The 39 Melachos

Since Matir, untying, is basically the opposite of Koshair, Kayama. If only one of these properties is present, it is tying, we have decided to condense them into one forbidden Mderabanan. If neither characteristic is article. present then the knot is permitted. In the Mishkan In the Mishkan, knots were necessary for making the nets used to trap the Chilazon, a rare sea creature from which the blue dye Techeiles was derived. Techeiles was required to dye the Yerios, the cloths draped over the Mishkan. However, the Yerushalmi holds that Koshair was required for the curtains of the Mishkan. These curtains needed to be made as a single continuous fabric with no seams. This was not a simple task as the weaving process could only produce a fabric with the same width as the loom. Therefore, to make curtains of the correct width, it was necessary to bind together different fabrics, produced by weaving, with knots. The Basic Premise of Koshair Koshair is the binding of two separate pliant objects (usually rope or string) by twisting one around the other in either a skilled or a permanent manner. This is normally performed by making a knot but Koshair also applies to any other method of binding. The Different Levels of Knots For a knot to be forbidden Mdeoraisa, it has to possess two characteristics. Firstly, it has to be a Kesher Uman, literally a craftsmans knot. This refers to any skilfully executed knot that is very firm and is capable of remaining permanently tight. It is called a Kesher Uman because plenty of skill and practice is required to tie it. The second characteristic of a Mdeoraisa knot is that it has to be a Kesher Shel Kayama, a knot of permanence. This refers to any knot which is meant to remain permanently. Therefore, it is forbidden Mdeoraisa to tie a knot which is a Kesher Uman and a Kesher Shel Slipknots An Anivah, a slipknot, is a knot which can be unravelled very easily by pulling one end of the string (e.g. a bow). It is not considered a Halachic knot so is permitted on Shabbos. A necktie which is tied in a Windsor knot is considered an Anivah and is therefore permitted. However, a Double Windsor knot combines a single knot and an Anivah. Although both an Anivah and a single knot are permitted alone, when tied together they are forbidden so tying a Double Windsor on Shabbos is prohibited. A bow-knot with shoelaces is considered an Anivah on top of a single knot so is only permitted if the bow -knot is made with the intention of untying it within 24 hours. Common Applications After Krias HaTorah, the Sefer Torah is often secured with a sash that is tied with a bow-knot. If it will be untied within 24 hours, the knot is permitted. However, after Shabbos Mincha when the Sefer Torah wont be used until Monday, it is advisable to wrap the sash around and tuck the ends in (which is anyway the Ashkenazi Minhag) instead of tying it with a bow -knot which would be left for more than 24 hours. The rings tied around a Lulav must be tied before Yom Tov but if one forgot to tie his Lulav, he can just wrap the palm strip round and tuck the ends in. In addition, one may not inflate a balloon and then tie it to seal in the air. 22: Matir Matir, untying, is the undoing of any Koshair knot and is therefore the opposite of Koshair. If tying or tightening a certain type of knot is Koshair, untying or loosening the same type of knot is Matir and is forbidden.

15th February 2014

This Shabbos, Daily Nach will be up to Iyov Perek 13 Email dailynach@gmail.com or visit www.dailynach.com for more information.
Dvar Torah

Issue No: 457 Shabbos In: 4:58 Shabbos Out: 6:07 Sof Zman Krias Shema: 9:44

At the beginning of this weeks Parsha, it says regarding the counting of the Bnei Yisrael (30-13), - This is what they shall give everyone who passes among the counted half of the shekel, by the holy shekel. When the census was taken of male Jews over the age of twenty, each man was to make a payment of half a Shekel of silver. The coins were then counted, and Rashi comments that the total indicated the number of male adults. This process raises several questions. Why werent the men counted individually? And furthermore, why was each one required to donate a coin instead? Our Sages answer that the method of counting by means of coins signifies the fact that every single person counted has his own individual worth. However, this leads to a different question; if so, why did each man have to donate only half a shekel as opposed to a whole one? Why not have each individual assert that he is whole and complete? In fact, this is just the point, to emphasise that no individual is complete when they are alone. No man, and certainly no Jew, is complete. One can only reach the ultimate heights of Jewish spirituality when he associates and works together with his fellow Jews. If he goes out of his way to help others and to collaborate with others in positive group efforts, then he is a true member of the Jewish nation. On the other hand, if he remains detached from others, then he stands alone and is truly lacking in character.

navigating his way through the forest. Can you show me the way out of the woods? he asked. No, not yet, replied the second man. However, through my travels I have already found out which roads not to take. Maybe together we can we can find the right way? And so it was. Each one offered his own knowledge of the forests roads, and with their combined information, they quickly discovered the right way. Had they remained alone, each of them would have wondered around the forest for longer, searching for the exit. This reasoning is the basis for our davening with a Minyan. The unification of prayer has a force and power of its own. This is explained by the following parable. A King was once asked to decide which of two towns deserved a certain royal privilege. Both towns sent gifts to the King to win his favour. The members of the first town sent their gifts individually, at different times. As each gift arrived, the king examined it and usually managed to find fault with each one. The second town however, sent their gifts in one shipment. When this bundle of gifts arrived, the King was immediately overwhelmed and impressed by the enormous number of gifts and did not feel the need to examine each gift individually. As would be expected, the second town won his favour.

