פנורמה של הלכה 12

00:08 Speaker 1 Good to go. And, uh, welcome everyone who's joined in. This week's, uh, shiur is sponsored by Mr. and Mrs. Arya Freeman in honor of the, uh, forthcoming wedding of their granddaughter, Shani. That's Menachem's daughter. They live in New York. She's getting married to Shloime Lasker this, uh, coming Wednesday. It's the same with Short Haven Mitzvahs. And, uh, Arya and his wife are not able to travel because of the current restrictions. So, uh, we wish them lots of nachas and good health for many years to come. Right. So let's go to our first question, which we have on the list. Okay. So first question is revisiting a point which we had in the previous shiur, and that was that, I think it was last week or two weeks ago, we take-- talking about not only does the presence of Baalei Simcha, Baalei Bris exempt for Tachnan, but also the shul where the Bris will take place, even if there's no Baalei Bris present, there's also cause for, uh, omitting Tachnan. So I received a letter from one our, our, one of our regular listeners, I believe he's online today also, that he was at a certain shul where the... looks like the Rabbi wasn't aware of this psak, that, uh, that because it's a shul where the Bris will take place, therefore Tachnan is not said. So he's asking, is it a Chabad thing or is it unanimous? So what you have in front of you is a quote from the Mishneh Berurah. This is in

01:57 Speaker 1 Siman Kuf Lamed Alef. That's where it talks all about Tachnan. And it's the lashon of the Shechinach is, "B'beis haknesses she yesh bo milah." That's, um, I'll tell you on the previous page, um, that's what Mishneh Berurah is quoting. So Mishneh Berurah to me is like pretty, like, standard, uh, Veltisher Minich. And that's the lashon of the Shechinach is. B-b- Uh, beis haknesses she yesh bo milah. So, "Rotzeh lomed b'beis haknesses she yamulu bo acharach bo hasatanik." In a shul where subsequently the Bris will take place. "Afshe ein mispalelim shom habaalei bris." Even if the, I don't know what the word celebrant means exactly in English. Even if the Baalei Bris are not there, still, if since that's the shul where the Bris will take place, therefore the, the, the, uh, there's an exemption of Tachnan. Then he says, "Ve'hein hechiddush bechas v'achronim." Although the Shechinach only talks about the house, the, the shul where the Bris is gonna take place, the achronim add, even if it's not the shul where it's gonna take place, but the celebrants are there, that's also a reason for exemption of Tachnan. So it's actually the other way around. The beis haknesses she yesh bo milah is the primary exemption for Tachnan, and the secondary, uh, chiddush is that even if it's not in the shul where the shul's gon- where the Bris is gonna take place, because the Baalei Bris are present, there's a reason for not saying Tachnan. Okay. Let's go on to the next point. And

03:37 Speaker 1 now this is... I found it amusing, but it's, it's like actually a fascinating shailah. So the story is that this, uh, the story is, it happened in Eretz Yisrael, in some kibbutz or whatever, somewhere. Uh, and the shliach there sent me the question, asked me. The story is that Reuven visits Shimon. Oh. And Re- So Reuven comes along, and he has his, his iPhone, whatever, and he's visiting Shimon's house, and I guess he may have put it down, his phone on the table. Meanwhile, the, the dog, Shimon's dog, thought the phone was a bone. But it's in Israel, there's bones. Bones and phones don't rhyme in Hebrew. But anyway, he decided it's going to be a, a geshmacke thing to, to, uh, digest. And so he chewed the phone. And now this, uh, expensive iPhone, whatever it is, now is, has lost a lot of value. And Reuven, the guest, is turning to his gracious host that he should reimburse him for the cost of his, uh-

04:50 Speaker 2 Shimon, the guest.

04:51 Speaker 1 Well, it doesn't matter. The, the guest, the guest who, the baal ha-phone is asking for the baal ha-dog to reimburse for the damage to the phone. Uh, now, I, I first thought the guy was joking, but, uh, it can be a serious thing, yeah? That's a serious-

05:15 Speaker 2 You can learn about Bava Kamma about it.

05:16 Speaker 1 Oh, here we go. That's what we... That's, that's-- Exactly. So you've got everyone who's learned a bit of Mishnah, Bava Kamma knows you got arba oves nazikin, and you have hashoir, haboir, hamaveh, habeher, and you have keren, shen and regel. Now, regel is the damage caused by an animal who's just going on his merry way, and he's tramples on things indiscriminately. That's called regel. Then we have shen, which the animal eats things. He sees some geshmacke, so he eats it. Then we have the third level is keren. That's when the animal does-- is, is wild and starts goring. And so now we have, the difference is that shen v'regel, the, the, uh, liability is to pay the full damage. By contrast, by Keren, the liability is only Chatzi, uh, Chatzi Nezek. Only have to pay half the damage. And also, it's not applying Chutz laws because it's a form of Knas. Anyway, Ke-Keren is much, much, um, more lenient. So now, I remember in camp, there was this song about a, a, a goat which ate some shirts right off the line. Um, the, the, this Harlem goat. Yeah? I see some nodding, uh, faces. Okay. So what's the din if a goat eats a shirt? So the Halakha is that that is called Keren and not Shen, even though obviously it chewed it with its teeth. So here we have the Shulchan Aruch. This is Siman shin tsade alef in Choshen Mishpat. So we have here, "BaMedvor Mamurim," when does Shen apply? "Sheochlo Dvor

