Daf HaYomi B'Halacha Daily Email

PART 2:

Paroh’s master plan was “Vayorayu osanu”. He schemed to pit them against each other, thus spreading discord in their ranks and breaking their achdus. This would remove Hashem’s protection of them to allow for him to persecute them.

“Hovo nischacmo lo”. His chochma was to enslave them in a manner that sowed discord. The first move he made was, “Vayosimu olov sarei misim”- “He appointed tax collectors”. Why did he appoint tax collectors? Why didn’t he merely impose taxes? The answer is that by placing people in positions of authority to collect taxes, he created a graft system where the tax collectors imposed the taxes on their whims. This created an environment open to personal negotiations and cajoling the tax collectors for discounts and exemptions. Those who did not have sufficient protectzia and connections became jealous of those who had. This created an atmosphere of resentment and jealousy, helping to sow the seeds of discord.

The pesukim tell us that they built “arei miskinos”- Pisom and Raamses. Chazal tell us that these names represent futile building. All of their work was in vain. If Paroh had so much manpower available, why did he squander these precious resources on useless activities? The answer is that this was all part of his master plan. A work environment where there is no accomplishment and no sense of fulfillment and satisfaction creates tremendous stress, intolerance, and impatience. This was the recipe for arguments, hatred, and jealousy. For Paroh it was mission accomplished.

Paroh engineered a system that women were forced into manual labor, usually exclusively performed by men. Men were compelled to engage in work traditionally done by women. Once again, why wouldn’t Paroh have taken advantage of these massive resources to be used constructively? The answer is that Paroh was focused on his end goal. Employing the people in a manner that their kochos were being wasted caused dissatisfaction and feelings of unfulfillment, which in turn increased internal strife to further fragment the achdus previously enjoyed.

After Moshe Rabeinu approached Paroh to allow for the Yidden to take a leave of absence, he responded with even harsher restrictions. Instead of increasing the brick quota, he withheld building material. Wouldn’t it have been more productive to allow the material, and, instead, increase the quota of production? The answer is that Paroh was laser-focused to create discord and internal strife. He knew that withholding the raw material would promote in-fighting over every single strand of straw. Once again, mission accomplished!

Chazal tell us that the dor haflogah fared better than the dor hamabul. Despite their rishus and kefirah they were spared death. For one reason-because they maintained their achdus!

Sipur yetzias Mitzrayim must include the koach of achdus and tzibur to provide protection and siyata dishmaya.

Is a borrowed garment required to have tzitzis?

A person is only obligated to affix tzitzis to garments that he owns. Therefore, one who borrows a four-cornered garment is not obligated to put tzitzis on it. Although he is not required to do so, he may choose to put tzitzis on the garment with the owner’s permission. He can even walk outside on Shabbos while wearing them, since tzitzis are considered an adornment to the garment and a part of it. If the loan extends for thirty or more days, the borrower is obligated mid’rabonon in tzitzis. Since the loan stretched out over a long period of time, it appears as if he acquired the garment. A brocha should be recited in this case.

[שו"ע יד, ג, מחה"ש ה, ומשנ"ב ט-י; ביאורים ומוספים דרשו, 1]

Can one recite a brocha on a borrowed tallis?

According to most opinions, a person who borrows a tallis does recite a brocha, even if the loan is for a short period of time. It can be assumed that the owner lent it to him in a manner which would allow him to fulfill the mitzvah—i.e. he gave it to him as a gift with the stipulation that it must be returned. It is best to ascertain that this is the owner’s intention by asking him explicitly if it is a gift. If the recipient fails to return the garment, the gift is nullified retroactively and he is not yotzei the mitzvah.

[שו"ע יד, ג, ומשנ"ב יא ו־י]

Should one recite a brocha when wearing a tallis for an aliya?

The poskim disagree about whether a brocha should be recited when one borrows a tallis to wear out of respect for the tzibur (e.g. when a person receives an aliyah to the Torah or when a Kohen wears one for duchening). A brocha may not be necessary, either because the tallis is not worn for the sake of the mitzvah or because the loan is temporary in nature. Its best for the borrower to intend not to acquire the tallis, so that he will be exempt according to all views. If one borrows a tallis from the tzibur for an aliya and intends to be yotzei the mitzvah with it, he should recite a brocha. There are poskim who say that a brocha is not recited in this case. In their view, it is best to borrow a tallis from another person (not from the tzibur in general) and have in mind not to acquire it. This way, the borrower will be exempt from a brocha according to all views.

[שו"ע יד, ג, משנ"ב יא, וביה"ל ד"ה שאל]

L’chatchilah, tzitzis should only be tied by an adult Jewish male. Tzitzis tied by a non-Jew are invalid. If a child ties tzitzis, an adult must stand by and direct him to tie them with the proper intentions.

The Rishonim disagree about whether tzitzis must be knotted lishmah (for the sake of the mitzvah). Some Achronim understand that the stringent view only refers to cases in which tzitzis were knotted with explicit intent not to do so lishmah. They hold that tzitzis which were knotted without any express intention are kosher according to all opinions.

If a person threaded and knotted tzitzis onto a garment without the proper intentions, he may wear it if there is nothing else available. A brocha should not be recited.

Can a tallis or tefillin be borrowed without permission?

Can seforim be borrowed without permission?

Is a garment partially owned by a non-Jew required to have tzitzis?

PLEASE NOTE: The information in this email is for learning purposes only. Please review the Mishna Berura and Biurim U'Musafim before making a halachic decision. Hebrew words are occasionally transliterated to enable a smoother reading of the text. Common Ashkenazi pronunciation is generally used in these cases.