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1

DAF HAYOMI B’HALACHA MONTHLY BULLETIN

בס”ד

Issue #35

May one spend more than a fifth of one’s assets for the sake of supporting Torah?

May one borrow furniture from a beis haknesses for personal use?

May part of the men’s section of a beis haknesses be converted for use as an ezras noshim (women’s section)?

Does an ohel (mausoleum) erected over a tzadik’s grave have the sanctity of a beis haknesses?

May one lean on the cloth spread over the bimah?

Why was an extra cloth spread upon the bimah during keriyas hatorah at the Chazon Ish’s minyan?

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

1

Learning Hilchos Bais Hakneses

אב תשע”ו: סימן קנג סעיף ו – סימן קנח סעיף ו

May one spend more than a fifth of one’s assets for the sake of supporting Torah?

The Shulchan Aruch (153:6) writes that although a beis

haknesses may not be sold for most other charities, it may be

sold in order to provide support for students who learn Torah.

This rule applies to all sacred articles, even a Sefer Torah. The

Mishnah Berurah (§23) explains that this is derived from the

Gemara which prohibits the sale of a Sefer Torah “except to

study Torah and for marriage,” which implies that for the sake

of studying Torah one may sell a Sefer Torah, and concludes by

observing that this should serve as a clear rebuke to those who

do not support Torah study.

Another case in which the support of Torah study is an

exception to a rule governing other charities is pointed out by

the Chofetz Chaim in his Sefer Ahavas Chesed (vol. 2, 20:4)

regarding the limitation that “One who distributes should not

distribute more than a fifth of his assets,” from which the Shitah

Mekubetzes (Kesuvos 50a) excludes support of Torah study.

The Chofetz Chaim explains the reason one may spend more

for support of Torah study is because by means of his support

he acquires the merit of the Torah studied in proportion to the

measure of his support. [See Iggros Moshe (Yo”D vol. 4, 37),

where Rav Moshe Feinstein discusses at length the mitzvah to

support Torah and categorically distinguishes it from charity;

according to his understanding, supporting Torah with less than

half one’s income is lacking respect to the Torah.]

The Chofetz Chaim writes in his Sefer Likutei Halachos (Yoma

35a) that the permission to spend more than a fifth of one’s

assets to support Torah study applies also to one’s own studies.

If he is unable to learn on his own and hiring a tutor costs more

than a fifth of his assets, he is still required to spend it for the sake

of studying Torah. He adds that one is required to hire a tutor

even if he can only afford it by depriving his family of luxuries

and restricting his expenses to basic necessities. The reason is

that the mitzvah of learning Torah obligates him to study the

entire Torah and is necessary for eternal life [more than any other

mitzvah]. He deduces this from the Gemara which states that

the example set by Hillel must be followed. The Gemara relates

that Hillel was exceedingly poor, earned merely one coin per day,

limited his household expenses to half his wages, and spent the

other half to be able to study Torah.

Is it permitted to borrow furniture from a beis haknesses for personal use?

The Shulchan Aruch (153:7) writes regarding the sanctity of a

beis haknesses, that there is a difference between a village and

a large city. Under certain circumstances, a village may sell their

beis haknesses with the consent of all its citizens, but a large city

may not. Since a village rarely has visitors, its beis haknesses is

deemed the property of the village and is subject to their decision.

However a large city is often visited by travelers from abroad and

since its beis haknesses was constructed in order to be prayed in

by Jews from all over the world, it is deemed property of all Jews

everywhere, making it impossible to obtain consent from all its

owners. The Shulchan Aruch clarifies that all articles of sanctity

that apply to a beis haknesses (e.g. the bimah or the wraps of

a Sefer Torah) obtain the status of the beis haknesses, and the

Mishnah Berurah (§37) extends this to other property of the beis

haknesses such as yards or the mikvah.