07:02 Speaker 1 Haroilo." When the animal ate something, which is a normal thing for animals to eat. "Avel Ochlo Dvor She'ein Roilo." But if the animal ate something which is not suitable for animals to eat. "Kagoim Csustvecheilem," like, um, garments or other, how you say, utensil, furniture. "Shinuy Hu." This is n- uh, abnormal behavior. "Vyeinim Meshalem Enoch Elo Chatzi Nezek." And the liability is only Chatzi Nezek, only half the damage. "Ben She'ochlo Osem Bechatza HaNezek," whether this wa- happened in the premises of the victim. In other words, the animal had gone into someone else's premises and had chewed up shirts off the line, Chatzi Nezek. And then, and this, even if it was a Rosh Hashanah, bim, no, no, no difference. Uh, now, so this is, first of all, animals chewing, um, iPhones is certainly not a normal behavior. I must share with you the vort which I heard. Once, there was a, a fellow who woke up one morning, and he's just, he's feeling really, uh, angry. With Yiddishkeit, "I'm gonna eat treif. Today, I'm gonna eat treif." And he's going, and he's thinking, "I'm gonna eat treif." And he leaves your house. Where did he find treif? So always, his mother told him, "Be careful with the candles," because the animals, they used to have wax candles. "Don't drip them on the dishes because they're treif." "Ah, I'm gonna eat treif." So he goes to the cupboard and goes and grabs a candle. Uh, uh, a bis, bi-bites into the candle, and he chews the, chews

08:41 Speaker 1 the candle and say, "If this is treif, what is... I'm not interested." Kapong him. So they, oh, dogmistah, they will not become a Mued in eating phones. The violet was Chatzi Nezek. Then the next point is that it didn't happen in the premises of the victim. It happened in the premises of the so-called Mazik, the c- so-called, um, the ca- the one who was responsible for the damage. As if to say, "Listen, I came to visit you. Why didn't you look after your dog, that he didn't shoot, chew up my phone?" So, here we have another place, also in Choshen Mishpat, in Siman shin tsadei ches. "Im Ichnisoi Birshus Ba'al HaChatze." Now, here's a story where I come to visit with my animal, and my animal caused damage to your premises. "Potur Ba'al Hashor." So my an-- If I'm, I'm visiting with my Shem, maybe my ox, to your, and I call it, it's caused damage, Potur. "Im Hizik Ba'al Hashor. Hashor Ba'al HaChatze LeShor HaNichnas." If the local ox victimized the visiting ox, Potur. "Ela Im Kin Kivel Halova Ba'al HaChatze Shmiratot." Let's, uh, try to give an example. Uh, so what, what the Mechaber is saying is that if the, the victim, if the victim ox was the visitor, and the local ox was the perpetrator. So the owner of the, of the, of the, uh, property can say, "Listen, I let you come in. I let you come in with your ox. I never took responsibility to protect my... To, to protect

10:35 Speaker 1 your property in, in my premises." Contrary to perhaps in, in civil law, English law, on, uh, anything which happens on your premises, you may be liable, and that's why you always put this insurance, the, these, these, um, announcements, these notices. Anyone who parks here is at their own, at their own risk, et cetera. Because in civil law, there seems to be a certain re- Rechaya. If someone comes into your premises, you have an Rechaya for their, for their welfare. But in Halakha, there is not. There isn't this, apparently. And that's the Bacopon, that's the shit of the Mechaber. I let you come in. I let you come in with your animal, whatever, but I did not take responsibility to look after y- your animal for its, and for its welfare. Then the, then there's the Ramo. And he says, "Ve'es Shoimrim. V'kiven She'nosan Lehi Rashus Leecholis." When the host allows the visitor to come in, "Ha BeKi'ilu Kivel Halov Shmiratot." It's as if he took on responsibility to also, also take care of the welfare of his visitor, et ce-- and his visitor's property, et cetera. So we have here, Mach-Machloket Mechaber Ramo. Whether the, whether the home o-owner has a liability for damages to the visitor. So this is Machloket. All right, so therefore, coming back to the pho- to the phone. So according to the Mechaber, for sure, he doesn't have to pay because he di- he didn't take Achrayut, even though it was the owner's dog which chewed up the phone. But

12:04 Speaker 1 he doesn't have to pay because he didn't take on Shemira for the phone. According to the Ramo, Halacha, yeah. Modokim BiChatzi Nezek. Having said that, so then what happens now? What happens now is we've got this, um, we've got this approach in... There is a, an expression in English of ownership is 90% of the law. The, the Halakha, Lehavdil, the equivalent is, "Hamotzi michabero alav harais," which means the money is in my pocket. For you to get the money out of my pocket, you're gonna have to prove that I'm liable. So now, the, the, uh, homeowner, he's got 100 shekels or 1,000 shekels in his pocket. The, the phone, uh, owner wants from him the monies. He says, "Listen, you're gonna have to prove the Halakha is like the Ramoh, not like the Mechaber. Until then, the money stays in my pocket." So that's, that's the basically gonna, gonna remain. And the term for this in, in Halakha language is Kimli. Kimli is not just a Chinese, uh, name and, you know, fa- family name. Kimli, Kim Shoyn and Kim, Kim, Kim Du, a whole family of, of Chinese. Um, but it's, uh, Kimli means I hold like. Kimli Kiploni. I can, I have the prerogative to say, "I hold like this one, and therefore I don't have to pay." So therefore, basically the Halakha remains as far as I can see. I'm not, you know, in, in Hoshan Mishpat, you have to hear both sides, but I can advise at least. I'm allowed to

