בס”ד DAF HAYOMI B’HALACHA Issue Is it permissible to bring tefillin to a hospital “Lo saasun ken laHashem Elokeichem” which prohibits destroying articles #23 in circumstances where the patient’s of kedushah (holiness). [This is in contrast with a circumstance where MONTHLY BULLETIN אלול תשע”ה: סימן ל”ג, סעיף א’ - סימן ל”ח, סעיף ח’ articles are going to be incinerated to there is no fulfillment of the obligation to wear tefillin, in which case it prevent contagion? is forbidden for one to bring tefillin into contact with a diseased person whose contamination will necessitate their destruction; in such a case, the Topics relevant to the material learned this month in Daf HaYomi B’Halacha A heart-wrenching query is discussed in the Poskim concerning an ill contamination is considered caused by the Jew and is forbidden.] patient who is quarantined due to the contagious nature of his malady, and any articles with which he comes in contact need to be destroyed The Kovetz Darach Kochav Miyaakov (issue 4, Kislev 5749, pg. for fear of contamination and spreading the deadly disease. The question 70) reports that once, during a halachic discussion with another May the retzuos of tefillin be blackened with dye made from husks of shemitah produce? Which halachah regarding the production of retzuos is derived from their was written in the shape of an X, is it kosher? Do the א was raised whether it is permitted to bring this Jew a pair of tefillin to regarding this topic, the Tchebiner Gaon related a story that happened need to be soft? Do chemicals applied to the leather of retzuos need to be applied lishmah? If the letter they to his brother, the Chazon Nochum. While fleeing the Nazis, he always sides of the retzuos need to be black like the outer surface? Is it permissible to bring tefillin to a hospital in circumstances where the patient’s articles are going to (ר”ל ,use, with the understanding that upon his recovery (or demise will need to be destroyed like his other possessions. The issue is whether zealously guarded his tefillin. When he was caught with them, the Nazis be incinerated to prevent contagion? we may ignore the future destruction of the tefillin for the sake of the grabbed his tefillin and threw them to the ground in contempt. The Jew fulfilling the mitzvah in the present, or we must be concerned for the Chazon Nochum attempted to shield the tefillin from disrespect, and future destruction and prevent it even at the expense of losing the present the Nazis violently tore them from him and increased their disgrace. The May the retzuos of tefillin be blackened lighting Chanukah candles (from which it is forbidden to derive benefit) mitzvah. Chazon Nochum escaped to a nearby village, entered the first house, with dye made from husks of shemitah made of shemitah oils, citing their reasoning that the benefit of fulfilling and immediately collapsed with a heart attack – his heart was unable to produce? the mitzvah does not constitute acceptable constructive benefit when the Shu”t Chazon Nochum (Siman 6) rules that it is forbidden for this Jew tolerate the vision of the disgrace of the tefillin. The Tchebiner expressed regular benefit of usage is restricted. He deduces that they would therefore to don tefillin during his confinement because to do so would cause their that, had the lenient Poskim been aware of the extent of his brother’s The (32:3) writes that the retzuos should be made prohibit the dying of retzuos which will not yield the type of benefit future destruction. In his discussion of the issue, he attempts to adduce concern over the disgrace of tefillin, they would certainly not have from the hides of kosher animals. The (§16) explains that acceptable for shemitah produce. However, Rav Shlomo Zalman disagrees that it is permitted for this Jew to don tefillin, since he is not doing any disagreed with his aforementioned opinion. the reason is because only kosher animals are fit for the purpose of holy with their ruling, and explains that the benefit of fulfilling a mitzvah direct actual destruction of the tefillin, merely a grama (an indirect cause), articles. Aside from the substance of the retzuos material, there are two constitutes