the congregation from Tachanun, and during Sheva after Mincha), Tachanun is not recited at Shacharis. However, if Brachos (the seven festive days of celebration following the the Bris was performed at an earlier minyan, Tachanun should wedding), when the chosson will only exempt the congregation be recited at all subsequent minyanim (even of the same prayer if he actually prays with them. However, the Daas Torah asserts service) (Ishei Yisroel responsa at the end §224). that in his opinion a congregation may be lenient and rely upon the presence of a non-praying chosson even during Sheva However, if a minyan takes place in a different location (e.g. Berachos. Rav Shlomo Zalman (halachos Shlomo Tefillah 11:7) the hallway or side room) even at the same time as the minyan is also of the opinion that in the presence of a chosson during with the Bris, if the members of the congregation intend to return Sheva Berachos, the congregaton is exempt from Tachanun even home individually and not attend the Bris, Rav Vozner (Shevet if he does not pray with them.] Halevi, vol. 8:24§3) states that the custom is for them to recite Tachanun as usual. Which prayer is so great that the world exists in its merit and in what manner should it be The Mishnah Berurah (§22) writes that a minyan in which recited? בס”ד סיון תשע”ו: סימן קל”א סעיף ד מאמצע הסעיף ‘ולא בבית החתן’ - סימן קמ”א

The Misnhnah Berurah (132:§2) cites the Gemara (Sotah May kaddish be recited by many people at 49a) that since the destruction of the second Bais Hamikdash once? the world exists in the merit of kedushah desidra, the prayer The Biur Halachah in Siman 132 wrote a long composition “Uva Letziyon” recited at the end of Shacharis. Rashi (ibid. s.v. called Maamar Kaddishin containing many complicated rules akedushah) explains that this prayer was instituted to ensure culled from the great poskim (such as the Levush and Mogen that every Jew study at least a minimal amount of Torah each Avrohom) regarding who gets precedence for reciting kaddish. day. Therefore, the verses of kedushah are recited in the original The Chasam Sofer (Shu”t O”Ch 159) infers from the discussions Lashon Hakodesh and are repeated in the Aramaic Targum among the poskim about the issue of precedence, that they are (translation). Since this is recited by the entire congregation all of the opinion that kaddish may only be recited by a solitary together, from scholar to uneducated layman, and involves the individual, and not many individuals together. Shu”t Binyan precepts of both kedushas Hashem (sanctification of Hashem’s Tziyon (122) concurs, and rules that two people may not recite Name) and Torah study, this prayer is precious and potent kaddish simultaneously, and adds that the practice in Ashkenaz enough to sustain the world. (Germany) and Poland for all past generations was to be strict that only an unaccompanied individual may recite kaddish. The There is a discussion