888-5-DIRSHU | 212 SECOND STREET, SUITE 404B | LAKEWOOD, NEW JERSEY 08701 Aliyah? Tov for thepurpose of an allocating congregants onShabbos orYom May agabbai read from alist of day includingShabbos? account thataccrues interest each Is itpermitted to have a savings הלכותמוקצהוהלכותבנין וסתירה Topics relevant to material the learned this monththis inDaf HaYomi B’Halacha MONTHLY BULLETIN DAF HAYOMI B’HALACHA אייר-סיון תשע"ח:סימןש"זסעיףד' עדסימןשט"וסעיף ג' on Shabbos? May onewear glasseswhichbroke Shabbos bemoved? May awet garment thatdriedon empty milkbag onShabbos? How shouldonedispose of an #50 Issue

בס”ד 1 Is it permitted to have a savings account that affected. Since the fiscal days are reckoned by a set time different from accrues interest each day including Shabbos? the Torah day (e.g. from morning to morning, noon to noon, or midnight The (306:4) rules that it is forbidden to hire a daily to midnight), Shabbos can always be considered as “swallowed” in the laborer to work on Shabbos. The (§15) adds that weekday hours preceding or following it. However, this does not help 1 even if he worked, it is forbidden for the laborer to accept payment for when Yom Tov and Shabbos follow consecutively . Since there are no Shabbos. This is because the Rabbis prohibited receiving “Shabbos weekday hours between the two days, there is an entire fiscal day for wages”, unless the Shabbos wages are “swallowed” in other, weekday which interest is being paid and is not “swallowed” by any weekday wages (i.e. by including Shabbos together with an entire week or hours. [See Minchas Yitzchok ibid. who mentions that if it is for the month), in which case the payment is for the entire time instead of for sake of a mitzvah many are lenient with regards to Shabbos wages.] each day. The Rema adds that if a laborer was hired for a month and his Rav Moshe Feinstein clarifies that when Yom Tov is in the middle of the pay was stipulated to be a certain amount for each day he is considered week, even though Jews in the Diaspora observe two days, it is not the a “per day” laborer and may not work on nor be paid for Shabbos. The same as when Yom Tov and Shabbos are consecutive, and we can be Mishnah Berurah (§19) and Biur Halachah (s.v. vehisnah) explain that lenient with the rules of Shabbos wages and treat each of them as a the Rema refers only to a case where the language used to hire the weekday for the purpose of considering the other day “swallowed” by worker indicates that the employer reserves the right to terminate the weekday hours. [With regard to Rosh Hashanah he suggests that both job anytime during the month, in which case the worker will only be days are considered bona fide Yom Tov and the first fiscal day cannot paid for the days he actually worked. Since the days which “swallow” be “swallowed” by any weekday hours.] However, when both days are Shabbos are not fixed, and the wages are calculated by the days of consequent to Shabbos we cannot extend the leniency to Shabbos and work, it is forbidden. However, if the worker was hired for a fixed sum one fiscal day is forbidden. Since it is nearly impossible to refuse this for the entire month, even if the employer undertook to pay at the end forbidden interest from the bank, Rav Moshe Feinstein (ibid.) rules that of each day, it is permitted. In this case, the wages are determined by one should distribute it anonymously to charity in order not to benefit in the days which “swallow” Shabbos, and it is irrelevant that the wages any way from the Shabbos wages. are paid at the end of each day. May a gabbai read from a list of congregants The Mishnah Berurah (ibid.) cites the Mogen Avrohom that the laws on Shabbos or Yom Tov for the purpose of of Shabbos wages also apply to rent; it may not be paid specifically for allocating an Aliyah? the day of Shabbos but it can be “swallowed” in other weekdays. The The Shulchan Aruch (307:12) writes that on Shabbos it is forbidden Mogen Avrohom rules that these rules that these laws even apply when to read a list of invited guests or the foods prepared for them because lending money with interest (i.e. to a non-Jew whom it is permitted one might come to transgress the Rabbinic decree forbidding reading to charge interest). In order to be able to accept interest for the entire “shtarei hedyotos” (documents of debt or account). The Rema adds duration of the loan, one must avoid stipulating that the interest is paid that it is even forbidden to look at them without reading. The Mishnah per day that he holds the money; otherwise the days of Shabbos must Berurah (§47) cites an additional reason for prohibiting reading such be deducted from the total. [The Mishnah Berurah suggests stipulating lists, because he might transgress Shabbos by erasing from the list. either that if the loan is repaid in middle of the week interest will be paid The host might notice that he does not have enough food to feed all for the entire week or that no interest will be paid for the partial week.] the people he invited and might wish to erase some of the names, or Regarding money in an account that accrues interest daily, the he might decide to serve less food and erase some of the dishes. The poskim (Rav Moshe Feinstein [Iggros Moshe O”Ch vol. 4, 59], Shu”t Mishnah Berurah suggests that for mitzvah purposes there are grounds Minchas Yitzchok [vol. 9, 59], and Rav Shlomo Zalman [cited in to permit a waiter to read these lists because he has no right to tamper Shemiras Shabbos Kehilchosah 28:§141]) rule that Shabbos is not with the list eliminating the concern for transgressing Shabbos by

1The laws of Shabbos wages apply equally to Yom Tov. 2 בס”ד אייר-סיון תשע"ח: סימן ש"ז סעיף ד' עד סימן שט"ו סעיף ג'

