Ask The Rabbi

Ask The Rabbi

category:  Chassidut

How do we adapt the shiur to our audience?

The Rav Name: Rabbi Yitzchak Arad

When you are about to deliver a shiur, you must, first of all, take note of the audience you are facing – the audience you’ll be speaking to. It obviously makes a difference whether your audience is composed of chabadniks, of a mixed crowd of haredim, of Hassidim, of misnagdim, of the national religious, or of people who, as of yet, do not completely keep the mitzvos.

Since the worldview held by your audience may differ from your own, and since their opinions may differ from yours – and sometimes, this difference may be diametrical – you need to take care to mindful of not just their personal dignity, as we mentioned earlier, but also of issues tied to worldviews and ways of life.

You’ll be able to create a connection with your new audience by emphasizing the things you have in common, not by dwelling on what sets you apart.

Even when the subject of the shiur is totally unrelated to the gap between your worldview and theirs, it is clear that if you want to create a connection, the best move, at least at the outset of this relationship and attempt to make an acquaintance, would be to express and highlight the ideas you and the participants have in common, even if you do so in a roundabout way. This is how you can strengthen their sense of internal connection.

For instance, if your audience does not observe Torah and mitzvos as of yet, it would be best to state and emphasize that the external garments a person wears aren’t paramount. Explain that an internal divine spark exists in every Jew, one that isn’t dependent or contingent on that Jew’s actions or physical appearance. That is how we can make participants feel a sense of connection and belonging to the lesson of the shiur, despite the differences in physical appearance.

If, however, the shiur is to be delivered to a haredi audience, or one that is more zealously Torah observant, or something of the like, that connection could be created by emphasizing other issues, based on the type of people in your audience and the worldviews they hold.

We will expand further on this topic when we conduct a more extensive discussion on the way the “spark” can be found in each method or technique. However, the guiding principle is that to create a connection, especially at the outset, when the audience is naturally reluctant, we must emphasize what we have in common, and take care not to deride or belittle things people consider important or tied to their values.

The Torah says that we celebrate Sukkos when we gather “from your threshing floor and your wine cellar.” Chazal derive from this possuk that the sukka itself (i.e. the schach) must be made with the likeness of wheat stubbles and vines that, (a) grow from the ground, (b) are no longer attached to the ground,[1] (c) cannot be fit  to  become impure (not food[2] or a vessel).[3]

Although wooden boards conform to these rules, Chazal disqualified boards which are wider than four tefachim (12.5 inches, 32 cm) since they are similar to standard roofing panels,[4] and a wooden roof is possul min haTorah since it is made for protection and not for shade.[5] Since these beams were disqualified, they are ineligible even if positioned sideways where they are narrower than four tefachim.[6]

Modern roofs use much narrower beams, and so halacha extends this prohibition to any plank which is commonly used in roofing.[7]

Regarding treated wood the halocho is that min hatorah  one can use them for schach yet as mentioned depending on its width it might prohibited  as a rabbinic prohibition.[8]

Walls of the sukkah

the halacha is that although the schach is to only be made of certain things yet the walls of the sukkah can be made of almost anything which is strong and sturdy.

in addition to the many halachos of what constitutes kosher schach, there is a rabbinic decree that it should not be placed to lay upon something which is invalid to use for schach (for example davar hamikael tumah – something which is susceptible to become impure) and the reason is so that one will not mistakenly come to use that object for schach as well.

therefore, we do not lay the schach on metal bars or any other such things which are invalid for schach. Yet bideved – after the fact after one lay the schach on such things, one is allowed to lchatchila sit under such a sukkah.[9]

In addition, one is allowed to lay the schach directly on the building (stones brick or even a cement wall) as there is no concern that one will take stones or bricks and use them for schach. (as everyone knows that stones and bricks are invalid for schach being that they create a permanent dwelling place, and a sukkah is to be a temporary abode).

Regarding metal slabs which are connected to a wall poskim write that that doesn’t have the halachic status of a wall and the above-mentioned concern exists there as well.[10]

Regarding things which they are prohibited for mdrabonon a rabbinic prohibition the halacha is that one is allowed to place schach on them lchatchila.[11]  Therefore one can lay schach on beams which are 4 tefachim wide.

 

Mamid dmamid

Although some are machmir the halocho is that one is allowed to place the schach on kosher slabs although they are dependent or lying on bars or nails which are invalid for schach.[12] And therefore although  one does not lay the  schach on metal brackets however if one places wooden slabs on the metal brackets one can  lay the schach on them.

in any case if the schach is only touching the slabs but not resting on them there is no problem at all.

 

In practice

One can lay the schach on the pressured wood.

 

 

 

[1] סוכה י”א ע”בוהלאה. שוע”ר סי’ תרכ”ט ס”א.

[2] וראה שוע”ר שם סי”ט שלירקות (בגלל שסופן להתייבש) יש דין אויר ופוסלין בג’ טפחים.

[3] סוכה ט”ז ע”א. שוע”ר שם ס”ב.

[4] סוכה י”ד ע”א, שוע”ר שם סכ”ט.

[5] שוע”ר סי’ תרכ”ו ס”א.

[6] גמ’ שם ע”ב, שוע”ר שם ס”ל.

[7] הגהות מיימונית הל’ סוכה פ”ה אות א’, מג”א או”ח סי’ תרכ”ט סקכ”ב, שוע”ר שם סל”ב.

[8] ראה שוע”ר סי’ תרכ”ט סל”א.

[9] שוע”ר או”ח סי’ תרכ”ט סי”ג.

[10] ספר הסוכה ח”א פי”ח ס”י.

[11] בכו”י סי’ תרכ”ט סוס”ק י”ד.   להעיר שפרמ”ג סי’ תרכ”ט א”א סקי”א ואמרי יושר ח”א סי’ מ”ג מחמירים אבל בנדון השאלה בוודאי יש להקל שגם עץ הוא חומרא.

[12] שוע”ר שם משנ”ב סי’ תרכ”ט סקכ”ו..

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