The 39 Melachos

The following five Melachos are brief and do not have as the perpendicular threads are called weft. Maisach is many practical applications on Shabbos so we have when warp threads are set up and aligned perfectly to decided to condense them into one article. allow weft threads to pass over and under them in a perfect pattern. Under Maisach, it is forbidden to arrange In the Mishkan or lay out reeds in basket-making. Wool was required in the Mishkan to make the cloths, Yerios, which were draped over the Mishkan. After the 18: Oseh Shtei Botei Nirin combing, scouring and dyeing processes were completed, Oseh Shtei Botei Nirin, constructing two heddles, is the the wool fibres were ready to be twisted into thread. As step just before the weaving. Once the warp threads are mentioned last week, threads were dyed in three different in place, the weft threads can be weaved through them. colours, Techeiles, Argomon and Tolaas Shoni. The three The purpose of Oseh Shtei Botei Nirin is to hold and different colour threads were then spun together with a control the warp threads so that the weaving can be done. fourth linen thread to produce a thicker thread. Each of The Melacha was performed when a string called a Litzoh the spinning processes is the Melacha of Toveh, spinning. was attached to a reed and used to create loops which Once the thread was produced, it underwent the weaving were used to weave the weft threads through the warp process to make cloth. The weaving process contains four threads. However, the Rambam holds that the Melacha is Melachos, Maisach- warping, Ose Botei Nirin, constructing the making of netting which was used to trap the Chilazon heddles, Oreg, weaving, and Potzaya, unravelling. fish from which Techeiles was derived. 16: Toveh Toveh, spinning, is the twisting of fibres or hairs into a thread. Toveh can be transgressed either by hand or through the use of a machine such as a spinning wheel. The Yerushalmi holds that twisting two previously made threads to form a thicker string is Toveh, however, the Rambam holds that this process falls under the Melacha of Koshair, tying. Under Toveh, it is forbidden to re -twine tallis or tzitzis strings that became split apart (according to the Yerushalmi). 17: Maisach Maisach, warping, is the first step in creating woven fabric. The longitudinal threads of a fabric are called warp and 19: Oraig Oraig, weaving, is the process of creating a fabric by passing the weft threads through under and over the warp threads. Under Oraig, it is forbidden to braid the hair of a Shaitel on Shabbos. It is also forbidden to braid ones own natural hair under the Melacha of Boneh, building. Knitting is also prohibited under Oraig. 20: Potzaya Potzaya, unravelling, according to the Raavad was the last step of the weaving process where the warp threads that connect the woven fabric to the loom are cut. Therefore, the purpose of Potzaya is to remove the finished cloth from the loom after weaving. Under Potzaya, it is forbidden to pull out threads, even if loose, that are dangling from the fabric of a jacket. It is also forbidden according to some Poskim, to unravel a thread so consequently, one may not unravel Tzitzis.

8th February 2014

This Shabbos, Daily Nach will be up to Iyov Perek 6 Email [email protected] or visit www.dailynach.com for more information.
Dvar Torah

Issue No: 456 Shabbos In: 4:45 Shabbos Out: 5:55 Sof Zman Krias Shema: 9:51

At the beginning of this weeks Parsha, Hashem commands Moshe to make (28:2), - holy garments for your brother Aharon for respect and glory. The clothes of Aharon and the Kohanim were all beautifully designed but its obvious that it wasnt only the outer beauty that was special about them. Rather, the Torah wrote, And you should make holy clothes, for Aharon your brother, for respect and glory. For the simple, average man, these clothes seem to be just aesthetically beautiful but a Pasuk later, the Torah writes, and you shall speak to all those of wise heart and they shall make Aharons clothes -to sanctify him to serve me -those of wise hearts knew these clothes were much more than what meets the eye; these were clothes that carried immense holiness. The Gemara explains that each of the 8 garments of the Kohen Gadol atoned for a sin. The Meil, the blue coat with bells, atoned for Loshon Horah. This requires explanation. What was special about the Meil that it atoned for Loshon Horah, a sin so severe that it is equal to the three cardinal Aveiros? Rabbi Shneur Kotler answers this beautifully. Chazal say that the Yetzer Horah is similar to a fly. Just like a fly is attracted to dirt, and even more so to blood and wounds, and it has many eyes, so is the Yetzer Horah. It detects any weakness, any wound in a person, and dirties it tenfold. But although it can see a lot, just like the many-eyed fly, the Yetzer Horah only sees the bad, the weak points of a person. This is exactly the same as one who talks Loshon Horah! He always focuses on the