among the Poskim regarding the manner Chazon Ish (in Dinim Vehanhagos 4:7) also insisted on this. in which kedushah desidra is recited. Since kedushah is normally On the other hand, the Siddur Yaavetz (by Rav Yaakov said while standing, it would seem proper to stand; however the Emden, in Dinei Aleinu Vekaddish Yasom) praises the Sefardic fact that this prayer is recited even by an individual praying alone custom of everyone reciteing kaddish simultaneously and notes indicates that it is not truly a davar shebekdushah (since a davar that this practice renders the lengthy discussion among the shebekdushah requires a minyan of ten). The Aruch Hashulchan poskim regarding precedence unnecessary. The Chayei Adam (132:8) writes that it is better to recite kedusha desidra while (30:7) and Piskei Teshuvah (Yo”D 376:§6) also rule that it is seated; and the Kaf Hachayim (59:§20) also mentions this in the permissible for two people to recite kaddish simultaneously. name of Rav Chaim Vital in Shaar Hakavanos. The Biur Halachah Even the Chasam Sofer, who is of the opinion that this should not (489:1 s.v. umitzvah) cites the opinion of the Ritz Gayus of the be done, allows for more than one person to recite kaddish in Gaonic period, who mentions in passing that during Maariv at extenuating circumstances (Shu”t Yo”D 345), and even instituted the conclusion of Shabbos, kedushah desidra is recited by the in his yeshivah that all the single mourners should recite kaddish congregation in a seated postition. The Pri Megadim (Aishel derabbanan simultaneously. Avrohom 59:2) quotes the ruling of the Elyah Rabbah that if one was sitting when he reached kedushah desidra he should remain Shu”t Rabbi Akiva Eiger (vol. 4, [Hamaor edition, p. 125]) seated, but if he stood up earlier he should remain standing. states that “In the month of Av, 5591, plague broke out among us The practice of the Chazon Ish was to stand up for the kedushah in our numerous sins with the epidemic of cholera and there were portion of the tefilah, beginning from the verse “ve’atah kadosh” many mourners to recite Kaddish. I instituted that the mourners through the Targum translation on the last verse of kedushah. should recite kaddish simultaneously for the duration of one year. This custom is cited by Rav Chaim Kanievsky (in Orchos Yosher Upon the conclusion of the year, on Rosh Chodesh Av 5592, after Tefillah §32 and in Orchos Rabbeinu vol. 3, additions by Rav the termination of the epidemic with the Grace of Hashem, I ruled Chaim Kanievsky O”Ch §37) who explains that his reason was that kaddish should no longer be recited simultaneously with the due to concern that it is considered a valid kedushah. Rav Vozner exception of a single daily kaddish, namely the last kaddish after (Shevet Halevi vol. 6, 13) writes that de’avid kemar avid ude’avid Shacharis the mourners should recite simultaneously, but no kemar avid (there is no halachic conclusion and one may choose others. In this way, it will be impossible that a mourner will not either opinion). have the chance to recite a kaddish at least once daily. This is the 4 בס”ד סיון תשע”ו: סימן קל”א סעיף ד מאמצע הסעיף ‘ולא בבית החתן’ - סימן קמ”א