erasing, and we are generally lenient regarding the prohibition of shtarei a bottle. If they are no longer fit for any use, they are muktza and may hedyotos for mitzvah purposes. He adds that there is an opinion which not be moved. [The rules of muktza generally prohibit moving useless always permits a waiter to read such lists because the prohibition of items. Articles which are designated for use are considered vessels and shtarei hedyotos was waived in order to prevent problematic situations may be moved.] The Mishnah Berurah (§28) explains that the pieces (such as that of Kamtza and Bar Kamtza (Gittin 55b), which led to the of a broken vessel should have been considered like stones which are destruction of the Second Bais Hamikdash). muktza machamas gufo (muktza because they are inherently useless This is relevant for a woman who prepared a menu for Shabbos on Shabbos) and may not be moved for any purpose – even though or Yom Tov and wishes to remind herself of what she wrote. Rav they are fit for some use. However, since they came from a complete Nissim Karelitz (cited in Ayil Meshulash Shtarei Hedyotos §35) rules vessel which was designated for use, as long as they are still fit for any that she may ask a household member who is not authorized to make use, they retain the status of useful articles. changes to the menu to read it to her. Avoiding the worry that she The Shulchan Aruch (ibid.:7) rules that if the broken pieces were would otherwise experience is considered a bona fide need and is discarded before Shabbos, although they are fit for use, they may not prohibited under shtarei hedyotos. Rav Shlomo Zalman (Shulchan not be moved on Shabbos. The Mishnah Berurah (§32) explains Shlomo 307:§6) suggests that the woman might even be permitted that discarding them on Shabbos does not cause them to become to quickly glance at the list in order to remind herself in which order to muktza on that day. Since the pieces were considered useful during serve the dishes. bein hashemashos (the beginning of Shabbos, when the status for Another possible application of this rule is for a Gabbai in a many Shabbos-related laws is determined), and are still fit for some congregation who wishes to look over a list of members who recently use, they do not lose their status by being discarded. However, if they received aliyos. The Shaarei Ephraim (Pischei Shearim 10:33) suggests were discarded before Shabbos, since broken pieces are not inherently that perhaps we may be lenient because there is little likelihood that purposeful, they become muktza. he will erase from the list. Since he is reading a list about the past, and Nowadays that broken pieces are generally discarded and not used not about the future, there is no reason for him to erase anyone from for other uses, there is a dispute among Poskim about their status on the list.2 In addition, the congregation will definitely call his attention Shabbos. The Mishnah Berurah (§48) explains that a broken needle is to prevent him from transgressing Shabbos by erasing. As for shtarei muktza – even though it can be used for removing splinters - because hedyotos, he considers it a mitzvah purpose to prevent members from it is generally discarded. It would seem that even though broken pieces quarrelling over the aliyos. Nevertheless, he does not rule conclusively. are fit for use they are muktza if they are usually discarded. Regarding a Gabbai calling out the names from a written list Rav Nissim Karelitz (Chut Shani vol. 3, pp. 105-106) makes the on Shabbos, Rav Nissim Karelitz (cited in Minchas Shlomo, Shtarei distinction that a broken needle is usually discarded because it is not Hedyotos p. 238) quotes different opinions and rules that it should be easily used to remove splinters, whereas nowadays broken pieces avoided if possible. Even though it is unlikely that he will transgress are discarded because they are not necessary, since we live with Shabbos by erasing in public, he might bring the list home with him and abundance and do not need to use broken pieces. He points out that erase it afterwards. even nowadays, if one had no lid and needed to cover something, he would use a broken piece; therefore, it does not lose the status of a How should one dispose of an empty milk bag on Shabbos? purposeful article. Rav Nissim Karelitz rules that a candy wrapper which has any use – even if only to play with one’s fingers – does not become The Shulchan Aruch (308:6) writes that if a vessel breaks on muktza. However, if it requires ingenuity to come up with a use for it, Shabbos and its pieces are still fit for some use, they are not muktza and it does not retain its status as a purposeful article. Disposable utensils, may be moved. For example, shards of glass can still be used to cover empty bottles, opened cans, or milk bags, even though they are usually

2Even though a name might no longer be relevant, and there is reason to erase it to keep the list current, since he is not reading the list now to keep it current, rather for the past record, there is no concern about erasing and the prohibition does not apply. 3 discarded, are other examples that are not muktza because they can 1, 81) explains that even if the item was too damp to be used, so long still be used. He also states (p. 110) that a dirty tissue which has been as it was not wet enough to cause another item to become wet, there thrown in the garbage is not muktza if it could still be used. is no concern that he might squeeze it and it is not considered muktza. Rav Elyashiv (cited in Shalmei Yehudah 9:§51) rules that even if one is On the other hand, Rav Shlomo Zalman (cited in Shemiras Shabbos unsure about whether the garment was dry enough, it may be moved Kehilchosah 9:§12) rules that an empty milk bag is muktza because it on Shabbos.] will not be used again. If one wishes to change the milk bag on Shabbos he should take the pitcher (bag holder) to the garbage and shake it out. The ruling that a garment that dried on Shabbos remains muktza If one is concerned that it will not come out by merely shaking it, one seems to contradict the ruling of the Mishnah Berurah (310:§19) that if must leave some milk in the bag, in which case it may be moved. Rav it is within one’s power to bring a muktza item to a state of usefulness Shlomo Zalman also ruled (in Peninei Hama’or 24:7) that once someone on Shabbos it loses its muktza status [this is known as ‘gomro biydey decides to throw out a dirty tissue on Shabbos, it becomes muktza odom’, able to be finished by man]. Shu”t Minchas Yitzchok resolves even before it is discarded. this by suggesting that gomro biydey odom only applies when it was certain to become useful on Shabbos, whereas the Mishnah Berurah Rav Elyashiv (cited in Hilchos Shabbos Beshabbos vol. 2, pp. deals with a garment that might not finish drying on Shabbos. This is 255-257) rules that wrappers (such as plastic popsicle wrappers, or also the opinion of Rav Shlomo Zalman (Minchas Shlomo vol. 1, 10 p. torn paper) which are never reused are muktza, but disposable utensils 81), Shu”t Shevet Halevi (vol. 1, 52:3), and Rav Moshe Feinstein (cited in which can be rinsed and reused when no other dishes are available may Sefer Tiltulei Shabbos §36, and in Iggros Moshe O”Ch vol. 5, 22:26). In be moved even if they became dirty before Shabbos (and one intends warm weather, when the garment will definitely dry before Shabbos is to throw them out), as long as they were not thrown out before the over, it does not remain muktza. Rav Moshe Feinstein adds that this is start of Shabbos. Since extra milk is sometimes poured back into the only true if one actually hung the garment to dry, but if he forgot that he empty milk bag, Rav Elyashiv (cited in Shalmei Yehudah 6:§47) rules wished to dry it, it remains muktza even though the weather was warm that it is considered a purposeful article and may be moved. and it was certain to dry.

Even Rav Elyashiv (cited in Shevus Yitzchok Muktzah p. 56) and On the other hand, Rav Elyashiv (cited in Shvus Yitzchok Muktza Rav Nissim Karelitz (ibid.) rule that dirty disposable utensils which were p. 101) explains that gomro biydei odom only applies to an item which thrown out before Shabbos are considered muktzah and may not be is muktza because it is currently useless. Since one is able to make it moved. useful, it does not retain its muktza status. However, an article which May a wet garment that dried on Shabbos be is muktza because of a prohibition (such as squeezing a wet garment) moved? remains muktza throughout Shabbos even though one is able to end its prohibition. This idea is also mentioned in Kovetz Shiurim (Beitza §6). The Shulchan Aruch (308:16) writes regarding a laundered garment that was placed before Shabbos on a stick to dry and one wishes to use the garment on Shabbos, that the stick may only be moved if it Rav Moshe Feinstein (Iggros Moshe O”Ch vol. 5, 22:38) writes was a vessel; otherwise the garment may be removed only without that clothes which were left in a dryer to dry on Shabbos are muktza moving the stick. The Mishnah Berurah (§63) adds that this is only if because it is forbidden to operate a dryer on Shabbos. Since the dryer the garment has dried significantly before Shabbos began so that it makes noise during operation, it is included in the ruling of the Rema is not damp enough to wet another item. The Rema (301:46) rules (252:5) which forbids operating noisy machinery on Shabbos. Rav that a wet garment is muktza because one might squeeze it, and if it Shlomo Zalman (cited in Shemiras Shabbos Kehilchosa 15:§63, Minchas was muktza when Shabbos began, the Mishnah Berurah writes that it Shlomo 10:§4) seems to disagree and suggests that this does not cause remains muktza for the rest of Shabbos. [Shu”t Minchas Yitzchok (vol. a garment to be muktza.