In light of this, it is relevant to discuss the permissibility of

borrowing furniture (e.g. tables and chairs) from a beis haknesses

for purposes of a private celebration. If the beis haknesses is in

a village and all citizens agree to that use it is permitted; but in a

large city which is deemed to belong to all Jews it is impossible

to obtain everyone’s consent and it might be questionable. The

Aruch Hashulchan (154:12) writes that since the custom is that

people do borrow such furniture for personal use it is considered

as if an effective tnai (conditional stipulation) was made originally

to permit it, and the furniture never attained sanctity forbidding

such use. Rav Nissim Karelitz (Ginzei Hakodesh 13:§5) clarifies

that this only applies to light furniture which is often used and

can be assumed to have an implicit tnai; however heavy furniture

which is generally limited to use in the beis haknesses may not

be used for personal celebrations unless an explicit tnai was

originally verbalized. Ideally, the Mishnah Berurah (154:§37)

recommends that whenever anyone donates an item to the beis

2

haknesses, or any communal purchase is made, an explicit tnai

should be verbalized permitting mundane use.

May part of the men’s section of a beis

haknesses be converted for use as an ezras

noshim (women’s section)?

The Shulchan Aruch rules that areas in which people gather

only occasionally to pray (e.g. courtyards) do not acquire any

sanctity. The Mishnah Berurah (§3) adds that chambers adjoining

a beis haknesses in a large city, which are designated for steady

prayer use have the sanctity of a regular beis haknesses.

However, in towns where the chambers are not designated for

steady prayer use, but are regularly used by latecomers when

there is insufficient room in the main sanctuary, the status of

such chambers is uncertain. On one hand because they are only

prayed in when the main sanctuary is crowded and the latecomer

has no room to enter the sanctuary they can be considered as

a courtyard of a beis haknesses which has no sanctity. On the

other hand, although no individual prays there regularly, since

it is regularly used when the sanctuary is crowded it can be

considered to be designated for latecomers to pray in and might

obtain sanctity.

A similar uncertainty arises regarding the status of an ezras

noshim which is designated for women to pray in. This is

discussed by many poskim in the context of converting a portion

of the main sanctuary of a beis haknesses for the purpose of being

used as an ezras noshim. The Chochmas Odom (86:15) expressly

forbids it and a similarly stringent opinion is mentioned in Shu”t

Meishiv Davar (Kama, vol. 2, 22-23). However the Pri Megadim

(Eishel Avrohom 151:1) mentions that “the ezras noshim which

is prayed in” obtains the sanctity of a beis haknesses which

forbids engaging in mundane behavior. [It is not clear whether

the Pri Megadim refers to women praying in the ezras noshim

and disagrees with the Chochmas Odom, or if he refers to its

being also used by men to pray in.] However, the Meishiv Davar

(ibid.) writes at length that the ezras noshim has the sanctity

of a beis haknesses because women are obligated to pray, and

permits converting even a portion of a beis hamedrash (which

has greater sanctity than a beis haknesses) into an ezras noshim.

The Aruch Hashulchan (154:7) also states that an ezras noshim

has sanctity of a beis haknesses and Shu”t Minchas Yitzchok

(vol. 1, 118:1) rules accordingly. The Mekor Chaim (151:12) remains

uncertain regarding converting a beis haknesses into an ezras

noshim, and Shu”t Keren Ledovid (O”ch 35 s.v. veatah) writes

that the consensus of most acharonim is that converting a beis

haknesses into an ezras noshim is forbidden on the grounds of

“ein moridin mikedushah chamurah lekedushah kalah” (which

prohibits relegating from stringent sanctity to lenient sanctity)

[he entertains the possibility that an ezras noshim obtains a

lesser degree of sanctity than a beis haknesses – sufficient for the

prohibitions associated with a beis haknesses, but insufficient

to convert a beis haknesses into an ezras noshim]. The Keren

Ledovid suggests that if the ezras noshim was constructed in

the airspace of the beis haknesses and its walls do not reach

the ceiling to entirely isolate it from the beis haknesses, then all

agree that it obtains the sanctity of the beis haknesses through

Daf HaYomi B’Halacha

For more information about the Daf HaYomi B’Halacha program,

call 888-5-DIRSHU.

