The 39 Melachos

The Basic Premise of Tochain Tochain, grinding, is defined as breaking down and reducing a sizeable entity into small parts whereby it then becomes suitable for a new use. Therefore, any manner of chopping or crushing an object into small particles is considered Tochain.

1) Tochain only applies to earth-grown items: Based upon this principle, it is permitted to grind all foods that dont grow from the ground. It is permissible to mash tuna, chop meat and mash liver very finely etc.

2) There is no Tochain after Tochain: This means that it is permitted to crush or grind items that were previously In the Mishkan ground because nothing new is being accomplished with Agriculture was vital in the Mishkan, according to Rashi the grinding. E.g. it is permissible to crush a biscuit into and others, for producing certain herbs and seeds. These small crumbs or matzah into matzah meal as the main were the ingredients in the dyes needed to colour the ingredient in these foods, flour, has already been ground. tapestries in the Mishkan. After being isolated from the 3) Tochain is permitted for immediate use: Many Poskim chaff and dirt, the grain had to be ground into a powder state that Tochain is permitted for food preparation if the andmixed with water to produce a thick paste. This grindgrinding is done just prior to the time of eating. ing is Tochain. According to Rav Hai Geon, the overall purpose of agriculture in the Mishkan was to bake the 4) Tochain is permitted if done in an abnormal manner: Lechem Haponim. If the act of grinding is done with a full-fledged change, a Tochain in Regards to Fruit and Vegetables: According to some Poskim, slicing vegetables into very thin slices, e.g. slicing cucumbers, is Tochain. However, the Igros Moshe permits slicing vegetables as he holds that Tochain is considered a significant improvement only when the food is reduced to small particles, not slices. In addition, according to some Poskim, mashing bananas, apples and the like is not Tochain as the result is a solid mass and not individual particles. However, the Chazon Ish considered mashing to be the most severe form of Tochain as the food becomes completely broken down and transformed as a result. Shinui, then it is permitted. For example, the Talmud states that one may grind pepper on a plate by pounding it with the handle of a knife as this is considered an abnormal method.

- 30th November 2013

This Shabbos, Daily Nach will be up to Tehillim Perokim 92-93 Email dailynach@gmail.com or visit www.dailynach.com for more information.
Dvar Torah

Issue No: 448 Shabbos In: 3:41 Shabbos Out: 4:53 Sof Zman Krias Shema: 9:45

Every day of Chanukah, we say Al Hanissim to recount how the Jews were able to defeat the Greek army, despite being much fewer in number. The Maharal asks, why do we not mention the miracle of the lights of the Menorah in Al Hanissim?

Rabbinical Restrictions In the time of the Talmud, most medicines were derived from herbs which were prepared by grinding. Since the production of these medications involved Tochain, taking any form of medication was Rabbinically prohibited to safeguard the Melachah. This restriction still applies nowadays. However, this only applies to medicines which are medicinal in nature. Ordinary foods that are sometimes used as medicines are not prohibited, e.g. one The Four Exemptions of Tochain can drink a hot tea for a sore throat. Also, some Poskim Unlike the three conditions of Borer where all three must hold that a medicine that is only effective if taken for be present for the action to be permitted, the four exmany days consecutively may be taken on Shabbos as emptions of Tochain are entirely independent of each well. other and each one is sufficient to permit Tochain.
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commentaries given in the Oral Law lead to a lifetime pursuit of obligation and observance of the laws. By dedicating ones life to this pursuit, he is sacrificing his entire life for the Oral Law. The Jews at Har Sinai may not have been willing to invest their entire lives in the understanding of the Oral Law, and so Hashem gave The Maharal answers that the essence of the miracle of them the ultimatum to guarantee their obedience and Chanukah was the victory over the Greeks, not the make them realise they had to make personal sacrifices miracle of the oil. In order for the Jews to be able to to observe Oral Law. appreciate that their victory was a miracle from G-d, and not to misinterpret it as a natural event, G-d needed to The Gemara tells us that the Menorah in the Beis bring a miracle that was completely outside the laws of Hamikdash represents the Oral Law as the Menorah nature. This miracle was the oil lasting for eight days. illuminated the area nearby the Aron, which contained Through the miracle of light, Hashem demonstrated that the Two Luchos the Written Law. This would show us all of the events that had transpired were miraculous how the Oral Law is needed to elucidate the Written and performed by Him. Since, the key point of the Law. The miracle of Chanukah was revealed through the Chanukah story is the victory over the Greeks, we dont lighting of the Menorah which represents this selfmention the oil in Al Hanissim. sacrifice, which is required to uphold the Oral Law, which in itself illuminates the Written Law. Without such This requires further explanation. If Hashem just wanted self-sacrifice, a person cannot develop himself to reveal his part in the wondrous victory, why did He spiritually, and since we are all physical beings, we need choose this particular miracle of light? What is the to supress the physical in order to bring out the significance behind the miracle? At Har Sinai, Hashem spiritual, which in itself is a sacrifice. held a mountain over the heads of the nation and gave them an ultimatum observe the laws of the Torah, or It seems that we only merited the miracle of Chanukah you will be buried under the mountain. Why was this due to the self-sacrifice of the Chashmonaim who were ultimatum necessary when the Jews had already said willing to die if they could not live as Jews. How do we Naaseh VNishma We will do and we will listen? know that this self-sacrifice was the reason for the miracle? The answer is the Menorah, which Hashem The Midrash Tanchuma explains that Naaseh VNishma chose to reveal the miracle of Chanukah specifically with refers only to the Written Law, and not to the Oral Law. the miracle, and not through any other. Without the Oral Law, our understanding of the Written Law is limited. Written Laws that for example forbid Chanukah Sameach! murder and stealing are relatively easy to follow, but the

