DAF HAYOMI B’HALACHA MONTHLY BULLETIN

בס”ד

Issue #33

Can Tachanun be recited in a falling position on days other than Monday and Thursday in a place where there is a Sefer Torah only on those days?

In what circumstance is Tachanun not recited due to Halachic concerns for safety?

Is Tachanun recited in other rooms of a shul where a Bris takes place?

Which prayer is so great that the world exists in its merit and in what manner should it be recited?

May kaddish be recited by many people at once?

Is an individual required to listen to keriyas hatorah?

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

Starting Hilchos Krias Sefer Torah

סיון תשע”ו: סימן קל"א סעיף ד מאמצע הסעיף 'ולא בבית החתן' - סימן קמ"א

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MAZAL TOV TO THE DAF YOMI PARTICIPANTS ON COMPLETING SEDER NOSHIM!

Sponsored by Rabbi & Mrs. Yisrael Hartman, in honor of the Bar Mitzvah of Eliezer Hofstedter, son of Dirshu’s Nasi, Rav Dovid Hofstedter, shlita. תזכו לגדלו לתורה לחופה ולמעשים טובים!!

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Can Tachanun be recited in a falling position on days other than Monday and Thursday in a place where there is a Sefer Torah only on those days?

The Rama (131:2) writes that Tachanun can only be recited

in a falling position in a shul that has an aron (ark) containing

a Sefer Torah. The Mishnah Berurah (§11) writes that the aron

is not necessary, and so long as there is a Sefer Torah present,

Tachanun is recited in a falling position. He additionally explains

that the source for this requirement is the verse describing the

manner of praying during the historic war against the city of Ay,

Yehoshua having fallen upon his face “in the presence of the ark

of Hashem.”

Rav Moshe Feinstein (Iggros Moshe O”Ch vol. 4, 21) writes

that even if the Sefer Torah was removed from its aron kodesh and

placed in a more secure safe near the shul, Tachanun is recited in

a falling position. Rav Shlomo Zalman (Ishei Yisroel 25:§36) is of

the opinion that even if the Sefer Torah is only brought to the shul

and placed in the aron on Monday and Thursday when the Torah

is read, and is afterwards replaced in a different location (for

security purposes), Tachanun may still be recited in the proper

falling position.

In a correspondence printed in the beginning of Siyach

Halachah, Rav Shlomo Zalman was even more lenient. He ruled

regarding a new shul that had been designated as a permanent

location of prayer but had not yet obtained a Sefer Torah, that

they need not wait until a Sefer Torah is acquired and should

recite Tachanun in a falling position in the interim.

In what circumstance is Tachanun not recited in a falling position due to Halachic concerns for safety?

The Shulchan Aruch (131:3) writes that Tachanun can only

be recited in a falling position during the day, and not at night.

The Mishnah Berurah (§17) explains that if Mincha stretches

until nightfall, Tachanun cannot be recited in the proper falling

position, but he adds that during bein hashemashos (halachic

twilight between sunset and nightfall) the custom is to permit

the recitation of Tachanun in a falling position.

However, the custom in Yerushalayim (quoted by Rav

Elyashiv in Tefillah Kehilchasah 18:§64 and by Rav Shlomo

Zalman in Halichos Shlomo Tefillah 13:4) is that as soon as

shkiya (sunset) occurs, Tachanun is no longer recited in a falling

position. Rav Shlomo Zalman explained that the reasoning is

due to concern for the opinion of the Mekuballim (Kabbalists)

who say that reciting it in a falling position at night is a matter

of safety and that this concern begins at the time of shkiya.

Since “chamira sakanta me’issura” (safety is more serious than

prohibition), many follow this custom of refraining from reciting

Tachanun in a falling position from the time of shkiya. Rav Moshe

Shternbuch (Teshuvos Vehanhagos 3:53 s.v. hen) supplements

that many have the custom never to recite Tachanun during

Mincha, and he explains that it stems from the fact that many

times Mincha extends past shkiya, which prevents it being said

in the appropriate manner. But he provides a different reason for

limiting use of the falling position from the time of shkiya. It is

based upon the opinion of the Gra that the mishmaros , literally

watches, with the nighttime being divided into either three or

four (according to differing opinions among our Sages), portions

corresponding to different divisions of angelic watches, begin

from the time of shkiya even if it is not yet halachically considered

nighttime. Since the prohibition of praying in the falling position

at night is dependent upon the mishmor of night, it begins from

that time, shkiya.