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In a similar vein, if each of us would daven separately, Hashem would examine each of us on an individual basis and would without doubt, uncover our flaws. On the other hand, if we daven in a Minyan, our combined prayers are conveyed to Hashem and hopefully, the The importance of working together is shown in the tale merits of the entire group will outweigh the deficiencies of a man who got lost in a huge, overgrown forest and of each individual in the group. was left wondering around in circles, bewildered and lost. Eventually, he came upon a second person, also

Rishonim Story

Dvar Torah

The story of the Abarbanel, Don Yitzchak Abravanel, is not only a personal story, but also the tale of the Jewish peoples suffering in Europe at the time. He was the last of the long line of great Jewish leaders of the Golden age of Spanish Jewry.

to complete his Perushim on Yehoshua, Shoftim and Shmuel, but before he could begin his work on Melachim he was summoned by the King of Spain to run the Spanish national treasury. King Ferdinand knew that they would find no greater financial genius and only two years before the expulsion of the Jews the Abarbanel officially was made Yitzchak was born into a wealthy family in Portugal and his treasurer of all of Spain. father was heavily in favour with King Afonso V of Portugal. He was fortunate enough that he succeeded his father as Indeed, when the terrible decree of expulsion became state treasurer and thus had the ability to support many of known, the Abarbanel tirelessly attempted to avert the the needy Jewish families living in Portugal. When Afonso impending catastrophe. He pleaded with the King and captured the town of Arzilla in Morocco, he captured 250 Queen to reconsider their heartless decree and offered Jews. Yitzchak took immediate action by appointing twelve huge sums of money to the Kings treasury; however, he representatives to gather the necessary funds to redeem could not convince the obstinate monarchy. them, and he himself provided the bulk of the money. When he had managed to eventually raise the money to On the 9th of Av, 1492 Tishah Bav, the Abarbanel and his redeem the Jews, he then chose to support them from his family went on the march with the rest of those Jews who own funds for an additional two years, until they could refused to compromise their Yiddeshkeit. He voluntarily learn the language and earn a livelihood in foreign Portugal. chose to give up his exalted position and join his fellow Jews and share in their suffering in their darkest moments. However, Alonso died and was succeeded by Don Joao II, The refugees eventually found their way to Naples where who began a policy in 1481 CE which aimed at ridding they found a haven, yet Ferdinand heard about this and himself of all the nobility and ministers who had served requested that Naples refuse all Jews entry. The king of under his father. The Abarbanel was informed just in time Naples refused and appointed the Abarbanel as his of this ruthless policy, as he was on the way to answer the personal advisor. Unfortunately, Naples was captured by Kings call, and that he was on the list of those to be King Charles of France in 1495, and the Abarbanel was beheaded. In haste he fled to Toledo in Spain, and arrived forced to flee to Sicily and then to the island of Corfu in the there, accompanied by his wife and children, but penniless Mediterranean. Having lost much of his wealth as a result and destitute. He quietly obtained a position with a Jewish of his travails, he eventually settled in Venice and was banking firm and was glad to finally have got an opportunity elected to the council of state of the Venetian Republic, to pursue his learning and writing of Seforim, and managed eventually passing away at the age of 71.

At the start of this weeks Parsha, Ki Sisa, Hashem commands Moshe to conduct a survey of the Bnei Yisrael, not by counting them individually but rather by making each man over twenty donate half a Shekel. It says in the first few Pesukim (30: 12 -13), - When you count the heads of the Jewish people according to their numbers, and each man shall give an atonement for his soul to Hashem when they are counted, and there wont be in them a plague when counting them. This is what they shall give, all those who pass over the count, half a Shekel of the Holy Shekel, twenty Gerah is the Shekel, half a Shekel a portion for Hashem.

righteous individual is taken from this world at a young age, people are shocked and begin to think one of two things. Either they say that Hashem does not run the affairs of this world and there is no protection by being righteous. Or they say that perhaps this person was not really righteous after all; maybe he was not the same on the inside as he was on the outside. Therefore the Torah states, When you raise the heads of the Jewish people, i.e. when a righteous person is taken to the world above before his time, know that it is because of their commandments, Lifkudeihem, that he was taken. In other words, the generation is not keeping their commandments. This is the way of Hashem; he will take one Tzaddik to atone for the sins of I heard the following in the name of R' Tatz the many others and hopefully the generation gets the following fascinating idea. It is interesting to note message and his death was not in vain. that the word used for counting in the beginning, is not the same as that used throughout the The Pasuk continues. Since the generation is rest of the portion. Rather, the word is used. responsible for his death, they have to atone for his What is the reason behind this change of Loshon? soul, And each man shall give an atonement for his He explained that the word used for counting in the which literally beginning of the passage is, means to raise, whereas the word used subsequently is, which can also mean, commandments. Explains the Ohr Hachaim, the reason for the change in the use of language in the Pasuk is to explain the hidden ways of Hashem. When a soul to Hashem, an atonement for the Tzaddiks soul. If the people realize this and they repent and mend their ways then Hashem wont have to punish them, hence the continuation, And there wont be in them a plague because of their commandments. Good Shabbos

Q) What are the Halachos regarding a person who Additionally, one can say Aleinu together with the has not yet finished Oovo Letzion whilst the rest of Tzibur after concluding the pasuk he is currently up the Shul is up to Aleinu. Is one required to say Aleinu to. with the Tzibur? Hasmonean Beis Rabbi Daniel Samet

Riddle:

If you have a question on any topic you would like A) The main idea of saying Aleinu together with the to have answered, just email us at Tzibur is due to the fact that one should bow down Hasmolivingtorah@gmail.com or send a text to at Anachnu Korim together with the Tzibur. Therefore even when behind one should bow down. 07779579188

Which Mitzvah comes about due to a lack of intent on the behalf of the doer or someone acting on his behalf? Answer in next weeks Living Torah Last weeks riddle: Which Mitzvah only applies to someone sitting, reclining or lying down? Answer: Standing up for an old person. If a person is standing up when an old person enters the room, he should continue standing and not sit down in order to stand up.