constructive benefit which permits consuming shemitah and perhaps the present mitzvah is preferred over the future grama. Proof other aspects which need halachic clarification whether they are required products. He cites the Peirush of the Ra”Sh Sirilau (Sheviis Perek 8) as for such an argument can be found in the Gemara (Avodah Zarah 18A) to be made from a kosher source - “min hamutar beficha”: the dye used to stating this explicitly. However, the Derech Emunah (ibid §49) quotes where it is reported that Rabbi Chanina ben Tradyon was learning Torah blacken the retzuos, and the coatings applied to polish the surface. the Chazon Ish who agrees with the stringent Acharonim who prohibit and had a Torah scroll with him. Rabbi Yosi ben Kisma warned him that the Regarding the black dye, the Noda Beyehudah (Orach Chaim vol. II, using shemitah oil for Chanukah candles; and in Biur Hahalacha (ibid. non-Jews would burn him together with the scroll, yet we don’t find that Siman 3, in a response from the son of the Noda Beyehudah) writes that its s.v. shemadlik) offers an alternate explanation of the words of the Ra”Sh Rabbi Chanina ben Tradyon was concerned with the grama of burning the ingredients must have originally been kosher, “min hamutar beficha”. The Sirilau. [Regarding Chanukah candles, see Biurim Umusafim in the Dirshu Torah scroll. Another proof is brought from the Gemara (Shabbos 130a), Shu”t Maharshag (O”C 24) rules leniently, allowing non-kosher ingredients Mishnah Berurah 673:1§2 footnote 4.] which describes how Elisha Baal Kenafayim wore his tefillin during times Daf HaYomi Schedule presented by Dirshu to be used. The Keses Hasofer (23:2) concurs with the stringent opinion of of severe decrees of persecution and wasn’t concerned with the non-Jews the Noda Beyehudah. discovering and disgracing them. Regarding the coatings used to polish the surface of the retzuos, Nevertheless, the Chazon Nochum concludes that it is forbidden for the Noda Beyehudah (ibid.) rules leniently and allows for ingredient of this Jew to don tefillin. His brother, the Tchebiner Gaon, in Shu”t Dovev non-kosher origin. The Keses Hasofer (ibid.) agrees that even non-kosher Meisharim (vol. 1, 99) concurs that it is prohibited for this Jew to come into ingredients are valid, but maintains that lechatchilah the polish should contact with tefillin so long as his disease is contagious and will cause the JOIN THE “INTERNATIONAL consist only of ingredients that were originally kosher. tefillin to be destroyed.

YOM LIMUD AND TEFILLAH” Rav Shlomo Zalman Auerbach (Minchas Shlomo 1:42) For discusses a FREE pocket luach, There are Poskim who disagree with such a conclusion. Shu”t Imrei whether it is permissible to use ingredients made from shemitah contact husks Dirshuto Dovid (Siman 218) rules that since this Jew has a present mitzvah to don THIS COMING TUESDAY, 24 ELUL - SEP. 8 at 888-5-DIRSHU make the black dye for retzuos. Products with kedushas sheviis may only tefillin, he must obey the mitzvah and cannot abstain for fear of their be consumed in a manner of constructive benefit (see Derech Emunah future destruction. In this case, it is not considered that this Jew caused FOR MORE INFORMATION CONTACT 888-5-DIRSHU EXT. 142 Hilchos Shemitah Perek 5), and shemitah husks used to make dyes for the tefillin to be destroyed and he is not transgressing the Lo Saaseh of human clothing may only be used to dye products from which a Jew will derive personal benefit (ibid. §57, 60). The only personal benefit a Jew will derive from the retzuos is the fulfillment of the mitzvah of tefillin, and the concept “mitzvos lav leihanos nitnu” (which teaches that fulfillment JOIN THOUSANDS WHO LEARN DAF HAYOMI B’HALACHA of a mitzvah does not constitute hana’ah benefit) seems to disqualify the usage of dye from shemitah husks. Rav Shlomo Zalman quotes the Acharonim (Peas Hashulchan 5:9 and Imrei Yosher 1:100) who prohibit AND MASTER THE HALACHOS OF DAILY LIVING! NEW JERSEY 08701 SUITE 404B | LAKEWOOD, STREET, 888-5-DIRSHU | 212 SECOND FOR MORE INFORMATION OR TO RECEIVE A FREE POCKET LUACH, CALL 888-5-DIRSHU. Bottom Line MG: 718.377.4567 1 בס”ד אלול תשע”ה: סימן ל”ג, סעיף א’ - סימן ל”ח, סעיף ח’

