פנורמה של הלכה 10

00:05 Speaker 1 And, um, I'd like to mention a special refuah shleima for Chaim Yisroel ben Bluma, refuah shleima. As well as, as well as bichlal, as I'm, I'm, I'm hearing, especially from, from Northwest London, I'm hearing a lot of, uh, cases of people n-needing a refuah shleima. And they wish us all health, and everyone should, who needs a refuah shleima should have a refuah shleima. And those who are well should stay well. And, uh, as I said. Okay. So just following on from last week, so I got-- The first thing which we discussed last week was talking about safety, and I quoted a, a Gemara from Eruvin all about the danger of, uh, melech Sedom, and that's the reason for mayim achronim. That was the discussion last week. So I got a, a few nice inyonimo feedback from, uh, from that, uh, discussion. W-what we mentioned in passing was about wh-whether women-- w-why women don't generally do mayim achronim. And, uh, obviously, people mentioned the idea that there's-- it says in the Gemara that mayim-- that the neglect of mayim achronim, horgu u-sanefesh, caused a, a, a murder. And that's a story of a... Gemara tells a story of a man who owned some, some jewelry and another man, a crook, came to his... The man had gone out to shul or to work, and the crook came to the house and said to the wife, "Your husband told me to give the jewelry, uh, which is hidden in, in, in the house. And he gave me

02:05 Speaker 1 a siman that he had eggs for breakfast, and he enj-he enjoyed the eggs for breakfast." And so the woman gave, gave the, uh, crook, she gave him the, uh, she gave him the jewelry. And then it turns out that there's-- And then the husband came home, and it was a, it was a whole thing. It was a sham. It was a, uh... And then the husband killed the wife and, uh, so this says that the reason why the crook was able to carry out his scheme was because he hadn't washed mayim achronim. He hadn't washed off the, uh, traces of his, uh, breakfast egg from his mustache, from his, from his, uh... So therefore, uh, so some people say that's the reason women don't have mustaches. That's o-one reason. But I have a much nicer gishmake reason for this, and that's, uh, one of our participants is Rabbi Yechiel Levitansky. He's spoke a couple of times with us. He's in Sumy in Ukraine, but he's, uh, originally from California, and his father was Reb Avremel Levitansky, alav ha-shalom. And so he, he shared with me a vort, and I kind of made a bit of research to substantiate this vort. So the story is like this. That, uh, we have here a pasuk when we have when Avraham goes to battle with Sdom to save, uh, Lot, et cetera. And then the king of Sdom wants to give Avraham a reward. And Avraham says to him, "Im chutz ve'atsrich na'al, im ekach mikol asher lach."

03:48 Speaker 1 I'm not gonna take even a shoelace from you. "V'lo soi merani asher tis Avraham." I don't want you to take pride that you gave me wealth. So the question here is, what was so-- what, what was Avraham's objection? Why did he want to insist that not-- that there shouldn't be, uh, uh, he should have gotten his wealth from, from King Sod-- the king of Sdom. After all, he went to battle. He earned it. So he explains in this sefer, uh, that there's two types of salt. Or let me paraphrase. Salt can... Is a very positive thing. Salt brings out the flavor in food. I'm just gonna digress for a moment. I remember the Rebbe once spoke about chazar in Chassidus, and there was a Chassid of the Mitteler Rebbe, and he said to the Rebbe, "I have a problem." The Mitteler Rebbe had a program. He wanted to spread Chassidus in all the shtetlach. So any Chassid on his way back from Lubavitch, he had, uh, when the shtetl he passed by, passed through, he was, it was, uh, he would have to repeat Chassidus. And bichlal, he very much encouraged people to repeat Chassidus in, in, in various audiences. So there was a young Chassid who says to the Rebbe that he's, he's apparently a talented fellow, and he feels that he, by chazaring Chassidus, he gets yeshes, he gets pride. You do give a good drashah, you know. You, it's, it's, uh, rewarding. So the Rebbe said to him, the Mitteler Rebbe said

05:18 Speaker 1 to him, "A tzibbul levon zol fun dir vern, ab Chassidus zolst du chazern." You should become like an onion. It probably some Yiddish idiom, I don't know. But the Rebbe took this idiom, uh, to become a, an onion. The Rebbe said, "What is an onion?" An onion on its own is lav davka so gishmak. But you put an onion in other food, it brings out the flavor. So the same thing is, he was saying to the Chassid, to the yungerman, "You should bring out the flavor in other people. Chaze Chassidus. But for yourself, you shouldn't take, take credit." Kol ponim, the salt has got two interesting properties. Salt can be used to bring out flavor. You put it in a soup, in a, whatever it may be, you, it brings out the flavor. Malacheh, it also is used for extracting. But then salt is also used for preserving. So you've got a salt which is-- and there's a G- Gemara which he quotes here from Kesubos, "Melach momen chaser." You want to, you, you want to have-- You want to, uh, retain your wealth actually by being generous. By being-- by sharing your wealth, that will be the way to, to, to br- to preserve your wealth. So here we have-- So there's a salt which is a kind of a sharing attitude. Then there is a sh- a salt which is to... just to hold for yourself. And that is the "melach Sdom." And we see it comes to-- when it comes to just

06:44 Speaker 1 we're about to bench. So it says, "The lotion toyve ayin hu yevorach." The person who's generous, he should be given to re- give the beracha. The one who-- He should be given the privilege of reading the beracha. So the host, usually the host says the benching because... All right, let's not go into detail. But because he's the toyve ayin, he's hosted the guests. So "toyve ayin hu yevorach." So that's, that's the good side of salt. The Sdom side of salt is the, the, uh, is, is, the, the, uh, being miserly, not sharing. And as we see, when it came to the people of Sdom, what were they punished with? Basanve'rim. When the Malachim, uh, wanted to start, they would try to make a, a how you say, to lynch on the Malachim and the Oyim and, uh, Loit. So it says the Malachim came to the outside when the people, the crowd were there, the mob, by yak- and they were sanve'rim, they were made blind. So there's a significance here. The generous aspect of melach is toyve ayin, is sh-sharing and bringing out flavor in others, sharing with others. And then there is the negative aspect of salt, which is keeping it for yourself, and that's a Sdom. So that's-- this, this is the word which this Sefer is writing. Why did Avraham see it important to disassociate himself from, um, um, uh, the king of Sdom? He says, "I am midas hachesed. I'm the, uh-- I go to the extreme to be kind

