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DAF HAYOMI B’HALACHA MONTHLY BULLETIN

בס”ד

Issue #50

Is it permitted to have a savings account that accrues interest each day including Shabbos?

May a gabbai read from a list of congregants on Shabbos or Yom Tov for the purpose of allocating an Aliyah?

How should one dispose of an empty milk bag on Shabbos?

May a wet garment that dried on Shabbos be moved?

May one wear glasses which broke on Shabbos?

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

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הלכות מוקצה והלכות בנין וסתירה

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

Is it permitted to have a savings account that accrues interest each day including Shabbos?

The Shulchan Aruch (306:4) rules that it is forbidden to hire a daily laborer to work on Shabbos. The Mishnah Berurah (§15) adds that even if he worked, it is forbidden for the laborer to accept payment for Shabbos. This is because the Rabbis prohibited receiving “Shabbos wages”, unless the Shabbos wages are “swallowed” in other, weekday wages (i.e. by including Shabbos together with an entire week or month), in which case the payment is for the entire time instead of for each day. The Rema adds that if a laborer was hired for a month and his pay was stipulated to be a certain amount for each day he is considered a “per day” laborer and may not work on nor be paid for Shabbos. The Mishnah Berurah (§19) and Biur Halachah (s.v. vehisnah) explain that the Rema refers only to a case where the language used to hire the worker indicates that the employer reserves the right to terminate the job anytime during the month, in which case the worker will only be paid for the days he actually worked. Since the days which “swallow” Shabbos are not fixed, and the wages are calculated by the days of work, it is forbidden. However, if the worker was hired for a fixed sum for the entire month, even if the employer undertook to pay at the end of each day, it is permitted. In this case, the wages are determined by the days which “swallow” Shabbos, and it is irrelevant that the wages are paid at the end of each day.

The Mishnah Berurah (ibid.) cites the Mogen Avrohom that the laws of Shabbos wages also apply to rent; it may not be paid specifically for the day of Shabbos but it can be “swallowed” in other weekdays. The Mogen Avrohom rules that these rules that these laws even apply when lending money with interest (i.e. to a non-Jew whom it is permitted to charge interest). In order to be able to accept interest for the entire duration of the loan, one must avoid stipulating that the interest is paid per day that he holds the money; otherwise the days of Shabbos must be deducted from the total. [The Mishnah Berurah suggests stipulating either that if the loan is repaid in middle of the week interest will be paid for the entire week or that no interest will be paid for the partial week.]

Regarding money in an account that accrues interest daily, the poskim (Rav Moshe Feinstein [Iggros Moshe O”Ch vol. 4, 59], Shu”t Minchas Yitzchok [vol. 9, 59], and Rav Shlomo Zalman [cited in Shemiras Shabbos Kehilchosah 28:§141]) rule that Shabbos is not

affected. Since the fiscal days are reckoned by a set time different from the Torah day (e.g. from morning to morning, noon to noon, or midnight to midnight), Shabbos can always be considered as “swallowed” in the weekday hours preceding or following it. However, this does not help when Yom Tov and Shabbos follow consecutively1. Since there are no weekday hours between the two days, there is an entire fiscal day for which interest is being paid and is not “swallowed” by any weekday hours. [See Minchas Yitzchok ibid. who mentions that if it is for the sake of a mitzvah many are lenient with regards to Shabbos wages.] Rav Moshe Feinstein clarifies that when Yom Tov is in the middle of the week, even though Jews in the Diaspora observe two days, it is not the same as when Yom Tov and Shabbos are consecutive, and we can be lenient with the rules of Shabbos wages and treat each of them as a weekday for the purpose of considering the other day “swallowed” by weekday hours. [With regard to Rosh Hashanah he suggests that both days are considered bona fide Yom Tov and the first fiscal day cannot be “swallowed” by any weekday hours.] However, when both days are consequent to Shabbos we cannot extend the leniency to Shabbos and one fiscal day is forbidden. Since it is nearly impossible to refuse this forbidden interest from the bank, Rav Moshe Feinstein (ibid.) rules that one should distribute it anonymously to charity in order not to benefit in any way from the Shabbos wages.

May a gabbai read from a list of congregants on Shabbos or Yom Tov for the purpose of allocating an Aliyah?

The Shulchan Aruch (307:12) writes that on Shabbos it is forbidden to read a list of invited guests or the foods prepared for them because one might come to transgress the Rabbinic decree forbidding reading “shtarei hedyotos” (documents of debt or account). The Rema adds that it is even forbidden to look at them without reading. The Mishnah Berurah (§47) cites an additional reason for prohibiting reading such lists, because he might transgress Shabbos by erasing from the list. The host might notice that he does not have enough food to feed all the people he invited and might wish to erase some of the names, or he might decide to serve less food and erase some of the dishes. The Mishnah Berurah suggests that for mitzvah purposes there are grounds to permit a waiter to read these lists because he has no right to tamper with the list eliminating the concern for transgressing Shabbos by

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1The laws of Shabbos wages apply equally to Yom Tov.

erasing, and we are generally lenient regarding the prohibition of shtarei hedyotos for mitzvah purposes. He adds that there is an opinion which always permits a waiter to read such lists because the prohibition of shtarei hedyotos was waived in order to prevent problematic situations (such as that of Kamtza and Bar Kamtza (Gittin 55b), which led to the destruction of the Second Bais Hamikdash).

This is relevant for a woman who prepared a menu for Shabbos or Yom Tov and wishes to remind herself of what she wrote. Rav Nissim Karelitz (cited in Ayil Meshulash Shtarei Hedyotos §35) rules that she may ask a household member who is not authorized to make changes to the menu to read it to her. Avoiding the worry that she would otherwise experience is considered a bona fide need and is not prohibited under shtarei hedyotos. Rav Shlomo Zalman (Shulchan Shlomo 307:§6) suggests that the woman might even be permitted to quickly glance at the list in order to remind herself in which order to serve the dishes.