Is Tachanun recited in other rooms of a shul where a Bris takes place?

The Shulchan Aruch (131:4) writes that Tachanun is not

recited in a shul in which a Bris Milah is taking place. The Mishnah

Berurah (§22, and in Shaar Hatziyun §21) deduces from this that

this Halachah applies even if none of the Baalei Habris (which

“A person who learns Gemara with Tosafos for three hours a day but does not learn practical halacha has not fulfilled his obligation of talmud

Torah. The obligation to learn Torah must include halacha l’maaseh!” -HaGaon HaRav Yosef Shalom Elyashiv, zt”l as quoted by his close talmid, HaGaon HaRav Yosef Yekusiel Efrati

סיון תשע”ו: סימן קל”א סעיף ד מאמצע הסעיף ’ולא בבית החתן’ - סימן קמ”אבס”ד

are the father of the baby, the Mohel, or the Sandek) are present

at the time of prayer. As the Mogen Giborim (§3) explains, the

reason for this is that the joy of a bris is not due merely to the

congregation’s sharing the personal joy of one of the Baalei

Habris; it is a communal celebration at the fulfillment of the

obligation to perform Bris Milah, a precept that Jewry accepted

with joy [see Shibolei Haleket cited in Bais Yosef, based upon

Shabbos 130a]. Therefore, the community’s joy is not limited to

the presence of any of the Baalei Habris.

In addition, the exemption from reciting Tachanun in a shul

where a bris takes place does not only apply to the prayer at which

the Bris occurs. Rav Chaim Kanievsky (Ishei Yisroel 25:§221) is of

the opinion that even if the Bris will take place only later (even

after Mincha), Tachanun is not recited at Shacharis. However, if

the Bris was performed at an earlier minyan, Tachanun should

be recited at all subsequent minyanim (even of the same prayer

service) (Ishei Yisroel responsa at the end §224).

However, if a minyan takes place in a different location (e.g.

the hallway or side room) even at the same time as the minyan

with the Bris, if the members of the congregation intend to return

home individually and not attend the Bris, Rav Vozner (Shevet

Halevi, vol. 8:24§3) states that the custom is for them to recite

Tachanun as usual.

The Mishnah Berurah (§22) writes that a minyan in which

any of the Baalei Habris pray is also exempt from Tachanun even

if the Bris will take place in a different location. But it seems

that just the presence of a Baal Habris at a minyan is insufficient

to exempt the congregation from reciting Tachanun; he must

actually pray in that minyan. This is similar to the opinion of the

Mekor Chaim (131:4 s.v. ella) that the exemption from Tachanun

due to the presence of a Chosson (a bridegroom) praying with

the congregation applies only if he actually prays with the

congregation, but not if he is merely present at the location of

the minyan. [The Daas Torah cites Rav Shlomo Kluger (in Sefer

Hachayim), who differentiates between a chosson on the day

of his wedding, when his non-praying presence is sufficient to

exempt the congregation from Tachanun, and during Sheva

Brachos (the seven festive days of celebration following the

wedding), when the chosson will only exempt the congregation

if he actually prays with them. However, the Daas Torah asserts

that in his opinion a congregation may be lenient and rely upon

the presence of a non-praying chosson even during Sheva

Berachos. Rav Shlomo Zalman (halachos Shlomo Tefillah 11:7)

is also of the opinion that in the presence of a chosson during

Sheva Berachos, the congregaton is exempt from Tachanun even

if he does not pray with them.]

Which prayer is so great that the world exists in its merit and in what manner should it be recited?