08:18 Speaker 1 and to be generous and to be caring. You, Mr. Sdom, King, King Sdom, you are the other way. You are the, the, the epitome of miserliness. I don't want to, I don't want to have your wealth. I can manage without it." And that's what-- that was his point. So that was-- So here we're seeing in-- because you read the Gemara, it just says, "Melach Sdom is." It doesn't explain the deeper connection between Sdom and behavior of Sdom and, and, uh, mayim achronim and the danger, et cetera. So now-- So this is now-- This is the vote which is well-substantiated. Then comes Rabbi Levitansky says the following. It's coming to benching. What would happen if a l- an, a guest comes in just now? Just to finish bench, just about to bench and someone comes in. So, uh, you know, why'd you come so late, you know? So a woman will say, "Oh, come in." She'll, she'll offer him something. A woman is more ready to be machnes orech at the end of the meal than a man will be. That was his word. And therefore, at the end of the meal, the man has to wash mayim achronim to express his disassociation from Melach Sdom, from the, the Midas Sdom of, of, of miserliness. A woman is generous by nature, and therefore is more likely... I know you're gonna say this in, in, in, uh, in Pirkei Avos, et cetera, or elsewhere it says, um, Rashi mentions a chumash about, uh, But Boruch Hashem, things

09:49 Speaker 1 have changed since then, since, since Rashi's observation. And, uh, so that was, uh, a component. That's Rabbi Levitansky's word, that because they don't have this problem of, of, of, of, uh, miserliness, uh, vis-à-vis guests, therefore, they don't need to emphasize by wa-washing mayim achronim. I want to then, since this was already on the, um, list of questions already from Friday. So one of our participants who's I think online now from Eretz HaKodesh, Elan Grossman, he sent me this quote from the Chiddah. Now, mayim achronim, according to pashtus you read in Shulchan Aruch, you should actually use a fairly generous amount to wash. You see in the Minchas Chinuch is actually to wash mamash with a, a tiny drop of water. And so this has got a source in Kabbalah, and the-- this is from the Chiddah, one of the seventy-odd sefarim which the Chiddah wrote. This is the Sefer Moedei BeEzra, which is all like, uh, guidance and practical guidance in, in, in, in, in, in, in mitzvahs and haggim, et cetera. So you can see the-- which is with the blue lines. You should wash mayim achronim and your fingers should be f- dipped downwards. It should only be a little bit of water. Because that what we're doing here, we're giving away to the Sitra Achra. That's also why we say in, in, in benching before. When we wash mayim achronim, it's as if to give the, the Sitra Achra, "Take this and, and, and be off with you." If you give a

11:35 Speaker 1 generous amount, then you're giving them more koach as if to, to, uh, adhere to you. So this is what the Chiddah. And this reminded me, I wanted to share with you, and I hope I don't get, uh, too many complaints about sharing the following. In the Sefer HaSichos, the Friediker Rebbe, uh, well, it says that they, they wanted to-- This is Se-Sefer HaSichos Tof Shin Beis, page ninety-two in the Yiddish. I copied it here from the English, though. Oh, sorry, from the Hebrew. They wanted to serve the-- give the Rebbe mayim achronim in a silver dish, and the Rebbe declined. And he, and he says that once they asked the, the... Once the Mitteler Rebbe asked the Alter Rebbe, "What will be, hoy in the times of Moshiach, what will be the union of Mayim Achronim?" Because then there will no longer be a Ruach Tumah. It says, "Ruach Tumah avi min ha'aretz." The spirit of impurity will be removed from the earth. So the Alter Rebbe answered that the Mayim Achronim will be needed for those she'osku be'inyoni oilam b'taharah. Those who are engaging in the physical world in a pure way, it's also a certain degree of impurity, and that will be the need for Mayim Achronim then. And so the Al- the Friediker Rebbe at that table, Tof Shin Beis in Pe- Pesach, um, 1942, so he says, "When it will be in, when Moshiach's times, then we'll be, be able to use silver dishes for Mayim Achronim." So, uh, so actually

13:05 Speaker 1 I got for a wedding present, I got a Mayim Achronim, um, dish, uh, made of silver. So it's sitting vemochen covered on the silver cabinet and it's, uh, gathering dust. We call it, we sometimes put... I'd use it for other things. But, uh, so there's, it is a chidush of not using because it's similar to the idea of the Mayim, uh, the, the Negel Vaser bowl. Negel Vaser bowl, uh, like, like we do also Pesach by night. The dish in which we pour the, the, the marris, the, for the wine for the marris. It's a klishavur or it's a lowly thing. Uh, the, the Rebbe's house, they used to put, um, like Negel Vaser bowls on the floor between, between the, uh, people at the table. And it wasn't a broken bowl, but it was a, a, a lowly thing. It's a thing which you're giving to klipa, to tumah, so we don't want to make it too fancy. Okay, let's move on. So here I got this question during the week. Um, can you use a powdered sugar shaker to sprinkle sugar on cake, a cake, donuts, et cetera, on Shabbos? And actually, I don't see any problem. Don't see any problem at all. And let, let me explain. There is a problem. There is a isur of zoreh. And zoreh is throwing particles to the wind, and then the wind, the wind power scatters and separates the good from the bad. They would... That would, that's what they would take, the grain, and