manner that it will remain for the future.” Shabbos morning he instituted that seven people read. The Gesher Hachayim (vol. 1, 30:10§12) notes that even where Regarding the public aspect of keriyas hatorah, the Shulchan kaddish is recited by more than one person simultaneously, it Aruch (143:1) writes that a quorum of ten men is required. is only permitted if each word is recited in unison by all those With regards to an individual who is incarcerated in prison, the saying kaddish so that the congregation may promptly respond Shulchan Aruch (135:14) writes that it is not permitted to have a Amein together. [This is an issue that the Chasam Sofer pointed Sefer Torah and minyan brought to him to fulfill the requirements out in O’Ch ibid.] Due to concern that this will not be easily of keriyas hatorah, The Biur Halachah (s.v. ein) explains that the accomplished, the Gesher Hachayim recommends avoiding reason is because an individual who is unable to attend the multiple people reciting kaddish simultaneously. public reading has not a sufficient obligation to permit moving a Some additional reasons cited by poskim for prohibiting Sefer Torah for his sake. multiple people reciting kaddish are as follows: Shu”t Binyan The Biur Halachah (143:1 s.v. befachos) raises the question Tziyon states that since people recite the words at different whether all ten men gathered to comprise the minyan are speeds it is impossible to properly focus and maintain required to still be obligated in the mitzvah of keriyas hatorah concentration. Shu”t Chasam Sofer writes that the merit of or if the passages from Torah may be read for a few men in the kaddish is due to being the one who facilitates and enjoins the presence of ten men, some of whom have already discharged congregation to respond Amein; the one who has precedence is their obligation. He cites the Ran who says that so long as most the one who receives this merit, and any extra people who recite of the required ten men have not yet discharged their obligation, it are “mesaye’ya she’ein bo mamash” (useless accessories). The the Torah can be read. From here it is clear that the mere situation

have אייר†≠†סיוןChazon Ish states that it is equivalent to having two people be of being public, in the presence of at least ten men who יום תאריך דף†היומי†בהלכה†©משנה†ברורה® מוסר בבלי אkeriyas כ¢א†איירis insufficient 5/29/16to allow מסימן†קכ¢ח†סעיף†ל¢ח†עד†סעיף†מ¢א,fulfilled their obligation פרק†ה߆ ßוכמה†צריך߆עד†ßוהתבונןpreviouslyßקידושין†עט .the Sheliach Tzibbur simultaneously בto כ¢ב†איירthe public majority5/30/16 is required מסעיף†מ¢א†עד†אמצע†סעיף†מ¢ד†ßנהגוfor an individual; ratherß פרק†ה߆ ßוהתבונן߆עד†סוף†פרק†הhatorah ßקידושין †פ ג כ¢ג†אייר 5/31/16 מאמצע†סעיף†מ¢ד†ßנהגו߆עד†אמצע†סעיף†מ¢ה†ßוהמקראß פרק†ו߆עד†ßוזהו†שאמרß קידושין†פא Interestingly, the Chasam Sofer states in the name of the Shav דwho כ¢ד†איירallow the Torah to be read 6/1/16for those מאמצע†הסעיף†ßוהמקראß †עד†סימן†קכ¢ט†סעיף†בin order toß פרק†ו߆ ßוזהו†שאמר߆עד†סוף†פרק†וbe obligatedßקידושין†פב ה כ¢ה†אייר 6/2/16 מסעיף†ב߆עד†סימן†קל¢א פרק†ז߆עד†ßוהנה†אמרוß בבא†קמא†ב Yaakov that if somebody snatched a kaddish which belonged to ו כ¢ו†אייר 6/3/16 פרק†ז߆ßוהנה†אמרו߆עד†ßובעוונותינוß בבא†קמא†ג חזרה †מסימן †קכ¢ח †סעיף †ל¢ח †עד †סימן .reading †קל¢אsomeone else, he has not acquired the merit and has not taken it have not yet heard the ש כ¢ז†אייר 6/4/16 פרק†ז߆ßובעוונותינו߆עד†ßוהנה†לפיß בבא†קמא†ד אניסן†≠†איירכ¢ח†אייר 6/5/16 מתחילת†סימן†קל¢א†עד†סעיף†בß פרק†ז߆ßוהנה†לפי߆עד†סוף†פרק†זß בבא†קמא†ה away from the one to whom it belonged. The kaddish still works ביום תאריךכ¢ט†אייר 6/6/16 מסעיף †בß †עד †אמצע †סעיף †ד߆ ßולא דף†היומי†בהלכה†©משנה†ברורה®†בבית †החתןß מוסרפרק†ח߆עד†ßתבנה†ותכונןß בבליבבא†קמא†ו גא אß †סיוןכ¢ג†ניסן 6/7/165/1/16 מאמצע †הסעיף †ßולא מסימן†קכ¢ד†אמצע†סעיף†ח߆ßולא†בבית †החתןß †עד †סעיף †ה߆יענה†אמן†יתומה߆עד†סעיף†טß פרק †ו߆ ßכן †הדברß †עד פרק†ח߆ßתבנה†ותכונן߆עד†ßועתה†נבוא߆ßוזהוß בבא†קמא†זקידושין†נא only for the benefit of the soul to whom the right of its recitation דב בß †סיוןכ¢ד†ניסן 6/8/165/2/16 מסעיף†ט߆עד†סימן†קכ¢המסעיף†ה߆עד†אמצע†סעיף†ח߆ßוכןß פרק†ח߆ßועתה†נבוא߆עד†ßודרשו†עודß פרק†ו߆ ßוזהו߆עד†סוף†פרק†וß בבא†קמא†חקידושין†נב גה גß † †סיוןכ¢ה†ניסן 6/9/165/3/16 מאמצע †הסעיף †ßוכןß †עד †סימן †קל¢ב †סעיף †בßמתחילת†סימן†קכ¢ה†עד†אמצע†סעיף†ב߆ßוכן†מנענעיםß פרק†ז߆עד†ßוגם†הואßפרק†ח߆ßודרשו†עוד߆סוף†פרק†חß קידושין בבא†קמא†ט†נג .belonged – even if someone else took it away וד דß †סיוןכ¢ו†ניסן 6/10/165/4/16 מאמצע†הסעיף†ßוכן†מנענעים߆עד†סימן†קכ¢ו†אמצע†הסעיף†ßואם†היהß פרק †טß †עד †ßוכאשר †יתבונןß פרק†ז߆ßוגם†הוא߆עד†ßוהיא†גדולהß בבא†קמא†יקידושין†נדסיון יום תאריך דף†היומי†בהלכה†©משנה†ברורה®חזרה†מתחילת†סימן†קל¢א†עד†סימן†קל¢ב†סעיף†בß מוסר בבלי הש הß †סיוןכ¢ז†ניסן 6/11/165/5/16 מאמצע†הסעיף†ßואם†היה߆עד†סימן†קכ¢ז פרק†ט߆ßוכאשר†יתבונן߆עד†ßודע†עודß פרק†ז߆ßוהיא†גדולה߆עד†ßומי†שמעליםß בבא†קמא†יאקידושין†נה Is an individual required to listen to keriyas וא וß † כ¢ח†ניסן†סיון 6/12/165/6/16 מסימן†קל¢ב†סעיף†ב߆עד†אמצע†הסעיף†ßואומרים†קדישß פרק†ז߆ßומי†שמעלים߆עד†ßועל†כןßפרק†ט߆ßודע†עוד߆עד†סוף†פרק†טß קידושין †נובבא†קמא†יב 9 ב זß † †סיון 6/13/16 חזרה†מסימן†קכ¢ד†אמצע†סעיף†ח߆עד†סימן†קכ¢זמאמצע†הסעיף†ßואומרים†קדיש߆עד†אמצע†הסעיף†ßויש†לומרß פרק†יß בבא†קמא†יג ש כ¢ט††ניסן 5/7/16 פרק†ז߆ßועל†כן߆עד†ßודע†אחיß קידושין †נז ?hatorah גא לß †ניסןח߆†סיון 6/14/165/8/16 מתחילת†סימן†קכ¢ז†עד†סימן†קכ¢ח†©סיום†חלק†ראשון®מאמצע†הסעיף†ßויש†לומר߆עד†אמצע†הסעיף†ßויש†שכתבוß פרק†י¢א†עד†ßועוד†רמזß פרק†ז߆ßודע†אחי߆עד†ßומה†טובß קידושין†נחבבא†קמא†יד בד אß ט߆†††איירסיון 6/15/165/9/16 מתחילת†סימן†קכ¢ח †עד†סעיף†בßמאמצע†הסעיף†ßויש†שכתבו߆עד†סימן†קל¢ד†סעיף†בß פרק†ז߆ßומה†טוב߆עד†סוף†פרק†ז߆©סוף†חלק†אß® פרק†י¢א†ßועוד†רמז߆עד†ßויבא†יוסףß קידושין†נטבבא†קמא†טו גה בß