13:39 Speaker 1 advise one, the, the one who asks me, "What are your rights?" And what I'm seeing here that the owner of the house and the owner of the dog, um, i- is, can, he does not, like, as far as I can see, he does not have to pay for the, uh, for the digested phone. Okay, let's move on.

13:57 Speaker 2 In Chad Gadya, uh, the dog is, is killed because he ate the goat.

14:02 Speaker 1 He's, he's b- he's smitten, no? Mid, midem steken.

14:07 Speaker 2 Oh, yeah. Okay. So who's killed? And the ox is killed.

14:14 Speaker 1 Okay.

14:16 Speaker 2 Chad Gadya.

14:18 Speaker 1 Right. Um, in a public forum, you have to be careful.

14:23 Speaker 2 I apologize. I apologize.

14:25 Speaker 1 Um, right. Someone's asking, "Why don't we pass it like the Ramoh?" Uh, so as far as I know, in the rules of Kimli, even between Mechaber and Ramoh, you can take the prerogative. You have the prerogative to say, "Kimli cha Mechaber." There's a whole, there's a whole section of, in Halakha called Klali Kimli, which kind of... Can you take some, you know, uh, way out opinion and say, "Kimli," sort of like some, uh, unknown opinion? Or it has to be something more, you know, uh, from the more well-known opinions. Look. Okay, let's move on. We're looking at a very serious situation, uh, with the Parsha, with the people under, with the lockdowns and et cetera. And, you know, tears and people are asking that, uh, the likelihood is that for Purim that likely many people will not be able to come to shul as they would normally. And what are the solutions? I think we discussed this last week. But, um, I, I, I tried to find a way of being mathir to, uh, to be machir a, a Megillah printed in, in English, but, uh, it doesn't seem to, doesn't seem to work. But meanwhile, we... So it doesn't work, le-Halakha. So here we have, is there a value of people being advised to read the Megillah from a printed Megillah? So now here we have a loshon of the Mechaber in Tosafot Hakalah Siftez. Im ein Megillah ksheira. And, you know, i- if the people used to have, they lived in small villages,

15:54 Speaker 1 et cetera, could be they didn't have a Megillah. So says the Mechaber, "Kodrim osa be-Chumash belo bracha." It should be read from a Chumash without a bracha. Now, of course, now we think of a Chumash, we think of one of those printed books which are bound with a spine, et cetera. That's not so evident. When they said Chumash, that, that's what they mean. And so now we've got the Mishnah Berurah here, which is quoting from the Magen Avraham. That which it says in the Shulchan Aruch, that you can read it from a Chumash. V'davka be-Chumash asher osa haChumash be-glilah, k'misha kosa v'siman kuf mem gimel. It means a Chumash made in a scroll. Mishum sheyesh omerim sheyotza bo zeh b'shas hakach. It's in a scroll together with other, uh, other parts of Tanakh. And for some reason, it's not written well enough to be kosher as a Megillah. And that's what it means, read it from a Chumash, which means not in, not a proper... It's the kind of thing they would use in a cheder back then. Acha be-Chumash-

16:55 Speaker 2 Written, not printed.

16:56 Speaker 1 Yeah, yeah.

16:56 Speaker 2 Written.

16:57 Speaker 1 Yes. It was-

16:58 Speaker 2 On parch- on parchment.

17:00 Speaker 1 Po- probably on parchment. Al be-Chumash shelanu. V'kuli alam al yotza. The Magen Avraham, the Bach Magen Avraham, like 400 years ago, they're saying, "Our Chumashim, which are printed, and they are bound not in scrolls." He mentioned he's not dealing with the pa- parchment or paper. He's addressing that, that if it's, if it's not in a roll, then it's not, not, not valid as, um, and then there's no pu- purpose even for reading it, v'yachid, when you don't have, when you don't have Megillah. However, having Magen Avraham having said that, Vamiprim haGod in Kosa. Vele roi. However, the prim haGod says that you should read even from a Chumash, as in a printed Chumash. Shelo tishtakach turis Megillah. So that shouldn't be forgotten, shouldn't be, uh, you know, it can be a personal list for years in a, fa- far off in a place. And, uh, so we say it comes from Purim. You don't have Megillah, but read the Megillah from a Chumash or from a whatever, from a printed text. Um, and in this, in this shelo tishtakach, and in this, the, my, my understanding is vaker. Excuse me. It's better for people if they don't understand Hebrew, it would be better that they actually read it in- In their own language rather than reading it in, in Hebrew, which they don't understand. Since the idea is to remember, so better they should read a Megillah which they can understand than to read a Megillah which they don't understand.