Another possible application of this rule is for a Gabbai in a congregation who wishes to look over a list of members who recently received aliyos. The Shaarei Ephraim (Pischei Shearim 10:33) suggests that perhaps we may be lenient because there is little likelihood that he will erase from the list. Since he is reading a list about the past, and not about the future, there is no reason for him to erase anyone from the list.2 In addition, the congregation will definitely call his attention to prevent him from transgressing Shabbos by erasing. As for shtarei hedyotos, he considers it a mitzvah purpose to prevent members from quarrelling over the aliyos. Nevertheless, he does not rule conclusively.

Regarding a Gabbai calling out the names from a written list on Shabbos, Rav Nissim Karelitz (cited in Minchas Shlomo, Shtarei Hedyotos p. 238) quotes different opinions and rules that it should be avoided if possible. Even though it is unlikely that he will transgress Shabbos by erasing in public, he might bring the list home with him and erase it afterwards.

How should one dispose of an empty milk bag on Shabbos?

The Shulchan Aruch (308:6) writes that if a vessel breaks on Shabbos and its pieces are still fit for some use, they are not muktza and may be moved. For example, shards of glass can still be used to cover

a bottle. If they are no longer fit for any use, they are muktza and may not be moved. [The rules of muktza generally prohibit moving useless items. Articles which are designated for use are considered vessels and may be moved.] The Mishnah Berurah (§28) explains that the pieces of a broken vessel should have been considered like stones which are muktza machamas gufo (muktza because they are inherently useless on Shabbos) and may not be moved for any purpose – even though they are fit for some use. However, since they came from a complete vessel which was designated for use, as long as they are still fit for any use, they retain the status of useful articles.

The Shulchan Aruch (ibid.:7) rules that if the broken pieces were discarded before Shabbos, although they are fit for use, they may not be moved on Shabbos. The Mishnah Berurah (§32) explains that discarding them on Shabbos does not cause them to become muktza on that day. Since the pieces were considered useful during bein hashemashos (the beginning of Shabbos, when the status for many Shabbos-related laws is determined), and are still fit for some use, they do not lose their status by being discarded. However, if they were discarded before Shabbos, since broken pieces are not inherently purposeful, they become muktza.

Nowadays that broken pieces are generally discarded and not used for other uses, there is a dispute among Poskim about their status on Shabbos. The Mishnah Berurah (§48) explains that a broken needle is muktza – even though it can be used for removing splinters - because it is generally discarded. It would seem that even though broken pieces are fit for use they are muktza if they are usually discarded.

Rav Nissim Karelitz (Chut Shani vol. 3, pp. 105-106) makes the distinction that a broken needle is usually discarded because it is not easily used to remove splinters, whereas nowadays broken pieces are discarded because they are not necessary, since we live with abundance and do not need to use broken pieces. He points out that 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 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 muktza. However, if it requires ingenuity to come up with a use for it, it does not retain its status as a purposeful article. Disposable utensils, empty bottles, opened cans, or milk bags, even though they are usually

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

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.

discarded, are other examples that are not muktza because they can still be used. He also states (p. 110) that a dirty tissue which has been thrown in the garbage is not muktza if it could still be used.

On the other hand, Rav Shlomo Zalman (cited in Shemiras Shabbos Kehilchosah 9:§12) rules that an empty milk bag is muktza because it 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. If one is concerned that it will not come out by merely shaking it, one must leave some milk in the bag, in which case it may be moved. Rav Shlomo Zalman also ruled (in Peninei Hama’or 24:7) that once someone decides to throw out a dirty tissue on Shabbos, it becomes muktza even before it is discarded.

Rav Elyashiv (cited in Hilchos Shabbos Beshabbos vol. 2, pp. 255-257) rules that wrappers (such as plastic popsicle wrappers, or torn paper) which are never reused are muktza, but disposable utensils which can be rinsed and reused when no other dishes are available may be moved even if they became dirty before Shabbos (and one intends to throw them out), as long as they were not thrown out before the start of Shabbos. Since extra milk is sometimes poured back into the empty milk bag, Rav Elyashiv (cited in Shalmei Yehudah 6:§47) rules that it is considered a purposeful article and may be moved.

Even Rav Elyashiv (cited in Shevus Yitzchok Muktzah p. 56) and Rav Nissim Karelitz (ibid.) rule that dirty disposable utensils which were thrown out before Shabbos are considered muktzah and may not be moved.

May a wet garment that dried on Shabbos be moved?

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 was a vessel; otherwise the garment may be removed only without moving the stick. The Mishnah Berurah (§63) adds that this is only if the garment has dried significantly before Shabbos began so that it is not damp enough to wet another item. The Rema (301:46) rules that a wet garment is muktza because one might squeeze it, and if it was muktza when Shabbos began, the Mishnah Berurah writes that it remains muktza for the rest of Shabbos. [Shu”t Minchas Yitzchok (vol.

1, 81) explains that even if the item was too damp to be used, so long as it was not wet enough to cause another item to become wet, there 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 unsure about whether the garment was dry enough, it may be moved on Shabbos.]

The ruling that a garment that dried on Shabbos remains muktza seems to contradict the ruling of the Mishnah Berurah (310:§19) that if it is within one’s power to bring a muktza item to a state of usefulness on Shabbos it loses its muktza status [this is known as ‘gomro biydey odom’, able to be finished by man]. Shu”t Minchas Yitzchok resolves this by suggesting that gomro biydey odom only applies when it was certain to become useful on Shabbos, whereas the Mishnah Berurah deals with a garment that might not finish drying on Shabbos. This is also the opinion of Rav Shlomo Zalman (Minchas Shlomo vol. 1, 10 p. 81), Shu”t Shevet Halevi (vol. 1, 52:3), and Rav Moshe Feinstein (cited in Sefer Tiltulei Shabbos §36, and in Iggros Moshe O”Ch vol. 5, 22:26). In warm weather, when the garment will definitely dry before Shabbos is over, it does not remain muktza. Rav Moshe Feinstein adds that this is only true if one actually hung the garment to dry, but if he forgot that he wished to dry it, it remains muktza even though the weather was warm and it was certain to dry.

