Last Friday we began our overview of the melakha (=an activity which is forbidden to perform on Shabbat) named “hotza-a”, i.e., carrying, transferring an object from one domain to another domain.   The Rabbis distinguished between four different domains. 1. reshut ha-yahid a private domain , 2. reshut ha-rabbim, a public domain, 3. karmelit , the semipublic domain, and  4. meqom petor,  the exempted domain.  They specified case by case, in detail and at length all the different situations and laws pertaining to each category.

There is one particular case on which we will focus our attention first, because in our days and our urban reality, this is probably the most practical case: carrying an object within a public domain, which is also considered part of this melakha (MT Shabbat,  12:8).

But why would carrying an object in the public domain be considered as transferring it from one domain to another domain? Although this is classified as a legal axiom (Halakha leMoshe miSinai), the reasoning behind it is the following:  according to Jewish law a person standing in the public domain is deemed to create around himself a sort of a personal private domain in the area around his body. It is an abstract  perimeter of authority and liability. Jewish Law defines the area of this domain as a square of approximately six feet by six feet, each side (visually, and to be more precise,  it is the length of the person when he lays down on the floor with his arms extended. Thus, this square is slightly different in size from person to person).  Now, if for example two people, Mr A and Mr B, see a lost object in the street and both claim possession on that object, if the object happens to be within six feet of Mr A, he has the legal right to keep this object.

So, the six feet perimeter around me is an abstract reshut hayahid, i.e., my private domain within the public domain.  Now, this area is re-created anew every time the person rests on another spot of the public domain.  Therefore, if I carry an object from my present perimeter (Area 1) into an area more than  six feet away (Area 2) it is like transferring an object from one domain to another domain.  Consequently, for example, I am permitted to transport an object in the street within my own six feet: if I take my glasses off, I can carry them within my six feet but not beyond six feet.

(to be continued…)

Candle lighting in NYC:  7.19 pm

Shabbat Ends in NYC:  8.20 pm

 There are 39 activities that are forbidden in Shabbat (melakhot , see here). One of them is called in Hebrew hotza-a, i.e., carrying, transporting or transferring an object from one domain to another.

Although this melakha is not explicitly mentioned in the Tora (same as most of the 39  melakhot) there are a few places where this activity is seen as a melakha.  For example, when haShem sent the manna (heavenly bread, Ex. 16 ) which the people of Israel would gather everyday as their only source of sustenance, haShem forbade the people to gather, carrying and bringing home the manna on Shabbat. They had to relay on the manna of Friday, which consisted of a double portion.

A second source where carrying objects is called as melakha is found in Exodus 36:6. The people of Israel donated precious metals, fabrics, leathers, stones, etc. At one point, they realized that they had a surplus  of materials and Moshe ordered them to stop all melakha (as we know melakha defines the activities done for the building of the mishkan), the pasuq then says “vaikale ha’am mehabi” and the people, following the instructions of Moshe “refrained from bringing” any more things to the mishkan.

This melakha is so important (and its details so intricate) that the Mishna of Shabbat devotes to this subject five of its 24 chapters, and of course most of the tractate ‘erubin, ten chapters, are related to this melakha. Maimonides, in his Mishne Tora devotes to hotza-a eight out of 30 chapters and most of the eight chapters of hlkhot ‘erubin.

B’H in the following HOTD we will explain some of the details of this  melakha.

Rabbi Ytzhaq Magriso, the author of the commentary of me’am lo’ez to Pirqe Abot, explains in his words what we call today “intellectual or academic arrogance”.

This Mishna is addressing those who might “think highly of themselves because they are learned and consider themselves to be above the general populace at large. This attitude leads to arrogance, which is a very bad trait.  When a scholar studies he must do so with humanitarian outlook. Together with his studies he must learn to be humble and able to get along with people.  When a scholar sees someone doing wrong and wishes to correct him, he should not do so with strong language and disrespectful tone. rather, it should be with a sweet language and in a calm tone”.

On the same note, in August 2012, a teacher confesses her mishaps in this field: “The philosopher Foucault pointed out that knowledge and power are so intimately related that we cannot really think about them separately. .. Arrogance is the Dark Side of knowledge and students, no matter how old, can become scared of you because you have power just from being a teacher.” (see the rest of the article here ).

