88
8-5
-DIR
SHU
|
21
2 SE
CON
D S
TR
EET,
SU
ITE
40
4B
|
LA
KEW
OO
D, N
EW J
ERSE
Y 0
870
1
DAF HAYOMI B’HALACHA MONTHLY BULLETIN
בס”ד
Issue #31
What did Rav Shmuel Salant and Rav Yitzchok Elchonon Spector rule for the Southern Hemisphere (e.g. Brazil, Argentina, and Australia) regarding asking for rain?
When should one employ the strategy of repeating “morid hageshem” ninety times?
Is reciting “vesein tal umatar” ninety times on Shabbos prohibited under the category of hachanah (forbidden preparation for weekday)?
Interesting aspects regarding the ninety-repetition strategy
Where is the secular date November 22 or December 5 mentioned in the Poskim?
What aspect regarding morid hageshem underscores the strength of prayer’s power?
In what manner should one rebuke those who speak during prayer?
Topics relevant to the material learned this month in Daf HaYomi B’Halacha
Fascinating Halachos ~ Hilchos Tefillah
ניסן תשע”ו: סימן קטז – סימן קכח סעיף ט
What did Rav Shmuel Salant and Rav Yitzchok
Elchonon Spector rule for the Southern
Hemisphere (e.g. Brazil, Argentina, and
Australia) regarding asking for rain?
Eretz Yisroel and Bavel are located in the Northern
Hemisphere, and its seasons are cold and wet from Tishrei until
Nissan, with the warm dry season from Nissan until Tishrei. The
Gemara only states the halachos regarding when to mention rain
(beginning on Shemini Atzeres) and to request vesein tal umatar
(in Eretz Yisroel beginning 7 Marcheshvan and in Bavel sixty
days after the tekufas tishrei [autumnal solstice] – December
5) in those locations, according to the seasons in the Northern
Hemisphere. All locations other than Eretz Yisroel are governed
by the halachos of Bavel.
The Jews who first settled in the areas of Brazil, Argentina,
and Australia were faced with a conundrum. In the Southern
hemisphere the warm season begins in Tishrei, and the cold
wet season is from Nissan to Tishrei. The halachos regarding
the prayers for rain seem to indicate that communities in the
Southern Hemisphere should be mentioning and requesting
rain when it is not the season for them; and when they are in
need of rain, there is apparently no mention or request for it in
their prayers.
This question was first addressed by Shu”t Toras
Chaim (vol. 3, 3), who instructed people in Brazil that despite the
fact that they seem to have different needs for rain than Eretz
Yisroel or Bavel, they are still governed by the rules that apply
in the Northern Hemisphere. Therefore they also mention rain
from Shemini Atzeres until Pesach, and start saying vesein tal
umatar on December 5, even though they have no need for rain
at that time. If they are in need of rain after Pesach, they are
governed by the Shulchan Aruch (117:2), who says that they may
not insert it during Birchas Hashanim but may insert the request
of vesein tal umatar in Shma Koleinu. Nevertheless, if rain is
damaging to them between Shemini Atzeres and Pesach, then
they should omit vesein tal umatar and recite vesein berachah.
[This is similar to the ruling of the Shulchan Aruch (ibid.) that
in an area which is in need of rain after Pesach, if an individual
mistakenly said vesein tal umatar in Birchas Hashanim, he need
not repeat shemoneh esrei. Although the Shulchan Aruch does
not permit one to request vesein tal umatar even in such an area
(and only bedieved he does not require repetition of shemoneh
esrei if it was requested), in these locations they are not required
to insert the request for rain while it is damaging for them.]
This was also the ruling of Rav Shmuel Salant (mentioned in
Shearim Hametzuyanim B’halachah 19:§3) and Rav Yitzchak
Elchonon Spector (mentioned in Bais Avrohom p. 34) for
residents of Australia, and is the ruling accepted by Shu”t Betzeil
Hachachmah (vol. 6, 85).
Shu”t Har Tzvi (O”Ch vol. 1, 56) seems to disagree with the
Acharonim who permit the areas where rain is damaging to
omit vesein tal umatar. He rules that they must say vesein tal
umatar like the Jews in all other places, seemingly even when
it might be damaging for them. He very firmly emphasizes that
the Shulchan Aruch only allows individuals in such an area not
to repeat shemoneh esrei if it was said incorrectly by mistake.
On the other hand, Shu”t Shevet Halevi (vol. 1, 21, see
also Kovetz Mibais Levi vol. 11, p. 123) rules that the Southern
Hemisphere should always pray for rain according to their
season. In their summer, when rain is unnecessary, they should
not request vesein tal umatar even if it will not be damaging.