18:27 Speaker 3 Dayan.

18:29 Speaker 1 Yeah.

18:29 Speaker 3 In this... I read somewhere this year, just in case some people, Hashem Shalom, won't be able to hear the sh- the Megillah, that, uh, um, to hear it, uh, through Zoom might be also acceptable. Not ideal, but acceptable.

18:47 Speaker 1 I think, I think that would be also just as the same, same as reading from a, from a, from a printed Chumash, in other words, yeah?

18:57 Speaker 3 It's the same level.

18:58 Speaker 2 Actually, just, uh, now that you mention-

19:00 Speaker 1 Yeah.

19:01 Speaker 2 Can I just mention-

19:02 Speaker 1 If you don't mind, yeah. If you don't mind, try to keep to the chat with the print rather than... But go ahead, Rav Naftali.

19:07 Speaker 2 I, I just want to mention further what he was saying. I'm almost thinking about it today. Uh, if you're listening to on Zoom and you're actually following with a Kosher Megillah, that shouldn't be a problem, should it?

19:20 Speaker 1 No, not at all. That's, that's fine. That's fine. Let's move on. Um, the next thing we have on my list is something which you might find a bit, um, perhaps amusing, but I got actually from a very serious person. This question is, what bracha, which bracha or any bracha, should I say, upon receiving the vaccine? So some people thought it was a bit of a joke, uh, and especially with the predictable, uh, you know, naysayers about the vaccine. So of course then, you know, that's not so serious. Um, but this person is a person I respect greatly, and he asked me, and I believe he was asking a serious question. Talking about the person's well over 80, and probably, I assume he had been, uh... and I responded to him, uh, if you've been under house arrest for eight months and now you feel free to go out, so then it's like a Birkat HaGomel, a Matir Asurim. But this, I said, I felt it, you could say the bracha Birkat HaGomel. There's, there's one thing is having, uh, you know, gotten... He, he, he, there's no birkas on the end. There's a bracha before you eat a food, you make a bracha. Here it's more a bracha of thanksgiving, of having lived through an ordeal and, Baruch Hashem, ha-have overcome and then be, uh, managed to go further in life. So I felt that if he taka feels, if he taka had been so isolated and so fearful, and now he's feeling the, uh,

20:55 Speaker 1 the, uh, tranquility to be able to go out, so I can see, uh, um, I can see, uh, the value. I can see, uh, the justification to say a Birkat HaGomel. But again, if that's quite personal, I don't think there's an... There is an expression in, in Eliyahu Rabba, that there's no such thing as a Shehecheyanu belebatal. If you are, if you feel, you know, a, a, a freilichkeit, a simcha about something, and you say Shehecheyanu, it's not a batal. I must share with you one more thing, because it's Motzaei Shabbos and I like to tell stories. So my father, alav ha-shalom, those who knew him will appreciate this. My father, alav ha-shalom, told a story about someone who asked the Rav that he'd just seen the laundry m-m, um, the laundry woman was his, had his trousers, were on the washing line. And in the olden days, they had this beater, and she was beating the trousers. And he asked, "Do I have to bench Gomel because of she, the way she was beating my trousers?" He said, "What's the shayla? I mean, the trouser." "Stell dich vor, wenn ich wol gesessene in die Hosen." Imagine if I had been inside the trousers. So, um, as a... But if, if a person taka feels that he's... I feel, I feel, I think there's, there is value to it. That if a person taka feels that he was so suppressed and now he feels a release, I think that, that he could say a bracha

22:17 Speaker 1 Birkat HaGomel. I don't think it's a bracha Lebatal. Let's move on. Okay. Here is a- Speak a little bit louder. Louder. Okay, thank you. I'll try. We can hear you. Yeah, okay. Thank you. Uh, pl-please use the ta- the, the chat, which I'm looking, keeping an eye on. Thank you. Right. Um, the next question here is a serious question. Someone who lives here in the UK, his parents live somewhere in the States. They're getting on in life, uh, quite, uh, quite old, and the, and they have a, a home help, a, a non-Jewish maid who comes in and does the, uh, housekeeper, whatever you call it. And at first, the mother would light the fire, and then the, the maid would cook. At, by this point, she's so frail that she's not able to light the fire. Ve'et haChama Yaseh Mitbishul Acham. The next thing is, the, but the fellow who's here in the UK, he says, "If I visit my parents, will I be able to use the Keilim without having to Kasher them?" So I'm, I'm not dealing with the, whether the parents should be using the, the Goyishe maid. That's, that's one issue. They've got a need. But that, my qu... I'm dealing more with the question about whether one would be able to use the Keilim. So here we have in the Halochas of Bishul Acham on Yoreh Deah, Siman Kuf Yod Gimel. So let's, we have two Seifim which are relevant to our con-con-conversation. There are those who say, if