Rabbi Magriso concludes that a humble teacher or rabbi will make sin disappear: “Since he shows respect for the public and speaks to them in kind terms, they hold him in regard and esteem him. Then, when he admonishes them for some error,  they will heed him and respect his views. Thus, the study of Tora and good manners can allow the scholar to banish sin”

Pirqe Abot   English translation online, by Chabad.org

MUST WATCH “Don’t be too late”

 To prepare ourselves for the day of Shabu’ot, the day we received the Tora, it is customary to study pirqe abot, the “Chapters of the Fathers” which is a tractate of the Mishna composed around the Second Century.  This Mishna does no deal with the technical details of the observance of specific Mitzvot, as usually the Mishna does, but with practical Jewish wisdom, values and mores.      

There are many excellent English translations and commentaries of pirqe abot. My favorite is the Me’am Loez, written by rabbi Ytzhaq Magriso, 18th century, Turkey. He wrote his commentary originally in Ladino (Judeo- Spanish) and the book was published in 1747.  Today we have a beautiful English translation of his book done by rabbi Aryeh Kaplan, z’l (see here).

Let me share with you a few insights from this book

The Mishna 1:7 talks about bad neighbors and bad friends. Exhorting us to be careful when choosing our company (or our children’s company!).

*Rabbi Magriso warns of the danger of bad influences. Influence, positive or negative, is not perceived while taking place. We might realize the effects of bad influences on us or our children when it is already too late. Bad company is like second-hand smoke: I will bear the effects and consequences of smoking cigarettes even though I, myself, did not smoke.

*The Mishna warns us to keep away from a bad neighbor. Rabbi Magriso offers his interpretation of a bad neighbor.  In his opinion a bad friend or neighbor is defined, primarily, by his or her character. A bad friend is an individual who suffers when sees you happy. Find neighbors and be among friends who are not jealous of you, and save yourself from a lot of trouble!

*Anticipating the era of Facebook, rabbi Magriso also sentenced: What is the best way to asses someone’s character? What is the way to see if our children are in a good path? Look at his or her friends. Your circle of friends is the best indicator of who you are. Tell me who your friends are and I will tell you who you are (or who you are about to be!)

Pirqe Abot   English translation online,  by Chabad.org

MUST WATCH “Don’t be too late”

   Previously, we saw the different opinions regarding the time Shabbat ends ( see here). We also began to explain the Habdala ceremony, which is the official way we depart from Shabbat, and the fulfillment of a biblical commandment ( see this  ).

Before we do the Habdala ceremony we pray Tefilat ‘arbit, as we do every night, including a special text: “Ata honantanu”, which means”You, haShem, granted us wisdom and understanding… enabling us to distinguish between light and darkness, between the holy and mundane and between the Seventh day and the rest of the week…. “. By reciting this text we acknowledge the distinction between Shabbat, ending as we speak, and the rest of the week, that is beginning right now.   In ancient times, when the Jewish people were such a difficult financial situation that they were not able to afford wine for the hadbala, the Rabbis (anshe keneset hagedola) did not require to perform the Habdala ceremony, but just the recitation of Ata honantanu.

Because we love Shabbat and we have a particular instruction to add some time from the weekdays (Friday and Sunday) to Shabbat we do not rush to pray ‘arbit. On the contrary, we actually recite some Psalms from Tehilim (leDavid… laMnatzeah) and the Hazan sings the qaddish and other prayers with a slow melodie, to delay the end of Shabbat.

After the ‘arbit prayer, the custom is that the Hazan recites the Habdala for all the congregants in the Synagogue.  Particularly for those who for any reason will not recite the Habdala at home.

Therefore, all those who listen to this Habdala with the intention of being included in it, fulfill the Mitzva of Habdala (even if they did not drink from the wine).

Now, those who already participated in this public Habdala, can still do Habdala at home for their family members.

The correct custom, following the shulhan ‘arukh, is to say or listen to the Habdala while seated.

Shabbat Shalom!

Candle lighting in NYC:   7.05 pm

Shabbat ends in NYC:      8.06 pm

For Minhaguim of Sefirat ha’Omer see  THIS

For Sefirat ha’Omer app for your Iphone, Ipad click here

For Sefirat ha’Omer reminder app for your android see this

 The foods and products described in the following list do not contain Hametz and are authorized for Pesah 5773.