14:28 Speaker 1 after the threshing, so then there would be the chaff and the, uh, kernels which would be mixed together. And so you needed to somehow... So they would use wind power. They would throw it up in the air, and there would be a slight breeze. So the chaff, which is lighter, would f- fall further away. The kernels, which were heavier, which are heavier, which would fall close by. In that way, they would use wind power to separate. So that's, it's zoreh is kind of the family of, of, of sifting and separating. The Torah says, "Zoreh, borer, u'maraked," which is zoreh is winnowing. Borer is selecting with your fingers, uh, taking the good from the bad, uh, or the bad from the good, whichever. And maraked, which is sifting. They're all doing the same thing. They're all the melacha. The purpose is separating good from bad or bad from good, but, uh, in, in different methods. That's all very true, but that's not really a problem i-in, with this sugar shaker, because a sugar shaker here is not using wind power at all. It's not like you're using a, a, a salt shaker. It's, it's not a... No, I don't see any shailah. What I did see whilst, you know, Baruch Hashem, you do a bit of research. I saw that there's some poskim have an issue of people, um, using, uh, of throwing confetti at a hosn. I guess it's less painful than, than, than ca- sh- than boiled candies, yeah? But, um, they say that

15:51 Speaker 1 you're throwing confetti, so you, it uses the wind to scatter. Okay, fine. But here, this sugar shaker, I don't see any shailah at all. Actually, years ago, remind, rem- I'm reminded, years ago, someone asked me about using a sieve on Yom Tov to scatter, like, to, to scatter icing sugar to decorate a cake. At the time, I spoke to Dain, uh, Friedman, zal zayn gezunt. And here's another question of s- of using a sieve. And so you're allowed to use a sieve in a shinui. So he told me, advised me to tell her the word, the, the one who asked the question, to take the sieve and turn it upside down. And so you can use the sieve to scatter the sugar, but it should be with a shinui. That was talking about Yom Tov. Let's move on. Using sprays. Are you allowed to use a spray on Shabbos? So actually, the aerosols are not a problem because it's not that there's air pressure together with the liquid. The air pressure is pushing the liquid, but it's not that it comes out j- a mixture of air and, and, and, and, uh, liquid. If it was that, then you would have a problem of, of zoreh. But let's go on to, uh, the next thing. Someone asked me during the week about having fish with cheese. Fish and cottage cheese. So this is taken from the first siman in Boser B'Cholov in Yoreh Deah, siman pei zayin. And the first quote which you have at

17:26 Speaker 1 the top of the screen is from the Shach. And the Shach quotes from the Ateres Zohov. The Ateres Zohov is in, in the Levush, the Lev- Rav Mordechai Yafah. So he called his compendium of Seforim, they're known as the Levushim. Well, his name was Mordechai, and Mordechai wore various Levushim. So he named his various Seforim a- according to the names of the garments which Mordechai Hatsadik goes out in front of, uh, in, in, in Shushan. So you've got Levush HaTehelet, Levush Ateres Zohov, and Levush, uh, et cetera. At any rate, so the Levush, he, he writes that you should not have dogim b'chalav. You shouldn't have fish and w- milk together because of sakana. And he refers to Arachim, et cetera. And- So th-this is the Shach, the he is saying that it's a mistake. There's no issue of fish and milk. The problem is the fish and meat, and that's the issue of sakana. But with fish and milk is not a it's not, ne-never seen that it should be a problem. And it's very common people have. They cook fish and milk together. That's what the Shach says. Next. Then we have on the margin of the Shulchan Aruch. We have the Sefer called . So he quotes the Shach, the Shach who says it's not a problem. Again, so what happened here? The Levush says it is a problem. The Shach says it's not a problem to have fish and milk. Then he quotes a Sefer, Yehuda, who, who, uh, supports the

19:15 Speaker 1 position of the Levush, that there is a issue of having milk and fish together. And he's asked medical, uh, experts about... And he says, "Fish fried in butter, that's okay. But fish cooked in milk is actually a health hazard because fish is ." It's-- has got a very-- has got a c-c, um, a cooling off nature, and milk is not a very healthy food. The combination is unhealthy. The Chamsofer disagrees, and he says, he s- medically it's un-- it's not true. And then so we have here back and forth. Then you have the Primate Godim quotes who also says that f-fish with milk is a sakana, but with, with butter and with . Now, for those who are born into, uh, only seeing homogenized milk, they don't know the of getting the bottle of milk with a, an inch and a half cream at the top. And, you know, this, uh... Now you don't see it . So the top of the, uh, of the milk, in Yiddish it's called , the cream of the milk. So he says, the, the cream which is skimmed off the top of the milk, that is not a problem with fish. And then he says that with milk, it's but yeah, but it's not a problem. So it goes back and forth. So here we have... And then this is again, we have another Sefer which quotes that, that, um, . Fish with cheese is a problem, and with milk it is a problem. And even is a

21:02 Speaker 1 problem, but fish with butter is not a problem. So what we're seeing here, various opinions. And then we have-- Shall we look at... We want to have a kind of bottom line. So the next quote is from the Tzemach Tzedek. This is from the Rebbe's Reshimas, which he heard from Freda Rebbe. And this is a quote from the Tzemach Tzedek. The objection to having fish together with milk. Some consider it as a, a, an, a copyist error. It was meant to be, um, in Warsaw. But still we are particular about this. We would-- with the milk, just milk alone we wouldn't have with fish. Instead of mixing something else, a bit of butter, a bit of cream. So when there's-- So wh-why I went through this carefully, we're seeing here milk with f-with fish. We're seeing that there are those who object. With butter, we're seeing clearly that there seems to be no problem at all. And then what about cheese? And with cheese, the only... There was-- the last quote here did have a problem with cheese. Those who are brought up in the Lower East Side are, are, um, have a of having every Sunday morning bagels and lox and cheese, yeah? Um, on, on . Um, so the cream cheese is-- and, and Baruch Hashem, you know, the generations have been having bagels and lox and cheese and, uh, and it doesn't seem to have harmed anyone in health, he-health. Good. So the, the cream cheese has got in it, has got