23:56 Speaker 1 we have a maid in the house who cooks, so Bishul Acham could mean an outsider is a Goy, but if a servant, a, a maid in your, in your house cooks for you, there are those who say that's not called Bishul Acham because it's one of the domestic help. There are those who say, "No, it's not. It's called Bishul Acham even be'de'eved." Says the Rama, Be'de'eved, you can rely on the lenient position that a maid in, an in-house maid is not called Bishul Acham. Even LeChatchilah, it's customary to rely on this, Even LeChatchilah, it's common that they, they would rely on the non-Jewish, um, maids who are, um, servants cooking in the Jewish house. Inevitably, someone of the Bnei Abais were Yidden who have gone and tampered with the fire. Now, I must say that this second point, which the, uh, Rama says, doesn't really apply. Well, in the olden days, you had a, a wooden fire, a coal fire, and every few minutes you had to come and poke the fire. Then you're saying, "All right, so..." Inevitably, a Yid had come into the kitchen, you know, to, uh, just to see that everything's cooking okay, to make sure and to sample a little bit of the kugel, the cholent. So meanwhile, they give it a, a poke. I mean, really, it's called Bishul Yisroel. You'd had been involved. That is not true with our electrical or gas fire. We don't... You know, you come into the kitchen, you don't touch the knobs. So

25:29 Speaker 1 that doesn't... But the bedi'eved, the Rama has already said that the mere fact that it wasn't an outside goy, it was a goy who's... Don't forget that the reason for Bishul Akum is mipnei chassdus because of kiruv. So you have a friend, a goy who comes in and brings you some kind of a, a food which they cooked. I can understand that there's a certain kiruv here. But here we're talking about a maid, you know. Come on, the fellow's working for you. They, they, they... I don't know how much you're paying for the hour. You may pay him the minimum wage. There's no kiruv there. They are just, just doing a, a... They're slogging away for you in your house. In the meanwhile, it's, it's not really a question of kiruv. That's the svora of the Mekhilim. So, all right. So we have here, lechatchila, we wouldn't rely on it. Certainly we have a bedi'eved, that you can rely on it. Now, so therefore, for the parents themselves, and the Shas... Bechol is a rule. The Shas Adchak is the same, um, approach as bedi'eved. So if they are in a position that they don't have any yid to come and light the fire on a regular basis, they could rely on an in-house carer. They could rely that's not called Bishul Akum. Next question is what about the son? Now, the, that's the second s- the second quote here. D- since Bishul Akum has got to do with kirvov, the question is, do you

26:49 Speaker 1 have to kasher kelim from Bishul Akum? So here we have Machlokes, the Rashbo and the Ri'oh. Rav Aaron HaLevi was a contemporary of the Rashbo. They corresponded a bit. And the Ri'oh says, he says, "Bishul Akum applies to the food but not to the taste which is absorbed in the kelim." No one's gonna become your friend because they tasted, you know, some of your, uh, some of the residue inside your frying pan. Come on. The Rashbo says, "No. Since it became oser-- it becomes like, almost like a isu chaftzah, therefore, even the taste which is absorbed in the kelim, you have to kasher." So we pask in Lechatchila, we pask in, like the Rashbo, that you have to kasher for Bishul Akum. But you've got here the, the Ri'oh and so therefore we have in, in, in, in, in Etz Tiruf, we'll kind of look at. First things, that which the goy cooked is bedi'eved, is kasher in any case. Now, the son is visiting. He's asking, "But are the kelim?" Really, you've got the svora of the Ri'oh, so you can be metzarif that he's allowed to use the kelim and doesn't have to worry about it. This is like several tsdotin to be made. Someone's asking, "Is a goy the same as a shechiyanu?" I wouldn't say it's totally the same, but, uh, it's, it's, I think it's, it's a similar... There can be a similar thing. It's, I don't... If a person, taka, feels indebted and wants to express his gratitude. So

28:03 Speaker 1 I don't think there's a lavatola there. Um, someone's asking, "Can you ask a goy to do a melacha for a cholent? Can you?" Now, this is an important point. If a goy comes to do on... Let's say you have a, uh, someone who's, uh, ill on Shabbos, rachmanut lan, and you called in a goy and he made a steak, he fried an egg. So then he's allowed, the patient is allowed to eat it, but after Shabbos, you're gonna have to kasher the frying pan from Bishul Akum. So it does be... It's, it's mutar at the moment, but there's still a need to kasher. Um, I'm not sure about the, uh... No. Cholov Akum's, the, the, the halacha is that Cholov Akum, you would, would have to kasher the kelim. So there you don't have the heter of the, of the Ri'oh of, um, for Cholov Akum. Let's move on. Okay. Um, before going to this, about the birdcage, um, someone sent me a question. They, uh, heard that it's a minhag not to fry or kasher, uh, not to cook or fry kashered liver. Is that right? And the answer is yes. And now this is perhaps not so well known, but I, I, I, um, I, for years I've, I've heard about this. And then later I saw it. There's a sefer published, um, of this, the anecdotes from the late Rav Wolf Greenglass. So it's, uh, 800 vol- page, uh, 700 pages, I think. And just now it's been released in English. Although