4 בס”ד אייר-סיון תשע"ח: סימן ש"ז סעיף ד' עד סימן שט"ו סעיף ג'

There are a number of Poskim3 who disagree with the ruling of of their temples fell off. Rav Shlomo Zalman (cited in Shalmei Mishnah Berurah, and rule that the prohibition against moving a wet Yehudah 4:27 and 4:50) rules that they are muktza because they garment because one might squeeze it does not classify it as muktza. can only be used precariously. [He supports his opinion with the explanation of Rabeiniu Chananel (Shabbos 138b) that the kirah May one wear glasses which broke on Shabbos? under discussion has four legs, of which only one has slipped out. Even though it can still be used with its remaining three legs, since The Shulchan Aruch (308:16) writes that one may not move on it can only be used precariously, there is concern that he might Shabbos a kirah (a small oven-like stove which can fit two pots on slip the broken foot back in.] If the screw is lost, Rav Shlomo top) if one of its side-pieces has slipped off. The Mishnah Berurah Zalman rules that it may be used, even though it can still easily (§68) explains that the side-pieces of the kirah are similar to feet, be fixed with a piece of wire (twist tie) or a pin. Even though and the reason that it may not be moved is out of concern that one repairing the glasses in this way on Shabbos is forbidden, such might slide it back in tightly, which is a Torah violation of Shabbos. Rav a repair is not a Torah violation of Shabbos and using the broken Shlomo Zalman (Shulchan Shlomo §32:1-2) points out the apparent glasses is not forbidden out of concern that he will do so. contradiction to earlier rulings (:6, :8) that broken vessels may be moved on Shabbos as long as they are fit for use and doors of vessels that Rav Nissim Karelitz (ibid.) rules regarding a broom whose came off may be used, without concern that one might repair them. handle has slipped out, that the brush, which can easily be used He differentiates that those vessels are fit for easy use, whereas in this even without the handle, may be moved and used on Shabbos. case there is no easy way to use it with a broken foot. Rav Shlomo However, since it is unusual to use the broomstick for anything by Zalman (cited in Shalmei Yehudah 4:27) and Rav Nissim Karelitz (Chut itself, it may not be moved. Shani vol. 3, 56§1) rule that the muktza status of this kirah is that of keli The poskim (cited in Shalmei Yehudah 3:32 in the name of shemelachto le’issur (a vessel whose use is not permitted on Shabbos, Rav Shlomo Zalman and Rav Elyashiv, and Rav Nissim Karelitz a lenient degree) and not muktza machmas gufo (the status of an item ibid.) rule that if a wheel fell off a baby carriage, it falls under this unit for any use, a severe degree). category of muktzah and may not be moved. If one is still holding The Rema adds that the same applies to a bench if one of its feet it and has not stopped moving it, Rav Nissim Karelitz holds that has slipped out, and it may not be moved or supported on another the rules of keli shemelachto le’issur apply and he may continue bench for sitting. Even if the foot slipped out before Shabbos, it may not moving it until he leaves go (just like the instances where it is be moved unless it was already used in its broken state before Shabbos. permissible to move a keli shemelachto le’issur in 308:8, where The Mishnah Berurah (§71) explains that once the bench was used in its it is permitted to continue moving it until one puts it down)4. broken state, there is no concern that he will violate Shabbos by slipping Rav Shlomo Zalman (Shulchan Shlomo §44) suggests that since the foot back in. The Mishnah Berurah (§69) writes that if the foot itself using it in the normal way raises concerns that he might repair broke or was lost and cannot be slipped back in, there is no concern that the wheel, it is different from the regular rules of keli shemelachto he will violate Shabbos by fashioning a new one and it may be moved. le’issur and one must stop rolling it right away. Rav Elyashiv holds The Biur Halacha (s.v. de’osur letaltelah) adds that if the foot slipped out that even if the wheel has not yet come off, as soon as it becomes on Shabbos and one is concerned that the bench will harm a person loose the carriage may no longer be used out of concern that he as it falls, he may remove it; consequently, he may also support it on might come to tighten it. [If the carriage is in an unprotected place another bench and use it for sitting. and may not be moved, Rav Nissim Karelitz rules that one may The Poskim discuss other broken items which may fall under this instruct a non-Jew to bring it to a protected place, because it is a category of muktza. A very common issue is that of eyeglasses if one ‘shevus deshevus bemakom hefsed’.]

3The Chazon Ish (cited in Orchos Shabbos vol. 2, 19§563), Shu”t Shevet Halevi (ibid., and vol. 3, 33), Shu”t Minchas Yitzchok (ibid.), and Rav Shlomo Zalman (cited in Shemiras Shabbos Kehilchosa 15:§63, Minchas Shlomo 10:§4) 4He cites additional support from the ruling of the Biur Halachah (ibid.) that one may support the bench if he is permitted to remove it. 55 SEDER NEZIKIN VIENNA, AUSTRIA SIYUM SEDER NEZIKIN MELBOURNE, AUSTRALIA SIYUM SEDER NEZIKIN, SIDNEY SIYUM SEDER NEZIKIN, HONG KONG

RAV GAVRIEL FRIED SHLITA, MAGGID DAF HAYOMI B'HALACHA, STATEN ISLAND AT THE SIYUM ON THE ENTIRE MISHNA BERURA WITH THE PARTICIPANTS OF HIS SHIUR

SIYUM SEDER NEZIKIN, BERLIN

RAV ASHER EISENBERGER SHLITA, MAGGID SHIUR DAF HAYOMI B'HALACHA, DETROIT AT THE SIYUM ON THE ENTIRE MISHNA BERURA WITH THE PARTICIPANTS OF HIS SHIUR בס”ד אייר-סיון תשע"ח: סימן ש"ז סעיף ד' עד סימן שט"ו סעיף ג'

THOSE WHO SANCTIFY should also take place on Shabbos.

SHABBOS PROPERLY Another aspect of the holiness of Shabbos is revealed by The days between Pesach and Shavuos are called Sefiras the rules governing speech on Shabbos mentioned in the Ha’omer. The significance of these days goes well beyond Shulchan Aruch (307), which require that it be different from the mere counting of the days and weeks because it is the weekday speech, and that idle speech be limited. This is time to prepare for and to anticipate Kabbolas Hatorah. derived from the Gemara (Shabbos 113b) which derives this The Sefer Hachinuch (306) writes about the roots of the from a pasuk in Yeshaya. The Mishnah Berurah (§5) mentions obligation to count the days of the Omer, “The Torah is the that righteous men had the practice to speak only in Lashon chief foundation of the Jews and is the objective for which the Hakodesh (the holy tongue) on Shabbos, in order to avoid world was created as it is written (Yirmiyah 33:25), ‘If not for speaking idle talk. He cites the Shelah that one should not My covenant day and night, I would not have established the greet his friend in the normal manner of “Good morning,” but rules of heaven and earth’, and the purpose of the redemption should say “Good Shabbos”. from Egypt was that the Jews would accept the Torah at Har The Rema permits those who enjoy idle speech to engage in Sinai and fulfill it [as Hashem informed Moshe (Shemos 3:12) it on Shabbos, but one who does not personally enjoy it may ‘The fact that I sent you to [successfully] bring forth the Jews not speak for the enjoyment of others. Even though it appears from Egypt will be a sign for you that you will serve Hashem to be inconsistent with the spirit of Shabbos, it is permitted on this mountain.’ Since the Torah defines the essence of the for someone who enjoys it. This has been explained by holy Jews, and for its sake we were redeemed and raised to such seforim with the following allegory: glory, we were commanded to count each day from after the first day of Pesach until the day of the giving of the Torah – to A king wished to indulge his subjects and proclaimed a great demonstrate our soul’s intense yearning for the special day. feast. All who attended were to be granted their hearts’ Just like a toiling slave yearns for the opportunity to relax and desire. Many attended with sundry requests. Some sought constantly counts the time left until he is free, by our count we reduction of their taxes, others requested appointment to exhibit the strength of our desire for the occasion of Shavuos royal positions, and a few asked for presents from the royal and our acceptance of the Torah.” treasury.

