We thank Hashem for bringing us to this day. In His great mercy and kindness, He has brought us to this point, as we are now zocheh to take another project in this series to completion. We were previously zocheh to publish a large and thorough collection of halachos pertaining to the lofty days of Yomim Noraim, Chanuka & Purim, Pesach, and now we are zocheh again to complete a publication, this time about the commonly encountered and relevant halachos during the days of bein hazmanim and summer vacation. Our tefilla and hope is that this time, as well, we should be zocheh for this compilation to be received lovingly by those who sit in the beis medrash and yearn to know the word of Hashem in the form of halacha.
Bein Hazmanim, Vacation Times
Regarding the custom to go on vacation at the end of the summer–a time referred to in the Torah and yeshiva world as “bein hazmanim”–much ink has been spilled on the topic of this practice. Sefarim and authors have written at length on the matter, both in support and in opposition. Some previous gedolei hador tried to act to immediately discard this custom, or at least limit and minimize it. However, we see with our own eyes today how this custom has spread throughout the halls of Torah and yirah in Eretz Yisroel and in Chutz l’Aretz, particularly at the end of the summer, a time people designate to go out and relax a bit from the toil of Torah and to draw in renewed energy for the upcoming new zman.
We also see that earlier gedolim and tzaddikim traveled to distant places to spend a few days or weeks in rejuvenating places to gather revitalized strength for their holy avoda. This teaches us that this topic requires prudence, in the manner described in the posuk “צדיקים ילכו בם ופושעים יכשלו בם” (“Tzaddikim walk in them, and sinners stumble in them”).
Look in the Medrash Shmuel (cited in the sefer Yosef Ometz, p.60), regarding the Mishna in Avos (פ"ב מי"ד) which says “וכל מעשיך יהיו לשם שמים” (“All your actions should be l’sheim Shomayim”).
This is what Dovid HaMelech ע"ה said (תהלים קי"ט מ"ה), “ואתהלכה ברחבה כי פקדיך דרשתי”–meaning, to stroll in an open place, “For I sought Your commandments,” and my mind was too weak to learn. Therefore, I walk and stroll. That is why it does not say “ואהלך ברחבה,” but rather “ואתהלכה”–from the התפעל form–which indicates strolling. It is in this vein that the posuk says (משלי ג' ו') “בכל דרכיך דעהו והוא יישר אורחותיך.” The intent is that [Shlomo HaMelech] is speaking to man and saying, “Know Him in all your actions and paths,” meaning, your intention should be l’sheim Shomayim.
The days of bein hazmanim must be in the spirit of Chazal’s statement (גמ' ברכות דף ח' ע") that “All HaKadosh Boruch Hu has in His world are the four amos of Halacha.” This statement does not only refer to the times when people are basking in Hashem’s shade, sitting in the beis medrash, and engaging in learning within the four amos of Halacha and Aggada. Even when people leave the beis medrash and travel to distant places to explore Hashem’s world in order to experience and see the world’s wonders and miracles throughout nature and wildlife, there is all the more obligation to give attention and care to meticulousness in maintaining the four amos of halacha.
Halachos Pertaining to Vacation Time
We have been zocheh, over a long time, to steadily remain within the walls of the beis medrash and to be infused with the special light that comes from delving into the holy Torah, both in learning practical matters and in learning Aggada and the discussions of the Gemara. However, the days of bein hazmanim are different. It is a time when we roam, sometimes even to far-flung places, far from any settlement, and we are more likely to suddenly encounter halachic shailos that come up from time to time, both in practical, day-to-day halachos and in complex halachos that arise due to the time and the place and are not relevant in our daily lives.
Thus, we saw it fit to gather and compile a large collection of halachos commonly encountered during bein hazmanim, taken from the brimming archives of the Chukai Chaim sheets which have been admiringly received in the beis medrash each and every week.
Learning Torah
The posuk says (יהושע א', ח'), “והגית בו יומם ולילה” (“You shall contemplate [Torah] day and night”). Indeed, every night at Maariv we say “ובהם נהגה יומם וליל,” and we plead “ואהבתך אל תסיר ממנו לעולמים” (“Do not remove Your love from us forever”). Truthfully, we must reflect on the custom that has spread among those who uphold Torah and sit in the beis medrash to go out and relax during bein hazmanim, while we are commanded to be involved in Torah learning morning and evening, at every time and hour.
The Rambam writes (פ"ג דעות ה"ג): Even when one sleeps, if he sleeps for the mind, so that his mind will be rested, and he rests his body so that he will not get sick and be unable to serve Hashem while he is sick, it turns out that his sleep is an avoda to Hashem.