29:32 Speaker 1 I haven't seen the English volume, so I don't know whether this point is mentioned there. He has a list of various, um, humras which are, uh, uh, commonly accepted amongst Anash, and one of them is about liver. Liver is, after all, saturated with blood. So we have a say there how to kasher liver, and that is by roasting it. And the assumption is that after... And the understanding is after X amount of time, is there's no blood left. And yet there's, with, when cooking, cooking is... The difference between roasting and cooking, cooking is, there's a liquid where it can, the, the, uh, taste can go out and come back in again. And so as a result, there seems to, uh, be a kabbalah in, amongst Anash that one doesn't fry or cook liver even after it's been kashered because I, I guess it's a, a lack of total confidence that all the blood has been totally extracted. And let me just explain something. Are you allowed to eat blood or not allowed to eat blood? There's hundreds of time, and many times it says in the Torah, you're not allowed to eat blood. But there's a concept of if you'd eat a piece of raw meat, you wouldn't need to kind of... You don't have to salt meat if it's raw. You know, it's got blood. The dam is o- the blood is only ossur is dam sh'pirush, if the blood has gone out. So if a, a, uh, a raw piece of meat hasn't

30:50 Speaker 1 been salted and you eat it raw, then it doesn't matter if there's blood inside. But if you cook it, so then the blood goes out and then it comes in again. That's dam sh'pirush. That's why it's so important to kasher the meat before cooking. So now with the liver, if it hasn't been cooked- It's just the roast liver, there's no problem. Even if there may be a bit of blood inside, it doesn't matter because it's not dam shapirit. But if you cook it, if there was any blood left there, it's dam shapirit. And so, halacha, certainly that's not the case. The halacha is once it's cooked and it's all turned brown, et cetera, there's no blood left there. But there's this chumra which is, uh, accepted, uh, amongst Anash although, as they say, apparently it's not so well known. But that of not, not frying or cooking, um, kashered liver. Okay. Let's now go on to the next thing, um, about closing a birdcage on Shabbos. So how does this come up? Someone sent me an article to check through, and it was, uh, on chabad.org. They've got a whole series on, on the lamah tesha melachos. And as they're going through, and they, um, very careful about this, that, uh, anything which is halacha which is published has to be vetted by, uh, one or two rabbonim. And that's-- And the Rebbe was very em-emphatic that things which are published have to be checked by out-outside parties. And so, uh, I, I... That little

32:09 Speaker 1 bit, the lamah tesha melachos I'm looking through, that's why it came up, this business about a birdcage. So here at the bottom, we have here a quote. This is from the Birhei Halacha of the Mishnah Berurah. And is, the Mishnah Berurah is the-- where the, this worry comes up from. So looking over here, that's the bottom of the page. He says, ""Vafilu imo, eyah"" Mishnah Berurah, Masach Le'otつ, ""Vafilu imo, eyah oifis besoycha kluv."" Kluv is a cage. Even if the birds were in the cage and the knifta ha-kluv, the cage, was opened. Yesh li zohar shelo yisgurenu. You should be careful not to close the g-gate of the cage. Ki ven shehu mechaven bozeh le'tzudom shel yeitz ha-chtzo. Because you are intending to trap, to hold back the birds from, uh, running away, from fl-flying out. Vechem mashma vesefer Zecher LaAvraham beshem Machzik Brocha. Sefer, uh, Zecher LaAvraham is like a halacha. I think his name is Alkalai. Uh, and he's quoting the Machzik Brocha, which is the Hida. Shezeh le'shono. Liftoach v'lisguelul shatan goyim b'Shabbos. Now, we're not talking about budgies or parrots. We're talking about, uh, chickens, hens. Tana goyim. He says to open and close a chicken coop on Shabbos is also. Avel mutar lach acher le'ofis, um, sheasher ba'alul beyom ha-Shabbos kodesh. Eilu yehudi. You can have... I.e., the chickens have to be fed. You give a goy to freedom. Im ein yehudi, aba atzmo yisgueif. The goy then closes the, the, the gate of the, the pen, of

33:43 Speaker 1 the, um, chicken coop. That's not a worry. At kan lashonu. So this is-- So you have here, uh, a greater chumra. You got here a chicken, um, cage or a, a birdcage. And to open the door and close it, he says, it's an inyan of you're, you're, you're trapping. Now, when I look-- saw this, I was surprised. And I'm looking here. Now, this is in Siman Shin Tes Vav, I think. Shin Tes Zayin, sorry, yeah. Bedinim of Tzedakah. So let's read the Alter Rebbe. The Alter Rebbe on the same, uh, same place, same area. Domestic birds. The chickens or whatever, they come. Pigeons, whatever. Domestic birds which come into the cage in the evening. It's easy to s- to ca-catch hold of them. It's not normal for them to sc- to wriggle away and to run away. A chicken, a domestic chicken, is not called a, a creature which you have to catch. Because in the evening, they're going to come home in any case. So it, it looks like he's saying even to pick up a chicken in the, in the farmyard is also not called tzedakah because it's a domestic bird, it's gonna come in the evening. I'm gonna say a word from the Friediker Rebbe in a moment, but soon. But to go and seize a chicken in the farmyard, running around the farmyard, you're not allowed to. So if you have a, a, a domestic chicken running around in the g- farmyard, even though it's domestic in the evening and it's