The Gemara (Shabbos 86b) relates that the Torah was given There was one person, who suffered from diseases on his to the Jews on Shabbos. The Maharal (Tiferes Yisroel 27) skin, who approached with a strange request. He wanted a offers three explanations for this significance: large quantity of animal wastes, in which to wallow and feel comfort from the pain he usually endured. When the king a. Shabbos is when spiritual blessing is showered from above, was made aware of this peculiar petition, he responded with as it states (Bereishis 2:3) “And Hashem blessed the seventh incredulity, “He could have asked for the best doctors to cure day.” Since there is no greater blessing than the Torah, the day his condition, yet he only asks for a pile of dung? Yet, if such is most fitting for it to be given to earthly mortals is Shabbos. the fool’s wish, let it be granted him.” b. Mundane work is forbidden on Shabbos, which is set aside Similarly, Hashem gave us, from His treasury, the great gift as a day of holiness. The Torah epitomizes spirituality and is of the day of Shabbos. One who understands its worth is devoid of earthiness, and Shabbos is the day most appropriate only interested in using the precious time for holiness and for it to be given. spirituality. One who does not understand the value and c. The creation of the world was brought to completion by the holiness of Shabbos and is willing to waste it because he creation of Shabbos. It was also contingent on the acceptance enjoys engaging in idle speech, is similar to that man at the of the Torah. It is appropriate that the actual acceptance king’s feast, and is permitted to do as he likes. 9 by the poskim, and others differing with fine nuances. In general, many QUESTION OF THE of them pointed to the following basic distinction: When the Mishnah Berurah (301) discussed walking with a cane, he is MONTH referring to a case where the rules of muktzah allow moving it, for the following possible reasons: The Shulchan Aruch (302:5) writes that some say that one may not wipe 1. The person walking with the cane benefits from, or at least enjoys, dirt off one’s foot or shoe even against a wall. The Mishnah Berurah (§27) striding with the cane. Even though it does not aid in walking, he might feel explains that this refers to a wall of rocks, and according to this opinion one may only wipe it against wood or on a single rock. In Shaar Hatziyun more secure while gripping it, or by holding and swinging it in time with his (§35) he cautions that the rock must be large enough that it will not move strides. For the rules of muktzah, this is not considered moving an object while wiping the dirt against it. unnecessarily. 2. The cane was picked up for a permissible purpose unrelated to walking Presumably, the person would be wiping his shoe while it is on his foot and would therefore only be moving the rock indirectly. The Mishnah (e.g. to remove it from an unprotected location), and the rules of muktzah Berurah (308:§82) rules in a similar instance that one may sit on a allow one to continue moving it until it is put down. muktzah object even if it will indirectly be moved by his body (other than 3. The cane might be included in the category of often-used vessels, such as his hands). Why, then, does he require here that one not move the rock? eating utensils or garments, which have no muktzah-related restrictions and

Answers to the questions will be published in Issue #51. Answers may be moved even unnecessarily. should be emailed to [email protected] or faxed May 29 to be entered into a raffle for a Even though there is no muktzah-related restriction against moving the / ט"ו סיון to 732-987-3949 by set of Dirshu Mishnah Berurah. When submitting your answers to the cane, walking outside with it is considered disrespectful to Shabbos and Question of the Month, please include your full name spelled in both Hebrew and English together with your address. may not be done. The following people (in Hebrew alphabetical order) contributed to the compilation LAST MONTH’S QUESTION OF THE of this section: R’ Chaim Ausch – Brooklyn, NY; R’ Boruch Aronson – Brooklyn, MONTH: NY; R’ Meir Gross – Passaic, NJ; R’ Binyomin Werther – Lakewood, NJ; R’ Eliyohu Wincelberg - Suffern; R’ Shimshon Zitwer – Brooklyn, NY; R’ Shmuel Shlomo The Mishnah Berurah (301:§66) writes that even within an eiruv where Zalman Taubenfeld – Monsey, NY; R’ Yitzchok Meir Tropper – Cherry Hill, NJ; R’ carrying is permitted, it is forbidden to walk with a cane if it is entirely Aharon Levine – Baltimore, MD; R’ Nosson Miller – Baltimore, MD; R’ Michoel unnecessary, (i.e. it does not assist his balance and is not an ornament) Soroka - Brooklyn; R’ Zalman Hillel Fendel – Lakewood, NJ; R’ Avrohom Chaim because it is disrespectful to Shabbos (zilusa deshabbos). Kokis – Lakewood, NJ; R’ Mordechai Kushner – Monsey, NY; R’ Shmuel Zanvil In light of the Shulchan Aruch’s ruling (308:4) that it is forbidden to move Klein – Brooklyn, NY; R’ Shlomo Kessler – Toronto, ON; R’ Yaakov Katz – Passaic, even a permissible item on Shabbos unnecessarily – under the laws of NJ; R’ Elazar Refoel Rothstein – Vancouver, BC; R’ Tzvi Elimelech Rubin – Monsey, tiltul (moving objects) – it seems unnecessary to forbid carrying a cane NY; R’ Dovid M. Rubinstein – NY; R’ Shlomo Schwartz – Toronto, ON; R’ Yehoshua unnecessarily because of zilusa deshabbos. Why does the Mishnah Steinman – Los Angeles, CA; R’ Dov Henich Shechter – Lakewood, NJ Berurah offer this specific reason to forbid carrying a cane? RAFFLE WINNER: Many answers were received from our readers, comprising a number of answers and distinctions – some of them alluded to or mentioned ELIYAHU WINCELBERG, SUFFERN

Chazal say: .”כל השונה הלכות בכל יום מובטח לו שהוא בן עולם הבא“ :HIGHLIGHTED SHIUR MAGGID SHIUR: RAV MOSHE CHAIM KAHAN, SHLITA ”לומד“ .כל השונה but rather כל הלומד LOCATION: BAIS MEDRASH GOVOHA - ATERES BROCHA Chazal don’t say means to review Daf HaYomi B’Halacha ”שונה“ means to learn whereas CITY: LAKEWOOD, NJ until you are fluent in the limud. For more information about the Daf HaYomi B’Halacha program, Learning, reviewing and taking tests on the limud call 888-5-DIRSHU or .which visit dafhalacha.com שונה הלכות of Mishna Berura constitutes To start a Daf HaYomi B’Halacha .בן עולם הבא makes one a shiur in your neighborhood, – Rav Moshe Chaim Kahan call 732-987-3948 ext. 103 6 or email [email protected] OPPORTUNITY!