22:52 Speaker 1 the cream. Therefore, I don't see that being a problem to have it with lox with somebody which is, which is fish. But, um, but having just milk and, milk and, uh, and, and fish is an issue which we gen-- we would avoid. Yeah. Just, uh, I don't know if anyone from Ukraine is online today, but when I was, when I was in Ukraine, so we were, we were given a tour in the, uh, the, uh, orphanage in, in, uh, in Odessa. So they gave us the, the, the soup of the day. It was a fish soup. Like you have chicken soup, they had a fish soup. And that was, uh... At least I managed and I survived. Okay, let's go on to the next thing. So here, um, the question here is, actually it's a question I received from Eretz Israel. But, uh, so the question is the following. Because of p-possibly the peace, the Abraham Accords, et cetera, there seems to be a new market. There's a, uh, there's a market out there in these countries. This, I'm just guessing, that they would appreciate some alcohol, which till now has been, uh, you know, un-inaccessible or co-couldn't be sold in, in public. And so now he w-- he has an opportunity to sell alcohol to these markets. He has a, he has a non-Jewish partner. Says, asking can he sell wine, non-kosher wine. He wants to sell kosher wine also, but he, he wants to look into the possibility of selling non-kosher wine. To

24:38 Speaker 1 make things more interesting, at the moment is there's the Jewish boy, um, and his an-a non-Jewish partner, and now he's also thinking of bringing a Sephardic partner. Does that things, make things better or worse? Because often the, the, the Sephardic, the Halakha by the Sephardim is often more lenient. But here, actually it makes it worse. And I, before reading the Shulchan Aruch, I want to share with you that years ago, I was in Australia for a couple of years, and there was a Hasidish Yid who had a business of selling alcohol. His main business was selling, um, whiskeys and vodkas, et cetera, but he also sold wine. N-non, uh, non-kosher wine. And I asked him and he said he's a wholesaler. If his customers will only... Will come to, will come to him and he-- and they'll only be able to buy spirits and they won't be able to buy wine, so the likelihood is they will go to another supplier, another wholesaler, less headache, and they'll b-buy everything from them. He felt his... Pro-possibly from, even from experience, his business w-- uh, was not viable without also selling, um, wine. But let's now read. So with that, with that, uh, background, let's read the Shulchan Aruch. So this is as you see in Yoreh De'ah, kuf chaf gimel. Before reading the Shulchan Aruch, I want to say there's two types of Yisro with wine. There's yayin nesach and there's stam yeinom. Yayin nesach means wine which was actually consecrated, poured for Avodah Zarah, for

26:18 Speaker 1 worship of idols. Then you have stam yeinom, which means it wasn't in any... That we have no reason to assume that it was used for worship. It's just for socializing. And it says, "Gozru al yeinom mishum bnei seyim." That it shouldn't come to, to bring down social barriers and to intermarriage. That's the reason for, for the... But when it comes to bishul Akum or pas Akum, which is also because of kirvu, becoming too friendly, it's isur achilah. Why did, why did wine become isur, ha-hanot originally? The yayin in the Gemara, you look at Gemara Avodah Zarah, goy-goyishe wine was also b'hanot. So there's possibly two ways of looking at it. One is to say that once they made a isur on one, on, on, on this wine, they had to make it like the other wine. Since the wine for, of worship is also b'hanot, so they acid the wine also for, for, uh, social reasons, also they acid it b'hanot. Or do you say it was they, they saw the need for, for social reasons, for antisocial reasons to make the wine also b'hanot? And this, that's daf kamin halakha. And now let's read the halakha inside. Stam yeinom shel haAmomim o avodei elilim. Wine, wine which you don't know. So the word stam means unqualified. We don't know whether it's been consecrated for worship. Osu b'hanot. It's not allowed to have benefit from it. Vuhu ha-din lemog, lemag oam beyayin sh'lono. For that matter, if they touch our wine, it's also b'hanot. Then

28:05 Speaker 1 let's go down, go down a couple of lines. Ubizman hazeh she'ein ish chiyach shehaGoyim manaschin laAvodah Zarah. There are... That nowadays that it's not common for Goyim to consecrate wine for worship. Yesh oumim d'maga goy beyayin sh'lono ein hu osu b'hanot rak b'shisiya. There are those who take the position, no, that goyishe wine is only isur achilah, shitiya. It's not, it's isur to drink, but it's not also b'hanot. And therefore, goyishe wine, whether it's they're touching our wine or their own wine, is mutar b'hanot. V'lo chein mutar ligzo is bechoivo min hagaoyim stam yeinom. If a Goy owes you money and he doesn't have with what to pay, but he has a bottle of wine, so you're allowed to collect the bottle of wine from him to settle your debt. Ava lechatchilah osu liknos soi ulemochrei k'dei listakeh bai. But to buy and sell goyishe wine is not allowed. V'yesh m'kilim gam bozei. Now, those who do permit b-trading in goyishe wine. V'tov l'hachmid. So this, this is... So you're seeing here three positions. We're seeing a position it's also b'hanot. We're seeing a position that it's mutar b'hanot, but only bedieved, not l'chatchilah. And then we're seeing a third position that you are allowed, it's mutar b'hanot even l'chatchilah. So the story which I told you of this, uh, Yid in Australia, he had what to rely upon. Now, a bit of history. The-- About four hundred years ago, this question came up. The-- I, I suspect it was, there was may have... Even

29:49 Speaker 1 some of you are familiar, there was a Vaad Arba'ah Aratzot. There was like a kind of rabbinical body, a, an umbrella body for, for the, uh, var-- several countries in Eastern Europe, whatever. And so you have Maram Lublin. If you know where Lublin is, it's like the southern part of Poland. Poland kind of borders with Slovakia, and just south of that is Hungary. So Maram Lub-- He's the Rav in Lublin, and he had the-- he deals with the question from a town called Rymanow. Rymanow is even closer to the border. And it turns out that the people of Rymanow were very much into ta-- They would, they were, they were a, a border community. So they would im-import wine from Hungary and sell it in Poland, and they would take goods or grain, whatever it may be, wares from Poland and sell it in Hungary. That was-- So I guess they made money on both trips. And so it came up in the Vaad Arba'ah Aratzot, a terrible thing that th-these Yidden in Rymanow, and they are, they're all trading in goyishe wine. So Maram Lublin's was given the job to sort it out. So I looked on the map, you can see where it is exactly. And they said that Mabash, this, if they d-- if they cannot trade with the wine, they are... It's really, uh, affect, will affect their parnasa terribly. So he conceded, he said the following: "To buy wine, that, that I can't allow you. You're not allowed to trade,

