Parshas Ki Seitzei 5784 – Intriguing Questions & Answers

Concerns of Ribbis Between Father and Son with Bar Mitzvah Gifts

Q: I have been asked the following question many times by parents making a Bar Mitzvah for their sons. Due to the expenses associated with the Bar Mitzvah, the father takes the gifts that the son received and uses them to pay for immediate expenses and bills. Later, when the father is able to return the money to his son and deposit the money in his bank account, the father wishes to add some money to the son as a gift. The parents are unsure whether this constitutes an issue of ribbis (interest), since they are temporarily using the son’s gifts as a loan, and then adding to the gift when repaying it, which is generally forbidden when repaying a loan. The question is, how is it permissible to deposit the son’s gifts into the bank account together with the father’s additional funds without violating the prohibition of ribbis?

A: The Gemara at the end of Perek Eizehu Neshech (Bava Metzia 75a) states that it is forbidden to borrow or lend with interest from one’s children or household members. The Gemara states: “Rav Yehuda said in the name of Rav, a person may lend to his sons and household members with interest in order to teach them the taste of ribbis.” The Gemara, however, rejects this, since it may lead to habitual behavior. Rashi explains that the intent of the father is for the children to understand the anguish caused to the “one giving,” so they comprehend the severity of the sin.

The Rambam (Hilchos Malveh V’Loveh 4:8) writes: “It is forbidden for a person to lend to his sons and household members with interest, even if he is not particular and considers it a gift to them. This is forbidden lest they become accustomed to this practice.”

There is a debate among the Poskim regarding the explanation of the Rambam. Some, however, explain that when the father is the lender, and he gives the equivalent of the loan amount as a gift, the situation becomes permissible. All agree that one should be stringent in all scenarios, especially since the Shach interprets the Rambam and Shulchan Aruch this way.

From all of the above, it is clear that the prohibition is mainly due to the concern of becoming accustomed to such behavior. However, if the intention is genuinely to give a gift, there is no concern of ribbis. Thus, in a case where the father owes money to his son, such as when he used the Bar Mitzvah gifts to cover the expenses, it would be permissible for the father to add a gift at the time of repayment.

Cleaning a Table with Hashem’s Name: Halachic Rulings and Guidelines

Q: I was asked by someone who took a paper bentcher to recite Birchas Hamazon at the table. Water spilled on the table, causing the bentcher to get wet, and some of the Sheimos Hashem (Names of Hashem) from the bentcher stuck to the table. Is it permissible to erase the Sheimos Hashem, and if not, whether it would be allowed to clean the table, or if it would need to be left that way permanently?

A: It would appear that in such a case, it is permissible to erase it since the writing occurred by itself. The Rambam writes (Hilchos Yesodei HaTorah 6:1) that it is forbidden to erase even one letter of any of the seven Sheimos Hashem that are not to be erased. However, this issur d’oraisa applies only when the Sheimos are written for the sake of kedushah (holiness). The Shach (Yoreh De’ah 276:12) and other Poskim rule that if the Name was not written for kedushah, it is permissible to erase it if necessary.

In practice, Rav Avigdor Nebenzahl ruled that it is certainly permitted to erase the residue of the bentcher, even if it erases the Sheim Hashem because it is not considered writing at all, as it occurred entirely on its own.

Pouring Hot Water into a “Magic Cup”

Q: A “Magic Cup” is a popular product that reveals various shapes, letters, or even images when filled with hot water. Is it permissible to use such a cup on Shabbos, given the potential issues of koseiv (writing), mocheik (erasing), or tzovea (coloring)?

A: It appears that there is no concern, and it is permitted to use the cup on Shabbos. However, one who wishes to be stringent and refrain from using it—tavo alav brachah.

The Magic Cup works by revealing an image that is already present but concealed by a black or similar-colored material. The primary action is pouring water, not revealing an image. Therefore, it does not fall under the category of koseiv (writing). Additionally, leading Poskim, such as Rav Moshe Feinstein, ruled that temporary and reversible color changes do not constitute the melachah of tzovea (coloring).

In conclusion, it is permitted to use a Magic Cup on Shabbos. However, if a different cup is available, it is preferable to use that instead.

Take part in spreading the light!
Email info@kollellihoraah.org for sponsorship opportunities.

To receive this weekly publication via email, click here.