In their rainy season, they need to request rain, but they should
recite vesein tal umatar during Shomea Tefillah rather than
during Birchas Hashanim.
When should one employ the strategy of
repeating “morid hageshem” ninety times?
The Shulchan Aruch and Rema (114:9, see Mishnah
Berurah §39) suggest a strategy to avoid being required to
repeat shemoneh esrei if one forgot whether he recited morid
hageshem appropriately during the first thirty days after
beginning the new nusach due to the probability that he recited
according to his old habit. If one repeats the text of the berachah
with the appropriate words ninety times (corresponding to thirty
times three daily prayers), then he may assume that he has
become accustomed to the new version and need not repeat
shemoneh esrei.
2 3
The Mishnah Berurah (§36, 42) remarks that the reasoning
for this strategy is because the period of thirty days after
which one becomes accustomed to the new habit is not time-
dependent. Since repeating one’s praying during the first thirty
days causes one to become accustomed to the new habit,
reciting those prayers consecutively in a shorter time-period
certainly accustoms him to the new habit. This reasoning has its
basis in a machlokes between Rabbeinu Peretz and the Maharam
M’Rottenberg, cited in the Tur. The Gemara contains a machlokes
between Rabbi Meir and Rabbi Yehudah whether an ox which
has gored three times in one day becomes a mu’ad (an animal
that has established a pattern for causing unusual intentional
damage, whose owner has an increased liability to pay for the
damages). The Torah states that an ox which gored on three
consecutive days is a mu’ad, and Rabbi Yehudah requires that
the three consecutive gorings must occur on separate days.
Rabbi Meir makes a kal vachomer: if he is obligated for delaying
his goring, surely he is obligated for hastening them in a single
day. The Maram M’Rottenberg is of the opinion that Rabbi
Meir’s reasoning applies also to the habit of reciting the new
text of shemoneh esrei appropriately, and if it takes thirty days
to establish the new habit then ninety times is sufficient; but
Rabbeinu Peretz disagrees, and says that even if an ox becomes
accustomed to a behavior by hastening the individual actions in
a shorter time frame, a person does not become accustomed to
substituting a new text for his habitual one in fewer than thirty
days. The opinion of the Shulchan Aruch follows that of the
Maram M’Rottenberg.
Daf HaYomi B’Halacha Shiur:
RAV DANIEL NEUSTADT, SHLITACongregation Bnei Israel Beth Yehudah15400 W 10 Mile Rd, Oak Park, MI 48237Daily Shiur, Monday-Friday 6:30 AM
דף היומי בהלכה עלון חדשי בס”ד
Bot
tom
Lin
e M
arke
ting
Gro
up:
718.
377.
4567
Inaugural הלכה Shiurim
הלכות תפילה
attention bochurim
Daf HaYomi B’Halacha
L’ Bochurim
Pesach5776
פסחתשע”ו
For more information, call 888-5-DIRSHU x.147
BALTIMORE
הרה"ג ר' יוסף ברגר שליט"ארב דקהילת קול תורה
Monday, April 18 – י' ניסן7:45 PM
Kehillas Kol Torah 2929 Fallstaff Rd.
BORO PARK
הרה"ג ר' יצחק זלמן גיפס שליט"ארב דקהל ברכת אברהםראש ישיבת נהרדעא
Sunday, April 17 – ט' ניסן7:15 PM
קהל ברכת אברהם1319 50th St.
CHICAGO
הרה"ג ר' אברהם ליפשיץ שליט"אמשגיח בישיבת טעלז שיקאגו
Sunday, April 17 – ט' ניסן8:00 PMChicago Center for Torah & Chesed 3135 Devon Ave.
CLEVELAND
הרה"ג ר' ברוך הירשפעלד שליט"ארב דקהילת אהבת ישראלוראש כולל ד’כולל עטרת ברוך
Sunday, April 17 – ט' ניסן8:30 PM
Agudas Yisroel of Cleveland 1860 South Taylor Rd.
DETROIT
הרה"ג ר' אהרן סארשער שליט"אר״מ מתיבתא יגדיל תורהSunday, April 17 – ט' ניסן6:50 PM
Kollel Institute of Greater Detroit 15230 W. Lincoln Blvd.
FIVE TOWNS
הרה"ג ר' יעקב בנדר שליט"אראש ישיבה ד'ישיבת דרכי תורה
Monday, April 18 – י' ניסן7:45 PM
Agudas Yisroel of W. Lawrence 631 Lanett Ave.