31:30 Speaker 1 buy wine to sell. But if you l- you go to Hungary and you'll sell goods and they won't owe-- and, and they owe you money, they won't pay you. So you'll be a l- able to take the wine to settle payment. Not to actually buy the wine, but in, in order to settle the payment." That, and that, that we're seeing here. And he saw there's a kind of bedieved. That was his concession. There's another later safer who's more lenient about the wine to kind of be melamed zechus on the fact that people do, um, that Yidden were trading with wine. So it, it was... It did happen. Now, here we're talking about someone going to a new business. I didn't feel there was a, a grounds to say it's a bedieved. It's talking about l'chatchilah. The fact that he's gonna bring a sfardishe c- uh, g- partner makes it actually worse. Because the mechaber, the Shulchan Aruch says, it's os ha'ba'a noah, point blank. There's nothing to talk about. It's the Rama who starts saying, l'chatchilah, bedieved, to'ele lachm, et cetera. So the fact that he's gonna bring a sfardishe partner is actually gonna make it more difficult. Now, there is a t'shuva b'Chasam Sofer who talks about this also, and he talks about going in as a, not as a buyer and seller, but go in as a, as a, a, uh, as an agent. You are like, uh, introducing. You'll, you'll just introduce this one to that one, and you'll get a profit.

33:04 Speaker 1 Not because you owned the wine and resold it, but you'll, uh, b- c- you'll, you'll make your money by, by, uh, as an agency fee. Having said that, but if you read the Shulchan Aruch carefully, we're saying l'chatchilah it's os ha'ba'a noah. Even as an agent, it's also l'chatchilah os ha'ba'a noah. So I don't, I don't-- didn't see that solution of the Chasam Sofer which is talking there about meat. He's not talking about, um, wine. Here it's os ha'ba'a noah, l'chatchilah. Because the issue of b'nei se'a, the issue of intermarriage is still today. And therefore, to s- if you say that the reason why they decree that what Goyshe wine is os is because of socializing, and they took to the extreme of os ha'ba'a noah, it applies today also, it hasn't changed. So what I suggested to them was instead of, um, b- buying and selling wine, to open up a sister company. To open up two companies. There's like, uh, Froh wine used to have a, a... And perhaps I mentioned it not long ago. Froh wine would sell kosher meat. But what does he do with all the tra- treifas and all the hind quarter, et cetera? So Froh wine had another company called Canine Foods. So you can open that there'll be, he has a Goyshe partner. So for the li- liquor and for the whiskey and whatever which is kosher, this will be one company. And there'll be a sister company which will be exclusively owned by the Goy. And

34:35 Speaker 1 they will be able to do all the paperwork, et cetera. But maybe it's, it's something which I think a very workable solution. It's just that this, these deliveries are from a different company and, uh, in that way it's a, it's a kosher thing. And the Yid, like, it doesn't make any profit on, on, on the wine. Listen, they didn't get back to me whether it's works or not, but that's what I would suggest. Let's move on to the next thing. Oh, a bris. So the question here is, with the shayla l'maase this week, there was a bris, and the bris was in the afternoon. Does one, does one say Tachnun at Shacharis when there's a bris in the afternoon? So there's a safer which was published recently called Minhogim V'Hanhogos from someone called Reb Nachum Fahava. And he's actually a, he's a big talmid chacham, and I've, I've met him. But, uh, he, he writes there in his safer that if the bris is in the afternoon, you wouldn't, y- y- that's not an excuse for not saying Tachnun in the morning. But actually, I think he's wrong, and I'm gonna q- quote one of his sources, actually, yeah. So it's, when you have these sfaryim, it's important to look up the sources. So this is a safer from Reb Chaim Noah. Now, Reb Chaim Noah was a, a Chassid of Reb Rashab. He was a sh-- He spent a couple of years in Gruzia, as a Rav in Gruzia. He spoke Arabic fluently, and

36:09 Speaker 1 he spent several years in Egypt. He was a Rav in E-- like, I think in Alexandria. And it was then he wrote this, I think he wrote this safer called Sh'nei Chaim, or is it... He wrote a, there's certainly a safer about his, uh, Halacha written in Arabic and Hebrew. And so here he writes the following. So this is before the Ksav Sochon, but it's the same person. So he writes the following. "U'b'tfila sa mincha." If it's Mincha and the bris has been already, if you're davening at the location of the bris, you don't say Tachnun. If davening is elsewhere, even if the baalei bris are there, then everyone else does say Tachnun. Only the baalei bris, that means the father, the mohel, and the sandek, they will not say Tachnun the whole day. But the rest of the people will say Tachnun in the afternoon. Then he writes, "V'im ois m'amilo b'erev, u'mis palel mincha bais, bais haknesses kodem hamilo. V'echo b'baalei habris im hom ein omrim Tachnun." If the bris is in the afternoon- You won't say Tachnun. Even though the Bris is gonna be in the afternoon, you don't say Tachnun at Shacharit. Chaim Nor says that clearly. So now let's read in . That is from his and that's in in the same Sefer. He has a business of the Choson in the morning that if the Chasuna is in the afternoon, you do have to, you do have to say Tachnun. The Po'ei would not know that in any case.