,was written in the shape of an X א Which halachah regarding the production of If the letter retzuos is derived from their need to be soft? is it kosher? is with the upper א The Shulchan Aruch (ibid.) rules that the retzuos must be produced with The proper and customary form for writing the letter pportunity! ibbud lishmah (tanning with intention for the purpose of retzuos tefillin). yud attached to the middle of the right side of the central bar [as mentioned The Mishnah Berurah (§18) explains that despite the ruling of the Rambam in Mishnas Sofrim], and the lower yud attached from the upper left side of the AS WE APPROACH THE YOMIM NORAIM, SECURE THE GREAT ZECHUSIM regarding batim (the housings of the tefillin) that they do not require ibbud central bar [Shu”t Chasam Sofer Y”D 261]. Seize theO lishmah, the retzuos are different and even the Rambam rules that retzuos THAT ARE GUARANTEED FOR THOSE WHO LEARN HALACHA DAILY. If both of the yuds are attached from the same place on the central bar require ibbud lishmah. The Mishnah Berurah refers to the Levush and Mogen (similar to the English letter X) its kashrus is a matter of discussion among Avrohom for the reasoning of this view, but does not elaborate. It appears that THOUSANDS ACROSS THE WORLD ARE PARTICIPATING. JOIN NOW! the Poskim. The Gidulei Hekdesh (15:8) writes regarding this shape that it is they offer differing reasons for the requirement for ibbud, and both are of the a disgraceful shape. The Kol Rama”z and Mishnas Avrohom (23:1) write that opinion that if the ibbud is required, it must be performed lishmah. Their .א and no child would read it as an א this does not have the form of an On the Yahrtzeit of the The Levush (32:37) explains that the difference between the batim and opinion would seem to indicate that this is not kosher. retzuos is due to their function. The batim serve to protect the parshiyos and , this The Sefer HaAgur quoted by the Beis Yosef seems to indicate that this is must retain their specific shape (ribua), and that requires them to be hard and his opinion is discussed at ,א actually the proper form for writing the letter coming September 8th, and rigid. Since the tanning process softens the leather, the halachah doesn’t length in Meleches Shamayim (26:1 Binah §3). a delegation demand that the batim undergo any ibbud; therefore there is no place for a ,כ”ד אלול of Gedolei Rabbonim, requirement that the ibbud be lishmah. The retzuos, however, need to be tied The Shu”t Shevet Halevi (vol. 4, 139:3) cites the opinion of the Imrei Shefer Poskim and a group of and wrapped, necessitating flexibility; therefore they require ibbud. (5:4) and the Gidulei Hekdesh (ibid.) that bedieved such a form is kosher. He senior members of Dirshu’s relies upon the Meleches Shamayim (ibid.) who, while not clearly ruling in The Mogen Avrohom (§4) explains that since the retzuos are required favor of this shape, does not disqualify it or even discourage it. Therefore, he hanhala, will be traveling by halachah lemosheh misinai to be blackened (as opposed to the batim, so that a child א concludes that when such a shape appears sufficiently like an to Radin to daven for the regarding which the Rambam’s view is that there is no such halachah lemosheh .it is ungraceful but bedieved kosher ,א successfully recognizes it as an success of Daf HaYomi misinai requirement to be blackened), they require also ibbud. The Biur B’Halacha participants. Halachah (s.v. vetzorich) elaborates that the Mogen Avrohom understands the This discussion is merely with regard to the position of the protrusion of If the letter were written exactly in the .