FLATBUSH
הרה"ג ר' אליעזר גינזבורג שליט"א
רב דאגודת ישראל - סניף זכרון שמואלוראש הכולל דישיבת מיר
Sunday, April 17 – ט' ניסן7:35 PM
Agudas Yisroel Bais Binyomin 2913 Ave. L
LAKEWOOD
הרה"ג ר' זאב סמיט שליט"א מגיד שיעור דף היומי בהלכה ואירגון שיעורי תורה
Monday, April 18 – י' ניסן8:00 PM
Khal Shearis Adas Yisroel HaRav Forchheimers Shul 418 5th St.
LOS ANGELES
הרה"ג ר' נחום סוער שליט"אראש כולל ד'יולא
Details to follow.
Shaarei Torah 340 N. La Brea
MONTREAL
הרה"ג ר' יוחנן ווזנר שליט"א
ראב"ד דחסידי סקווירא ודומ"צ בית המדרש חסידיסקווירא מנטריאל
Monday, April 18 – י' ניסן7:00 PM
בית המדרש תולדות יעקב יוסף דסקווירא
6019 Durocher
PASSAIC
הרה"ג ר' אשר דוד מאי שליט"אראש הכולל דישיבה גדולה דפאסייעק
Monday, April 18– י' ניסן9:00 PM
Bais Torah U’Tefilah - BTU218 Aycrigg Ave.
SKVER
הרה"ג ר' אפרים גרינבוים שליט"אמגיד שיעור - דף היומי בהלכה
Sunday, April 17 – ט' ניסן8:30 PM
בית המדרש הגדול דשיכון סקווירא
- All community members welcome -
The Biur Halachah (s.v. im bayom) cites the Taz who raises
serious doubts about this opinion, and the Biur Hagra who rules
absolutely in accordance with Rabbeinu Peretz that the days are
necessary in order to establish the new habit. However, most
poskim rule in accordance with the Shulchan Aruch.
Rav Shlomo Zalman (quoted by Rabbi Nebentzal in Mishnah
Berurah Beyitzchok Yikorei) raises the issue that regarding
the machlokes in the Gemara between Rabbi Meir and Rabbi
Yehudah, we do not rule in accordance with Rabbi Meir who
says that hastening the goring causes the ox to become a mu’ad.
Since we also find dispute among the Rishonim whether Rabbi
Meir’s logic is applicable to shemoneh esrei, Rav Shlomo Zalman
recommends that in the summer when mistakenly reciting
“morid hageshem” requires one to repeat shemoneh esrei, one
should not use the ninety-repetition strategy; in order that if
he is uncertain he will definitely (according to all opinions) be
obligated to repeat shemoneh esrei. However, he recommends
(Halichos Shlomo Devar Halachah 8:§37) that in the winter one
should avail himself of this strategy. This is because the custom
in Eretz Yisroel is to follow the Mechaber and recite “morid hatal”
during the summer (which, if substituted for “morid hageshem”
in the winter, is sufficiently acceptable as a praise of Hashem’s
Might so that shemoneh esrei need not be repeated). It follows
that in this case, even if the halachah were to follow the opinion
that hastening the repetitions does not create the new habit, one
nevertheless has fulfilled his obligation of shemoneh esrei.
Is reciting “vesein tal umatar” ninety
times on Shabbos prohibited under the
category of hachanah (forbidden preparation
for weekday)?
If one repeats vesein tal umatar ninety times (corresponding
to thirty days of three daily prayers), he need not repeat shemoneh
esrei if he becomes uncertain whether he recited correctly. There
is a discussion among poskim whether it is permitted to recite
these repetitions on Shabbos or Yom Tov, when it is forbidden
to perform hachanah (preparation for weekday benefit) even in
a manner which does not involve melachah (forbidden labor).
Since these words are not recited during shemoneh esrei on
Shabbos or Yom Tov, does the repetition in order to develop the
new habit constitute forbidden hachanah for benefit of weekday
shemoneh esrei?
Shu”t Tzitz Eliezer (vol. 19, 14) discusses reasoning to
permit this on Shabbos because it is not considered preparing
for weekday benefit. He explains that the activity which one
is engaged in while reciting the repetitions does not cause a
benefit on weekdays. The person is merely acquiring the habit of
reciting the words of shemoneh esrei in the new manner, which
occurs on Shabbos at the time when the person is repeating
the words. Even though there is no real benefit on Shabbos
from this habit, it is not considered hachanah. The weekday
benefit derived if he forgets whether he recited shemoneh esrei
appropriately is merely the result of his Shabbos-acquired habit.
