Special Features ASK THE REBBE from the virtual desk of the OU Vebbe Rebbe Question: Is it permitted to kill mosquitoes on Shabbat? In my area, there are a lot of mosquitoes, and they cause my family much grief and perhaps even danger. Answer: Removing living creatures which may bite or sting involves the possible violation of trapping (tzad) and killing (netilat neshama) If one does either of these to prevent damage, not to get benefit from the animal, then it is a “melacha she’eina tzreecha l’gufah”, a prohibited act not done for a classic positive outcome. We pasken that “melacha she’eina tzreecha l’gufah” is prohibited only rabbinically. Regarding trapping many creatures (including mosquitoes) there is an additional point of leniency. Trapping creatures belonging to a species which, as a rule, is not hunted for use, is also only rabbinically prohibited (Shabbat 106b-107b). If one has reason to be afraid that the animal is about to bite him, he may remove it by hand (which includes trapping) to avoid pain (Tosfot, ad loc.; Shulchan Aruch, Orach Chayim 316:9). However, since it is more stringent to kill creatures than to trap them, one cannot permit killing unless there is a strong fear of more significant pain (Shulchan Aruch ibid.:9-10; Mishna Berurah ad loc.:46).Thus, mosquitoes, which usually cause discomfort but not significant pain, should not be killed on Shabbat. A few significant exceptions exist. One who has a specific allergy or sensitivity to mosquito bites may kill them to prevent being bitten. It would seem, in my unprofessional estimation, that putting on repellent (application by stick must be done before Shabbat) and/or spraying are more effective and halachically preferable (see Shmirat Shabbat K’hilchata 25: (28)). Another exception would be where an infestation is likely to cause multiple bites which, cumulatively, cause significant pain. However, in many cases, it is questionable whether killing a few mosquitoes before going to bed, makes a significant difference. In malaria affected areas and recently, in area affected by West Nile Disease, a determination may be made that there is a safek pikuach nefesh (possibility of danger) which would allow the necessary steps to be taken (presumably, killing by hand is helpful but not sufficient). Such a determination should be made by a competent posek, in consultation with health authorities. “Ask the Rabbi” Q&A is part of Hemdat Yamim, the weekly parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at
www.ou.org or www.eretzhemdah.org. If you would like to receive Hemdat Yamim by email, on a weekly basis, please send an email to
lists@eretzhemdah.org with the message: Join Hemdatya - Please leave the subject blank. REASON Menachem alludes to the name of Mashi'ach who, according to the Midrash, was or will be born on Tish'a b'Av. REASON This symbolizes that the Almighty will comfort the ALEF-BET of Megilat Eicha (4 of the 5 chapters have an alphabetical arrangement). Note: Customs vary, but the common practice is to call the month Menachem Av for the announcement during Birkat HaChodesh, then we call the month Av from Rosh Chodesh until midday of the 10th, and thereafter it's Menachem Av again. Some have the custom not to study Torah on Erev Tish'a b'Av after midday (even when it is Shabbat), but only to learn subjects that are permitted on Tish'a b'Av itself. (Rama) REASON What a person learns after midday remains in his mind, and he may continue pondering it even at night. So he will be entering into mourning even as he rejoices over the Torah that he [previously] learned. As if to “confirm” the togetherness of Matot and Mas’ei, it happens to be that the G’matiriya of the first pasuk of each is the same (3324). These G’matriya Matches don’t prove anything, but they are interesting (and sometimes fun) dis- coveries. Say a Dvar Torah and you get a Yasher Ko’ach. Punch it home with a G’matriya or G’matriya Match and you get some OOOOs and AAAHs. Don’t take homemade G’matriyas too seriously. Among other reasons, it is too easy to manipulate the numbers and be selective to arrive at a conclusion that suits your search. But don’t dismiss them all either. [1 Av] Peaks of the tallest mountains emerged above the receding waters of the Flood. { Egypt was afflicted with Frog(s). { Yahrzeit of Aharon HaKohen. Because of the restrictions of laundering clothes during the Nine Days, and the additional restriction of wearing freshly laundered clothes, it is a good idea to prepare for the Nine Days before this Shabbat by taking several clean shirts, etc. and wear them each for a brief period of time. This way, they are not considered freshly laundered and may be worn during the Nine Days. Clean underwear is considered a hygienic necessity and not a luxury and therefore may be worn without the "pre-9 days processing" of outer clothes. So too, if one runs out of clean underwear during the Nine Days, he may wash them in private. There are different opinions as to whether one uses wine for Havdala for this Shabbat, Rosh Chodesh Av. Some hold that Havdala belongs to Shabbat and wine can and should be used for Havdala. Others consider Havdala to be the first act of the weekday and recommend using another beverage for Havdala (consult a Rav as to what drinks qualify for Havdala). Some say that if there is a child present at Havdala who is old enough to understand the concept of a Bracha, but still too young to understand Mourning the Churban, then he should drink the Havdala wine. In the absence of such a child, the person saying Havdala should drink the wine himself. Tiyulim are forbidden by halacha only on the afternoon of Erev Tish'a b'Av and on Tish'a b'Av itself. However, it is the common practice to abstain from pleasurable tiyulim during the Nine Days. Coming to Israel (not leaving it) is one noteworthy exception to the no-tiyul rule. Buying new clothes and other new items should be avoided during the Nine Days, even if the item does not warrant a Shehechiyanu. There are exceptions to this rule; consult a Rav when in doubt. One such exception is the purchase of items (even ones that gladden the buyer) that will not be available after Tish'a b'Av, or even if they will just be more expensive after Tish'a b'Av. In such cases, one should not use the item until after. One should not listen to music, either live or recorded, during the Nine Days. Some say that mellow, sad music is permitted. Singing without musical accompaniment is disputed. There are appropriate songs from Eicha and other sources, which are in the spirit of the Nine Days. Pleasurable bathing is prohibited during the Nine Days. Washing for health purposes is permitted. The line between the two types of bathing is often blurry. As a rough guideline (again, consult a Rav for specific situations), showering in warm climates (such as Israel) should be done with colder water (the water need not be uncomfortable, but should not be warm enough to be pleasurable), less frequently than normal, and if possible, one should wash the body in parts, rather than bathe the whole body at once. For next Friday, Erev Shabbat Chazon, many hold that one can bathe as he usually does on Friday for Shabbat; others say that some restrictions apply. This year, there is no Week in which Tish'a b"av falls.. Therefore, the strictest practices will not be active. It is important for a person to be honest with himself concerning what restrictions he does or does not follow, and how strictly he acts. Remember, he who mourns... will rejoice. How can the rabbis allow us to redeem ourselves and not keep our word? We could argue, for instance, that our vows might cause us harm. Indeed, there are halachically acceptable rationales for annulling vows. These justifications, however, should all incorporate a valid reason for regret that turns the ceremony more into a form of repentance from the sin of abusing the vow than its actual annulment (Yoreh Deah 228:7). Rav Soloveitchik suggests that prohibitive vows are actually expressions of our human fallibility. They are generally hasty expressions of worldly inducements made by our surface personality; they are the concomitants of an intellect that has its limitations. Now perhaps we understand why we chant Kol Nidre as we enter Yom Kippur: If we can’t trust what we wish ourselves, how can we trust what we say to the Master of all thoughts? [The Matot-Mas'ei Homepage]
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