Maggidei Shiur Conference in Passaic, NJ

סיון תשע”ו: סימן קל”א סעיף ד מאמצע הסעיף ’ולא בבית החתן’ - סימן קמ”אבס”ד

בס”ד

The Misnhnah Berurah (132:§2) cites the Gemara (Sotah

49a) that since the destruction of the second Bais Hamikdash

the world exists in the merit of kedushah desidra, the prayer

“Uva Letziyon” recited at the end of Shacharis. Rashi (ibid. s.v.

akedushah) explains that this prayer was instituted to ensure

that every Jew study at least a minimal amount of Torah each

day. Therefore, the verses of kedushah are recited in the original

Lashon Hakodesh and are repeated in the Aramaic Targum

(translation). Since this is recited by the entire congregation

together, from scholar to uneducated layman, and involves the

precepts of both kedushas Hashem (sanctification of Hashem’s

Name) and Torah study, this prayer is precious and potent

enough to sustain the world.

There is a discussion among the Poskim regarding the manner

in which kedushah desidra is recited. Since kedushah is normally

said while standing, it would seem proper to stand; however the

fact that this prayer is recited even by an individual praying alone

indicates that it is not truly a davar shebekdushah (since a davar

shebekdushah requires a minyan of ten). The Aruch Hashulchan

(132:8) writes that it is better to recite kedusha desidra while

seated; and the Kaf Hachayim (59:§20) also mentions this in the

name of Rav Chaim Vital in Shaar Hakavanos. The Biur Halachah

(489:1 s.v. umitzvah) cites the opinion of the Ritz Gayus of the

Gaonic period, who mentions in passing that during Maariv at

the conclusion of Shabbos, kedushah desidra is recited by the

congregation in a seated postition. The Pri Megadim (Aishel

Avrohom 59:2) quotes the ruling of the Elyah Rabbah that if one

was sitting when he reached kedushah desidra he should remain

seated, but if he stood up earlier he should remain standing.

The practice of the Chazon Ish was to stand up for the kedushah

portion of the tefilah, beginning from the verse “ve’atah kadosh”

through the Targum translation on the last verse of kedushah.

This custom is cited by Rav Chaim Kanievsky (in Orchos Yosher

Tefillah §32 and in Orchos Rabbeinu vol. 3, additions by Rav

Chaim Kanievsky O”Ch §37) who explains that his reason was

due to concern that it is considered a valid kedushah. Rav Vozner

(Shevet Halevi vol. 6, 13) writes that de’avid kemar avid ude’avid

kemar avid (there is no halachic conclusion and one may choose

either opinion).

May kaddish be recited by many people at once?

The Biur Halachah in Siman 132 wrote a long composition

called Maamar Kaddishin containing many complicated rules

culled from the great poskim (such as the Levush and Mogen

Avrohom) regarding who gets precedence for reciting kaddish.

The Chasam Sofer (Shu”t O”Ch 159) infers from the discussions

among the poskim about the issue of precedence, that they are

all of the opinion that kaddish may only be recited by a solitary

individual, and not many individuals together. Shu”t Binyan

Tziyon (122) concurs, and rules that two people may not recite

kaddish simultaneously, and adds that the practice in Ashkenaz

(Germany) and Poland for all past generations was to be strict

that only an unaccompanied individual may recite kaddish. The

Chazon Ish (in Dinim Vehanhagos 4:7) also insisted on this.

On the other hand, the Siddur Yaavetz (by Rav Yaakov

Emden, in Dinei Aleinu Vekaddish Yasom) praises the Sefardic

custom of everyone reciteing kaddish simultaneously and notes

that this practice renders the lengthy discussion among the

poskim regarding precedence unnecessary. The Chayei Adam

(30:7) and Piskei Teshuvah (Yo”D 376:§6) also rule that it is

permissible for two people to recite kaddish simultaneously.

Even the Chasam Sofer, who is of the opinion that this should not

be done, allows for more than one person to recite kaddish in

extenuating circumstances (Shu”t Yo”D 345), and even instituted

in his yeshivah that all the single mourners should recite kaddish

derabbanan simultaneously.