Another reasoning to permit it is because there is no definite
benefit on a weekday. If the person always pays attention to the
way he recites shemoneh esrei, there will never be any benefit
on a weekday from this Shabbos activity. He suggests that
if there is no certain weekday benefit, the activity is not
considered hachanah.
Rav Yitzchok Zilbershtein (Borchi Nafshi, p. 701) permits it
because this practice only involves speech and not action. [He
discusses at length apparent inconsistencies with this reasoning
from Shulchan Aruch 416:2 and 290:4.] Another reason to
permit it is because it is for the purpose of a mitzvah, which is
permitted by many authorities (see Mishnah Berurah 307:§1).
On the other hand, Rav Shlomo Zalman (Meor Hashabbos
vol. 2, letter 28:2) seems to indicate that there is a problem
with repeating vesein tal umatar ninety times on Shabbos. He
permits reciting it on the first day of Pesach (which is Yom Tov
and has similar restrictions to Shabbbos regarding hachanah)
based upon the reasoning that the Yom Tov causes the need
for this preparation; since it is the day we begin to pray for tal,
and the person is preparing himself to pray for tal properly; it is
therefore considered a Yom Tov benefit. Seemingly, without this
reasoning, it would have been forbidden on Pesach or Shabbos.
5
דף היומי בהלכה עלון חדשי בס”ד
Interesting aspects regarding the ninety-
repetition strategy
Rav Chaim Kanievsky (quoted in Ishei Yisroel 23:§136) is
of the opinion that even if not recited consecutively, so long
as in total the sum of ninety repetitions is attained, the person
is assumed to have developed the new habit of appropriately
praying. However, if one is uncertain whether he actually
reached the sum of ninety repetitions, (ibid. §131) one should
repeat shemoneh esrei as a tefilas nedavah (a voluntary prayer).
The Chasam Sofer cited in Mishnah Berurah (114:§41)
disagrees with the Shulchan Aruch, and requires 101 repetitions
in order to be certain of having established the new habit
appropriately. The Mishnah Berurah concludes that once ninety
repetitions have been made, we are unable to oppose the
Shulchan Aruch and require shemoneh esrei to be repeated in
case of uncertainty.
If one notices that he has not established the new habit
even after 101 repetitions, Rav Shlomo Zalman (quoted by Rabbi
Nebentzal in Mishnah Berurah Beyitzchok Yikorei) rules that
he must increase his repetitions until he is certain that he has
established the habit.
Where is the secular date November 22 or
December 5 mentioned in the Poskim?
The Shulchan Aruch (117:1) writes that we begin saying
vesein tal umatar outside of Eretz Yisroel at maariv of the sixtieth
day after tekufas tishrei (autumnal solstice). The Mishnah
Berurah (§4) remarks that there are always two days between
the tekufah (tekufas tishrei) and starting to request vesein tal
umatar. This means that eight weeks later, two days after the day
of the week upon which the tekufah occurred, vesein tal umatar
will be recited at maariv. If the tekufah occurred on a Sunday,
then vesein tal umatar will be recited at maariv on Tuesday night.
The Bais Yosef makes use of secular dates which are fixed
according to the solar calendar (as are the solstices, in contrast
to the Jewish calendar which is lunar based). He cites from
Rabbeinu Dovid Abudraham that the sixtieth day from the
tekufah is November 22 if the following February will contain
twenty eight days; if February will contain twenty nine days,
then it is November 23. The Pirush Metzudas Dovid on the Kitzur
Shulchan Aruch (19) writes that since the year 5660 (1900)
these dates are December 5 and 6 respectively. [For explanation
of this change, see Ittim Lebinah (maamar 20, p. 206b),
Taamei Haminhagim (footnote on §827), and Shu”t Teshuvos
Vehanhagos (vol. 2, 54).]
What aspect regarding morid hageshem
underscores the strength of prayer’s power?
The Shulchan Aruch (114:4) rules that one who mistakenly
recited morid hageshem during the summer must repeat
from the beginning of the berachah. The Mishnah Berurah
(§18) explains this simply because rain is detrimental during
the summertime.
The Taz (§10) elaborates upon this, “since there is a period
during the summertime when rain is detrimental to the world,
namely at the time of harvest, and this person [who mistakenly
recited morid hageshem] might pray for and bring rain, which
are difficult for the world, we require him to repeat during the
entire summertime.”