To start a Daf HaYomi B’Halacha shiur in your neighborhood,

call 732-987-3948 ext. 104 or email MM@dirshunj.org

MAGGID SHIUR: Rav Shimon Prag, shlita LOCATION: Zichron Chaim (The Villa’s Shul), CITY: LAKEWOOD, NJ

HIGHLIGHTED SHIUR:

Discovering a fresh nuance in the Mishna Berurah on a well-known Halacha evokes an incredible feeling of both reward and awe at the same time - awe that we were unaware of that aspect of the Halacha, yet rewarding knowing that Halacha will now be seared into our minds and hearts. Learning Dirshu Daf Yomi B’Halacha is not simply a matter of Limud HaTorah, it is basic Yiras Shomayim. – Rav Shimon Prag

אב תשע”ו: סימן קנג סעיף ו – סימן קנח סעיף ובס”ד

its connection to the main sanctuary.

Does an ohel (mausoleum) erected over a tzadik’s grave have the santity of a beis haknesses?

The Shulchan Aruch (ibid.) rules that areas in which people

gather only occasionally to pray do not have the sanctity of

a beis haknesses because the prayers are only intermittent,

and specifically mentions streets where prayers take place

on emergency fast days. The Mishnah Berurah (§1) explains

that on fast days, there were too many people to fit within the

beis haknesses and it was necessary to pray outside. The Biur

Halachah (s.v. rachavah) explains that even though the street is

designated for the fast day prayers it does not obtain sanctity

since they occur only intermittently.

The Acharonim raise the issue of an apparent inconsistency

between this halachah and the status of a beis haknesses which

was designated for intermittent usage. The Shulchan Aruch

(153:8) rules that once a permanent beis haknesses becomes

sanctified it remains so forever, but if it was designated for

sporadic use then it is only sanctified according to its designation.

The Mishnah Berurah (§52) offers an example of a beis

haknesses that was designated for permanent use during Yomim

Tovim that obtains sanctity for the duration of Yom Tov. What is

the difference between a beis haknesses which was designated

for permanent intermittent use as a beis haknesses and streets

which are designated for intermittent prayers on fast days?

Shu”t Chavos Yair (59) explains that prayers are not recited in

the street on fast days in order to designate the street as a place

of sanctity. They are recited outside in order to arouse feelings of

repentance by tasting exile or by displaying public humiliation,

as explained in the Gemara (Taanis 16a). Therefore the street

does not acquire any sanctity. On the other hand, a place that is

designated for sanctity, even if only intermittently, acquires the

sanctity of a beis haknesses.

Shu”t Maharash Engil (vol. 1, 63) offers another distinction.

He explains that even during the fast day prayers, other use of

the streets is not intended to be excluded; therefore they do not

become sanctified. But when a beis haknesses is designated for

intermittent use, the intention is that during the prayer no other

activities be performed there; therefore it becomes sanctified.

Based upon this distinction he writes that an ohel erected above

a tzadik’s grave does not acquire sanctity, since its construction

was to honor the tzadik and not to exclude other activities, even

if prayers are regularly recited there.

Is it permitted to lean on the cloth spread over the bimah?

Adornments or other articles which serve holy items such as

a Sefer Torah or tefillin are referred to as tashmishei kedushah and

may not be used for mundane purposes as stated in the Shulchan

Aruch (154:3); it is even forbidden to use them for a holy purpose

if it is for a lesser sanctity (e.g. a Sefer Torah’s tashmish kedushah

being used for tefillin, which have less sanctity). The Shulchan

Aruch mentions that the bimah is an example of tashmishei

kedushah. The Mishnah Berurah (§6) clarifies that only articles

which directly serve the holy items are tashmishei kedushah,

but articles that serve tashmishei kedushah are referred to as

tashmish detashmish kedushah and may be used for mundane

purposes. However, the bimah is still deemed a tashmish

4

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בבליתאריך יוםניסן†≠†אייר

אבגדהושאבגדהוש

†נא קידושין†נב קידושין†נג קידושין†נד קידושין†נה קידושין†נו קידושין†נז קידושין†נח קידושין†נט קידושין†ס קידושיןקידושין†סאקידושין†סב†סג קידושיןקידושין†סד

דף†היומי†בהלכה†©משנה†ברורה®

ßעד†סעיף†ט†ßולא†יענה†אמן†יתומה߆ßמסימן†קכ¢ד†אמצע†סעיף†חמסעיף†ט߆עד†סימן†קכ¢ה

ßוכן†מנענעים߆ßמתחילת†סימן†קכ¢ה†עד†אמצע†סעיף†בßואם†היה߆עד†סימן†קכ¢ו†אמצע†הסעיף†ßוכן†מנענעים߆מאמצע†הסעיף