י߆†††איירסיון 6/16/165/10/16 מסעיף†ב߆עד†סעיף†הßמסעיף†ב߆עד†סימן†קל¢ה שמירת†הלשון†חלק†ב߆פרק†א߆עד†ßוכמו†דאיתאß פרק†י¢א†ßויבא†יוסף߆עד†ßוישראלß קידושין †סבבא†קמא†טז The Shulchan Aruch (135:1) writes that on Monday and ו י¢א†סיון 6/17/16 פרק†י¢א†ßוישראל߆עד†ßוישלחוß בבא†קמא†יז ד גß †אייר 5/11/16 חזרה †מסימן †קל¢ב †סעיף †בß מסעיף†ה߆עד†אמצע†סעיף†ו߆ßוהלוי߆עד †סימן †קל¢ה פרק†א߆ßוכמו†דאיתא߆עד†ßוסיים†הכתובß קידושין†סא הש דß †איירי¢ב†סיון 6/18/165/12/16 מאמצע†סעיף†ו߆ßוהלוי߆עד†סעיף†טß פרק†א߆ ßוסיים†הכתוב߆עד†ßוגם†צריךß פרק†י¢א†ßוישלחו߆עד †ßכי†שמעתיß קידושין†סבבבא†קמא†יח Thursday at Shacharis, and on Shabbos at Mincha, three people וא הß י¢ג †אייר†סיון 6/19/165/13/16 מתחילת†סימן†קל¢ה†עד†סעיף†גß פרק†א߆ ßוגם†צריך߆עד†סוף†פרק†א פרק†י¢א†ßכי†שמעתי߆עד†ßהשליכוß קידושין†סגבבא†קמא†יט חזרה†מתחילת†סימן†קכ¢ז†עד†סימן†קכ¢ח†סעיף†טread from the Torah. The Mishnah Berurah (introduction to ß בש ו߆†איירי¢ד†סיון 6/20/165/14/16 מסעיף†ג߆עד†סעיף†וß פרק†ב߆עד†ßולמה†הדבר†דומהß פרק†י¢א†ßהשליכו߆עד†ßומכאןß קידושין†סדבבא†קמא†כ ג ט¢ו†סיון 6/21/16 מסעיף†ו߆עד†סעיף†יß פרק †י¢א †ßומכאןß †עד †ßוכזהß בבא†קמא†כא 7 ד ט¢ז†סיון 6/22/16 מסעיף†י߆עד†סעיף†יßßב פרק †י¢א †ßוכזהß †עד †ßועתהß בבא†קמא†כב siman 135) cites the Rambam, who states that Moshe Rabbeinu ה י¢ז †סיון 6/23/16 מסעיף†יßßב†עד†סימן†קלßßו פרק†י¢א†ßועתה߆עד†סוף†פרק†י¢א בבא†קמא†כג ,instituted the practice of reading the Torah publicly on Shabbos וסיון†≠†תמוזי¢ח††סיון 6/24/16 פרק †י¢ב †עד †ßויאמר †ראובןß בבא†קמא†כד חזרה †מתחילת †סימן †קלßßה †עד †סימן †קלßßו שיום תאריךי¢ט†סיון 6/25/16 דף†היומי†בהלכה†©משנה†ברורה® מוסר פרק†י¢ב†ßויאמר†ראובן߆עד†ßוהנה†יהודהß בבליבבא†קמא†כה Monday, and Thursday during Shacharis in order that no three 10 א כ߆†סיון 6/26/16 מתחילת †סימן †קלßßו †עד †סימן †קלßßז †סעיף †בß פרק†י¢ב†ßוהנה†יהודה߆עד†ßויש†עודß בבא†קמא†כו ב כ¢א††סיון 6/27/16 מסעיף†ב߆עד†אמצע†סעיף†ג߆ßפרשיות†המועדיםß פרק†י¢ב†ßויש†עוד߆עד†ßועתה†נראהß בבא†קמא†כז days elapse without Torah study. Ezra Hasofer was the one who ג כ¢ב††סיון 6/28/16 מאמצע†הסעיף†ßפרשיות†המועדים߆עד†אמצע†סעיף†ד߆ßואםß פרק†י¢ב†ßועתה†נראה߆עד†סוף†פרק†י¢ב בבא†קמא†כח ד כ¢ג†סיון 6/29/16 מאמצע†הסעיף†ßואם߆עד†סימן†קלßßח פרק†י¢ג†עד†ßמזה†בידךß בבא†קמא†כט established an additional reading on Shabbos at Mincha. He also ה כ¢ד†סיון 6/30/16 מתחילת†סימן†קלßßח†עד†סימן†קלßßט פרק†י¢ג†ßמזה†בידך߆עד†ßשלח†ידךß בבא†קמא†ל ו כ¢ה†סיון 7/1/16 פרק†י¢ג†ßשלח†ידך߆עד†סוף†פרק†י¢ג בבא†קמא†לא חזרה †מתחילת †סימן †קלßßו †עד †סימן †קלßßט structured the reading so that each person must read a minimum ש כ¢ו†סיון 7/2/16 פרק†י¢ד†עד†ßומהר¢ל†מפראגß בבא†קמא†לב א כ¢ז†סיון 7/3/16 מתחילת†סימן†קלßßט†עד†סעיף†דß פרק†י¢ד†ßומהר¢ל†מפראג߆עד†סוף††פרק†י¢ד בבא†קמא†לג of three verses, and that three people read on weekdays and ב כ¢ח†סיון 7/4/16 מסעיף†ד߆עד†סעיף†וß פרק†ט¢ו†עד†ßוהיה†פיß בבא†קמא†לד ג כ¢ט†סיון 7/5/16 מסעיף†ו߆עד†סימן†קßßמ פרק†ט¢ו†ßוהיה†פי߆עד†ßועשיתß בבא†קמא†לה Mincha of Shabbos with a total minimum of ten verses. On ד לß †סיון 7/6/16 מתחילת†סימן†קßßמ†עד†סימן†קמßßא פרק†ט¢ו†ßועשית߆עד†סוף†פרק†ט¢ו בבא†קמא†לו ה א߆תמוז 7/7/16 מתחילת†סימן†קמßßא†עד†סעיף†דß פרק†ט¢ז†עד†ßועוד†כתיבß בבא†קמא†לז ו ב߆תמוז 7/8/16 פרק†ט¢ז†ßועוד†כתיב߆עד†ßוהנהß בבא†קמא†לח חזרה†מתחילת†סימן†קלßßט†עד†סימן†קמßßא†סעיף†דß ש גß †תמוז 7/9/16 פרק†ט¢ז†ßוהנה߆עד†ßולא†יחשובß בבא†קמא†לט 11 בס”ד סיון תשע”ו: סימן קל”א סעיף ד מאמצע הסעיף ‘ולא בבית החתן’ - סימן קמ”א