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TO JOIN THE DAF HAYOMI B’HALACHA PROGRAM, RECEIVE A LEARNING CALENDAR, OR FOR MORE INFORMATION ABOUT THE OPTIONAL MONTHLY TESTS WITH STIPENDS, CALL 888-5-DIRSHU (PRESS 1, THEN 2) OR VISIT DAFHALACHA.COM. Daf HaYomi B’Halacha TO START A DAF HAYOMI B’HALACHA SHIUR IN YOUR NEIGHBORHOOD, CALL 732-987-3948 EXT. 103 / [email protected] of Shabbos is to cling to Hashem through Torah and prayer…. IN THE LIGHT OF Therefore, you must be exceedingly careful with Shabbos THE WORLD OF prayers because it is the main thing, unlike what most people A similar idea is expressed in many seforim, stressing אייר”.CHASSIDUS think א that it is especially important to have better concentration and ב טבלת לימוד לתכנית INCREASED CONCENTRATION ג .on Shabbos טבללימולכניdevotion during prayers ד דף היומי בהלכה, קנין תורה, וקנין חכמה Dirshu DURING SHABBOS PRAYERS ה אייר תשע"ח - אייר תשע"טףיומיבלכףיומיבלכDAF YOMI BAVLI  ו Kinyan Torah ש The Shulchan Aruch (306:1 & 6) rules that the prohibition א תאריךיום DATE דף היומי בהלכה ©משנה ברורה® מוסר בבלי Chazaras HaShas of mimtzo cheftzecha forbids being busy with weekday ב א’ אייר ∏±Ø±∂Ø¥∞ סימן ש¢ז מסעיף ד’ עד סעיף ו’ תורה הבית מתחילת פרק חß עד ¢ובדברינו יומתק¢ זבחים ג Chazarah Chodshi ג ב’ אייר ∏±Ø±∑Ø¥∞ מסעיף ו’ עד סעיף ט’ פרק חß מ¢ובדברינו יומתק¢ עד ¢והנה אספר¢ זבחים ד Kinyan HaShas work on Shabbos even if no melacha is actually done. It ד ג’ אייר ∏±Ø±∏Ø¥∞ מסעיף ט’ עד סעיף י¢ב פרק חß מ¢והנה אספר¢ עד ¢וככה ממש¢ זבחים ה ה ד’ אייר ∏±Ø±πØ¥∞ מסעיף י¢ב עד סעיף ט¢ז פרק חß מ¢וככה ממש¢ עד ¢והנה כאשר הנפש¢ זבחים ו Weekly Tests is permitted to speak about arrangements for the sake of ו ה’ אייר ∏±Ø≤∞Ø¥∞ פרק חß מ¢והנה כאשר הנפש¢ עד תחילת פרק טß זבחים ז חזרה מסימן ש¢ז סעיף ד’ עד סעיף ט¢ז Mishnayos Tests שאייר ו’ אייר ∏±Ø≤±Ø¥∞ מתחילת פרק טß עד ¢ועתה נבאר אודות העושר¢ זבחים ח Heaven (i.e. for purposes of a mitzvah). The Mishnah Berurah תאריךיוםקניןקנין חכמה∫חכמה∫ DATE דף ל’ ניסןהיומי ≠ ד’ בהלכה אייר ©משנהאבות עם ברורה®פירוש רבנו יונה פרק ה משנהמוסר ד עד משנה ו בבלי KOLLELIM (§25) explains that this is derived from the pasuk, “If you will 6 א ז’ אייר ∏±Ø≤≤Ø¥∞ מסעיף ט¢ז עד סעיף כ’ פרק טß מ¢ועתה נבאר אודות העושר¢ עד תחילת פרק יß זבחים ט ב ח’ אייר ∏±Ø≤≥Ø¥∞ מסעיף כ’ עד תחילת סימן ש¢ח מתחילת פרק יß עד ¢ולבד זה¢ זבחים י Ba’alei Batim Kollelim restrain your feet because of Shabbos … and honor it … by ג ט’ אייר ∏±Ø≤¥Ø¥∞ מתחילת סימן ש¢ח עד סעיף ב’ פרק יß מ¢ולבד זה¢ עד ¢עוד נכלל בזה¢ זבחים יא Chaburas Beis Medrash Govoha refraining from achieving your desires,” which is interpreted ד י’ אייר ∏±Ø≤μØ¥∞ סעיף ב’ עד סעיף ד’ פרק יß מ¢עוד נכלל בזה¢ עד תחילת פרק י¢א זבחים יב Amud Yomi ה י¢א אייר ∏±Ø≤∂Ø¥∞ סעיף ד’ עד סעיף ז’ מתחילת פרק י¢א עד ¢ועוד כלול בזה¢ זבחים יג .as only forbidding your desires but not the desires of Heaven ו י¢ב אייר ∏±Ø≤∑Ø¥∞ חזרה מסימן ש¢ז סעיף ט¢ז פרק י¢א מ¢ועוד כלול בזה¢ עד תחילת פרק י¢ב זבחים יד Boker ש י¢ג אייר ∏±Ø≤∏Ø¥∞ עד סימן ש¢ח סעיף ז’ מתחילת פרק י¢ב עד ¢ובזה ביארתי¢ זבחים טו Chaburas B’Iyun א י¢ד אייר ∏±Ø≤πØ¥∞ סעיף ז’ עד סעיף ט’ פרק י¢ב ¢ובזה ביארתי¢ עד תחילת פרק י¢ג זבחים טז Rabbi Yehudah Bar Yakar (an early Rishon) explains the ב ט¢ו אייר ∏±Ø≥∞Ø¥∞ סעיף ט’ עד סעיף י¢א מתחילת פרק י¢ג עד ¢ודע שאפילו¢ זבחים יז HALACHA ג ט¢ז אייר ∏±μØ∞±Ø∞ סעיף י¢א עד סעיף ט¢ו פרק י¢ג מ¢ודע שאפילו¢ עד ¢ודע עוד¢ זבחים יח words of Mincha on Shabbos, “menucha sheleimah she’atoh ד Daf HaYomi B’Halacha י¢ז אייר ∏±μØ∞≤Ø∞ סעיף ט¢ו עד סעיף י¢ח פרק י¢ג מ¢ודע עוד¢ עד תחילת פרק י¢ד זבחים יט rotzeh bah” (a perfect rest with which You find favor) as ה י¢ח אייר ∏±μØ∞≥Ø∞ סעיף י¢ח עד סעיף כ¢א מתחילת