Shalom Aleichem Rabotai, good morning and blessed. Happy Hanukkah! Today marks the first day of Hanukkah, and we are gathered to delve into the teachings of the Vico Mizrahi edition of Bekiim Bahalacha. This session is dedicated to Chaim ben Mazal for a speedy recovery and to the memory of Danya Kohen. Today is the 86th day of our study, and we are on halachic number 232. One day I will explain why 232 is considered a lucky number, but for now, we begin with halacha number 3.
It is permitted to hang tefillin on a hook when they are in their bag. Yesterday, we learned that one should not hang tefillin on a hook directly. However, if they are securely placed in their koracha, which is the usual bag for tefillin, it is acceptable to attach a small loop to the outside of the koracha and hang it up on a hook. Conversely, if there is a basket hanging by strings or ropes, one should not place tefillin inside that basket. The reason is that they would be exposed and not resting in their proper place, which is not respectful.
There is a story of a Chasidishe Rebbe who was imprisoned, and a follower threw a set of tefillin through the window of his cell so he could fulfill the mitzvah. This act, while done out of necessity, illustrates the importance of treating tefillin with respect. The Yalkut Yosef cites a source that permits throwing tefillin in such a case, but it is clear that under normal circumstances, we do not throw tefillin outside of their designated place.
When it comes to a Sefer Torah, it is forbidden to hang it from a hook, even when it is in its case. However, Igrot Moshe ruled that it is permissible for a Torah scroll to be suspended on one's body, as indicated in Sanhedrin, where it is noted that the King of Israel carried a miniature Torah scroll suspended from his arm to always remember the Torah. Yet, if a Torah scroll is placed inside an Aron Kodesh, there are opinions that forbid hanging the Aron Kodesh if it is not securely resting on the floor. Some poskim allow it as long as it is firmly fastened and does not wobble.
Regarding siddurim, they are treated similarly to tefillin. If they are in a bag, one can hang them, as when a teacher hangs a student's knapsack with siddurim inside. However, the binding of the siddur is not considered a covering, so one cannot simply hang a siddur from a string. Additionally, if a siddur is adorned with a metal chain, it should not be hung by that chain either. It is permissible to hang signs with verses or prayers on the walls of the synagogue, as this practice is supported by Knesset HaGedolah and Magen Avraham, who cite the Maharit's ruling that such signs are designed for display and are not disrespectful.
Nonetheless, the Maharit raised objections to these signs for a different reason. The Shulchan Aruch ruled that it is forbidden to write a passage that is only part of a book of the Bible. While some poskim permitted this when necessary, the Shulchan Aruch forbade it unless no more than three words are printed on each line. This understanding also applies to the Ketoret; for instance, when printed on parchment, it must adhere to the three-word rule to avoid violating the halachic standards.
The discussion continues regarding the custom of hanging signs in synagogues. The responsa of Maran Rishon LeZion suggests that while hanging such signs may be common, one must ensure that they do not violate the prohibition of writing incomplete verses. If a synagogue already has such signs, they may continue to use them, as this was the practice of Maran. An Ashkenazic scribe is permitted to write such signs, but care must be taken to ensure they are not inscribed on parchment in a way that violates halachic principles.
Now, turning to a more somber topic, what happens if someone's tefillin falls? The Ben Ish Chai writes that if tefillin fall from one's hand, it is appropriate to fast for one day. This fast serves as a recognition that the fall is a sign from Heaven indicating a need for teshuvah. This is not merely an accident; it is a message that one must reflect on their actions.
Interestingly, there is no mention of fasting for dropping tefillin in the Talmud or among the Rishonim. The origin of this practice can be traced back to Rabbi Yisrael Abrona, who explained that such incidents are divine reminders to engage in teshuvah. This concept parallels the Gemara's teaching about inverted tefillin straps, which are also seen as a negative sign.
Furthermore, the Mishpetei Shmuel notes that there is no source in the Talmud for fasting if a Torah scroll falls either. However, the custom of fasting has become widely accepted. Rabbi Yosef Yonatan Steiff, a respected authority, recommends examining a Torah scroll if it falls, as it may require repair. Similarly, the responsa Afarkasta D'anya suggests that if tefillin fall, they should be examined for any damage.
In conclusion, while the practice of fasting for dropping tefillin is not universally codified in halachic texts, it has taken root in Jewish custom as a reminder of the sanctity of these items. If tefillin fall from a height or in a significant manner, one must consider their actions and the potential need for teshuvah. As we navigate these discussions, it is crucial to approach them with care and respect, ensuring our practices align with halachic standards while also fostering a spirit of reflection and growth.