The basic premise of the melachah: Preparing the soil in

order to make it more suitable for seeding or planting.

Ploughing is only the main example of this however; any

kind of improvement of the soil comes under the category

Choresh. Other examples include digging, hoeing, raking

soil, fertilizing and adding soil enhancers.

In the Mishkan: The dyes which needed to be made for

colouring clothes and tapestries were made from herbs

which needed to be grown and thus required Choresh.

Some commentaries explain that Choresh was also neces-

sary in the process of planting the wheat for the Lechem

Hapanim, which was baked weekly.

Derivatives/Toldos:

Since the main act of Choresh is the loosening of the soil,

all activities that loosen the soil, creating a furrow of some

sort is a toldah. Examples include dragging a chair heavy

enough to create a furrow in the ground, as it is loosening

the soil whilst it is being dragged.

Measurement:

There is no minimum measurement to the area of the land

subject to the melachah. This is due to the fact that in

even the tiniest hole, one can fit a small seed. Therefore

stabbing or poking a small hole in the ground is considered

Choresh.

The land type:

1) Loose sand: Choresh does not apply to fine, dry sand as

it is already loose, therefore scraping, or doing other activ-

ities which on standard soil would be considered, Choresh

may be done on it. However, if the firmer soil under the

sand will be affected by an act of, Choresh which is per-

missible on the sand, the act is forbidden.

2) Moist clumpy sand: In such sand, since it generally

clings together, the melachah of Choresh applies.

Children playing in a sandbox on Shabbos: As long as the

sand is loose and dry, one needn’t prevent a child from

playing in a sandbox on Shabbos or Yom Tov. The sand

isn’t muktza as it has been designated prior to Shabbos/

Yom Tov, and there is no problem of Choresh as discussed

above. However, if the sand is moist or has solidified, it

cannot be played with (by children above the age of chi-

nuch) due to the problem of Choresh.

In a desert or uncultivated land: Choresh only applies to

land on which ploughing could improve the land for seed-

ing or planting. However, on uncultivated land, on which

Choresh activities are meaningless, the melachah cannot

occur.

Wetting the soil: Soft, moist soil is far easier for planting,

and therefore is a form of improving the soil, and Choresh.

However, if there will be nothing planted on the soil while

it is still wet, wetting it, is permitted, as once it dries it

returns exactly to its former state so there is no Halachic

improvement in the soil.

Sweeping: In the time of Chazal, the floors in people’s

homes were made of regular earth, and thus had uneven,

lumpy surfaces. They therefore needed to occasionally

level the floors in their homes. Therefore, besides the

problem of building, there is an issue of Choresh as

sweeping levels the floor, and the Shulchan Oruch prohib-

its sweeping an earthen floor on Shabbos and Yom Tov for

this reason.

Nowadays, some have the opinion that sweeping the floor

is problematic. However most Poskim hold that sweeping

modern-day floors (i.e. wood, tile or concrete floor) is

permissible on Shabbos and Yom Tov.

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The 39 Melachos

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בס״ד

Issue No: 439 Yom Tov In: 6:52

Shabbos Out: 7:51

סוכות ד“תשע תשרי

19th September 2013

The Possuk in Parshas Emor informs the Bnei Yisrael about the

Mitzvah of Arbah Minim. Having detailed exactly which species

are to be included, the Possuk continues with the Mitzvah

“usmachtem lifney Hashem Elokeychem” – “you shall rejoice

before Hashem your G-d”. This theme of Simcha is recurrent

within the other Mitzvos that are associated singularly with

Succos and especially with the Simchas Beis Hashoeva. There

must be, therefore, an underlying connection between these

Mitzvos and the ability to attain the heights of happiness.

In order to discover this relationship, the Nesivos Shalom cites a

Ma’amar Chazal that writes that not even half of a person’s

desires will have been fulfilled before they die. Having been

infused with a spiritual Neshama, no worldly pursuits can ever

satisfy an individual; in order to achieve happiness in this world,

one must control and subdue his physical desires in favour of

spiritual pursuits.