פרק י¢ד עד אות בß ¢הנה ידוע¢ זבחים כ Kinyan Halacha ו י¢ט אייר ∏±μØ∞¥Ø∞ חזרה מסימן ש¢ח סעיף ז’ פרק י¢ד מאות בß ¢הנה ידוע¢ עד ¢וזהו הכל¢ זבחים כא describing the spiritual nature of Shabbos rest. He writes that ש כ’ אייר ∏±μØ∞μØ∞ עד סעיף כ¢א פרק י¢ד מ¢וזהו הכל¢ עד תחילת פרק ט¢ו אייר ≠ זבחים כבסיון Kinyan Shmittah יוםקנין תאריךחכמה∫ ז’ ≠ DATEי¢א איירדף פרק היומי ה בהלכה משנה ו עד©משנה משנה ברורה®י י¢ד ≠ י¢ח אייר מוסרפרק ה משנה י עד משנה בבליכ even though Shabbos is for rest, one should not think that he א כ¢א אייר ∏±μØ∞∂Ø∞ סעיף כ¢א עד סעיף כ¢ג מתחילת פרק ט¢ו עד ¢ובזה ביארתי¢ זבחים כג PROGRAMS 7 ב כ¢ב אייר ∏±μØ∞∑Ø∞ סעיף כ¢ג עד סעיף ל¢א פרק ט¢ו מ¢ובזה ביארתי¢ עד ¢כן הדבר¢ זבחים כד .Daf HaYomi B’Halacha L’Bochurim may sleep and loll all day without doing kindness and charity ג כ¢ג אייר ∏±μØ∞∏Ø∞ סעיף ל¢א עד סעיף ל¢ו פרק ט¢ו מ¢כן הדבר¢ עד תחילת מאמר עת לעשות זבחים כה ד כ¢ד אייר ∏±μØ∞πØ∞ סעיף ל¢ו עד סעיף מ¢א מתחילת מאמר עת לעשות עד ¢ואף שהחיוב¢ זבחים כו Dirshu Boker Rest cannot be “perfect” unless one engages in performing ה כ¢ה אייר ∏±μر∞Ø∞ מסעיף מ¢א עד סעיף מ¢ו מ¢ואף שהחיוב¢ עד ¢והנה חוב¢ זבחים כז Talmudo B’Yadoi the Will of Heaven, and the pasuk states “I am Hashem Who ו כ¢ו אייר ∏±μر±Ø∞ חזרה מסימן ש¢ח סעיף כ¢א מ¢והנה חוב¢ עד ¢והנה ידוע¢ זבחים כח Mekadshei Sheviyi ש כ¢ז אייר ∏±μر≤Ø∞ עד סעיף מ¢ו מ¢והנה ידוע¢ עד ¢והנה אנו רואין¢ זבחים כט does kindness, justice, and charity in the land, because these א כ¢ח אייר ∏±μر≥Ø∞ מסעיף מ¢ו עד תחילת סימן ש¢ט מ¢והנה אנו רואין¢ עד ¢ועל כן מאוד¢ זבחים ל Bein Hazemanim ב כ¢ט אייר ∏±μر¥Ø∞ מתחילת סימן ש¢ט עד סעיף ד’ מ¢ועל כן מאוד¢ עד ¢התאוששו אחים¢ זבחים לא are My Will says Hashem.” Rest with which Hashem finds DIRSHU PUBLICATIONS ג א’ סיון ∏±μرμØ∞ מסעיף ד’ עד אמצע סעיף ד’ הגה ¢ואז אפילו נוטל¢ מ¢התאוששו אחים¢ עד ¢כן צריכין¢ זבחים לב favor denotes that one must even rest with speech, as it ד ב’ סיון ∏±μر∂Ø∞ מאמצע סעיף ד’ הגה ¢ואז אפילו נוטל¢ עד סימן ש¢י אמצע סעיף ב’ הגה ¢י¢א¢ מ¢כן צריכין¢ עד תחילת תשובה לעיר אחת זבחים לג Mishnah Berurah ה ג’ סיון ∏±μر∑Ø∞ מאמצע סעיף ב’ הגה ¢י¢א¢ עד סעיף ו’ מתחילת תשובה לעיר אחת עד ¢והנה ידוע¢ זבחים לד Mahaduras Dirshu states in Pesikta “Just as Hashem rested on Shabbos from ו BottomLineMG.com ד’ סיון ∏±μر∏Ø∞ חזרה מסימן ש¢ח סעיף מ¢ו מ¢והנה ידוע¢ עד ¢והנה כולנו¢ זבחים לה שסיון ה’ סיון ∏±μرπØ∞ עד סימן ש¢י סעיף ו’ מ¢והנה כולנו¢ עד תחילת מאמר עלבונה של תורה זבחים לו Sefer speech [with which He created the world], so too must you תאריךיוםקנין חכמה∫ כ¢א ≠ כ¢ה DATEאייר פרק ה דף משנה כ עד היומי פרק ו ¸עם בהלכה פירוש רש¢י˛©משנה משנה ה ברורה®’בדקדוק חברים’ כ¢ח אייר ≠ ג’ סיון פרקמוסר ו משנה ה ’בדקדוק חברים’ עד סוף בבליהפרק Mahaduras Dirshu 8 א ו’ סיון ∏±μØ≤∞Ø∞ מסעיף ו’ עד אמצע סעיף ז’ הגה ¢אבל אם¢ מתחילת מאמר עלבונה של תורה עד ¢ועתה בעוונותינו¢ זבחים לז Sefer Shemiras Halashon rest from speech on Shabbos.” The Shulchan Aruch Harav (at ב ז’ סיון ∏±μØ≤±Ø∞ מאמצע סעיף ז’ הגה ¢אבל אם¢ עד תחילת סימן שי¢א מ¢ועתה בעוונותינו¢ עד ¢והיצר הולך¢ זבחים לח ג ח’ סיון ∏±μØ≤≤Ø∞ מתחילת סימן שי¢א עד סעיף ב’ מ¢והיצר הולך¢ עד ¢ופתאום איבדנו¢ זבחים לט Dirshu Shul Chumash the end of Kuntres Acharon) writes similarly about resting ד ט’ סיון ∏±μØ≤≥Ø∞ מסעיף ב’ עד סעיף ג’ מ¢ופתאום איבדנו¢ עד ¢ובאמת לא רק¢ זבחים מ .with Ramban from speech on Shabbos and doing the Will of Heaven ה י’ סיון ∏±μØ≤¥Ø∞ מסעיף ג’ עד סעיף ח’ מ¢ובאמת לא רק¢ עד ¢שמעו נא¢ זבחים מא Ma’areh Mekomos ו י¢א סיון ∏±μØ≤μØ∞ חזרה מסימן ש¢י סעיף ו’ מ¢שמעו נא¢ עד תחילת חתימת הספר זבחים מב on Hilchos Shabbos ש י¢ב סיון ∏±μØ≤∂Ø∞ עד סימן שי¢א סעיף ח מתחילת חתימת הספר עד ¢האדם אשר באמת¢ זבחים מג Viewed in this light, the custom that Jews have of visiting א