On the other hand, Rav Elyashiv (cited in Shvus Yitzchok Muktza p. 101) explains that gomro biydei odom only applies to an item which is muktza because it is currently useless. Since one is able to make it useful, it does not retain its muktza status. However, an article which is muktza because of a prohibition (such as squeezing a wet garment) remains muktza throughout Shabbos even though one is able to end its prohibition. This idea is also mentioned in Kovetz Shiurim (Beitza §6).

Rav Moshe Feinstein (Iggros Moshe O”Ch vol. 5, 22:38) writes that clothes which were left in a dryer to dry on Shabbos are muktza because it is forbidden to operate a dryer on Shabbos. Since the dryer makes noise during operation, it is included in the ruling of the Rema (252:5) which forbids operating noisy machinery on Shabbos. Rav Shlomo Zalman (cited in Shemiras Shabbos Kehilchosa 15:§63, Minchas Shlomo 10:§4) seems to disagree and suggests that this does not cause a garment to be muktza.

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

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of their temples fell off. Rav Shlomo Zalman (cited in Shalmei Yehudah 4:27 and 4:50) rules that they are muktza because they can only be used precariously. [He supports his opinion with the explanation of Rabeiniu Chananel (Shabbos 138b) that the kirah 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 it can only be used precariously, there is concern that he might slip the broken foot back in.] If the screw is lost, Rav Shlomo Zalman rules that it may be used, even though it can still easily be fixed with a piece of wire (twist tie) or a pin. Even though repairing the glasses in this way on Shabbos is forbidden, such a repair is not a Torah violation of Shabbos and using the broken glasses is not forbidden out of concern that he will do so.

Rav Nissim Karelitz (ibid.) rules regarding a broom whose handle has slipped out, that the brush, which can easily be used even without the handle, may be moved and used on Shabbos. However, since it is unusual to use the broomstick for anything by itself, it may not be moved.

The poskim (cited in Shalmei Yehudah 3:32 in the name of Rav Shlomo Zalman and Rav Elyashiv, and Rav Nissim Karelitz ibid.) rule that if a wheel fell off a baby carriage, it falls under this category of muktzah and may not be moved. If one is still holding it and has not stopped moving it, Rav Nissim Karelitz holds that the rules of keli shemelachto le’issur apply and he may continue moving it until he leaves go (just like the instances where it is permissible to move a keli shemelachto le’issur in 308:8, where it is permitted to continue moving it until one puts it down)4. Rav Shlomo Zalman (Shulchan Shlomo §44) suggests that since using it in the normal way raises concerns that he might repair the wheel, it is different from the regular rules of keli shemelachto le’issur and one must stop rolling it right away. Rav Elyashiv holds that even if the wheel has not yet come off, as soon as it becomes loose the carriage may no longer be used out of concern that he might come to tighten it. [If the carriage is in an unprotected place and may not be moved, Rav Nissim Karelitz rules that one may instruct a non-Jew to bring it to a protected place, because it is a ‘shevus deshevus bemakom hefsed’.]

There are a number of Poskim3 who disagree with the ruling of Mishnah Berurah, and rule that the prohibition against moving a wet garment because one might squeeze it does not classify it as muktza.

May one wear glasses which broke on Shabbos?

The Shulchan Aruch (308:16) writes that one may not move on Shabbos a kirah (a small oven-like stove which can fit two pots on top) if one of its side-pieces has slipped off. The Mishnah Berurah (§68) explains that the side-pieces of the kirah are similar to feet, and the reason that it may not be moved is out of concern that one might slide it back in tightly, which is a Torah violation of Shabbos. Rav Shlomo Zalman (Shulchan Shlomo §32:1-2) points out the apparent 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 came off may be used, without concern that one might repair them. He differentiates that those vessels are fit for easy use, whereas in this case there is no easy way to use it with a broken foot. Rav Shlomo Zalman (cited in Shalmei Yehudah 4:27) and Rav Nissim Karelitz (Chut Shani vol. 3, 56§1) rule that the muktza status of this kirah is that of keli shemelachto le’issur (a vessel whose use is not permitted on Shabbos, a lenient degree) and not muktza machmas gufo (the status of an item unit for any use, a severe degree).

The Rema adds that the same applies to a bench if one of its feet has slipped out, and it may not be moved or supported on another bench for sitting. Even if the foot slipped out before Shabbos, it may not be moved unless it was already used in its broken state before Shabbos. The Mishnah Berurah (§71) explains that once the bench was used in its broken state, there is no concern that he will violate Shabbos by slipping the foot back in. The Mishnah Berurah (§69) writes that if the foot itself broke or was lost and cannot be slipped back in, there is no concern that he will violate Shabbos by fashioning a new one and it may be moved. The Biur Halacha (s.v. de’osur letaltelah) adds that if the foot slipped out on Shabbos and one is concerned that the bench will harm a person as it falls, he may remove it; consequently, he may also support it on another bench and use it for sitting.

The Poskim discuss other broken items which may fall under this category of muktza. A very common issue is that of eyeglasses if one

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.