מאמצע†הסעיף†ßואם†היה߆עד†סימן†קכ¢ז

†קכ¢ז †סימן †עד ßח† †סעיף †אמצע †קכ¢ד †מסימן חזרה 

מתחילת†סימן†קכ¢ז†עד†סימן†קכ¢ח†©סיום†חלק†ראשון®ßמתחילת†סימן†קכ¢ח †עד†סעיף†ב

ßעד†סעיף†ה†ßמסעיף†בßוהלוי߆ßעד†אמצע†סעיף†ו†ßמסעיף†הßעד†סעיף†ט†ßוהלוי߆ßמאמצע†סעיף†ו

ßקכ¢ח†סעיף†ט† †עד†סימן †קכ¢ז חזרה†מתחילת†סימן

מוסר

†ניסן כ¢גכ¢ד†ניסןכ¢ה†ניסן†ניסן כ¢ו†ניסן כ¢זכ¢ח†ניסןכ¢ט††ניסן†ניסן ßל†אייר ßא†אייר ßב†אייר ßג†אייר ßד†אייר ßה†אייר † ßו

ßוזהו߆ †עד ßהדבר† †ßכן  ßו†  פרקßו† †פרק †סוף †עד ßוזהו߆  ßו†  פרק

ßוגם†הוא߆עד†ßפרק†ז ßוהיא†גדולה߆עד†ßוגם†הוא߆ßפרק†ז ßומי†שמעלים߆עד†ßוהיא†גדולה߆ßפרק†ז ßועל†כן߆עד†ßומי†שמעלים߆ßפרק†ז ßאחי† †ßודע †עד ßכן† †ßועל ßז†  פרקßומה†טוב߆עד†ßודע†אחי߆ ßפרק†ז ®ßסוף†חלק†א©†ßעד†סוף†פרק†ז†ßומה†טוב߆ßפרק†ז ßוכמו†דאיתא߆עד†ßפרק†א†ßשמירת†הלשון†חלק†ב ßוסיים†הכתוב߆עד†ßוכמו†דאיתא߆ßפרק†א ßוגם†צריך߆עד†ßוסיים†הכתוב߆ ßפרק†א  פרק†א߆ ßוגם†צריך߆עד†סוף†פרק†אßולמה†הדבר†דומה߆עד† ßפרק†ב 

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בבליתאריך יוםאב

אבגדהושאבגדהוש

בבא†קמא†סחבבא†קמא†סטבבא†קמא†עבבא†קמא†עאבבא†קמא†עבבבא†קמא†עגבבא†קמא†עדבבא†קמא†עהבבא†קמא†עובבא†קמא†עזבבא†קמא†עחבבא†קמא†עטבבא†קמא†פבבא†קמא†פא

דף†היומי†בהלכה†©משנה†ברורה®

ßמילי† †ßוהני †הסעיף †אמצע †עד †קנßßב מתחילת†סימןמאמצע†הסעיף†ßוהני†מילי߆עד†סימן†קנßßג

ßג†עד†סעיף†הßßמתחילת†סימן†קנßעד†סעיף†ו†ßמסעיף†ה

ßמßßומ߆ßעד†אמצע†סעיף†ז†ßמסעיף†ו

ßמßßומ߆ßג†אמצע†סעיף†זßßב†עד†סימן†קנßßחזרה†מתחילת†סימן†קנ 

ßוהוא†הדין߆עד†אמצע†הסעיף†ßמßßומ߆ßג†אמצע†סעיף†זßßמסימן†קנßכל†דבר߆עד†אמצע†הסעיף†ßוהוא†הדין߆מאמצע†הסעיףßוכיון߆ †ח †סעיף †עד ßדבר† †ßכל †הסעיף מאמצע

ßעד†סעיף†י†ßוכיון߆מאמצע†הסעיףßאסור† †ßאבל †יßßא †סעיף †אמצע †עד ßי† מסעיףחזרה†מסימן†קנßßג†אמצע†סעיף†ז߆ßומßßמ߆עד†אמצע†סעיף