א the yuds from the central bar of the Please fill out the halachah lemosheh misinai requirement that the retzuos be black requires them to be fabricated in a complete manner even as to the finish of their coloring; shape of an X, with only a straight line protruding from the central bar (not form below and submit and complete fabrication includes ibbud (tanning). He believes this to also be shaped like a yud with a leg and a head), it is definitely invalid regardless of before September 6th the opinion of the Biur Hagra. whether a child can recognize it (Mishnah Berurah 32:18 §86, 32:25 §115). in order to take advantage of this unique opportunity. Do chemicals applied to the leather of retzuos Do the sides of the retzuos need to be black Bottom Line Marketing Group: 718.377.4567 Bottom Line Marketing need to be applied lishmah? like the outer surface? Harav Binyomin Finkel, Mashgiach Mir , davening at the Chofetz Chaim's kever during a The Mishnah Berurah (§17) rules that the ibbud is required to be done The Shulchan Aruch (ibid.) writes, regarding the halachah lemosheh previous Dirshu mission to Radin lishmah even bedieved. In olden times, the tanning process consisted of misinai which demands that the retzuos be black, that this applies only to the salting, and then soaking in an acidic solution. For the past many generations, outside surface, but the inner surface may be of any color besides red, lest I would like to have the delegation of Gedolei Rabbonim daven on my behalf at the we substitute a base solution of lime for the acidic solution. This serves both to people claim that it became red from the wearer’s blisters.  Chofetz Chaim’s Kever, on his upcoming Yahrtzeit. YES! remove the hair and to preserve the leather from rotting. In recent years, leather The Poskim discuss the halachah regarding the sides of the retzuos, which, manufacturers utilize additional chemical substances to preserve and enhance Hebrew name ______Full name ______despite being visible, are neither the outer surface nor the inner surface. The the leather. Which parts of the processing are considered to be “ibbud” and are Keses Hasofer (23:2, and in Lishkas Hasofer §2) requires that they be blackened Mother’s Hebrew name ______Address ______required to be performed lishmah? and even believes that this is included in the halachah lemosheh misinai. On the  I am presently a participant in the ______The Chazon Ish (O”C 6:11) discusses the opinion of the Mishnah Berurah other hand, the Pri Megadim, cited in Mishnah Berurah §24, seems to believe Daf HaYomi B’Halacha Program that even if some of the ibbud was done without intention of lishmah, as long that this is unnecessary. He discusses a situation where the retzuos were Phone number ______ I undertake, bli neder, to join the as the processing was unfinished and the remainder was done lishmah, it blackened without lishmah, and offers a solution to blacken the other side and Daf HaYomi B’Halacha program* Email address ______suffices. The Chazon Ish mentions that some Rishonim are of the opinion that use the retzuah with that side outward. If the sides had needed to be black, salting the leather is sufficient for retzuos, and there is no need to soak the hide there would be no solution as even switched inside out, the sides remain in *A kabbalah, the sefarim teach us, strengthens one’s resolve. It is understood that the kabbalah is bli neder and that circumstances can crop up that will make it difficult to keep. There is no minimum time requirement. in lime. Although we follow the stringent opinion and do not use such hides the same position. [See Zichron Eliyahu 20:2 who adduces this.] The Chazon for retzuos until they are soaked in lime, we are unable to assume that soaking Ish is quoted (in Orchos Rabeinu vol. 1 page 36) as having adduced from the Please fill in the pertinent information, and return by Tel: 888.5.Dirshu ext. 141 in the lime solution is integral enough to the ibbud process and suffices for Tikkun Tefillin (page 41) similarly. The Tikkun Tefillin mentions that the leather fax or email, no later than September 6, 2015/22 Elul. Fax: 732.987.3949 Email: [email protected] lishmah (in case the salting hadn’t been done lishmah). Thus, both the salting is blackened and then cut in strips for retzuos; the sides are only formed by the and the soaking in lime must be done lishmah. The Chazon Ish mentions that cutting after the blackening is over, and no mention is made that they need to the modern chemical processing, which is unnecessary according to Halachah, be individually blackened. Teshuvos Vehanhagos (2:22) states that the Brisker DEADLINE EXTENDED THROUGH SUNDAY, SEPT. 6TH, 9 PM 1 is not required to be done lishmah. Rav was not careful that the sides of the retzuos be black. 3