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SIYUM SEDER NEZIKIN VIENNA, AUSTRIA

SIYUM SEDER NEZIKIN MELBOURNE, AUSTRALIA

SIYUM SEDER NEZIKIN, HONG KONGSIYUM SEDER NEZIKIN, SIDNEY

SIYUM SEDER NEZIKIN, BERLIN

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

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

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

THOSE WHO SANCTIFY SHABBOS PROPERLY

The days between Pesach and Shavuos are called Sefiras Ha’omer. The significance of these days goes well beyond the mere counting of the days and weeks because it is the time to prepare for and to anticipate Kabbolas Hatorah. The Sefer Hachinuch (306) writes about the roots of the obligation to count the days of the Omer, “The Torah is the chief foundation of the Jews and is the objective for which the world was created as it is written (Yirmiyah 33:25), ‘If not for My covenant day and night, I would not have established the rules of heaven and earth’, and the purpose of the redemption from Egypt was that the Jews would accept the Torah at Har Sinai and fulfill it [as Hashem informed Moshe (Shemos 3:12) ‘The fact that I sent you to [successfully] bring forth the Jews from Egypt will be a sign for you that you will serve Hashem on this mountain.’ Since the Torah defines the essence of the Jews, and for its sake we were redeemed and raised to such 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 demonstrate our soul’s intense yearning for the special day. Just like a toiling slave yearns for the opportunity to relax and constantly counts the time left until he is free, by our count we exhibit the strength of our desire for the occasion of Shavuos and our acceptance of the Torah.”

The Gemara (Shabbos 86b) relates that the Torah was given to the Jews on Shabbos. The Maharal (Tiferes Yisroel 27) offers three explanations for this significance:

a. Shabbos is when spiritual blessing is showered from above, as it states (Bereishis 2:3) “And Hashem blessed the seventh day.” Since there is no greater blessing than the Torah, the day most fitting for it to be given to earthly mortals is Shabbos.

b. Mundane work is forbidden on Shabbos, which is set aside as a day of holiness. The Torah epitomizes spirituality and is devoid of earthiness, and Shabbos is the day most appropriate for it to be given.

c. The creation of the world was brought to completion by the creation of Shabbos. It was also contingent on the acceptance of the Torah. It is appropriate that the actual acceptance

should also take place on Shabbos.

Another aspect of the holiness of Shabbos is revealed by the rules governing speech on Shabbos mentioned in the Shulchan Aruch (307), which require that it be different from weekday speech, and that idle speech be limited. This is derived from the Gemara (Shabbos 113b) which derives this from a pasuk in Yeshaya. The Mishnah Berurah (§5) mentions that righteous men had the practice to speak only in Lashon Hakodesh (the holy tongue) on Shabbos, in order to avoid speaking idle talk. He cites the Shelah that one should not greet his friend in the normal manner of “Good morning,” but should say “Good Shabbos”.

The Rema permits those who enjoy idle speech to engage in it on Shabbos, but one who does not personally enjoy it may not speak for the enjoyment of others. Even though it appears to be inconsistent with the spirit of Shabbos, it is permitted for someone who enjoys it. This has been explained by holy seforim with the following allegory:

A king wished to indulge his subjects and proclaimed a great feast. All who attended were to be granted their hearts’ desire. Many attended with sundry requests. Some sought reduction of their taxes, others requested appointment to royal positions, and a few asked for presents from the royal treasury.

There was one person, who suffered from diseases on his skin, who approached with a strange request. He wanted a large quantity of animal wastes, in which to wallow and feel comfort from the pain he usually endured. When the king was made aware of this peculiar petition, he responded with incredulity, “He could have asked for the best doctors to cure his condition, yet he only asks for a pile of dung? Yet, if such is the fool’s wish, let it be granted him.”

Similarly, Hashem gave us, from His treasury, the great gift of the day of Shabbos. One who understands its worth is only interested in using the precious time for holiness and spirituality. One who does not understand the value and holiness of Shabbos and is willing to waste it because he enjoys engaging in idle speech, is similar to that man at the king’s feast, and is permitted to do as he likes.

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

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QUESTION OF THE MONTHThe Shulchan Aruch (302:5) writes that some say that one may not wipe dirt off one’s foot or shoe even against a wall. The Mishnah Berurah (§27) 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 (§35) he cautions that the rock must be large enough that it will not move while wiping the dirt against it.

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 Berurah (308:§82) rules in a similar instance that one may sit on a muktzah object even if it will indirectly be moved by his body (other than his hands). Why, then, does he require here that one not move the rock?

Answers to the questions will be published in Issue #51. Answers should be emailed to daf-hayomi-behalacha@dirshunj.org or faxed to 732-987-3949 by ט"ו סיון / May 29 to be entered into a raffle for a set of Dirshu Mishnah Berurah. When submitting your answers to the Question of the Month, please include your full name spelled in both Hebrew and English together with your address.

LAST MONTH’S QUESTION OF THE MONTH:The Mishnah Berurah (301:§66) writes that even within an eiruv where carrying is permitted, it is forbidden to walk with a cane if it is entirely unnecessary, (i.e. it does not assist his balance and is not an ornament) because it is disrespectful to Shabbos (zilusa deshabbos).

In light of the Shulchan Aruch’s ruling (308:4) that it is forbidden to move even a permissible item on Shabbos unnecessarily – under the laws of tiltul (moving objects) – it seems unnecessary to forbid carrying a cane unnecessarily because of zilusa deshabbos. Why does the Mishnah Berurah offer this specific reason to forbid carrying a cane?

Many answers were received from our readers, comprising a number of answers and distinctions – some of them alluded to or mentioned

by the poskim, and others differing with fine nuances. In general, many of them pointed to the following basic distinction:

When the Mishnah Berurah (301) discussed walking with a cane, he is referring to a case where the rules of muktzah allow moving it, for the following possible reasons:

1. The person walking with the cane benefits from, or at least enjoys, striding with the cane. Even though it does not aid in walking, he might feel more secure while gripping it, or by holding and swinging it in time with his strides. For the rules of muktzah, this is not considered moving an object unnecessarily.

2. The cane was picked up for a permissible purpose unrelated to walking (e.g. to remove it from an unprotected location), and the rules of muktzah allow one to continue moving it until it is put down.