This brings to light a fascinating aspect of the
extent of prayer’s power. Even though rains (in Eretz Yisroel,
upon where the halachos are based) are an unnatural harmful
occurrence during the summer, and against the community’s
wishes, an individual’s mistaken three-word request for rain
6
בבליתאריך יום
ניסן
אבגדהוש
מוסרדף היומי בהלכה (משנה ברורה)
ב‘ ניסןג‘ ניסןד‘ ניסןה‘ ניסןו‘ ניסןז‘ ניסןח‘ ניסןט‘ ניסןי‘ ניסןי”א ניסןי”ב ניסןי”ג ניסןי”ד ניסןט”ו ניסן
4/10/16
4/11/16
4/12/16
4/13/16
4/14/16
4/15/16
4/16/16
4/17/16
4/18/16
4/19/16
4/20/16
4/21/16
4/22/16
4/23/16
אבגדהוש
פרק ט' 'וכשיתבונן' עד סוף פרק טמסימן קי"ד אמצע סעיף ב' 'וי"א' עד סעיף ה'
פרק ב' עד 'הג"ה'
פרק א' 'ובפרט' עד סוף פרק א
פרק י' 'ובזה פרשתי' עד 'וזה לשון'
פרק ג' עד 'ואף אני'
פרק י' 'ובפרט' עד סוף פרק י'
פרק ג' 'וראה אחי' עד 'ובאמת'
פרק ד' עד 'ובפרט'
פרק י' עד 'ובזה פרשתי'
פרק ב' 'הג"ה' עד סוף פרק ב
פרק י' 'וזה לשון' עד 'ובפרט'
פרק ג' 'ואף אני' עד 'וראה אחי'
חתימת הספר פרק א' עד 'ובפרט'
פרק ג' 'ובאמת' עד סוף פרק ג
מסימן קי"ז סעיף ב' עד סעיף ד'
מסעיף ז' עד סעיף ט'
מתחילת סימן קי"ט עד סעיף ג'
מתחילת סימן קט"ז עד סימן קי"ז סעיף ב'
מתחילת סימן קכ"א עד סימן קכ"ב אמצע סעיף א' 'ומיהו'
מסעיף ה' עד סעיף ז'
מסעיף ד' עד סימן קי"ט
מסעיף ט' עד סימן קט"ז
מסעיף ג' עד סימן קכ"א
חזרה מסימן קי"ד אמצע סעיף ב' עד סימן קי"ז סעיף ב'
חזרה מסימן קי"ז סעיף ב' עד סימן קכ"ב אמצע סעיף א 'ומיהו'
קידושין ל
קידושין לח
קידושין לד
קידושין מב
קידושין לב
קידושין מ
קידושין לו
קידושין לא
קידושין לט
קידושין לה
קידושין מג
קידושין לג
קידושין מא
קידושין לז
7 6
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
5 / 1 / 1 6
5 / 2 / 1 6
5 / 3 / 1 6
5 / 4 / 1 6
5 / 5 / 1 6
5 / 6 / 1 6
5 / 7 / 1 6
5 / 8 / 1 6
5 / 9 / 1 6
5/10/16
5/11/16
5/12/16
5/13/16
5/14/16
'dklda inei scd' zipkzl cenil zlah
ipסip - e"ryz סryz "ז
ושאבגדהוש
קידושין†מב†מג קידושיןקידושין†מדקידושין†מה†מו קידושין†מז קידושיןקידושין†מחקידושין†מט†נ קידושין
ßומיהו߆עד†סימן†קכ¢ב†אמצע†סעיף†א†ßחזרה†מסימן†קי¢ז†סעיף†ב
ßוהש¢ץ߆עד†סימן†קכ¢ג†אמצע†סעיף†ב†ßומיהו߆מסימן†קכ¢ב†אמצע†סעיף†אßעד†סעיף†ה†ßוהש¢ץ߆מאמצע†הסעיףßעד†סימן†קכ¢ד†סעיף†ג†ßמסעיף†ה