37:49 Speaker 1 But then he said, "Bal Bris." The logic here is, the Bal Bris, he's got a mitzvah. That mitzvah is the whole day. So even though it's at Shacharit, but the-- and, and the mitzvah is gonna be done in the afternoon, but he's got... He is a Bal Bris because it's the duty upon him to do the Bris today. And therefore he says clearly that you would, um, that you would miss Tachnun even at Shacharit, even if the Bris is in the afternoon. I want to add to this. Re-re-the late Rav Ashkenazi, Reb Mordechai Ashkenazi, the Rav of Chabad, he also wrote about this and he differentiates between a Bris and a Chasuna and a Choson. A Choson exempts you from Tachnun only when the Choson is present. By the Bris, it says in the-- Well, it's written in the Siddur, either one of the Baalei Simcha are present, or the Baalei Bris or the shul where the Bris is gonna take place. So you have-- It's interesting. Some-- There are shuls in Crown Heights where they host Bris. And the, the people come, you know, the s-seven o'clock Minyan, six o'clock Minyan. There's a Bris at eleven o'clock. And they don't say Tachnun. Um, but they-- So Rav Ashkenazi, he justifies this and he says, you know, there's a whole business of the, of the Sandek. You don't have the same person Sandek twice because a Sandek is compared to K'toret. It's, uh, the whole thing. So the Sandek's knees, the Sandek's lap is like

39:24 Speaker 1 the Mizbeach of K'toret. So Rav Ashkenazi's word is that the shul, the premises where the Bris is gonna take place today has become like a Beit Hamikdash because today there's gonna be a Mizbeach and there's gonna be a K'toret. So that makes the shul into, it upgrades the shul into Beit Hamikdash. So for that privilege, for that recognition of that, one doesn't say Tachnun even in the morning. Even though none of the Baalei Bris are there, the baby's not there, no one. And that-- So that's Rav Ashkenazi's Chidush, which is very nice. Okay. And no one, no one would dispute the, uh... Unless there are people, but that's not the Mincha. The Mincha gives people looking for excuses not to say Tachnun. Okay, next question. Someone called me, uh, this week, someone from France, and they... This is a Sephardic family. And by the Sephardim, they give the name after the g-living grand-grandparents. So, uh, the grandfather of the child is called Yaakov. And they, at the Bris, they gave the name. They wanted to-- the father wanted to give the name Aron Yaakov, but at the Bris, he was-- he just said the name Aron. They forgot to say Yaakov. So is-- What, what happens now? So now let's read. And that you have to understand. By the Sephardim, if they don't give the name of the grandfather, it's, uh, it, it can be taken very, uh... They can take it as, as, as an insult. You didn't give m-my, my name to my

40:56 Speaker 1 grandchild. So there's an element of Kibud Av over here. It's a serious business. And by Ashkenazim, it's the other way around. But by Ashkenazi, you say, "You don't want me to live anymore." By the Sephardim. All right, so let's read here. This is a Sefer from Rav Zusha of Vilna, a Sefer all about names. So now he says like this. "Me-- One who has in his mind a, a, a name to give his child, and when it came to the Bris and they said, , he said a different name, not the name which he, he had prepared. So the second, the name which he said remains." Then we have what happens if the one... The base is what happens if the one who said the name s-- uh, made, made a mistake. He didn't hear you properly. He said, "You said, um, you said, um, Eliezer," and he said, "Elio." So then that's not an issue. Then you-- Then he made a mistake. Uh, it's the, the, the owner of the name, so to speak, is the father. So if the one who recited the Bracha said the wrong name, that's ir-that's irrelevant. But here it's not that. That, that wasn't the problem here. The problem is that the father actually forgot at that moment to say the, the, the name Yaakov. And so I, I would say that at this point, the boy is not called Yaakov. But meanwhile, the grandfather keeps on calling him Yaakov because, you know, he's, uh, um, just as

42:14 Speaker 1 well. So I said to him, "You can, you can add the name later. You ca-- You have the choice. You can add the name later and, uh, Shalom Aleichem." I spe-I especially felt because it's, as I say, it's a Shalom Ba'is issue because, uh, you know, Kibud Av, rather. So it was-- it, it would be correct to, to, uh, add the name to, um, the man of Shalom. Okay, let's move on. Okay, so this question I got from somewhere in Europe. Um, can this-- Now someone is moving into an apartment. They don't know how long they're gonna be there. And this is the surface. There's a goyishe, uh, used-- a previous user, a goy evidently. Um, and you can see what the tile surface is. It's a ceramic tile surface, and we know that you can't cash a ceramic. So what can you do? To start, you know, ripping up the tiles is, is not practical. It's not their house because they rented pro-- accommodation. Actually, I felt that the, the-- it's not such a big problem, and I'll explain to you why. It's true you cannot cash your tiles. You cannot cash a ceramic. Like, I'm gonna step one f-- step back a moment. How did that counter become treif? Did they actually put a, a, a tray for pudding, a tray for meat directly on the counter? Most of us, most civilized people, I believe, I'm, I'm quickly including myself, by the way, um, don't put, uh, moist food, hot, moist food directly

43:44 Speaker 1 on a counter. If you wanted to cut up a kugel or similar, you probably put it on a, on a cutting board or something. To put it directly on the counter is unusual. Right. Number one. Now, never mind what the goyishe user was d- doing. How would I use the counter? Again, the normal usage is that I don't put hot, moist foods directly on the counter. Normally, there would be something intervening. Now, I want to throw in another point. There's a concept, as many of you know, that if a, a dish is ein ben yomo, it hasn't been used for twenty-four hours, so the trayfer taste in it is, is considered pogum. It's, it's rancid, and it, it doesn't make trayf. That's, that's a well-known, uh, thing. So if that's the case, why can't I use a trayfer dish which was u-used yesterday for trayf? And today, it's twenty-four hours later, why can't I use it? So there's a din l'chatchilah. Taam pogum is also l'chatchilah. You're not allowed to l'chatchilah use something which is, which is off, an off trayf taste. You know, l'chatchilah, you should, you should avoid it. Very true. Now, coming back to this counter. When I use this kitchen, I'm not going to use the... Normally, I'm not gonna put hot foods down directly on, on, on the surface. I'll put down a hot pot, yes, but I'm not gonna put food directly on it. There may be a spill, but that's not my, that's not my normal way of