There is a parable told by the Ba’alei Mussar that elucidates this

point. There was once a King who suffered from a terrible,

seemingly incurable illness. Whilst no conventional medication

worked, a physician recommended that the King would be

cured if only he would find the happiest man alive, a man with

no worries whatsoever, and then don his coat. The King

searched for many years, but when he finally found the man,

he was met with a huge surprise. The man laughed at the King’s

request of his coat, explaining that it was his very lack of a coat

that had moulded his harmonic life: “if I had material objects”,

he said, “I would have wasted time worrying about them!”

The lesson is clear, through focusing one’s life on the spiritual,

one can becomes truly affluent in one’s psychological

happiness.

Much of one’s personal avodah during Rosh Hashanah and Yom

Kippur is to return to Hashem out of yirah – fear, hence the

name Yamim Noraim – Days of Awe. However, ultimate Teshu-

vah should be prompted by one’s love of Hashem, and the

desire to rekindle a relationship with Him. Whilst a person is

steeped in physical activities it would be impossible for him to

attain the inner serenity that is required to truly love Hashem.

Succos presents this opportunity.

The Arbah Minim are representative of the faculties of a human

being: the eye that sees, the Hadassim; the heart that desires,

the Esrog; the spine that facilitates the connection between the

mental and the physical, the Lulav and the mouth that derives

benefit, the Aravos. The purpose of the binding and shaking of

the Arbah Minim is to demonstrate that the only way to

achieve a powerful connection with our Creator is through

tying up our physical desires and handing them to Hashem.

When a person truly nullifies his will before Hashem, and

understands the message of the Arbah Minim, then he will

automatically draw closer to Hashem and will have reached a

greater level of inner happiness.

Equally, the Nesivos Shalom explains that the Nisuch Hamayim

at the Simchas Beis Hashoeva achieved a similar effect. Water,

he writes, represents love; it is the ultimate necessity, without

which, life would not continue. Thus, on Sukkos we offer up

water – love- to Hashem, confirming that we strive to regain

control over our desires, and focus on living a life of kedusha.

Only through this declaration can one gain true Simcha.

A Possuk in Kohelles illustrates this point beautifully. Shlomo

Hamelech urged the reader to “Shlach lachmecha al pnei hama-

yim, ki b’rov hayamim timtzaeno” – “cast your bread on the

face of the water, because, over the course of many days, you

will eventually find it”. The ‘water in this Possuk represents

Sukkos, the festival of water, whilst the ‘bread’ is symbolic of

one’s physical possessions. Shlomo Hamelech advises that if

one sacrifices one’s desires to Hashem during Succos, one will

eventually reap the rewards of one’s newfound relationship

with Hashem throughout the year.

רע עעעהעלעמעיענעעערעיע עמע עעעהעועעע עהעמערעעעלענעלעעעלע ע עיעעענעהעיעמענעעערע עעעלעהעלעהעלעלעיעעע ערע עעעהעועעע עהעמערעעעלענעלעעעלע ע עיעעעתלעלעלענעמעעע ע ע ע

This Succos, Daily Nach will be up to Zechariah Perek 5.

Email dailynach@gmail.com or visit www.dailynach.com for more information.

Dvar Torah

In the late 18th century, a landlord had imprisoned

an impoverished Jew in the dungeons after the

Jew failed to pay his rent. News of this tragedy

reached Reb Moshe Leib Sassover, the great Reb-

be, who was distraught that a fellow Jew was

suffering so greatly.

Immediately, Reb Moshe Leib arose and made his

way to the landlord’s mansion. He knocked loudly

on the door. The servant who answered was

surprised to see a Jew of such distinguished

appearance that he brought him straight to the

landlord. “Sir,” said Reb Moshe Leib. “I have heard

that a Jew is being held captive in your dungeon

for not paying his rent. “Well he deserves it!” re-

plied the landlord defiantly. “But logically,” said

Reb Moshe Leib, “what possible benefit can you

reap from holding this Jew in prison? On the other

hand, if you were to imprison me instead, my

fellow Jews would pay a hefty ransom to free me.”