ßעד†סעיף†ה†ßמסעיף†גßולא†יענה†אמן†יתומה߆ßעד†אמצע†סעיף†ח†ßמסעיף†החזרה†מסימן†קכ¢ב†אמצע†סעיף†א߆ßומיהו߆עד†סימן†קכ¢ד
ßולא†יענה߆ßאמצע†סעיף†ח
†ניסן י¢דט¢ו††ניסן†ניסן ט¢ז†ניסן י¢זי¢ח†ניסןי¢ט†ניסן†ניסן † ßככ¢א†ניסןכ¢ב†ניסן
†עד†סוף†פרק†ג ßובאמת߆ ßפרק†גßובפרט߆עד†ßפרק†ד
ßוזה†לשון߆ †עד ßובפרט߆ ßפרק†ד ßעד†סוף†פרק†ד†ßוזה†לשון߆ßפרק†ד
ßפרק†ה ßונבאר߆עד† ßפרק†ו
ßוידעתי߆ †עד ßונבאר߆ ßו† פרקßואסביר߆ †עד ßוידעתי߆ ßו† פרקßהדבר† †עד†ßכן ßואסביר߆ ßפרק†ו
4/22/16
4/23/16
4/24/16
4/25/16
4/26/16
4/27/16
4/28/16
4/29/16
4/30/16
בבליתאריך מוסרדף†היומי†בהלכה†©משנה†ברורה® יום
˙ÈÎ˙φ„ÂÓÈφ˙Ï·Ë߉Îω·†ÈÓÂȉ†Û„‰ß˙ÈÎ˙φ„ÂÓÈφ˙Ï·Ë߉Îω·†ÈÓÂȉ†Û„‰ß
Ê¢Ú˘˙†ÔÒȆ≠†Â¢Ú˘˙†ÔÒÈניסן
ושאבגדהוש
קידושין†מב†מג קידושיןקידושין†מדקידושין†מה†מו קידושין†מז קידושיןקידושין†מחקידושין†מט†נ קידושין
ßומיהו߆עד†סימן†קכ¢ב†אמצע†סעיף†א†ßחזרה†מסימן†קי¢ז†סעיף†ב
ßוהש¢ץ߆עד†סימן†קכ¢ג†אמצע†סעיף†ב†ßומיהו߆מסימן†קכ¢ב†אמצע†סעיף†אßעד†סעיף†ה†ßוהש¢ץ߆מאמצע†הסעיףßעד†סימן†קכ¢ד†סעיף†ג†ßמסעיף†ה
ßעד†סעיף†ה†ßמסעיף†גßולא†יענה†אמן†יתומה߆ßעד†אמצע†סעיף†ח†ßמסעיף†החזרה†מסימן†קכ¢ב†אמצע†סעיף†א߆ßומיהו߆עד†סימן†קכ¢ד
ßולא†יענה߆ßאמצע†סעיף†ח
†ניסן י¢דט¢ו††ניסן†ניסן ט¢ז†ניסן י¢זי¢ח†ניסןי¢ט†ניסן†ניסן † ßככ¢א†ניסןכ¢ב†ניסן
†עד†סוף†פרק†ג ßובאמת߆ ßפרק†גßובפרט߆עד†ßפרק†ד
ßוזה†לשון߆ †עד ßובפרט߆ ßפרק†ד ßעד†סוף†פרק†ד†ßוזה†לשון߆ßפרק†ד
ßפרק†ה ßונבאר߆עד† ßפרק†ו
ßוידעתי߆ †עד ßונבאר߆ ßו† פרקßואסביר߆ †עד ßוידעתי߆ ßו† פרקßהדבר† †עד†ßכן ßואסביר߆ ßפרק†ו
4/22/16
4/23/16
4/24/16
4/25/16
4/26/16
4/27/16
4/28/16
4/29/16
4/30/16
בבליתאריך מוסרדף†היומי†בהלכה†©משנה†ברורה® יום
˙ÈÎ˙φ„ÂÓÈφ˙Ï·Ë߉Îω·†ÈÓÂȉ†Û„‰ß˙ÈÎ˙φ„ÂÓÈφ˙Ï·Ë߉Îω·†ÈÓÂȉ†Û„‰ß
Ê¢Ú˘˙†ÔÒȆ≠†Â¢Ú˘˙†ÔÒÈניסן
7 6
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
5 / 1 / 1 6
5 / 2 / 1 6
5 / 3 / 1 6
5 / 4 / 1 6
5 / 5 / 1 6
5 / 6 / 1 6
5 / 7 / 1 6
5 / 8 / 1 6
5 / 9 / 1 6
5/10/16
5/11/16
5/12/16
5/13/16
5/14/16
'dklda inei scd' zipkzl cenil zlah
ipסip - e"ryz סryz "ז
ושאבגדהוש
קידושין†מב†מג קידושיןקידושין†מדקידושין†מה†מו קידושין†מז קידושיןקידושין†מחקידושין†מט†נ קידושין
ßומיהו߆עד†סימן†קכ¢ב†אמצע†סעיף†א†ßחזרה†מסימן†קי¢ז†סעיף†ב