45:19 Speaker 1 using. On these sur- combining these factors, it is not-- didn't necessarily become trayf in a normal way as in normal usage. It's not like a dish where you put the food directly. It's not normally used that way. Further, my usage of it is not going to be normally by putting hot foods directly on it. Therefore, there's ample grounds to be make. Then, but I don't want to stay with that. I wanted to take a b-more machmir and say you should kasher it. You should kasher it with boiling water. Pour boiling water over it. Do it three times. And I am relying on the She- the Itur. Itur I think was a little bit before the Rambam. The Itur, he writes that although it says in the Gemara, Babazara, "He'ida Torah al kli cheres she-eino yotzim mei dei daufi le-olam," which means that the Torah testifies that earthenware will not be ex-word, expunged of its trayfer taste, um, ever. So he says that's only if you dip it once in hot water. If you dip it three times in hot water, you know, it's a bit of a hit-and-miss. The first time may not be the right temperature, but three times, for sure, you get the right temperature, and you can kasher. He holds you can kasher kli cheres by dipping it in three times into different bodies of boiling water. We don't pasken like the pr- like the Itur generally. However, this is brought in the, uh, in the Shechu Neruch, in the end of

46:46 Speaker 1 siman kuf and gimel, for bishul akum. Bishul akum, which is a pure derabbanan. So you can kasher kli cheres, you can kasher earthenware from, from, from bishul akum by kashering it three times with wa- with hot water. So I felt that here, here's even less of an issue because it's, as I said, it's, it's very much a, a accidental kind of usage to become trayf and to began-- and to use it for kosher. And therefore, I felt as a chumra to kasher it with three times with boiling water. And Baruch Hashem, I spoke to a couple of other rabbonim, um, during the week, and, uh, I was pleased that they agreed with the, with the approach. And so I'm, I'm happy to go ahead with it. Let's move on. Someone's asking me a question that he has been invited to make the berachos under chuppah. You know, there's someone called the mesader kiddushin. Nowadays, a mesader kiddushin is the one who's holding the camera. He says, "Stand here. Stand there. Up, down." He's the mesader kiddushin. And if he didn't get the, the kiddushin right, he didn't get the picture, he'll tell the k- the chassan to give the ring again. This is also l'chatchilah, whatever. But the, uh, what, what's the claim to fame of the mesader kiddushin? Because sometimes the chassan doesn't know how to read the berachos. So the shlo levaref, not to embarrass, is eingenashtelt. It's, uh, been established that you have a, a mesader kiddushin who recites the berachos. So

48:11 Speaker 1 the qualification to be mesader, I'm, I'm a bit tongue-in-cheek. The sole aim to recite the berachos is so long as you know Ivrit, and you can recite the berachos. Of course, you need to have someone to know to, to run it properly. But to recite the berachos under the chuppah, so, so long as you know that you read the berachos properly, you're qualified. So in this community, they, uh, have a minhag that the bur- one, the people reciting the berachos wear a tallis. So he's asking, should he wear, uh, does... He's Lubavitcher. Lubavitchers are a little bit, uh, uneasy about wearing tallisim at Mincha, whatever. Should he wear a tallis? I said, "That's not a problem." But if you are gonna wear a tallis, better you do like the Friediker Rebbe did. Friediker Rebbe, when he was sandek, he used the same tallis in the morning. And he said he had in mind in the morning, he'll use the same tallis in the afternoon, whatever, a few hours later. It was morning, whatever. A few hours later, he used the same tallis. So although normally when you have an interval of several hours, even if you had in mind, you still have to make a new beracha. There are ways and grounds to say, didn't he? It looks like he wanted to avoid. It looks like he wanted to avoid saying a beracha again on the tallis. It could also be because he wore it on his shoulders. The sandek usually doesn't wear the s-

49:26 Speaker 1 the tallis over his head, so he's not wearing the tallis in the normal way. So at any rate, so, um, the Friediker Rebbe had used his own tallis, and he had in mind in the morning to, that this should be included. The later wearing should be included in the morning beracha. So this is what I end-- advised the, this, uh, rabbi who is being invited. Say beracha, bring your own tallis along, and you, uh, and, and you have in mind in the morning. Then, Baruch Hashem, on Friday, I got a, a, a, uh, message, someone asking a chassan by the urfruf, does he, um, does he make a beracha on the tallis? And, I mean, I'm sure most of us remember not making a beracha, not because we asked the question. But usually, a chassan, again, wear the tallis over his head. The chassan wears it only on his shoulders, and the chassan is not so confident, doesn't know how... Remember, it's like even after the chassan, they don't always know exactly how to do that tfilah unless they get a special, uh, uh, lesson. But, uh, but the chassan usually doesn't wear his own tallis. He's wearing someone else's tallis. On someone else's tallis, and it's only lechavod, so then one could be, uh, leave it at they don't have to make a bracha. No, don't do, don't make, don't do atifa. Don't say a bracha. Just put it on just over your shoulders and no, no... Let's move on to the next two...