bad in people, looking for some juicy gossip; he never sees the man behind the deed who could be righteous and pure. He forgets that even if there is a wound now, it will heal and disappear. Therefore the Kohen wears a long coat, from top to bottom completely blue. Blue is the colour of the sky which is as wide as wide can be. When a person has a wide view, then the full picture is finally seen; he sees a person as a whole; how good he is and how much he has to offer. He doesnt solely focus on the negative like the fly and the Yetzer Horah. Then, when a person has such a view, the wound will seem minute, and no one will pay attention to it, thereby making the Loshon Horah disappear by itself. That is the point of the blue Meil, see wide and see the good in other people. It is told about Rabbi Menachem Yehoshua Aharonberg ztl that he was very careful about Loshon Horah. He didnt just refrain from talking it, but also from hearing other people speak it. This wasnt due to the fear of punishment of the Aveirah, but rather because of his love for other Jews, who he didnt want to get punished. When he used to come back from his Shiurim on the bus, sometimes he overheard people talking Loshon Horah. Instead of confronting and embarrassing them, he would sing the famous Pasuk of Tehilim Mi haish hechofetz chaim ohev yamim liros tov, netzor leshoncho mero usfasecho midaber mirmah Who is the man who desires a long life...? Guard your tongue from [speaking] evil... When people heard his melodious voice, they would immediately stop speaking Loshon Horah.

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Rishonim Story

Dvar Torah

Rabbi Yechiel of Paris was the Rosh Yeshiva of the Yeshiva in Paris in 1225 BCE and was one of the most prominent figures in French Jewry. The Yeshiva was one of the greatest of its kind and had over three hundred Talmidim learning there of whom many later went on to become Baalei Tosfos. Indeed, one of Rabbi Yechiels most famous Talmidim was Rabbi Meir, the Maharam of Rottenburg, who we discussed last week. Maintaining such a great pulse of Torah was a very difficult responsibility for Rabbi Yechiel as the Jewish community in France were suffering severely from the relentless persecution as a result of the Crusades. Furthermore, the Jews of France were humble people who could not afford to support the many Talmidim of the Yeshiva. In the year 1240 BCE, King Louis IX of France decreed that a religious dispute was to take place between representatives of the Christian and Jewish religions on the subject of the Talmud. Rabbi Yechiel was chosen as the leader of the Jewish delegation and was given the task of defending the Talmud from attacks by the Jewish apostate Nicholas Donin, a violent anti-Semite. The dispute took place and Rabbi Yechiel eloquently

answered every accusation made by Donin, and proved them to be entire fabrications. The King, Queen and all the other notable nobles of France were present at the dispute, and they were all very much impressed by the wisdom and principled manner of Rabbi Yechiel. However, the hatred towards the Jews was so intense that the decree was nevertheless passed to burn all available manuscripts of the Talmud. In an age where the Talmud was only handwritten such an act would cause a major stunt of Torah learning for all of European Jewry. Indeed, on Friday, Erev Shabbos Chanukah, in the year 1244, twenty four cartloads of Talmudic manuscripts were publicly burnt in Paris. However, Rabbi Yechiel was adamant that the learning of Gemara would continue regardless of the limitations placed upon him by the authorities and he continued to teach the Gemara in his Yeshiva. He even wrote many of his own Tosafos and was considered the leading authority of the Gemara at the time, with many of his Meforshim recorded by the Maharam of Rottenburg and others.