35:37 Speaker 1 gonna come home in any case, but now it's running around. you shouldn't, you shouldn't, uh, chase it to a place where it should be easy to catch because that is called trapping. Then there's issue of muksah. Okay. But what we're seeing here is, and you look in the Alter Rebbe, you can look it back inside more carefully. The Alter Rebbe seems to be saying that trapping means that you have to use some kind of ingenuity, some kind of chasing after the, uh, something. But if it's sitting there in the cage, it's, there's no, doesn't, any, any skill to trap it. Doesn't seem to be a problem of tzedakah at all. So, um, I, I, let's sh- I, I, I mean, I don't have chickens, I never did. But I, I, I think it's like a very difficult thing to say that you have to, uh, that you're not allowed to open the coop and put in food. It's like they're sitting there, they're sitting, you know, . Why are you saying there's a problem of tzedakah? But anyway, the Mishnah Berurah does bring this, um, earlier Sefer Zecher LaAvraham. But from Alter Rebbe, I didn't think it was necessary to be machmir. Um, the word of the Friediker Rebbe. There is in the end of Mishnayos Baya, it talks about domestic animals and wild animals. And the Friediker Rebbe says, you have Hasidim, and you don't hear them a whole year. So there's, who, it says in the Mishnah, who is called a domestic animal?

37:08 Speaker 1 Which animal is called domestic? One says they come in the evening. In the day, they're doing their-- In the evening, they come. The other one says the whole wa- summer, they're running around wild. Comes the winter, they, they'll come, they'll come to the, uh, to the barn, to their owner. They're also called domestic. So the Rebbe said, "You've got a They're also called domestic animals. So he, he says, "They hast oych a chassidim." That's what, uh, that, that's the vort of the Freidiker Rebbe. Okay. Um, let me clarify. So about, about there's something about the, the, uh, Rabbi Eliyahu off is adding on the, on the chat about the liver. Some say that there's a difference if kashered within three days or after three days. I don't think that's a nefchaminah for this Chabad chumrah about the three-day business. I don't think so. Um, um, Mr. Beria is asking about, uh, chopped liver. No, chopped liver is per- perfectly okay. What, what we're saying is we don't take the liver after it's been roasted. We don't then fry it or cook it. But in its chopped form, if, if it's in its, uh, that form without reheating it, without... Just chopping it and eating, that's, that's, uh, perfectly okay. Um, yeah, my understanding is even if it was kashered within the three days, it still would be that this chumrah of not, not cooking it. Right. Now then someone's asking, are dogs muktzeh? So b'klal, the, the... As you see in the Halakha, it says

38:53 Speaker 1 here that an, a domestic animal is considered muktzeh, even though it's a chicken in the, in the farmyard. And what I would, though, what, what I would want to share with you, though, that there are poskim, which is negia mol daf in a meikel zayin to turn a blind eye. There are poskim who say, contemporary poskim, who say that pe- pet dogs, pet cats, et cetera, that they're not muktzeh. Because it's not like an animal which you're keeping for, you know, having for supper one day or for having, uh, for breeding. It's an animal which is kept for entertainment. So there are poskim who do allow, um, that, that pet, pet, pets would not be muktzeh. So, so those who are meikel, yesh elokom al yismech. The page in, uh, the book of Rav Ringlass is page four hundred and seventeen. Right. So about frying the, with, with onion, yes. That, that's, we would-- Chabad minhag would not be, would be not to fry liver with anything. We wouldn't, we wouldn't put it back to the heat again with any liquid or anything. Okay. Now, the next thing, thing that you have on the list is about, in some circles, shlishi is seen as a special aliyah. So now is, the question is, is it because it's the third aliyah or is it because it's the first one after the Kohen and the Levi? And that community is if there's no Kohen. Rav Reuben Cohen, you've never seen how it happens when there's no Kohen

40:14 Speaker 1 there, right? Unless you were before your bar mitzvah. There was a story that, uh, with, uh, Rabbi Levin. Okay. Um, I don't remember all the details. Something to the effect that he, he had seen it happen. There was no Levi in shul. Uh-huh. Okay. All right. The answer is before his bar mitzvah. Okay. So there's no Kohen. So what's the, is the, is the shlishi the privilege or the sheini the privilege? Now, I want to say, Rabbi Liu is online, and, um, I once heard from Rabbi Liu. I asked him, "Are you machpid on this?" He says, "Since I joined Lubavitch, the term machpid is out of my vocabulary. I don't have the word machpid." Um, I also want to say that this whole business, shlishi, shishi in Lubavitch with the Sniji ahead, it's not, it's not a, a, a, it's not a, a, it's not a currency in Lubavitch. Their coverage, rest of the coverage, it's not really spoken about so much. I'm not, I know, I'm not Yedeh Machshavus, but I'm just talking about, um... And I just want to share with you before answering this Halakha, a leiche vort of the Freidiker Rebbe. Epas, he said, in reference to people being so concerned about Kavod HaTorah, he says, I'm going to say the lotion in Yiddish and then in English. "It's a disgrace for the honor of the Torah that a, a Talmid Chacham is so obsessed about Kavod HaTorah." Yeah, the Rebbe was concerned that the, that the people should give