ßוהש¢ץ߆עד†סימן†קכ¢ג†אמצע†סעיף†ב†ßומיהו߆מסימן†קכ¢ב†אמצע†סעיף†אßעד†סעיף†ה†ßוהש¢ץ߆מאמצע†הסעיףßעד†סימן†קכ¢ד†סעיף†ג†ßמסעיף†ה
ßעד†סעיף†ה†ßמסעיף†גßולא†יענה†אמן†יתומה߆ßעד†אמצע†סעיף†ח†ßמסעיף†החזרה†מסימן†קכ¢ב†אמצע†סעיף†א߆ßומיהו߆עד†סימן†קכ¢ד
ßולא†יענה߆ßאמצע†סעיף†ח
†ניסן י¢דט¢ו††ניסן†ניסן ט¢ז†ניסן י¢זי¢ח†ניסןי¢ט†ניסן†ניסן † ßככ¢א†ניסןכ¢ב†ניסן
†עד†סוף†פרק†ג ßובאמת߆ ßפרק†גßובפרט߆עד†ßפרק†ד
ßוזה†לשון߆ †עד ßובפרט߆ ßפרק†ד ßעד†סוף†פרק†ד†ßוזה†לשון߆ßפרק†ד
ßפרק†ה ßונבאר߆עד† ßפרק†ו
ßוידעתי߆ †עד ßונבאר߆ ßו† פרקßואסביר߆ †עד ßוידעתי߆ ßו† פרקßהדבר† †עד†ßכן ßואסביר߆ ßפרק†ו
4/22/16
4/23/16
4/24/16
4/25/16
4/26/16
4/27/16
4/28/16
4/29/16
4/30/16
בבליתאריך מוסרדף†היומי†בהלכה†©משנה†ברורה® יום
˙ÈÎ˙φ„ÂÓÈφ˙Ï·Ë߉Îω·†ÈÓÂȉ†Û„‰ß˙ÈÎ˙φ„ÂÓÈφ˙Ï·Ë߉Îω·†ÈÓÂȉ†Û„‰ß
Ê¢Ú˘˙†ÔÒȆ≠†Â¢Ú˘˙†ÔÒÈניסן
ושאבגדהוש
קידושין†מב†מג קידושיןקידושין†מדקידושין†מה†מו קידושין†מז קידושיןקידושין†מחקידושין†מט†נ קידושין
ßומיהו߆עד†סימן†קכ¢ב†אמצע†סעיף†א†ßחזרה†מסימן†קי¢ז†סעיף†ב
ßוהש¢ץ߆עד†סימן†קכ¢ג†אמצע†סעיף†ב†ßומיהו߆מסימן†קכ¢ב†אמצע†סעיף†אßעד†סעיף†ה†ßוהש¢ץ߆מאמצע†הסעיףßעד†סימן†קכ¢ד†סעיף†ג†ßמסעיף†ה
ßעד†סעיף†ה†ßמסעיף†גßולא†יענה†אמן†יתומה߆ßעד†אמצע†סעיף†ח†ßמסעיף†החזרה†מסימן†קכ¢ב†אמצע†סעיף†א߆ßומיהו߆עד†סימן†קכ¢ד
ßולא†יענה߆ßאמצע†סעיף†ח
†ניסן י¢דט¢ו††ניסן†ניסן ט¢ז†ניסן י¢זי¢ח†ניסןי¢ט†ניסן†ניסן † ßככ¢א†ניסןכ¢ב†ניסן
†עד†סוף†פרק†ג ßובאמת߆ ßפרק†גßובפרט߆עד†ßפרק†ד
ßוזה†לשון߆ †עד ßובפרט߆ ßפרק†ד ßעד†סוף†פרק†ד†ßוזה†לשון߆ßפרק†ד
ßפרק†ה ßונבאר߆עד† ßפרק†ו
ßוידעתי߆ †עד ßונבאר߆ ßו† פרקßואסביר߆ †עד ßוידעתי߆ ßו† פרקßהדבר† †עד†ßכן ßואסביר߆ ßפרק†ו
4/22/16
4/23/16
4/24/16
4/25/16
4/26/16
4/27/16
4/28/16
4/29/16
4/30/16
בבליתאריך מוסרדף†היומי†בהלכה†©משנה†ברורה® יום
˙ÈÎ˙φ„ÂÓÈφ˙Ï·Ë߉Îω·†ÈÓÂȉ†Û„‰ß˙ÈÎ˙φ„ÂÓÈφ˙Ï·Ë߉Îω·†ÈÓÂȉ†Û„‰ß
Ê¢Ú˘˙†ÔÒȆ≠†Â¢Ú˘˙†ÔÒÈניסן
SPECIAL DAF HAYOMI B'HALACHA AUDIO-VISUAL PRESENTATION
HAGAON HARAV
YERUCHEM OLSHIN SHLITA Rosh Yeshiva, Bais Medrash Govoha
HAGAON HARAV
YISSOCHER FRAND SHLITA
Rosh Yeshiva, Ner Yisroel, Baltimore
MONDAY, MAY 2, 2016 / 24 NISSAN 5776 OHEL RIVKA HALL / 181 PENNINGTON AVENUE, PASSAIC, NJ
RECEPTION: 7:45 PM / DINNER & PROGRAM: 8:15 PM
כל השונה הלכות בכל יום מובטח לו שהוא בן עולם הבא
Bot
tom
Lin
e M
arke
ting
Gro
up:
718.