Shu”t Rabbi Akiva Eiger (vol. 4, [Hamaor edition, p. 125])

states that “In the month of Av, 5591, plague broke out among us

in our numerous sins with the epidemic of cholera and there were

many mourners to recite Kaddish. I instituted that the mourners

should recite kaddish simultaneously for the duration of one year.

Upon the conclusion of the year, on Rosh Chodesh Av 5592, after

the termination of the epidemic with the Grace of Hashem, I ruled

that kaddish should no longer be recited simultaneously with the

exception of a single daily kaddish, namely the last kaddish after

Shacharis the mourners should recite simultaneously, but no

others. In this way, it will be impossible that a mourner will not

have the chance to recite a kaddish at least once daily. This is the

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סיון תשע”ו: סימן קל”א סעיף ד מאמצע הסעיף ’ולא בבית החתן’ - סימן קמ”א

manner that it will remain for the future.”

The Gesher Hachayim (vol. 1, 30:10§12) notes that even where

kaddish is recited by more than one person simultaneously, it

is only permitted if each word is recited in unison by all those

saying kaddish so that the congregation may promptly respond

Amein together. [This is an issue that the Chasam Sofer pointed

out in O’Ch ibid.] Due to concern that this will not be easily

accomplished, the Gesher Hachayim recommends avoiding

multiple people reciting kaddish simultaneously.

Some additional reasons cited by poskim for prohibiting

multiple people reciting kaddish are as follows: Shu”t Binyan

Tziyon states that since people recite the words at different

speeds it is impossible to properly focus and maintain

concentration. Shu”t Chasam Sofer writes that the merit of

kaddish is due to being the one who facilitates and enjoins the

congregation to respond Amein; the one who has precedence is

the one who receives this merit, and any extra people who recite

it are “mesaye’ya she’ein bo mamash” (useless accessories). The

Chazon Ish states that it is equivalent to having two people be

the Sheliach Tzibbur simultaneously.

Interestingly, the Chasam Sofer states in the name of the Shav

Yaakov that if somebody snatched a kaddish which belonged to

someone else, he has not acquired the merit and has not taken it

away from the one to whom it belonged. The kaddish still works

only for the benefit of the soul to whom the right of its recitation

belonged – even if someone else took it away.

Is an individual required to listen to keriyas hatorah?

The Shulchan Aruch (135:1) writes that on Monday and

Thursday at Shacharis, and on Shabbos at Mincha, three people

read from the Torah. The Mishnah Berurah (introduction to

siman 135) cites the Rambam, who states that Moshe Rabbeinu

instituted the practice of reading the Torah publicly on Shabbos,

Monday, and Thursday during Shacharis in order that no three

days elapse without Torah study. Ezra Hasofer was the one who

established an additional reading on Shabbos at Mincha. He also

structured the reading so that each person must read a minimum

of three verses, and that three people read on weekdays and

Mincha of Shabbos with a total minimum of ten verses. On

Shabbos morning he instituted that seven people read.

Regarding the public aspect of keriyas hatorah, the Shulchan

Aruch (143:1) writes that a quorum of ten men is required.

With regards to an individual who is incarcerated in prison, the

Shulchan Aruch (135:14) writes that it is not permitted to have a

Sefer Torah and minyan brought to him to fulfill the requirements

of keriyas hatorah, The Biur Halachah (s.v. ein) explains that the

reason is because an individual who is unable to attend the

public reading has not a sufficient obligation to permit moving a

Sefer Torah for his sake.

The Biur Halachah (143:1 s.v. befachos) raises the question

whether all ten men gathered to comprise the minyan are

required to still be obligated in the mitzvah of keriyas hatorah

or if the passages from Torah may be read for a few men in the

presence of ten men, some of whom have already discharged

their obligation. He cites the Ran who says that so long as most

of the required ten men have not yet discharged their obligation,

the Torah can be read. From here it is clear that the mere situation

of being public, in the presence of at least ten men who have

previously fulfilled their obligation, is insufficient to allow keriyas

hatorah for an individual; rather the public majority is required to

be obligated in order to allow the Torah to be read for those who

have not yet heard the reading.