We see from his words that when one needs to rest a bit, the rest itself is also considered avodas Hashem.
The Shulchan Aruch also paskens as follows (או"ח סי' רל"א ס"א): The Chachamim say, “All your actions should be l’sheim Shomayim.” Even non-mitzva matters and all your physical needs should all be to serve the Creator. One who conducts himself this way serves Hashem constantly.
The Chofetz Chaim in the Mishna Berura (שם סק"ה) also cites from the Chayei Adam: I have seen scrupulous people who say before eating, “I hereby wish to eat and drink so that I will be healthy and strong for avodas Hashem.”
In light of this, it is appropriate for us to habituate ourselves to repeat before engaging in vacation and mental relaxation that all our involvement and activities in connection with this are being done to strengthen our bodies and minds so that our hearts are free afterward to engage in Torah and mitzvos amid physical and spiritual health, as described in the posuk “וקווי ה' יחליפו כח” (“Those who hope to Hashem will have renewed strength”). With this intent, everything is considered part of avodas Hashem, as explained above.
In fact, we can add another shade of meaning based on the Rambam’s comment (פ"ג ת"ת ה"ד) about a mitzva that cannot be done by anyone else. He writes, “He should do the mitzva and return to his learning.” At first glance, this needs explanation–why did he need to add, “and return to his learning”? It seems the explanation is that this is a precondition: i.e., only if one eventually returns to his learning is it considered as though he learned the whole time he was forced to engage in the mitzva. However, if he does not subsequently return to his learning, we find out retroactively that he was not truly forced, and it is considered bitul Torah. It is the same thing with our topic. If, immediately after one is free from being busy with trips and vacations, he indeed returns to his learning–especially when bein hazmanim draws to a close and learning sedarim return to their regular course–then, when he returns to the beis medrash with a passion and renewed vigor, all that time is considered for him part and parcel of his involvement in learning Torah.
ובלכתך בדרך
An additional benefit we saw in publishing this compilation is found in the very form of the booklet we brought to the printing press. It has a light format and is convenient to be taken along at any time, even when leaving to traipse through deserts and mountains–as well as when going out to stroll with it in gardens, orchards [פרד"ס] of Torah, and the “sea of the Talmud”, literally and metaphorically,–meant to make it accessible, so that people can know the path they should go on and the deeds they should do. It simultaneously has the ability to inspire conversations of talmidei chachamim on halachic topics, bringing about the fulfillment of the mitzvas asei “ובלכתך בדרך,” which is a part of the mitzva of learning Torah. As the posuk says (משלי ג, ו), “בכל דרכיך דעהו” (“Know Him in all your ways”).
Our Toil, Our Children
Another point to be raised concerns a common custom during vacation time. In many families, it is common for the parents or older family members not to feel the need to go out and relax as is customary. On the other hand, their sons and daughters utilize the days to go out, vacation, and go on trips with their friends, which sometimes spells trouble due to the common pitfalls in various vacation spots, whether in matters of kedusha and shemiras einayim or in matters of levity and lack of restraint, which the Chachamim are not pleased with. When they are far from their parents’ eyes, it is very hard to track the negative influences likely to come about as a result of these trips.
It would be good if parents, despite their disinterest in going out on a vacation or trip, they would take this step purely for the benefit of their offspring’s chinuch. This way, they will be able to ensure everything is conducted in the spirit of the Torah and kedusha, and they will be zocheh to more contented hours marked by achdus of the entire family at uplifting times of relaxation and wholesome physical activity, all in order to be able to serve Hashem with joy and abundant goodness. Their zechus will stand for them to bring about generations of upstanding, blessed offspring. As mentioned, pausing Torah learning can itself sustain Torah learning.
As we conclude, we spread our hands to Shomayim with the plea that just as we were zocheh until this point to learn, teach, and give guidance in the word of Hashem in the form of practical Halacha, so too may He always give us the zechus to constantly promote the keeping of Halacha and to emerge from the sugya with the practical Halacha; may no obstacle or pitfall come from us; may we always be zocheh to bask in abundant, holy nachas from our sons and daughters; and may Hashem protect our going and coming for life and peace, especially in these trying times–trying, meaning Hashem is trying to give us messages and callings of Teshuvah, until we will soon be zocheh that Hashem will gather our exiles from the four corners of the earth with the arrival of Moshiach, במהרה בימינו אמן.
With the bracha that “Those who hope to Hashem will have renewed strength–they will grow a wing like eagles”
Erev Rosh Chodesh Av, 5784
The Chukai Chaim Administration
