Follow ChabadInfo & Never Miss an Update!

Follow us on Instagram Subscribe to our WhatsApp status and broadcast Follow us on Tiktok Follow us on Facebook Follow us on X Follow us on Google News Subscribe on YouTube

Reading Zohar

Would It be okay to read the daily Zohar with focus on the letters? As I understand there is a segula just to read it, even if not understood just like Tehillim?

This segula is indeed cited in many places. Ideally, however, one should do everything they can to try to understand. In order to reach a proper level of understanding, it is important to first study Chassidus. #25800*

Kabbalah Before the Age of 40

Does the restriction of learning Kabbalah only after the age of 40 still apply nowadays? How about learning it when it is translated into English?

Firstly, not all agree with this restriction. It is not an explicit halacha in Shulchan Aruch binding on all Jews. The fact is that many of the great Mekubalim, most famous among them the Arizal, passed away before they even turned 40. Some Gedolei Yisrael have expressly written about the importance of studying Zohar and Kabbalah even for the very young. In fact, one of the signs heralding the coming of Moshiach is the fact that little children will be studying the secrets of Kabbalah.

Moreover, the restriction is based on the directive of the Rambam not to “stroll in the orchard (l’tayel b’pardes) before filling one’s stomach with meat and bread”. Accordingly, this applies only to “strolling in the orchard”, which implies delving into the raw secrets of Kabbalah prior to having a good grasp of the revealed part of Torah, Shas, and poskim; merely “gazing” at “the orchard” is fully acceptable. Indeed, the Rambam himself dedicates four chapters in the very beginning of his book, before stating this directive at the end of the fourth chapter, directly dealing in these four chapters with matters which he refers to as “the orchard”.

Regardless, the raw secrets of Kabbalah have nowadays been expounded upon and explained via the lens of Chassidus, particularly Chassidus Chabad. The Tzemach Tzedek writes that the Baal Shem Tov instructed not to learn Kabbalah on its own, due to a concern that people would not know how to remove the anthropological aspects and will misinterpret it. When studying Kabbalah in the context of Chassidus, this concern doesn’t apply.

The Arizal writes that in our generations it is a mitzva to reveal this wisdom, and our Rebbeim say that this is the path that enables us to serve Hashem properly. Certainly, this applies even to those under 40. #2608*

Moving a Sefer Torah from one Place to Another

A Sefer Torah must be treated with utmost respect, to the extent that, absent certain conditions, it may not be moved from one location to another. The Zohar is very stringent on this point, and even forbids moving Sifrei Torah mi’bei kenishta l’bei kenishta (from one shul to another); some poskim maintain that they may not even be moved from one room to another. Taking a Sefer Torah out into the street would clearly be prohibited, unless it is for a Hachnasas Sefer Torah (dedication of a new Sefer Torah) or similar occasions clearly sanctioned in halacha. Therefore, when moving a Sefer Torah, serious care must be taken to ensure that the necessary conditions are met:

• Meyached lah makom: a designated place for the Sefer Torah must be established at the new location a day or two in advance of the move; or alternatively,

• K’vius: when a Sefer Torah is taken to a beis ha’avel (a mourner’s home), it is customary to use it at least three times for krias haTorah, thus giving it permanence at its new location. Nonetheless, a special place should still be set aside for it.

However, if a Sefer Torah located elsewhere is needed temporarily by an existing minyan and it’s extremely difficult for the group to move, there is room to permit bringing the Sefer Torah to them, so that they can meet their obligation of krias haTorah. Halacha2Go #446

Used Negel Vasser

The Zohar states that water that was used to wash negel vasser (the ritual washing of hands upon awaking) attains kochos ha’tumah(powers of impurity) that may cause harm to a person. It must be disposed of properly; it should not be left standing where people pass, but should be poured down the drain immediately, even rinsing the sink afterwards. It should not be used for any other purpose (such as watering animals or plants), so that no benefit is derived from it.

There is a chumra to avoid speaking any devarim sheb’kedusha in presence of standing negel vasser. However, since there are poskim who allow devarim sheb’kedusha to be said in the presence of negel vasser, there is room for leniency in a sha’as ha’dechak (dire circumstances). Halacha allows for davening even in the event that there is no water with which to wash negel vasser, so the trace of tumah that lingers in used negel vasser should certainly not inhibit a davener, mei’ikar ha’din(according to the letter of the law).

If a person is in a position where devarim sheb’kedusha must be said in the presence of standing negel vasser, there is the possibility of adding an unused revi’is of water into the used negel vasser (one revi’is for each person who used it) to “dilute” the tainted water. Other poskim require a greater volume of unused water. Halacha2Go #765 

85