ßאבל†אסור߆אßßי

מוסר

†אב † † ßג†אב † ßד†אב † ßה†אב † † ßו†אב † † ßז†אב † ßח†אב † ßטי߆††††אבי¢א†אבי¢ב††אבי¢ג†††אבי¢ד††אב†אב ט¢וט¢ז†אב

ßמעט† ßונצייר † †עד †כ¢ו  פרקßוזהו†מה߆עד†ßונצייר†מעט߆פרק†כ¢ו ßוהנה†אמרו߆עד†ßוזהו†מה߆פרק†כ¢ו  פרק†כ¢ו†ßוהנה†אמרו߆עד†סוף†פרק†כ¢ו

ßוהנה†טוב߆פרק†כ¢ז†עד ßכלל†הדברים߆עד†ßוהנה†טוב߆פרק†כ¢ז ßומה†יפה߆עד†ßכלל†הדברים߆פרק†כ¢ז ßוהנה†ידוע߆עד†ßומה†יפה߆פרק†כ¢ז  פרק†כ¢ז†ßוהנה†ידוע߆עד†סוף†פרק†כ¢ז†כ¢ח †פרק †סוף †עד †כ¢ח  פרקßהטענה† †ßועל †עד †כ¢ט  פרקßואם†לא߆עד†ßועל†הטענה߆פרק†כ¢ט ßובאמת߆עד†ßואם†לא߆פרק†כ¢ט †הג¢ה †עד ßובאמת߆ †כ¢ט פרק

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15

בבלי יוםאב

אבגדהושאבגדהוש

בבא†קמא†פבבבא†קמא†פגבבא†קמא†פדבבא†קמא†פהבבא†קמא†פובבא†קמא†פזבבא†קמא†פחבבא†קמא†פטבבא†קמא†צבבא†קמא†צאבבא†קמא†צבבבא†קמא†צגבבא†קמא†צדבבא†קמא†צה

דף†היומי†בהלכה†©משנה†ברורה®

מסימן†קנßßג†אמצע†סעיף†יßßא†ßאבל†אסור߆עד†סעיף†יßßדמסעיף†יßßד†עד†סעיף†יßßחמסעיף†יßßח†עד†סעיף†כßßאמסעיף†כßßא†עד†סימן†קנßßד

ßד†עד†סעיף†גßßמתחילת†סימן†קנחזרה†מסימן†קנßßג†אמצע†סעיף†יßßא†ßאבל†אסור߆עד†סימן

ßד†סעיף†גßßקנßודווקא߆ †הסעיף †אמצע †עד †ג †סעיף †קנßßד מסימןßופרוכת߆ ßעד†אמצע†סעיף†ו† ßודווקא߆אמצע†הסעיף

ßעד†סעיף†ט†ßופרוכת߆ßמאמצע†סעיף†וßמומר߆אßßעד†אמצע†סעיף†י†ßמסעיף†טמאמצע†הסעיף†ßמומר߆עד†סעיף†טßßו

חזרה†מסימן†קנßßד†סעיף†ג߆עד†סעיף†טßßו

מוסר

††אב י¢ז††אב י¢ח†אב י¢ט†††אב † ßככ¢א†אב†אב כ¢בכ¢ג††אבכ¢ד††אבכ¢ה††אבכ¢ו†††אבכ¢ז†††אבכ¢ח††אבכ¢ט††אב†אב † † ßל

פרק†כ¢ט†הג¢ה†עד†סוף†פרק†כ¢טßוהנה†ידוע߆עד† ßפרק†ל

ßועתה†נדבר߆עד†ßוהנה†ידוע߆ßפרק†לßועתה†נדבר†אודות߆עד†ßועתה†נדבר߆ßפרק†לßועל†ידי߆עד†ßועתה†נדבר†אודות߆ßפרק†לßובדרך†כלל߆עד†ßועל†ידי߆ßפרק†לßועל†כולם߆עד†ßובדרך†כלל߆ßפרק†לßעד†סוף†פרק†ל†ßועל†כולם߆ßפרק†לßועל†כן߆עד†ßחתימת†הספר†פרק†אßועתה†נבוא߆עד†ßועל†כן߆ ßחתימת†הספר†פרק†אßעוד†ידוע߆עד†ßועתה†נבוא߆ ßפרק†אßידוע†מה߆עד†ßעוד†ידוע߆ ßפרק†אßכשמתפלל߆עד†ßידוע†מה߆ ßפרק†אßובפרט߆עד†ßכשמתפלל߆ ßפרק†א