3. The cane might be included in the category of often-used vessels, such as eating utensils or garments, which have no muktzah-related restrictions and may be moved even unnecessarily.

Even though there is no muktzah-related restriction against moving the cane, walking outside with it is considered disrespectful to Shabbos and may not be done.

The following people (in Hebrew alphabetical order) contributed to the compilation

of this section: R’ Chaim Ausch – Brooklyn, NY; R’ Boruch Aronson – Brooklyn,

NY; R’ Meir Gross – Passaic, NJ; R’ Binyomin Werther – Lakewood, NJ; R’ Eliyohu

Wincelberg - Suffern; R’ Shimshon Zitwer – Brooklyn, NY; R’ Shmuel Shlomo

Zalman Taubenfeld – Monsey, NY; R’ Yitzchok Meir Tropper – Cherry Hill, NJ; R’

Aharon Levine – Baltimore, MD; R’ Nosson Miller – Baltimore, MD; R’ Michoel

Soroka - Brooklyn; R’ Zalman Hillel Fendel – Lakewood, NJ; R’ Avrohom Chaim

Kokis – Lakewood, NJ; R’ Mordechai Kushner – Monsey, NY; R’ Shmuel Zanvil

Klein – Brooklyn, NY; R’ Shlomo Kessler – Toronto, ON; R’ Yaakov Katz – Passaic,

NJ; R’ Elazar Refoel Rothstein – Vancouver, BC; R’ Tzvi Elimelech Rubin – Monsey,

NY; R’ Dovid M. Rubinstein – NY; R’ Shlomo Schwartz – Toronto, ON; R’ Yehoshua

Steinman – Los Angeles, CA; R’ Dov Henich Shechter – Lakewood, NJ

RAFFLE WINNER: ELIYAHU WINCELBERG, SUFFERN

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Learning, reviewing and taking tests on the limud of Mishna Berura constitutes שונה הלכות which makes one a בן עולם הבא.

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IN THE LIGHT OF CHASSIDUSINCREASED CONCENTRATION DURING SHABBOS PRAYERS

The Shulchan Aruch (306:1 & 6) rules that the prohibition

of mimtzo cheftzecha forbids being busy with weekday

work on Shabbos even if no melacha is actually done. It

is permitted to speak about arrangements for the sake of

Heaven (i.e. for purposes of a mitzvah). The Mishnah Berurah

(§25) explains that this is derived from the pasuk, “If you will

restrain your feet because of Shabbos … and honor it … by

refraining from achieving your desires,” which is interpreted

as only forbidding your desires but not the desires of Heaven.

Rabbi Yehudah Bar Yakar (an early Rishon) explains the

words of Mincha on Shabbos, “menucha sheleimah she’atoh

rotzeh bah” (a perfect rest with which You find favor) as

describing the spiritual nature of Shabbos rest. He writes that

even though Shabbos is for rest, one should not think that he

may sleep and loll all day without doing kindness and charity.

Rest cannot be “perfect” unless one engages in performing

the Will of Heaven, and the pasuk states “I am Hashem Who

does kindness, justice, and charity in the land, because these

are My Will says Hashem.” Rest with which Hashem finds

favor denotes that one must even rest with speech, as it

states in Pesikta “Just as Hashem rested on Shabbos from

speech [with which He created the world], so too must you

rest from speech on Shabbos.” The Shulchan Aruch Harav (at

the end of Kuntres Acharon) writes similarly about resting

from speech on Shabbos and doing the Will of Heaven.

Viewed in this light, the custom that Jews have of visiting

people on Friday night by a Shalom Zachar to wish Mazal

Tov or by Kiddush on Shabbos day is not merely a social

custom which was chosen to take place on Shabbos because

of convenience. It is an integral Shabbos observance which

fulfills this spiritual nature of rest. When sharing another’s joy

and wishing blessings on him, we are engaged in kindness

with our words.

Another aspect of observing Shabbos with our words is with

our prayers. The sefer Yosher Divrei Emes writes that prayers

are a fundamental part of keeping Shabbos. “If you have

eyes of wisdom, you will understand that the main purpose

DirshuTHE WORLD OF

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of Shabbos is to cling to Hashem through Torah and prayer….

Therefore, you must be exceedingly careful with Shabbos

prayers because it is the main thing, unlike what most people

think.” A similar idea is expressed in many seforim, stressing

that it is especially important to have better concentration and

devotion during prayers on Shabbos.

6

אבגדהו

שאבגדהו

ש

אייר

קנין חכמה∫

אבגדהו

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בבלימוסרדף היומי בהלכה ©משנה ברורה®DATEתאריךיוםתורה הבית מתחילת פרק חß עד ¢ובדברינו יומתק¢ פרק חß מ¢ובדברינו יומתק¢ עד ¢והנה אספר¢ פרק חß מ¢והנה אספר¢ עד ¢וככה ממש¢ פרק חß מ¢וככה ממש¢ עד ¢והנה כאשר הנפש¢

ßמ¢והנה כאשר הנפש¢ עד תחילת פרק ט ßפרק ח מתחילת פרק טß עד ¢ועתה נבאר אודות העושר¢

סימן ש¢ז מסעיף ד’ עד סעיף ו’מסעיף ו’ עד סעיף ט’

מסעיף ט’ עד סעיף י¢במסעיף י¢ב עד סעיף ט¢ז

חזרה מסימן ש¢ז סעיף ד’ עד סעיף ט¢ז

אייר א’ אייר ב’ אייר ג’ אייר ד’ אייר ה’ אייר ו’