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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 

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

9

בבליתאריך יוםאייר†≠†סיון

אבגדהושאבגדהוש

קידושין†עט†פ קידושיןקידושין†פאקידושין†פבבבא†קמא†בבבא†קמא†גבבא†קמא†דבבא†קמא†הבבא†קמא†ובבא†קמא†זבבא†קמא†חבבא†קמא†טבבא†קמא†יבבא†קמא†יא

דף†היומי†בהלכה†©משנה†ברורה®

מסימן†קכ¢ח†סעיף†ל¢ח†עד†סעיף†מ¢אßנהגו߆מסעיף†מ¢א†עד†אמצע†סעיף†מ¢ד

ßוהמקרא߆עד†אמצע†סעיף†מ¢ה†ßנהגו߆מאמצע†סעיף†מ¢דßקכ¢ט†סעיף†ב† †עד†סימן  ßוהמקרא߆מאמצע†הסעיף

מסעיף†ב߆עד†סימן†קל¢א

†קל¢א †סימן †עד †ל¢ח †סעיף †קכ¢ח †מסימן חזרה 

ßמתחילת†סימן†קל¢א†עד†סעיף†בßהחתן† †בבית †ßולא ßד† †סעיף †אמצע †עד ßב† מסעיףßה† †סעיף †עד ßהחתן† †בבית †ßולא †הסעיף מאמצע

ßוכן߆ßעד†אמצע†סעיף†ח†ßמסעיף†הßב† †סעיף †קל¢ב †סימן †עד ßוכן߆ †הסעיף מאמצע

ßקל¢ב†סעיף†ב† †קל¢א†עד†סימן חזרה†מתחילת†סימן

מוסר

כ¢א†איירכ¢ב†איירכ¢ג†איירכ¢ד†איירכ¢ה†איירכ¢ו†איירכ¢ז†איירכ¢ח†איירכ¢ט†אייר†סיון ßא†סיון ßב†סיון † ßג†סיון ßד†סיון ßה

ßוהתבונן߆עד†ßוכמה†צריך߆ ßפרק†ה ßעד†סוף†פרק†ה†ßוהתבונן߆ ßפרק†ה

ßוזהו†שאמר߆עד†ßפרק†וßעד†סוף†פרק†ו†ßוזהו†שאמר߆ ßפרק†ו

ßוהנה†אמרו߆עד†ßפרק†זßובעוונותינו߆עד†ßוהנה†אמרו߆ßפרק†זßוהנה†לפי߆עד†ßובעוונותינו߆ßפרק†זßעד†סוף†פרק†ז†ßוהנה†לפי߆ßפרק†ז

ßתבנה†ותכונן߆עד†ßפרק†חßועתה†נבוא߆עד†ßתבנה†ותכונן߆ßפרק†חßודרשו†עוד߆עד†ßועתה†נבוא߆ßפרק†חßסוף†פרק†ח†ßודרשו†עוד߆ßפרק†חßיתבונן† †ßוכאשר †עד ßט† פרקßודע†עוד߆עד†ßוכאשר†יתבונן߆ßפרק†ט

5/29/16

5/30/16

5/31/16

6 / 1 / 1 6

6 / 2 / 1 6

6 / 3 / 1 6

6 / 4 / 1 6

6 / 5 / 1 6

6 / 6 / 1 6

6 / 7 / 1 6

6 / 8 / 1 6

6 / 9 / 1 6

6/10/16

6/11/16

10

בבליתאריך יוםסיון

אבגדהושאבגדהוש

בבא†קמא†יבבבא†קמא†יגבבא†קמא†ידבבא†קמא†טובבא†קמא†טזבבא†קמא†יזבבא†קמא†יחבבא†קמא†יטבבא†קמא†כבבא†קמא†כאבבא†קמא†כבבבא†קמא†כגבבא†קמא†כדבבא†קמא†כה