תאריך

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it is a tashmish detashmish, but because of the Terumas

Hadeshen’s opinion mentioned by the Rema (154:8)

that where the custom is to permit mundane usage of

tashmishei kedushah and it is difficult to refrain from it, it

is considered as if an unspoken stipulated condition (“lev

beis din masneh aleihem”) permitted it. Since the Terumas

Hadeshen specifically mentions using the bimah, the

Mishnah Berurah permitted it. However, in accordance with

what the Mishnah Berurah (154:§36) writes that whatever

is not clearly permitted by custom cannot be assumed

to be included in the condition, since the cloth was not

mentioned by the Terumas Hadeshen it is forbidden to

lean on it. The Az Nidberu suggests that the reason for this

distinction is that this leniency only applies to common use

from which it is difficult to refrain. Since the bimah was not

always covered with a cloth [it was spread out when the

Torah was read and removed afterward, as described by

the Mishnah Berurah (148:§2)] it was not so difficult to

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Lomdei Dirshu Daf HaYomi B’Halacha L’Bachurim participating in the weekly chazara questions at Camp Tashabar in the Catskills, NY

kedushah although it is usually covered by a cloth, as the

Mishnah Berurah (§10) mentions, the Gemara states that

since the bimah is occasionally used without the cloth it

serves the actual Sefer Torah. The Shaar Hatziyun (§8)

explains that even though nowadays the bimah is never

used without the cloth, since the cloth might move and the

bimah might be exposed while the Sefer Torah lies upon it,

it is still deemed a tashmish kedushah.

The Mishnah Berurah (141:§4) warns the baal koyrei

and the one who gets the aliyah not to lean on the cloth

that is spread over the bimah while reading (even when

he is permitted to lean during keriyas hatorah, such as if

he is sick or aged, because it is a tashmish kedushah.

However he permits leaning on the uncovered bimah,

presumably because it is deemed a tashmish detashmish,

which seems to contradict the Gemara. Shu”t Az Nidberu

(vol. 3, 49) resolves this by explaining that the Mishnah

Berurah did not permit leaning upon the bimah because

אב תשע”ו: סימן קנג סעיף ו – סימן קנח סעיף ובס”ד

5

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refrain from using the cloth as it was from using the bimah, so the

condition only permits the bimah. Nowadays the bimah is always

covered with the cloth, and the custom to permit such use of the

bimah extends to permit using the cloth as well.

Why was an extra cloth spread upon the bimah during keriyas hatorah in the Chazon Ish’s minyan?

In light of the above, placing seforim or siddurim upon a bimah

might seem to be problematic. Rav Isser Zalman Meltzer (quoted

in Shu”t Rivevos Efrayim vol. 1, 118:1) justified the popular custom

to be lenient, based upon the opinion of the Rema (154:8) that

there is an unspoken stipulated condition (“lev beis din masneh

aleihem”) permitting tashmishei kedushah to be used for common

mundane purposes when it is difficult to refrain from doing so. Since

the custom is to place seforim upon the bimah and it is difficult to

refrain from this, it is included in the uses permitted by the condition.

Nevertheless, the Mishnah Berurah (§37) states that this opinion

may only be relied upon in case of need, and recommends that when

donating an article for sanctified use, an explicit tnai should be made

permitting mundane use.

The custom at the Chazon Ish’s minyan (Dinim Vehanhagos 5:8)

was to spread an extra cloth over the bimah whenever the Sefer

Torah was placed upon it in addition to the regular cloth that was

always spread over the bimah. Rav Nissim Karelitz (Ginzei Hakodesh

5:§44) explains that the purpose was in order that the regular cloth

not be considered as serving the Sefer Torah and would only attain

status as a tashmish detashmish which is permitted to be used for

mundane purposes even without a tnai.

Interestingly, Shu”t Ohr Letziyon (vol. 2, 45:62) mentions that

even when the halachah permits using a bimah, it is preferable not

to use it in any mundane manner because it appears disrespectful.

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