The landlord’s eyes lit up at the thought of the

ransom he could demand for the distinguished

Jew. He gleefully accepted the offer and Reb

Moshe Leib was imprisoned, his hands and feet

chained. Nevertheless, Reb Moshe Leib was

delighted; he had fulfilled the great mitzvah of

Pidyon Shevuyim. However, when it came to

Mincha time, Reb Moshe couldn’t stand up to

daven the Amidah. He was distraught.

Meanwhile, the landlord was reclining on his

armchair, pondering the huge sum of money that

he would undoubtedly receive when suddenly,

spasms of pain started shooting through his body.

Doctors, physicians and specialists were baffled by

the landlord’s mysterious ailment but eventually,

it dawned upon the landlord that maybe the Jew

he had imprisoned was the source of his pain.

Writhing in agony, the landlord demanded for Reb

Moshe Leib to be summoned but Reb Moshe Leib

refused and insisted that the poritz should be

brought down to him. Moaning and groaning, the

landlord was carried to Reb Moshe Leib, crying to

him for forgiveness. Reb Moshe agreed on

condition the evicted Jew would be allowed to

return to his old home and that he would be

freed. The landlord in desperation agreed and the

instant that Reb Moshe stood up, the landlord’s

pain receded slightly. With each step that Reb

Moshe Leib took towards the gates of the mansion

the pain lessened until the instant that Reb Moshe

Leib left the landlord’s threshold, the pain had

vanished.

Story

Welcome to the Living Torah 5774!Welcome to the Living Torah 5774!Welcome to the Living Torah 5774!

This year we have introduced a number of new features to the This year we have introduced a number of new features to the This year we have introduced a number of new features to the

Living Torah, which we hope will make for even more interesting Living Torah, which we hope will make for even more interesting Living Torah, which we hope will make for even more interesting

and informative reading.and informative reading.and informative reading.

On the back page we will have a run through of the 39 Melachos, On the back page we will have a run through of the 39 Melachos, On the back page we will have a run through of the 39 Melachos,

with a different melachah every week. with a different melachah every week. with a different melachah every week.

In this column we will be launching a never seen before feature, In this column we will be launching a never seen before feature, In this column we will be launching a never seen before feature,

a Question & Answer section. This will give our readers the a Question & Answer section. This will give our readers the a Question & Answer section. This will give our readers the

opportunity to send in questions which will then be answered by opportunity to send in questions which will then be answered by opportunity to send in questions which will then be answered by

prominent Rabbonim and Poskim from the Jewish community of prominent Rabbonim and Poskim from the Jewish community of prominent Rabbonim and Poskim from the Jewish community of

London. London. London.

The Rabbonim will be answering questions on a range of topics The Rabbonim will be answering questions on a range of topics The Rabbonim will be answering questions on a range of topics

and we encourage anyone with a question to get in touch and and we encourage anyone with a question to get in touch and and we encourage anyone with a question to get in touch and

send it in.send it in.send it in.

Either do this by emailing us at: Hasmolivingtorah@gmail.com Either do this by emailing us at: Hasmolivingtorah@gmail.com Either do this by emailing us at: Hasmolivingtorah@gmail.com

Or senda text to: 07779579188Or senda text to: 07779579188Or senda text to: 07779579188

We hope you enjoy reading the Living Torah this year and have a We hope you enjoy reading the Living Torah this year and have a We hope you enjoy reading the Living Torah this year and have a

good Yom Tov!good Yom Tov!good Yom Tov!

On the first two days of Succos we read an extract from the

book of Vayikra (22:26 to 23:44) which contains fundamental

information about every Torah ordained festival in the Jewish

calendar. In the section about Succos we learn three important

details of the mitzvah of dwelling in a succah.