י¢ג סיון ∏±μØ≤∑Ø∞ מסעיף ח’ עד סעיף ט’ מ¢האדם אשר באמת¢ עד ¢והנה ידוע¢ זבחים מד Kinyan Halacha Kovetz ב י¢ד סיון ∏±μØ≤∏Ø∞ מסעיף ט’ עד סימן שי¢ב סעיף ב’ מ¢והנה ידוע¢ עד תחילת מאמר שני זבחים מה Kuntresai Chizuk people on Friday night by a Shalom Zachar to wish Mazal ג ט¢ו סיון ∏±μØ≤πØ∞ מסעיף ב’ עד סעיף ט’ מתחילת מאמר שני עד ¢ובאמת זה¢ זבחים מו Kinyan Shmaatsa ד ט¢ז סיון ∏±μØ≥∞Ø∞ מסעיף ט’ עד סימן שי¢ג אמצע סעיף א’ הגה ¢ומיקרי ע¢י כך¢ מאמר שני מ¢ובאמת זה¢ עד ¢וזהו שאמרו¢ זבחים מזסיון≠תמוז Tov or by Kiddush on Shabbos day is not merely a social תשרי Ohel Series יוםהיום י¢ז תאריךתאריךסיון μØ≥±Ø±∏DATE∞ דף מאמצע סעיף היומי א’ הגה בהלכה ¢ומיקרי ע¢י ©משנה כך¢ עד ברורה®סעיף ג’ מאמר דף†היומי†בהלכה†©משנה†ברורה®שני דףמ¢וזהו היומישאמרו¢ מוסרעד תחילתבהלכה העתק )ספרי מוסרמכתבח"ח(זבחים בבלימח בבלי custom which was chosen to take place on Shabbos because ו י¢ח סיון ∏±Ø∞±Ø∂∞ חזרה מסימן שי¢א סעיף ח’ חתימת מתחילת הספר העתק העתק מכתב מכתב עד מ¢ועצתי ¢והנה היעוצה¢ עד ידוע¢¢ועתה נתבונן¢ זבחים מט אא כ’ ד߆תשריסיון ∏±Ø∞≥Ø∂∞09/24/17 מסעיף ג’ עד סעיף ה’מסעיף†ד߆עד†סעיף†חß זבחים פרק†ג߆ßולך†נא†ראה߆עד†פרק†דßנא סנהדרין † †ע בש י¢טכ¢א סיון ∏±Ø∞≤ر∏∞∂Ø∞¥Ø∂∞ עד מסעיף סימן ה’ עדשי¢ג סעיףסעיף ג’ח’ העתק העתק מכתב מכתב מ¢והנה מ¢ועתה ידוע¢ עד נתבונן¢ עד ¢ועצתי ¢ועוד היעוצה¢יש¢ זבחים נבנסיון≠תמוז ACHEINU ב ה߆תשרי 09/25/17 מסעיף†ח߆עד†אמצע†סעיף†ח߆הגה†¢והטמנה†שעושין¢ פרק †דß †עד †ßואחרי †שבאנוß סנהדרין †עאתשרי of convenience. It is an integral Shabbos observance which גיוםקנין כ¢ב תאריךחכמה∫סיון ו’ ≠ י’ Ø∞μر∏ DATE∂∞סיון מסעיף דףח’ עדמסילת סימןהיומי שי¢ד ישרים אמצעבהלכה סעיף הקדמה א’ ©משנה ¢ואם היה סכין ברורה®י¢ג ≠ תקוע¢ י¢ז סיון העתק פרק א מכתבדף עד היומימ¢ועודפרק מוסרביש¢ עדבהלכה ¢ויש )ספרי עוד¢ח"ח(זבחים בבלינג גיום תאריךו߆תשרי 09/26/17 דף†היומי†בהלכה†©משנה†ברורה®מאמצע†סעיף†ח߆הגה†¢והטמנה†שעושין¢†עד†תחילת†סימן†רנ¢ט מוסרפרק†ד߆ßואחרי†שבאנו߆†עד†פרק†הß סנהדרין בבלי†עב :3-Step System דא כ’ כ¢ג סיון ∏±Ø∞∂ر∏∞∂Ø∞≥Ø∂∞ מאמצע מסעיף ג’ סעיף עדא’ ¢ואם סעיף היה ה’סכין תקוע¢ עד סעיף ג’ חתימת העתק הספר מכתב העתק מ¢ויש מכתב עוד¢ עד מ¢ועצתי ¢ובאמת היעוצה¢ עד דבר ¢ועתה פשוט נתבונן¢הוא¢ זבחים נאנד fulfills this spiritual nature of rest. When sharing another’s 9joy דא ד߆תשריז߆תשרי 09/27/1709/24/17 מסעיף†ד߆עד†סעיף†חßמתחילת†סימן†רנ¢ט†עד†סעיף†בß פרק †הß †עד †ßכן †הדבר פרק†ג߆ßולך†נא†ראה߆עד†פרק†ד߆הזהß סנהדרין † †ע†עג Mentoring, Enrollment בה כ¢דכ¢א סיון ∏±Ø∞∑ر∏∞∂Ø∞¥Ø∂∞ מסעיף ג’ה’ עדעד סעיףסעיף ז’ח’ העתק העתק מכתב מכתב מ¢ובאמת מ¢ועתהדבר פשוט נתבונן¢ הוא¢ עד עד סוף ¢ועוד הספריש¢ זבחים נבנה בה ה߆תשריח߆תשרי 09/28/1709/25/17 מסעיף†ב߆עד†אמצע†סעיף†ז߆¢ונראה†לי¢מסעיף†ח߆עד†אמצע†סעיף†ח߆הגה†¢והטמנה†שעושין¢ פרק †דß †עד †ßואחרי †שבאנוßפרק†ה߆ßכן†הדבר†הזה߆עד†ßוכן†הדבר†בעניןß סנהדרין †עא†עד Continued Follow-Up and wishing blessings on him, we are engaged in kindness & וג כ¢בכ¢ה סיון ∏±Ø∞∏ر∏∞∂Ø∞μØ∂∞ מסעיף חזרה ח’ עד סימן מסימן שי¢ד שי¢ג אמצע סעיף סעיף א’ ג’¢ואם היה סכין תקוע¢ קונטרס העתק אהבת מכתב ישראל מתחילתמ¢ועוד פרק יש¢ אß עדעד תחילת¢ויש פרק בßעוד¢ זבחים נגנו ג ו߆תשריט߆תשרי 09/29/1709/26/17 מאמצע†סעיף†ח߆הגה†¢והטמנה†שעושין¢†עד†תחילת†סימן†רנ¢ט פרק†ד߆ßואחרי†שבאנו߆†עד†פרק†הßפרק†ה߆ßוכן†הדבר†בענין߆עד†פרק†וß סנהדרין †עב†עה ו ד העתק מכתב מ¢ויש עוד¢ עד ¢ובאמת דבר פשוט הוא¢ ש כ¢וכ¢ג סיון ∏±Ø∞πر∏∞∂Ø∞∂Ø∂∞09/27/17 עד מאמצע סימן סעיף א’ שי¢ד ¢ואם סעיףהיה ז’סכין תקוע¢ עד סעיף ג’ מתחילת פרק בß עד חזרה†מסימן†רנ¢ז†סעיף†ד߆עד†סימן†רנ¢ט†אמצע†סעיף†ז߆¢ונראה†לי¢אות בß ¢עוד חמור¢ זבחים נדנז .Acheinu Yeshivos with our words דש ז߆תשריי߆תשרי 09/30/17 מתחילת†סימן†רנ¢ט†עד†סעיף†בß פרק †הß †עד †ßכן †הדבר †הזהßפרק†ו߆עד†ßוהנה†צווה†הכתובß סנהדרין †עג†עו הא כ¢ז כ¢ד סיון ∏±Ø±∞ر∏∞∂Ø∞∑Ø∂∞ מסעיף ז’ג’ עד סעיף ז’י¢א פרק העתק בß מכתב מאות בß מ¢ובאמת ¢עוד