But since a “public” is constituted of ten men, why is it interpretation, since each individual is obligated to hear keriyas sufficient that most of them are obligated? Rav Chaim Brisker hatorah in a public manner it is possible to understand that as (mentioned in Birchas Shmuel Yevamos 21) explains that the long as most of the public have this obligation, the principle “public” component of keriyas hatorah can be interpreted in of “rubo kekulo” (most has the status of all) can be applied to either one of two approaches. The first is that when ten men consider this a public reading of the Torah. However, if only a gather, forming the quorum for a halachic public group, the group few of them are obligated, the public cannot be considered as as a whole becomes obligated in keriyas hatorah; but until the being obligated, and such a reading would not constitute a public group forms there exists no obligation. The other understanding keriyas hatorah. is that each individual Jew is under the obligation to have the The Chazon Ish (reported in Dinim Vehanhagos 5:17) had Torah publicly read, but must first become a member of a halachic a practice of travelling great distances for the sake of keriyas public group in order to discharge his obligation. In light of the hatorah. Rav Chaim Kanievsky (in Orchos Rabbeinu vol. 1 hosafos first interpretation, until a “public” forms of men who have not p. 10) mentions that his father, the Steipler Gaon, would also yet discharged the obligation to read keriyas hatorah, it would travel far in order to hear keriyas hatorah. When the Chazon Ish not be sufficient for most of them to be obligated, because as heard about this, he commented that despite his own practice of individuals they have no obligation, and since some of them being stringent to travel for the sake of keriyas hatorah, he was have already discharged their obligation there is no public who not obligated to extend great effort since the obligation is only can be obligated. On the other hand, in regard to the second upon the public, and not upon any single individual.

“All of us know the basics of tefillin but after learning the daily “I myself have enjoyed tremendous chizuk since joining the daf of Mishnah Berurah it is a different tefillin and after learning daily limud of Dirshu’s Daf HaYomi B’Halacha!” the laws of tefillah, shemoneh esrai is a different shemoneh - HaGaon HaRav Yeruchim Olshin, shlita, Rosh Yeshiva Beth esrai!!” - HaGaon HaRav Yissocher Frand, shlita, Medrash Govoha, Lakewood R”M Yeshiva Ner Yisrael, Baltimore

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