Pessukim 42 to 43 of perek 23 read:

ים; כל ת ימ ע ב בו, ש ש ת ת כ ס , -ב ן ע ת למ כ ס בו, ב ל, יש רא ש י האזרח, ב

י את ת ב כות הוש ס יכם, כי ב ת ר דעו ד ארץ -י י אותם מ ל, בהוציא רא ש ני י ב

צרים: .אלקיכם‘ אני, ה מ

You shall dwell in booths (succos) for seven days; all the citizens

in Israel shall dwell in booths; in order that your generations

may know that I made the children of Israel dwell in booths,

when I brought them out of the land of Egypt: I am Hashem your

G-d.

Rashi, on the second possuk, says that the ‘booths’, in which

the Bnei Yisroel dwelled in, refers to the Ananei Hakavod

(clouds of glory) which formed a protection around them from

the desert weather and environment. Essentially, just like on

Pesach when we celebrate Yetzias Mitzrayim, and on Shavuos,

Matan Torah; on Succos we remember the Ananei Hakavod.

There are two questions to be asked on what Rashi brings

down. Firstly, as the Tur asks, why aren’t the Ananei Hakavod

celebrated in Nissan when we first received them? Secondly,

how come with Pesach and Shavuos we commemorate an

event in Jewish history, yet according to the above quote from

Rashi, on Succos we commemorate, not an event but an object?

The Vilna Gaon answers that we learn from the possuk in

Shemos 32:25 that after the sin of the golden calf, Hashem

took away the Ananei Hakavod and left the Bnei Yisroel ex-

posed to their surroundings. Only after the sin was repented

for and rectified, could the clouds return to protect the people

and on Yom Kippur, the tenth of Tishrei, one hundred and

twenty days later, Hashem said the cherished words of

‘Solachti Kidvarecho’, forgiving the Bnei Yisroel for their sin,

and then asked them to build him a Mishkan.

Under inspection of the pessukim, says the Vilna Gaon, one can

track what happened from then onwards. On the eleventh of

Tishrei, Moshe instructed the people, for the first time, to

donate to the fund for the construction of the Mishkan. They

brought these contributions for two days. This is understood

from Shemos 36:3 which says that the donations were brought

קר‘ ב קר ב ב which implies that they were brought for two ’ב

days. This took place on the twelfth and thirteenth of the

month; on the fourteenth the ‘chachmei leiv’ the ‘wise of heart’

and those responsible for the construction took all of these

donations from Moshe; so the next day, on the fifteenth of

Tishrei, the building of the Mishkan began and the Ananei

Hakavod were restored. Therefore it turns out that the

Anannei Hakavod were actually given to the Bnei Yisroel on

Succos (the fifteenth of Tishrei), and that’s what Rashi says we

are celebrating.

With this we can also answer the second question of why on

Succos we seemingly remember an item (the clouds) as op-

posed to an incident, as we do on Pesach and Shavuos. On

Succos we in fact don't commemorate the mere presence of

the Ananei Hakavod, rather we, just like the other Shalosh

Regalim, remember the joyful event of their return.

This answer however still leaves us with one slight issue. If we

are commemorating Hashem giving us the Ananei Hakavod,

how come we don't celebrate when we received them the first

time as opposed to the second?

The answer to this final question gives is an important insight

into human nature: that we only really appreciate something

properly when we lose it; as the chorus to a recent Mike Ros-

enberg song goes, ‘you ...only miss the sun when it starts to

snow’; and then, if and when it returns, we appreciate its

presence much more. We celebrate the event of Hashem giving

us the Ananei Hakavod the second time round because, after

losing them once and experiencing desert life without them,

our appreciation for having them was much greater.

Riddle:Riddle:Riddle:

Which four people’s name from Chumash also appear in Megillas Esther?Which four people’s name from Chumash also appear in Megillas Esther?Which four people’s name from Chumash also appear in Megillas Esther?

Answer in next week’s Living Torah

Dvar Torah