דבר חמור¢ פשוט עד הוא¢ עד תחילת סוף פרק הספרגß זבחים נהנח הא ח߆תשריי¢א†תשרי 10/01/1709/28/17 מסעיף†ב߆עד†אמצע†סעיף†ז߆¢ונראה†לי¢ פרק†ה߆ßכן†הדבר†הזה߆עד†ßוכן†הדבר†בעניןßפרק†ו߆ßוהנה†צווה†הכתוב߆עד†ßוגם†עלבוןß סנהדרין †עד†עז Batei Chizuk וב כ¢הכ¢ח סיון ∏±Ø±±Ø±∏∞∂Ø∞∏Ø∂∞ חזרה מסעיף י¢א מסימן עד שי¢ג תחילת סעיף ג’סימן שט¢ו קונטרס מתחילת אהבת פרק מאמצע†סעיף†ז߆¢ונראה†לי¢†עד†תחילת†סימן†ר¢סישראל גß עד מתחילת פרק¢ונגד אß עד הסיבה תחילת פרק בßהשניה¢ זבחים נונט וב ט߆תשריי¢ב†תשרי 10/02/1709/29/17 פרק†ה߆ßוכן†הדבר†בענין߆עד†פרק†וßפרק†ו߆ßוגם†עלבון߆עד†פרק†זß סנהדרין †עה†עח גש כ¢ו כ¢ט סיון ∏±Ø±≤ر∏∞∂Ø∞πØ∂∞ עד סימןמתחילת שי¢דסימן סעיףשט¢ו ז’עד סעיף ב’מתחילת†סימן†ר¢ס†עד†סעיף†בß פרק גß מתחילת פרקמ¢ונגד בß עד חזרה†מסימן†רנ¢ז†סעיף†ד߆עד†סימן†רנ¢ט†אמצע†סעיף†ז߆¢ונראה†לי¢הסיבה אות בß השניה¢ ¢עוד עד חמור¢תחילת פרק דß זבחים נזס International Kiruv Conference Another aspect of observing Shabbos with our words is with ש י߆תשריי¢ג†תשרי 10/03/1709/30/17 פרק †זß †עד †ßואם †לחיי פרק†ו߆עד†ßוהנה†צווה†הכתוב߆הבלוß סנהדרין סנהדרין †עו†עט ג דא ל’ כ¢ז סיון ∏±Ø±≥ر∏∞∂ر∞Ø∂∞ מסעיף ז’ ב’ עד עד סעיף סעיף ג’י¢א פרק בß מתחילת מאות בßפרק דßמסעיף†ב߆עד†סימן†רס¢א†אמצע†סעיף†א߆¢אבל†מעשרין¢ ¢עוד עד חמור¢ ¢ועל עד האיש תחילת פרק גßהנבון¢ זבחיםזבחים נחסא Day of Jewish Unity א י¢א†תשרי 10/04/1710/01/17 מאמצע†סעיף†ז߆¢ונראה†לי¢†עד†תחילת†סימן†ר¢ס פרק†ו߆ßוהנה†צווה†הכתוב߆עד†ßוגם†עלבוןßפרק†ז߆ßואם†לחיי†הבלו߆עד†ßוהנה†מדרגתß סנהדרין † †עז†פ ד בה א’ כ¢ח י¢ד†תשריסיוןתמוז ∏±Ø±¥Ø±∏∞∂ر±Ø∂∞ מסעיף ג’ י¢א עד עד סעיף ד’תחילת סימן שט¢ו פרק דß מתחילת מאמצע†סעיף†א߆¢אבל†מעשרין¢†עד†סעיף†בßמ¢ועל פרק גß האיש עד הנבון¢ ¢ונגד עד הסיבה תחילת פרק השניה¢הß זבחים נטסב our prayers. The sefer Yosher Divrei Emes writes that prayers ב י¢ב†תשרי 10/05/1710/02/17 מתחילת†סימן†ר¢ס†עד†סעיף†בß פרק†ו߆ßוגם†עלבון߆עד†פרק†זß סנהדרין †עח ה וג ב’ כ¢ט ט¢ו†תשריסיוןתמוז ∏±Ø±μر∏∞∂ر≤Ø∂∞ חזרה מתחילת מסימן סימן שי¢ד שט¢ו עדסעיף ז’סעיף ב’ פרק גß מסעיף†ב߆עד†אמצע†סעיף†ב߆¢ושיעור†זמן¢מתחילת מ¢ונגד פרק הß הסיבה עד השניה¢ ¢והנה עד תחילת במאמרי¢ פרק דß זבחים פרק†ז߆ßוהנה†מדרגת߆עד†ßוהכבוד†והגדולהßססג סנהדרין †פא ג י¢ג†תשרי 10/06/1710/03/17 מסעיף†ב߆עד†סימן†רס¢א†אמצע†סעיף†א߆¢אבל†מעשרין¢ פרק †זß †עד †ßואם †לחיי †הבלוß סנהדרין †עט are a fundamental part of keeping Shabbos. “If you have ו דש ג’ל’ ט¢ז†תשריסיוןתמוז ∏±Ø±∂ر∏∞∂ر≥Ø∂∞ עד מסעיף סימן ב’ עד שט¢ו סעיף סעיף ג’ד’ מ¢והנה מתחילת פרק במאמרי¢דßחזרה†מסימן†רנ¢ט†אמצע†סעיף†ז߆¢ונראה†לי¢†עד†סימן עדעד סוף ¢ועל האיש הקונטרסהנבון¢ זבחיםזבחים פרק†ז߆ßוהכבוד†והגדולה߆עד†ßוהנה†בעבורßסאסד סנהדרין †פב י¢ד†תשרי 10/04/17 רס¢א†אמצע†סעיף†ב߆¢ושיעור¢ פרק†ז߆ßואם†לחיי†הבלו߆עד†ßוהנה†מדרגתß סנהדרין † †פ דשהקנין א’ י¢ז†תשריחכמה∫תמוז כ’ ≠ כ¢ד ∏±Ø±¥Ø∂∞10/07/17סיון פרק במסעיף ג’ עד עד פרק ד סעיף ד’’והנה יש מהפתאים’ כ¢ז פרק סיון דß≠ א’מאמצע†סעיף†א߆¢אבל†מעשרין¢†עד†סעיף†בß מ¢ועל תמוז האיש פרק ד הנבון¢ עד ’והנה יש תחילת פרק הßמהפתאים’ עד זבחים פרק פרק†ז߆ßוהנה†בעבור߆עד†פרק†חßהסב סנהדרין †פג eyes of wisdom, you will understand that the main purpose 10/05/17 10 ה ו ב’ ט¢ו†תשריתמוז ∏±Ø±μØ∂∞ חזרה מסימן שי¢ד סעיף ז’ מסעיף†ב߆עד†אמצע†סעיף†ב߆¢ושיעור†זמן¢מתחילת פרק הß עד ¢והנה במאמרי¢ זבחים פרק†ז߆ßוהנה†מדרגת߆עד†ßוהכבוד†והגדולהßסג סנהדרין †פא ו ש ג’ ט¢ז†תשריתמוז ∏±Ø±∂Ø∂∞10/06/17 עד סימן שט¢ו סעיף ד’ מ¢והנה במאמרי¢חזרה†מסימן†רנ¢ט†אמצע†סעיף†ז߆¢ונראה†לי¢†עד†סימן עד סוף הקונטרס זבחים פרק†ז߆ßוהכבוד†והגדולה߆עד†ßוהנה†בעבורßסד סנהדרין †פב רס¢א†אמצע†סעיף†ב߆¢ושיעור¢ שקנין י¢ז†תשריחכמה∫ כ’ ≠ כ¢ד 10/07/17סיון פרק ב עד פרק ד ’והנה יש מהפתאים’ כ¢ז סיון ≠ א’ תמוז פרק ד ’והנה יש מהפתאים’ עד פרק פרק†ז߆ßוהנה†בעבור߆עד†פרק†חßה סנהדרין †פג 10 JOIN THOUSANDS WHO LEARN DAF HAYOMI B’HALACHA AND MASTER THE HALACHOS OF DAILY LIVING! 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