Daf HaYomi B'Halacha Daily Email

The Gemorah in Mesechta Shabbos tells us that upon a person’s demise when being confronted by the heavenly court, he is asked six questions. Most of these questions cover the gamut of what type of lifestyle one lived. The question, “Tzipisa liyeshuah?”- “Did you yearn and hope for the coming of Moshiach?” begs further understanding.

Although it is of great importance to anticipate the geula, we know that a person will have to give a din vicheshbon on everything! Why is this mitzva singled out more than any other? Additionally, when a person is in trouble, he naturally hopes for a yeshua and is convinced of its happening; even when the yeshua is highly improbable and far-fetched to imagine it’s arrival. If a person naturally convinces himself of the yeshua, why is it necessary to mandate one to hope and anticipate it?

Rav Dessler asks another interesting question. The question posed by the Bais din shel ma’ala is not if one believed that the yeshua would come, rather, if he yearned for the yeshua to come. It is quite possible that one believes in the coming of Moshiach, without yearning for it. It may even be well-intentioned to focus on accomplishing in life as much as possible until the advent of Moshiach, when accomplishment will become much more difficult. One may even excuse himself for not anticipating the coming of Moshiach because he accustomed himself to making the best of coping with every situation!

Yet we see that failure to hope and yearn for Moshiach is tantamount to kefira! The Rambam writes that this belief is from the basic tenets of Yiddishkeit and one who does not wait and yearn for Moshiach is in denial of the Torah and Moshe Rabeinu!

Why is the hoping, yearning and anticipation of Moshiach’s arrival of paramount importance?

Rav Dessler explains that indeed one who merely believes in the coming of Moshiach but does not actively yearn for it, is living on a twisted path. Tzipisa liyeshua means that one understands that the world that we live in is a bidieved world- far from ideal. One recognizes that this world is a default caused by our sins. The ultimate situation to live with is the yeshua when Hashem’s presence is acknowledged and palpable. With the advent of Moshiach, the world will experience the revelation of gadlus Hashem and kvod shomayim.

Constant yearning for Moshiach is a mindset that we are not yet at tikkun haolam and we are dissatisfied that Hashem’s reality is stifled. Sufficing with anything less means that one is comfortable in a world of corruption and imperfection.

Tzipisa liyeshua is an existential question. Is one comfortable and satisfied in a world that Yidden suffer from golus together with the Shechina? Or are you in constant pain for the Shechina and are anxious with anticipation that the golus should end and Hashem will be revealed in all His glory?

One who is metzapeh liyeshua lives life on a different plane. His actions are indicative of a life calculating reward and punishment. He is goal oriented-the goal of advancing the coming of Moshiach and bringing the world to its’ tachlis.

The absence of tzipisa liyeshua suggests a pattern of life sunken in the physical realm, and the geula that will bring increased ruchnius may cramp his lifestyle.

As the month of Tamuz, the commencement of a prolonged period of aveilus, approaches, the awareness of our golus becomes starker. Yearning for Moshiach lends a clearer understanding of the depth of our golus and source of our aveilus. This may truly enhance our avodah during this difficult time period.

Can one line of a parsha extend past the rest of the lines?

All parshios of Sta”m must be written in even columns. The lines should all be the same length. According to many Rishonim, two letters of a three-letter word or three letters of a larger word should not extend beyond the other lines. Rambam holds that even more than three letters can extend beyond the width of the column if those letters do not make up most of a word. The Achronim disagree about the Rambam’s opinion in a case where two letters of a three-letter word extend beyond the other lines. It is best to keep all the lines perfectly even and to avoid extending even one letter beyond the other lines.

[סעיף לג-לד, ס"ק קמז-קנא, וביה"ל ד"ה שלש וד"ה תיבה]

When are tefillin treated more stringently than a Sefer Torah?

In the case of tefillin, Shulchon Aruch rules according to the above-mentioned view of most Rishonim—i.e. that the line may not extend three letters past the other lines. For a Sefer Torah, however, he rules according to the lenient view of the Rambam. Some explain that he is more stringent regarding tefillin since the lines and the klaf are smaller. This causes the uneven lines to appear unsightly. B’dieved, even if a full word was written past the rest of the lines, the parshios of Sta”m are kosher.

[סעיף לג וס"ק קמח; ביאורים ומוספים דרשו, 183]

The importance of keeping the name of Hashem in the column

Aside from the halacha of writing even lines, there is a special stringency to keep the name of Hashem within the column. Even the suffix of the name must be kept in alignment. If a sofer realizes that he will not be able to fit Hashem’s name into the column, he should erase some of the previous lines and rewrite them in a way that will allow it to fit in evenly. In a case where the lines cannot be fixed and the actual name protrudes past the line, the poskim disagree about whether the writing is kosher.

. [סעיף לה וס"ק קנב-קנג]

A sofer must be careful that the tops of letters do not enter into the open areas of letters that are written on the line above. Examples where care is necessary is when writing either a lamed or crowns on letters. The sofer should make sure that they should not enter into the air space of an aleph, hei or “ende” chof which are on top.

In order to prevent mistakes, a sofer may only write Sta”m from another previously written sefer. Alternatively, he can have someone dictate to him out loud. He must also repeat the words before writing them down.

At the top of the klaf, between the letters and the edge of the klaf, there must be a margin equivalent in size to the upper part of a lamed. At the bottom, there must be a space equivalent to the leg of a “ende” chof. Some hold that there should be an additional space equivalent to half a fingernail.

What is a parsha pesucha?

What is the Rosh’s opinion regarding a parsha pesucha?

Are the parshios of tefillin pesuchos?

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.