ג זבחים ד זבחים ה זבחים ו זבחים ז זבחים ח זבחים

∞¥Ø±∂ر∏∞¥Ø±∑ر∏∞¥Ø±∏ر∏∞¥Ø±πر∏∞¥Ø≤∞ر∏∞¥Ø≤±Ø±∏

כניללימוטבללכביומיףכניללימוטבל

לכביומיף

ל’ ניסן ≠ ד’ אייר אבות עם פירוש רבנו יונה פרק ה משנה ד עד משנה וקנין חכמה∫

טבלת לימוד לתכנית דף היומי בהלכה, קנין תורה, וקנין חכמה

אייר תשע"ח - אייר תשע"ט

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בבלימוסרדף היומי בהלכה ©משנה ברורה®DATEתאריךיוםאבגדהו

שאבגדהו

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קנין חכמה∫

ßמ¢ועתה נבאר אודות העושר¢ עד תחילת פרק י ßפרק ט מתחילת פרק יß עד ¢ולבד זה¢

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סעיף ב’ עד סעיף ד’סעיף ד’ עד סעיף ז’

חזרה מסימן ש¢ז סעיף ט¢זעד סימן ש¢ח סעיף ז’

סעיף ז’ עד סעיף ט’סעיף ט’ עד סעיף י¢א

סעיף י¢א עד סעיף ט¢וסעיף ט¢ו עד סעיף י¢חסעיף י¢ח עד סעיף כ¢א

חזרה מסימן ש¢ח סעיף ז’עד סעיף כ¢א

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אייר ז’ ח’ איירט’ אייראייר י’ אייר י¢א י¢ב אייראייר י¢ג י¢ד איירט¢ו איירט¢ז אייראייר י¢ז אייר י¢ח אייר י¢ט אייר כ’

ט זבחים י זבחים יא זבחים יב זבחים יג זבחים יד זבחים טו זבחים טז זבחים יז זבחים יח זבחים יט זבחים כ זבחים זבחים כאכב זבחים

כ משנה עד י משנה ה פרק אייר י¢ח ≠ י¢ד י משנה עד ו משנה ה פרק אייר י¢א ≠ ז’

8

אבגדהו

שאבגדהו

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בבלימוסרדף היומי בהלכה ©משנה ברורה®DATEתאריךיוםאבגדהו

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שקנין חכמה∫

אייר ≠ סיון

מתחילת פרק ט¢ו עד ¢ובזה ביארתי¢ פרק ט¢ו מ¢ובזה ביארתי¢ עד ¢כן הדבר¢פרק ט¢ו מ¢כן הדבר¢ עד תחילת מאמר עת לעשותמתחילת מאמר עת לעשות עד ¢ואף שהחיוב¢

מ¢ואף שהחיוב¢ עד ¢והנה חוב¢מ¢והנה חוב¢ עד ¢והנה ידוע¢

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מתחילת סימן ש¢ט עד סעיף ד’מסעיף ד’ עד אמצע סעיף ד’ הגה ¢ואז אפילו נוטל¢

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כג זבחים כד זבחים כה זבחים כו זבחים כז זבחים זבחים כחזבחים כטל זבחים זבחים לאלב זבחים לג זבחים לד זבחים לה זבחים לו זבחים כ¢א ≠ כ¢ה אייר פרק ה משנה כ עד פרק ו ¸עם פירוש רש¢י˛ משנה ה ’בדקדוק חברים’ כ¢ח אייר ≠ ג’ סיון פרק ו משנה ה ’בדקדוק חברים’ עד סוף הפרק

10

בבליתאריך יוםתשרי

אבגדהושאבגדהוש

†ע † סנהדרין†עא סנהדרין†עב סנהדרין†עג סנהדרין†עד סנהדרין†עה סנהדרין†עו סנהדרין†עז סנהדרין†עח סנהדרין†עט סנהדרין†פ † סנהדרין†פא סנהדרין†פב סנהדרין†פג סנהדרין

דף†היומי†בהלכה†©משנה†ברורה®

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מוסר

ד߆תשריה߆תשרי†תשרי ßו†תשרי ßזח߆תשריט߆תשרי†תשרי ßיי¢א†תשריי¢ב†תשריי¢ג†תשריי¢ד†תשריט¢ו†תשריט¢ז†תשריי¢ז†תשרי

ßעד†פרק†ד†ßולך†נא†ראה߆ßפרק†גßשבאנו† †ßואחרי †עד ßד† פרקßעד†פרק†ה† † ßואחרי†שבאנו߆ ßפרק†דßהזה† †הדבר †ßכן †עד ßה† פרקßוכן†הדבר†בענין߆עד†ßכן†הדבר†הזה߆ßפרק†הßעד†פרק†ו†ßוכן†הדבר†בענין߆ßפרק†הßהכתוב† †צווה †ßוהנה †עד ßו† פרקßוגם†עלבון߆עד†ßוהנה†צווה†הכתוב߆ßפרק†וßז† †פרק †עד ßעלבון† †ßוגם ßו† פרקßהבלו† †לחיי †ßואם †עד ßז† פרקßוהנה†מדרגת߆עד†ßואם†לחיי†הבלו߆ßפרק†זßוהכבוד†והגדולה߆עד†ßוהנה†מדרגת߆ßפרק†זßוהנה†בעבור߆עד†ßוהכבוד†והגדולה߆ßפרק†זßעד†פרק†ח†ßוהנה†בעבור߆ßפרק†ז

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דף היומי בהלכה )ספרי ח"ח(אבגדהו

שאבגדהו

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בבלימוסרדף היומי בהלכה ©משנה ברורה®DATEתאריךיוםאבגדהו

שאבגדהו

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סיון≠תמוז

חתימת הספר העתק מכתב מ¢ועצתי היעוצה¢ עד ¢ועתה נתבונן¢

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מתחילת פרק הß עד ¢והנה במאמרי¢ מ¢והנה במאמרי¢ עד סוף הקונטרס

מסעיף ג’ עד סעיף ה’מסעיף ה’ עד סעיף ח’