דף†היומי†בהלכה†©משנה†ברורה®

ßואומרים†קדיש߆עד†אמצע†הסעיף†ßמסימן†קל¢ב†סעיף†בßויש†לומר߆עד†אמצע†הסעיף†ßואומרים†קדיש߆מאמצע†הסעיףßויש†שכתבו߆עד†אמצע†הסעיף† ßויש†לומר߆מאמצע†הסעיףßעד†סימן†קל¢ד†סעיף†ב†ßויש†שכתבו߆מאמצע†הסעיף

מסעיף†ב߆עד†סימן†קל¢ה

†קל¢ה †סימן †עד ßב† †סעיף †קל¢ב †מסימן חזרה 

ßמתחילת†סימן†קל¢ה†עד†סעיף†גßעד†סעיף†ו†ßמסעיף†גßעד†סעיף†י†ßמסעיף†ומסעיף†י߆עד†סעיף†יßßבמסעיף†יßßב†עד†סימן†קלßßו

†קלßßו †סימן †עד †קלßßה †סימן †מתחילת חזרה

מוסר

†סיון † ßו†סיון † ßז†סיון † ßחט߆††סיון†סיון † † ßיי¢א†סיון†סיון י¢ב†סיון י¢ג†סיון י¢דט¢ו†סיוןט¢ז†סיון†סיון י¢זי¢ח††סיוןי¢ט†סיון

ßעד†סוף†פרק†ט†ßודע†עוד߆ ßפרק†טßפרק†י 

ßועוד†רמז߆פרק†י¢א†עד ßויבא†יוסף߆עד†ßועוד†רמז߆פרק†י¢א ßוישראל߆עד†ßויבא†יוסף߆פרק†י¢א ßוישלחו߆עד†ßוישראל߆פרק†י¢א ßכי†שמעתי߆ עד†ßוישלחו߆פרק†י¢א ßהשליכו߆עד†ßכי†שמעתי߆פרק†י¢א ßומכאן߆ †עד ßהשליכו߆י¢א†  פרקßוכזה߆ †עד ßומכאן߆ †י¢א  פרקßועתה߆ †עד ßוכזה߆ †י¢א  פרק פרק†י¢א†ßועתה߆עד†סוף†פרק†י¢אßראובן† †ßויאמר †עד †י¢ב  פרקßוהנה†יהודה߆עד†ßויאמר†ראובן߆פרק†י¢ב 

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בבליתאריך יוםסיון†≠†תמוז

אבגדהושאבגדהוש

בבא†קמא†כובבא†קמא†כזבבא†קמא†כחבבא†קמא†כטבבא†קמא†לבבא†קמא†לאבבא†קמא†לבבבא†קמא†לגבבא†קמא†לדבבא†קמא†להבבא†קמא†לובבא†קמא†לזבבא†קמא†לחבבא†קמא†לט

דף†היומי†בהלכה†©משנה†ברורה®

ßב† †סעיף †קלßßז †סימן †עד †קלßßו †סימן מתחילתßהמועדים† †ßפרשיות ßג† †סעיף †אמצע †עד ßב† מסעיףßואם߆ßעד†אמצע†סעיף†ד†ßפרשיות†המועדים߆מאמצע†הסעיף

מאמצע†הסעיף†ßואם߆עד†סימן†קלßßחמתחילת†סימן†קלßßח†עד†סימן†קלßßט

†קלßßט †סימן †עד ßו ßקל† †סימן †מתחילת חזרה 

ßט†עד†סעיף†דßßמתחילת†סימן†קלßעד†סעיף†ו†ßמסעיף†דמסעיף†ו߆עד†סימן†קßßמ

מתחילת†סימן†קßßמ†עד†סימן†קמßßאßא†עד†סעיף†דßßמתחילת†סימן†קמ

ßא†סעיף†דßßט†עד†סימן†קמßßחזרה†מתחילת†סימן†קל

מוסר

†סיון † ßככ¢א††סיוןכ¢ב††סיון†סיון כ¢גכ¢ד†סיוןכ¢ה†סיון†סיון כ¢ו†סיון כ¢זכ¢ח†סיוןכ¢ט†סיון†סיון ßל†תמוז ßא†תמוז ßב†תמוז ßג