In this weeks Parsha, the Bigdei Kehunah are described. We learn about the beautiful Begodim that the Kohen Gadol wore, full of gold, precious stones and beautiful materials. However, what about the concept of Tznius? It says in Micha (6:3), And walk modestly with your G-D. Part of this commandment is to be bashful before Hashem. Furthermore, it says in the Kitzur Shulchan Aruch (Siman 3 Seif 3), one should not wear expensive clothing as this brings a person to haughtiness. The Bigdei Kehunah are expensive, lavish clothes so why dont they have to comply to the laws of Tznius? We can answer this question using the following concept. Rav Shimshon Pincus ztl, the famous Rav of Ofakim, explains the concept of Oneg Shabbos in his sefer Nefesh Shimshon on Shabbos Kodesh. He says that Chazal describe the amazing mitzvah of Oneg Shabbos in many places. It says in Tehillim (37:4), Take delight in Hashem and He will grant you the wishes of your heart. The Gemara in Shabbos (118a) says that the delight referred to here is Oneg Shabbos as it says in Yeshayahu (58:13), You should call Shabbos a delight. Chazal also tell us how to fulfil this mitzvah as it says in the Gemara, How does one delight in Shabbos? Said RYehudah son of Shmuel bar Sheilas in the name of Rav, with cooked beets, large fish and garlic heads. This means that we eat delicacies on Shabbos. Its true that indulging in physical pleasure is normally negative, however, this is only on weekdays. On Shabbos its a mitzvah. Hashem commands each Jew, You shall call Shabbos a delight. To explain this, Rav Pincus brings a Mashul about himself. He had a rule never to eat meaty outside his house for Kashrus reasons. However, once he was in the home of a great Rosh Yeshivah at supper time and was invited for

the meal. At the meal, chicken was served. Rav Pincus explains that he ate out of respect for the great man. Similarly, on Shabbos were Hashems guests and it is as if Hashem tells us, I want you to enjoy my delicious food! and the Halacha is that one should not refuse a great person; so we put aside what we want, and do what Hashem wants. This is Oneg Shabbos. Now we can explain the idea of the Bigdei Kehunah. Especially over here, Hashem is telling the Kohen Gadol to wear Bigdei Kehunah - for honour and glory so the Kohanim listen to Him. However, the message of the normal Kohanim who only wore white clothes was different. Rav Pam ztl explains that white clothes represent cleanliness in ones Neshama and Middos. The Kohanim represented the fact that as Ovdei Hashem, we must have pure intentions and good Middos. We can combine these two ideas to provide us with a profound message. The Kohen Gadol would wear the normal Bigdei Kehunah under his special Begodim. This teaches us as similar lesson to that which we learn in Pirkei Avos (3:17), He would also say, One whose wisdom is greater than his deeds, what is he comparable to? To a tree with many branches and few roots; a storm comes and uproots it, and turns it on its face. Before we can be Mekadesh Hashem, we have to first make sure that our behaviour and Middos are good and pure. The foundation is to have good Middos and it is through these good Middos that we are Mekadesh Hashem. This also explains why only the Kohen Gadol wore the extra Begodim. Since he was a Tzaddik with already exemplary Middos, he was able to wear the extra Begodim, and to be Mekadesh Hashem.

Q) Is one required to make a Beracha on swallowed flavour, you dont need to repeat the chewing gum? Beracha, even if you have not swallowed properly. In Yabia Omer, Rav Ovadia Yosef uses Benny Biren this idea to say that if one has swallowed the A) The Shulchan Aruch (167:6) states that one taste of the chewing gum then one can speak, cant speak between a Beracha and the eating implying that a Beracha is required for the actuand the Mishna Berura (167:35) says that this al swallowing of the taste of the chewing gum. applies to chewing and swallowing. In fact the Hasmonean Beis Rabbi Beracha is on the swallowing and if one spoke before swallowing he may require another If you have a question on any topic you would like Beracha. to have answered, just email us at Yet the Chayei Adam says that since one has
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Which Mitzvah only applies to someone sitting, reclining or lying down? Answer in next weeks Living Torah Last weeks riddle: Which weekly Parsha is never read, outside of Israel, at Shabbos Mincha? Answer: Parshas Bereishis. Outside Israel, Simchas Torah always falls on a weekday. So the only Shabbos where Parshas Bereishis is read is the following Shabbos at Shacharis