מסעיף ח’ עד סימן שי¢ד אמצע סעיף א’ ¢ואם היה סכין תקוע¢מאמצע סעיף א’ ¢ואם היה סכין תקוע¢ עד סעיף ג’

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מסעיף ב’ עד סעיף ג’מסעיף ג’ עד סעיף ד’

חזרה מסימן שי¢ד סעיף ז’עד סימן שט¢ו סעיף ד’

∞∂Ø∞≥ر∏∞∂Ø∞¥Ø±∏∞∂Ø∞μر∏∞∂Ø∞∂ر∏∞∂Ø∞∑ر∏∞∂Ø∞∏ر∏∞∂Ø∞πر∏∞∂ر∞ر∏∞∂ر±Ø±∏∞∂ر≤ر∏∞∂ر≥ر∏∞∂ر¥Ø±∏∞∂رμر∏∞∂ر∂ر∏

סיון כ’ סיון כ¢א סיון כ¢ב סיון כ¢ג סיון כ¢ד סיון כ¢ה סיון כ¢ו סיון כ¢ז סיון כ¢ח סיון כ¢ט סיון ל’ א’ תמוזתמוז ב’ תמוז ג’

נא זבחים נב זבחים נג זבחים נד זבחים נה זבחים נו זבחים נז זבחים נח זבחים נט זבחים ס זבחים סא זבחים זבחים סבסג זבחים זבחים סדכ’ ≠ כ¢ד סיון פרק ב עד פרק ד ’והנה יש מהפתאים’ כ¢ז סיון ≠ א’ תמוז פרק ד ’והנה יש מהפתאים’ עד פרק ה

10

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אבגדהושאבגדהוש

†ע † סנהדרין†עא סנהדרין†עב סנהדרין†עג סנהדרין†עד סנהדרין†עה סנהדרין†עו סנהדרין†עז סנהדרין†עח סנהדרין†עט סנהדרין†פ † סנהדרין†פא סנהדרין†פב סנהדרין†פג סנהדרין

דף†היומי†בהלכה†©משנה†ברורה®

ßעד†סעיף†ח†ßמסעיף†דמסעיף†ח߆עד†אמצע†סעיף†ח߆הגה†¢והטמנה†שעושין¢מאמצע†סעיף†ח߆הגה†¢והטמנה†שעושין¢†עד†תחילת†סימן†רנ¢ט

ßמתחילת†סימן†רנ¢ט†עד†סעיף†במסעיף†ב߆עד†אמצע†סעיף†ז߆¢ונראה†לי¢

חזרה†מסימן†רנ¢ז†סעיף†ד߆עד†סימן†רנ¢ט†אמצע†סעיף†ז߆¢ונראה†לי¢ 

מאמצע†סעיף†ז߆¢ונראה†לי¢†עד†תחילת†סימן†ר¢סßמתחילת†סימן†ר¢ס†עד†סעיף†ב

מסעיף†ב߆עד†סימן†רס¢א†אמצע†סעיף†א߆¢אבל†מעשרין¢ßאבל†מעשרין¢†עד†סעיף†ב¢†ßמאמצע†סעיף†אמסעיף†ב߆עד†אמצע†סעיף†ב߆¢ושיעור†זמן¢

חזרה†מסימן†רנ¢ט†אמצע†סעיף†ז߆¢ונראה†לי¢†עד†סימןרס¢א†אמצע†סעיף†ב߆¢ושיעור¢

מוסר

ד߆תשריה߆תשרי†תשרי ßו†תשרי ßזח߆תשריט߆תשרי†תשרי ßיי¢א†תשריי¢ב†תשריי¢ג†תשריי¢ד†תשריט¢ו†תשריט¢ז†תשריי¢ז†תשרי

ßעד†פרק†ד†ßולך†נא†ראה߆ßפרק†גßשבאנו† †ßואחרי †עד ßד† פרקßעד†פרק†ה† † ßואחרי†שבאנו߆ ßפרק†דßהזה† †הדבר †ßכן †עד ßה† פרקßוכן†הדבר†בענין߆עד†ßכן†הדבר†הזה߆ßפרק†הßעד†פרק†ו†ßוכן†הדבר†בענין߆ßפרק†הßהכתוב† †צווה †ßוהנה †עד ßו† פרקßוגם†עלבון߆עד†ßוהנה†צווה†הכתוב߆ßפרק†וßז† †פרק †עד ßעלבון† †ßוגם ßו† פרקßהבלו† †לחיי †ßואם †עד ßז† פרקßוהנה†מדרגת߆עד†ßואם†לחיי†הבלו߆ßפרק†זßוהכבוד†והגדולה߆עד†ßוהנה†מדרגת߆ßפרק†זßוהנה†בעבור߆עד†ßוהכבוד†והגדולה߆ßפרק†זßעד†פרק†ח†ßוהנה†בעבור߆ßפרק†ז

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דף היומי בהלכה )ספרי ח"ח(אבגדהו

שאבגדהו

ש

בבלימוסרדף היומי בהלכה ©משנה ברורה®DATEתאריךיוםאבגדהו

שאבגדהו

שקנין חכמה∫

סיון≠תמוז

חתימת הספר העתק מכתב מ¢ועצתי היעוצה¢ עד ¢ועתה נתבונן¢

העתק מכתב מ¢ועתה נתבונן¢ עד ¢ועוד יש¢ העתק מכתב מ¢ועוד יש¢ עד ¢ויש עוד¢ העתק מכתב מ¢ויש עוד¢ עד ¢ובאמת דבר פשוט הוא¢ העתק מכתב מ¢ובאמת דבר פשוט הוא¢ עד סוף הספרßעד תחילת פרק ב ßקונטרס אהבת ישראל מתחילת פרק א