50:48 Speaker 1 We have two more questions. Oh, one is someone asked the, the following question. He lent a relative a $10,000 for a week. That was a few years ago. Never. So now he's asking, "Can I, can I use my maaser?" He sees that, uh, it's not coming back in a rush. So can he use his maaser to pay off the debt? It's not a, not such an easy shailah. And there may be different levels in this. If the, if the, the, uh, the borrower is in a position... I want to tell you a story. One time, Rabbi Chaim Vosner, he was the, a Rav here in London, and two people came to him, and this one owes me, uh, uh, owes the other one a lot of money. And, you know, the, the, the debtor says, " I don't know how, with what to pay." So Rabbi Chaim Vosner says, "Tell me, how did you get here? You live on the other side of town." He says, "I came by car, vendor's car. I came by my car. I have a car." So he says, "Hand over the keys. You owe money, hand over the keys." What he, the, what, what I want to bring out is Rabbi Chaim Vosner says, "You, you mean you don't, you don't have money? You have a car. Sell the car. Give him the, give him the car." Some, very often people owe money, but doesn't mean they don't have a, a penny. They have property. They have, you know,

52:20 Speaker 1 uh, assets of, of, you know, mobile or immobile assets, but they don't have fluid cash. I understand. I'm not d-dismissing. But they-- Okay, so the person, let's say this relative does have some money. The first, of course, it's uncomfortable. He should start to selling his shuls and his, his, his, uh, his china, et cetera. So he, uh, so then it's more correct that you can say, "You know what? He's, he's, he's struggling. I'll use my, my maaser money," and you should actually tell him. You should actually tell him that you're using your, um, the... Uh, sorry, it's not here on the, on the, on the, on the list. You should tell him that you're using the maaser money to, to settle it. I want to bring out the, uh... But there could be another situation. Let's say the borrower is no longer here. Went bankrupt, and there's no, there's no one to talk to. You know, he's, uh, the, the, uh, . He's not here. So then you can't use your maaser because there's no one to pay the debt. It's not as if you are gonna give him the money and take the money back. So it's not so poshet. So, um, so if the, as I say, if there is a degree of viability that you would be able to collect the debt back from him, but he's struggling, then you could use your maaser, and you tell him that you're using your maaser to pay it off. But if he's, if there's,

53:39 Speaker 1 if it's past that, then actually you wouldn't be able to use your maaser to pay it off. So it's, it's a bit, how you say, counterintuitive. Where it's more desperate, you can't use your maaser. When it's less desperate, you can use your maaser. Okay, fine. Finally, we have a last question which I have for tonight, is that someone was driving-

53:59 Speaker 2 Hold on. Sorry. That, is the, the idea of using that maaser so that when he may eventually get paid back, he pays back the maaser? Is that what that is?

54:08 Speaker 1 Um, you're being too optimistic.

54:11 Speaker 2 Okay.

54:11 Speaker 1 I don't think so. He, he's just realizing it's not happening, um, and he'll just pay it off, uh, gradually in, uh, over a few years. Hopefully, he'll be able to just tell him, you know, "Forget it." It's like, "It's like we're gonna be friends again." Um, the, uh, last thing is that someone was driving last week, and he noticed in his rear view mirror, he noticed a rainbow. So he has asked, so he asked the question: Should, can you, should you or should you not make a bracha on some, on a birkat se'ar'ah, on something which you see in a rainbow? So here you have a quote from a Sefer called Bezeh HaChochma. I've mentioned him not so long ago. He was the Rav, um, he was called the ‹foreign› Rav, and he was a Rav in Melbourne for several years, um, Sal Stern, and he specialized in the halachas of travel. Basically, he, he takes the view that, that, uh, on a reflection, you wouldn't be actually be able to say a bracha. Actually, it's mentioned... I'm trying to remember now as I'm speaking. It says about the Kohanim, when they wrote the, when they did the stuff for the sotah, they had to do it lishma. So how, but they're not meant to look at a, especially such a woman who's suspect of, uh, of such kind of conduct. It's not right to look at her. So the Ramah in Sotot, they looked at the kir. In the kir, they were able to

55:33 Speaker 1 see a reflection. So it wasn't the... So when you see something in a reflection, it's not a proper ayin. So he takes the view that you cannot make a bracha on seeing something in, in the, in a reflection. So he says you could not make a bracha on that. So, uh, that, that would be the psak halacha. You can say without Hashem's name, but just, uh, to say the full bracha wouldn't be okay. Let me just finish off. I, uh, I'll just say, uh, a, my own memory. At one time, my rear view mirror- Broke off, like the middle of the windshield, or how you say the, uh, windscreen. It broke off, and I found it difficult to drive without it. And I went to visit my mother, Alai HaSalom. And so we're talking about... I was-- felt that she didn't. My mother never drove, so I tried to explain to her what i- what is, what does it mean, a rearview mirror? And the vort which we wanna take from this is, we have, we have a history and we have a future. And I explained to my mother that as I'm driving ahead, the, the, the, the behind is part of my future. And that's, I think, relevant to e-every one of us. Our chinuch, which we... and our past can serve as being a, a inspiration for, for our future. And, uh, so this is, um, we just, the, um, this Shabbos, Chassidover the Sichov because Yaakov legalis is our gates. So

57:04 Speaker 1 Yaakov gave us, gave us the ability to, uh, to be Bnei Chorin, to look forward to the future. So this is, the rearview is telling us that there's going to be a geulah with Moshiach Tzaddkenu. And what, what happened? And just very, very briefly. The Cheir Yaakov was a failed attempt. He wanted to be bikis legalis and says the Rebbe, it wasn't a failed attempt. He actually communicated the fact that you didn't feel Bnei Chorin. The vort of the Fredike Rebbe as, and with the Shem Rebbe Rashab as nit, uh, as, uh, as the neshamas, they came on as you're going in galus. That the Eid is, in the essence, Eid is, is a Ben Chorin. There may be circumstances you have to conform to a certain degree, but in essence, Eid is higher than that. Be-- Why is that? Because Eid knows the geulah is gonna come, and that's, and that gives us that, that, and that's also by, by Oren Bemitzrayim. The fact that there's the knowledge, like, Pokid Yefked Elokim Eschem, that gives us the knowledge that we're here, as in the game of Monopoly, by the jail. We're just, we're just visiting. We're not really, we're not in jail. We're only just bypassing, and the Kor of Mamesh will go to the geulah mitzvah Shlomo, mit Moshiach Tzaddkenu, and Malkenu B'Reishainu. A gut Voch.

58:17 Speaker 2 Good Voch. Good Voch. Good Voch.

58:20 Speaker 1 Good Voch. Thank you very much.

58:23 Speaker 2 A gut Voch.