Tannaic Story

Dvar Torah

Rabi Yishmoel lived at the time of the destruction of the second Beis Hamikdash and like Rabi Shimon last week, he was one of the Ten Great Martyrs. He came from a very distinguished family of Kohanim Gedolim and his immense knowledge and sharp thinking earned him the title Uprooter of Mountains for when discussing Torah, he was described as tearing up mountains and grinding them against each other. His fellow Rabbanim compared him to a department store as just like a department store is full of items for purchase, Rabi Yishmoel was filled with knowledge of Torah. As a child, Rabi Yishmoel was particularly good looking and bright, and as a result he was taken to Rome as a captive. On his way through Rome, the great Tanna, Rabi Yehoshua, learned that a Jewish boy was being held captive in the city. When passing the place where the boy was being held he called out, Who delivered Yaakov for a spoil and Yisrael to the robbers? a Pasuk from Yeshaya. Immediately, Rabi Yehoshua heard a young boys voice cry out the second half of the Pasuk, Was it not Hashem, He against whom we have sinned? Rabi Yehoshua instantly decided that he would spare no effort to save the boy saying, I am sure that boy will grow up to be one of our great Talmidei

Chachamim. Indeed, Rabi Yehoshua eventually managed to ransom Yishmoel and then took him home with him. He fed him, nurtured him and taught him Torah every day. Young Yishmoel had such a great thirst for Torah, that within a few years he had already established himself as a great Talmid Chacham, so much so that Rabi Yehoshua called him my brother Yishmoel. Once, Rabi Yishmoel heard that a man had made a Shevuah that he would never marry his niece because she was not good looking enough. Rabi Yishmoel felt immediate compassion for the destitute girl and ordered her brought to his house, where she was groomed and dressed up nicely. He then sent for her uncle and asked him, Is this the girl about whom you made a Shevuah? The uncle, hardly recognising his niece, replied No, definitely not. I had quite another girl in mind when I made the vow. Then Rabi Yishmoel informed him that he was no longer bound by his Shevuah and could marry his niece. When they left Rabi Yishmoel began weeping and he mournfully said, The daughters of Yisrael are really beautiful, but it is poverty that makes them look ugly. Indeed, when Rabbi Yishmoel eventually died, it is said that the daughters of Yisrael bewailed his death as much as the death of Shaul Hamelech was lamented.

After building a good reputation for himself and accurately interpreting the dream of Pharaoh, Yosef was decorated with the title of being second-incommand of Egypt. This rise from slavery to power is incredible. Rashi (41:12) comments that Yosef was describes as someone who was not fit for greatness and a slave who according to Egyptian law, could not obtain power and status. Considering this law, how is it possible that Yosef was able to climb the social ladder and was even eventually appointed by Pharaoh as his second-in-command?

And Pharaoh called Yosef, Tzofnas Paneach and he gave him Asnas daughter of Potifar, Chief of On, as a wife.

The Maharal Charif understands the name Tzofnas Paneach in a similar way to Rashi and the Rashbam. He says that it means that Yosef is someone who using divine powers and reveals secrets and hidden ideas. Pharaoh gave him this name because the Divine Presence only rests amongst those with status. This principle is stated in the Gemara in Kiddushin 70b. Therefore by attributing the heavenly The Nechmad Vnaim suggests how Pharaoh was power of revealing what is hidden to Yosef, it able to bypass Egyptian law. When discussing Yosef, implies that he must be a man of high status and Pharaoh asks his servants (41:38), Could we find importance, and thus cannot be a slave. another like him, a man in whom is the spirit of The second way Pharaoh avoided the law is by G-d? The Midrash comments on this that Pharaoh showing the people that Yosef couldnt have been a was saying that if one were to search from one end slave. The Maharal Charif says this is outlined in the of the earth to the other, they would not find anysecond half of the above pasuk. The Gemara in Gittin one like Yosef. The Nechmad Vnaim expounds this 39a says that by giving his slave his daughter to to mean that it is not fair to bind him by normal marry, a master automatically frees him. This indiEgyptian law because he is clearly an exception. If cates that if the slave is not going to be freed, he the person who wrote that law would have known wouldnt be able to marry her. Now we know that in Yosef and his exceptional talents, he undoubtedly Egypt it was impossible to free a slave. Therefore, would never have made the law. Therefore the law since Yosef marries, it must be that he wasnt a slave doesnt apply to Yosef. to begin with. In addition, the daughter of the distinguished Potifar, the Chief of On, would have The Maharal Charif offers an alternative answer. been reserved for an honourable gentleman and Pharaoh proved that it is impossible that Yosef was Yosefs marriage to her also demonstrates him as even legally considered a slave in the first place. It being much more than a mere slave. says in the pasuk (41:45) "
Riddle:

Q) Whilst singing Zemiros on Shabbos, are of the song. Furthermore, one must have the you permitted to say Hashems name? correct intention and therefore one should concentrate on the words, as Hashems name Eitan Cohn can not be said meaninglessly as part of a A) It is permitted to say Hashems name whilst song. singing Zemiros, but it is a highly disputed Hasmonean Beis Rabbi topic and one has to be very careful when saying it. This means that the words within If you have a question on any topic you would the song cannot be repeated as Hashems like to have answered, just email us at name can only be said in the context of the Hasmolivingtorah@gmail.com or send a text pasuk the song comes from, not solely as part to 07779579188

One Friday night I said the Shema five times. How is that possible? Answer in next weeks Living Torah Last weeks riddle: Which Pasuk do we say everyday in davening which begins and ends with exactly the same three words in the exact same order? Answer: The last pasuk in Shema starts and ends with the words Ani Hashem Elokechem. However, we do add the word Emes at the end of the pasuk, yet it is not part of the original pasuk.