377.
4567
JOIN GEDOLEI YISROEL, CHASHUVA RABBANIM,
MAGGIDEI SHIUR, & DIRSHU PARTICIPANTS IN CELEBRATING
THE SIYUM OF MISHNAH BERURAH CHELEK ALEPH OF
THE SECOND CYCLE OF DAF HAYOMI B’HALACHA.
תנו כבוד לתורה
Bot
tom
Lin
e M
G:
718.
377.
4567
JOIN THOUSANDS WHO LEARN DAF HAYOMI B’HALACHA AND MASTER THE HALACHOS OF DAILY LIVING!
For more information or to receive a free pocket luach, call 888-5-DIRSHU, press 1 for English, then 2 for Daf HaYomi B’Halacha.For dedication opportunities please call 732-987-3948 ext. 105 or email [email protected].
בס”ד
(vesein tal umatar) might elicit from Heaven to bestow them;
therefore he is obligated to repeat (for having merely mistakenly
praised Hashem regarding rain out of season) to prevent this
possibility.
There is a different explanation for the reason to
repeat the berachah if one mistakenly recited morid hageshem
in the summer. Despite the seriousness of mistakenly
requesting vesein tal umatar in the summer, if one caught
himself within toch kedei dibur (the time span of a student’s
greeting to his teacher) the Biur Halachah (117 s.v. im shaal)
writes that if he corrected himself by repeating the words
vesein berachah (instead of repeating from the beginning of
the berachah as he was supposed to) it is bedieved valid. On
the other hand, mistakenly reciting morid hageshem during the
summer, even if caught toch kedei dibbur, might not be rectified
by reciting morid hatal (instead of repeating from the beginning
of the berachah). Rav Shlomo Zalman (Ishei Yisroel 23:§108, and
Halichos Shlomo Tefillah 8:13) and Shevet Halevi (vol. 6, 16) are of
the opinion that one must always return to the beginning of the
berachah, even though he recited morid hatal toch kedei dibbur.
The reasoning for this distinction is that a mistaken request
for something detrimental can be rectified by substituting the
appropriate request. However, the problem of praising Hashem
for something detrimental is a kelalah (an insult) and cannot be
rectified by substituting a praise; the berachah must be repeated.
[The Mishnah Berurah 114:§24 states a very similar idea.] Rav
Elyashiv (quoted in Ishei Yisroel ibid.) differs and rules that even
morid hagashem can be corrected bedieved toch kedei dibur.
In what manner should one rebuke those who
speak during prayer?
The Shulchan Aruch (124:7) writes, “One must not speak
idle speech during the shaliach tzibbur’s repetition of shemoneh
esrei; if one speaks, he is a sinner, the iniquity is too great to bear,
and he should be shouted at.” The Mishnah Berurah (§27, from
the Eliyah Rabbah in the name of the Kol Bo) adds, “Woe to the
people who speak during prayers for we have seen numerous
shuls that have been destroyed due to this sin.” He concludes
that people should be appointed to oversee this.
The Shu”t Shevet Halevi (vol. 10, 13) writes that rebuke
for someone who speaks during davening should follow the
protocol that the Rambam (Deos 6:7) establishes for all aveiros.
One should beginn with private gentle rebuke in a calm manner,
following up a number of times. The Rambam continues that
with regards to sins between man and Heaven, if the sinner
refuses to repent, he is publicly shamed and humiliated. The
same theoretically applies to speaking during prayers; the one
speaking should be pleasantly approached, and if he persists
he should be scolded. However, there are circumstances in
which we are unable to maintain the strict letter of the law, and
if behaving this way will negatively impact Torah observance,
and one is unable to rebuke effectively, he will receive reward
for abstaining.
ניסן תשע”ו: סימן קטז – סימן קכח סעיף ט