מתחילת פרק בß עד אות בß ¢עוד חמור¢ßג פרק בß מאות בß ¢עוד חמור¢ עד תחילת פרק השניה¢ הסיבה ¢ונגד עד ßג פרק מתחילת ßמ¢ונגד הסיבה השניה¢ עד תחילת פרק ד ßפרק ג הנבון¢ האיש ¢ועל עד ßד פרק מתחילת ßה פרק תחילת עד הנבון¢ האיש מ¢ועל ßד פרק

מתחילת פרק הß עד ¢והנה במאמרי¢ מ¢והנה במאמרי¢ עד סוף הקונטרס

מסעיף ג’ עד סעיף ה’מסעיף ה’ עד סעיף ח’

מסעיף ח’ עד סימן שי¢ד אמצע סעיף א’ ¢ואם היה סכין תקוע¢מאמצע סעיף א’ ¢ואם היה סכין תקוע¢ עד סעיף ג’

מסעיף ג’ עד סעיף ז’חזרה מסימן שי¢ג סעיף ג’

עד סימן שי¢ד סעיף ז’מסעיף ז’ עד סעיף י¢א

מסעיף י¢א עד תחילת סימן שט¢ומתחילת סימן שט¢ו עד סעיף ב’

מסעיף ב’ עד סעיף ג’מסעיף ג’ עד סעיף ד’

חזרה מסימן שי¢ד סעיף ז’עד סימן שט¢ו סעיף ד’

∞∂Ø∞≥ر∏∞∂Ø∞¥Ø±∏∞∂Ø∞μر∏∞∂Ø∞∂ر∏∞∂Ø∞∑ر∏∞∂Ø∞∏ر∏∞∂Ø∞πر∏∞∂ر∞ر∏∞∂ر±Ø±∏∞∂ر≤ر∏∞∂ر≥ر∏∞∂ر¥Ø±∏∞∂رμر∏∞∂ر∂ر∏

סיון כ’ סיון כ¢א סיון כ¢ב סיון כ¢ג סיון כ¢ד סיון כ¢ה סיון כ¢ו סיון כ¢ז סיון כ¢ח סיון כ¢ט סיון ל’ א’ תמוזתמוז ב’ תמוז ג’

נא זבחים נב זבחים נג זבחים נד זבחים נה זבחים נו זבחים נז זבחים נח זבחים נט זבחים ס זבחים סא זבחים זבחים סבסג זבחים זבחים סדכ’ ≠ כ¢ד סיון פרק ב עד פרק ד ’והנה יש מהפתאים’ כ¢ז סיון ≠ א’ תמוז פרק ד ’והנה יש מהפתאים’ עד פרק ה

9

בבלימוסרדף היומי בהלכה ©משנה ברורה®DATEתאריךיוםאבגדהו

שאבגדהו

ש

קנין חכמה∫

סיון

מתחילת מאמר עלבונה של תורה עד ¢ועתה בעוונותינו¢מ¢ועתה בעוונותינו¢ עד ¢והיצר הולך¢מ¢והיצר הולך¢ עד ¢ופתאום איבדנו¢ מ¢ופתאום איבדנו¢ עד ¢ובאמת לא רק¢

מ¢ובאמת לא רק¢ עד ¢שמעו נא¢הספר חתימת תחילת עד נא¢ מ¢שמעו מתחילת חתימת הספר עד ¢האדם אשר באמת¢

מ¢האדם אשר באמת¢ עד ¢והנה ידוע¢ מ¢והנה ידוע¢ עד תחילת מאמר שני מתחילת מאמר שני עד ¢ובאמת זה¢

מאמר שני מ¢ובאמת זה¢ עד ¢וזהו שאמרו¢ מאמר שני מ¢וזהו שאמרו¢ עד תחילת העתק מכתב

מתחילת העתק מכתב עד ¢והנה ידוע¢ העתק מכתב מ¢והנה ידוע¢ עד ¢ועצתי היעוצה¢

מסעיף ו’ עד אמצע סעיף ז’ הגה ¢אבל אם¢מאמצע סעיף ז’ הגה ¢אבל אם¢ עד תחילת סימן שי¢א

מתחילת סימן שי¢א עד סעיף ב’מסעיף ב’ עד סעיף ג’מסעיף ג’ עד סעיף ח’

חזרה מסימן ש¢י סעיף ו’עד סימן שי¢א סעיף חמסעיף ח’ עד סעיף ט’

מסעיף ט’ עד סימן שי¢ב סעיף ב’מסעיף ב’ עד סעיף ט’

מסעיף ט’ עד סימן שי¢ג אמצע סעיף א’ הגה ¢ומיקרי ע¢י כך¢ מאמצע סעיף א’ הגה ¢ומיקרי ע¢י כך¢ עד סעיף ג’

חזרה מסימן שי¢א סעיף ח’עד סימן שי¢ג סעיף ג’

∞μØ≤∞ر∏∞μØ≤±Ø±∏∞μØ≤≤ر∏∞μØ≤≥ر∏∞μØ≤¥Ø±∏∞μØ≤μر∏∞μØ≤∂ر∏∞μØ≤∑ر∏∞μØ≤∏ر∏∞μØ≤πر∏∞μØ≥∞ر∏∞μØ≥±Ø±∏∞∂Ø∞±Ø±∏∞∂Ø∞≤ر∏

סיון ו’ סיון ז’ סיון ח’ סיון ט’ סיון י’ סיון י¢א סיון י¢ב סיון י¢ג סיון י¢ד סיון ט¢ו סיון ט¢ז סיון י¢ז סיון י¢ח סיון י¢ט

לז זבחים זבחים לחזבחים לטמ זבחים מא זבחים זבחים מבמג זבחים זבחים מדזבחים מהמו זבחים מז זבחים מח זבחים מט זבחים נ זבחים

ו’ ≠ י’ סיון מסילת ישרים הקדמה י¢ג ≠ י¢ז סיון פרק א עד פרק ב