ßויש†עוד߆עד†ßוהנה†יהודה߆פרק†י¢ב ßועתה†נראה߆עד†ßויש†עוד߆פרק†י¢ב  פרק†י¢ב†ßועתה†נראה߆עד†סוף†פרק†י¢ב

ßמזה†בידך߆פרק†י¢ג†עד ßשלח†ידך߆עד†ßמזה†בידך߆פרק†י¢ג †עד†סוף†פרק†י¢ג ßשלח†ידך߆פרק†י¢ג ßמפראג† †ßומהר¢ל †עד †י¢ד  פרק פרק†י¢ד†ßומהר¢ל†מפראג߆עד†סוף††פרק†י¢ד

ßוהיה†פי߆פרק†ט¢ו†עד ßועשית߆עד† ßוהיה†פי߆  פרק†ט¢ו פרק†ט¢ו†ßועשית߆עד†סוף†פרק†ט¢ו

ßועוד†כתיב߆פרק†ט¢ז†עד ßוהנה߆עד†ßועוד†כתיב߆פרק†ט¢ז ßולא†יחשוב߆עד†ßוהנה߆פרק†ט¢ז 

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סיון תשע”ו: סימן קל”א סעיף ד מאמצע הסעיף ’ולא בבית החתן’ - סימן קמ”אבס”ד

“All of us know the basics of tefillin but after learning the daily daf of Mishnah Berurah it is a different tefillin and after learning the laws of tefillah, shemoneh esrai is a different shemoneh esrai!!” - HaGaon HaRav Yissocher Frand, shlita, R”M Yeshiva Ner Yisrael, Baltimore

“I myself have enjoyed tremendous chizuk since joining the daily limud of Dirshu’s Daf HaYomi B’Halacha!” - HaGaon HaRav Yeruchim Olshin, shlita, Rosh Yeshiva Beth Medrash Govoha, Lakewood

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סיון תשע”ו: סימן קל”א סעיף ד מאמצע הסעיף ’ולא בבית החתן’ - סימן קמ”אבס”ד

But since a “public” is constituted of ten men, why is it

sufficient that most of them are obligated? Rav Chaim Brisker

(mentioned in Birchas Shmuel Yevamos 21) explains that the

“public” component of keriyas hatorah can be interpreted in

either one of two approaches. The first is that when ten men

gather, forming the quorum for a halachic public group, the group

as a whole becomes obligated in keriyas hatorah; but until the

group forms there exists no obligation. The other understanding

is that each individual Jew is under the obligation to have the

Torah publicly read, but must first become a member of a halachic

public group in order to discharge his obligation. In light of the

first interpretation, until a “public” forms of men who have not

yet discharged the obligation to read keriyas hatorah, it would

not be sufficient for most of them to be obligated, because as

individuals they have no obligation, and since some of them

have already discharged their obligation there is no public who

can be obligated. On the other hand, in regard to the second

interpretation, since each individual is obligated to hear keriyas

hatorah in a public manner it is possible to understand that as

long as most of the public have this obligation, the principle

of “rubo kekulo” (most has the status of all) can be applied to

consider this a public reading of the Torah. However, if only a

few of them are obligated, the public cannot be considered as

being obligated, and such a reading would not constitute a public

keriyas hatorah.

The Chazon Ish (reported in Dinim Vehanhagos 5:17) had

a practice of travelling great distances for the sake of keriyas

hatorah. Rav Chaim Kanievsky (in Orchos Rabbeinu vol. 1 hosafos

p. 10) mentions that his father, the Steipler Gaon, would also

travel far in order to hear keriyas hatorah. When the Chazon Ish

heard about this, he commented that despite his own practice of

being stringent to travel for the sake of keriyas hatorah, he was

not obligated to extend great effort since the obligation is only

upon the public, and not upon any single individual.