41:43 Speaker 1 the due, uh, recognition to the Rav, that he didn't, that they didn't give him the appropriate... It was, I think it was about the, um, uh, about, uh, Chazak, I think it was. But, uh, fine. Hakaponim, let's look in Nigla, and we're looking right now in, uh, the, the, the Gemara where this is discussed is actually in Pirkei, in, in, in, in Gittin. It talks about a bunch of things done with the, with the Darkei Shalom, and it talks about the aliyas. Very interesting. The Chachamim saw the wisdom, in their wisdom, saw not to do Kriyas HaTorah like Megillah, the whole lot in one go with their... No, there have to be seven honorees, and there's going to be a ma'ayşim it-- for them and kavod for yenam. There's got to be this issue. But they saw there was a need to give kavod to people. Fine. Fine. Okay. So in the Shechu- in Gemara, in Shechu, it says on Shabbos and Yom K- in Kippur, after Levi, you get Tamid Chachamim, and then you give the Mamonim HaLatzivur, Tamid Chachamim, as a kind of the whole hierarchy. So I guess some people will never get an aliyah somehow. Okay, let's go on to the other side. I remember, Tak, I was once, years ago, I went, I was in Haifa for Shabbos. I, uh, I had a guest once stayed in my house. Page four one seven, not four seventy. Um, I st- I had a once, uh, a little bit of a shabbos.

42:55 Speaker 1 He stayed in my house, and we were ner tzitzit. So we stayed with him. And he, he said, you know, a small shul, thir- thirty people, whatever. "Which, which aliyah does thou have?" Was it shlishi, shishi? I didn't know what he was talking about. I just said, "Whatever you give me is fine." Okay. So now, let's now... So then we said you have here the, uh, Al Pi Nigla, and then we have... This is from Kafa, Kaf HaChaim. gives the explanation of the aliyas. You got seven aliyas correspond to the seven sefiras. Kohen is Chesed. Levi is Gevurah. Israel is Tiferes. Reuven is Netzach. Chamishi is Hod. Shishi is Yesod. Shevi is Malchus. And then I'm skipping a bit. Then you see that the, the choice Aliyah in, in Kabbalah is Shishi, corresponding to Yesod. And in the Zohar, in, uh... Where is the Zohar? Um, it's, uh, I don't remember now. I, I, I saw it inside. The Rabbi Krispado, he would have the Aliyah, uh, uh, for Shishi. So the of Shishi Al Pi Caba- Kabbalah is, it's Midat Tiferes. So the answer to the question, whether if there's no Kohen and therefore Levi has , whether Shishi is the privilege or Sheini is the privilege, is when the Al Pi Nigla to Al Pi Kabbalah. Al Pi Kabbalah, Shishi is the Midat Tiferes remains the, the privileged position. Let's go further. The next question which was on our list was someone's asking as an alternative to a crock pot, may one put

44:35 Speaker 1 a fully cooked and hot cholent in a roaster bag and place in a pan of hot water and leave on a hot plate. So, so, uh, have a bag and put the bag with the stuff into a, into a pot. So we've gone through this already a few, um, a few months ago. We're talking about the, the, um, sous vide. I mean, it's... There was the first concern, the problem of, of, of Hatmonah. And the, then the Maskanah was later when someone pointed out that the Alter Rebe says that there's no problem of Hatmonah in, in, in, in clear water. So therefore, you have a pot and there's clear water, you put the bag of cholent. They said we wouldn't call that a problem of Hatmonah because the water outside is, is, uh, see-through, and therefore it's not a problem of Hatmonah. Let's move on. Oh, now here's a . The is, this is a I got from France. And a woman had a she's gonna give a large amount of Tzedakah. And she had in mind she's gonna give it in three installments. And she had a particular institution in mind, and she gave the first installment. And the director, in his wisdom, was rude to her to the point that- To the point that she was so put off that she doesn't want to see him again. And she doesn't want to give her, her, her donation, her next, the next two installments. She doesn't want to give that. But she wants to

46:18 Speaker 1 keep her, her, her... Now she's asking, let's say it was a, uh, an orphanage. Very, you know, very worthy, um, uh, you know, institution. Well, she-- Can she give it instead of this orphanage where there was this nasty fellow to give it to a different orphanage? That's it. So, so, and, and the funny thing is, she hadn't said anything. There's no verbal commitment. So now, generally about Nedorim, a Neder is something which you express, a vow. When it comes to Tzedakah, there is a reason to actually do even if you had made a resolve . And that's why I wanted to share it. Uh, I don't think we're gonna have too many people, uh, having the actual , but the idea of Tzedakah . And this is the Ramo in I think it's in Yoreh De'ah. is Yoreh De'ah, He says that, so he says the following. If you had come to made a thought, but in other words, not a, a fleeting thought. There had been a resolve. I believe that's the, the parameter. He had made a resolve to give an amount of Tzedakah. Then you have a of the obligation to fulfill your mental, uh, resolve. It doesn't matter whether you did utter or not. The fact that you made that resolve. If a person had expressed his intention, then he could be coerced to care-- to fo- to honor his vow. Uh, obviously, if he just thought, no one else would know that he had the thought. But let's say somehow

48:00 Speaker 1 they, they, he did share that he had a thought. Anyway, what we're seeing here is a vow which has been uttered. Then the Beis Din would have the-- If they had the means, they would, um, um, um, force the person to honor it. But here, it was a . It still remains he's got the option, you know, he can't, he could kinda be forced. Then the Ramo says, others say, uh, it's just a, a thought doesn't count. The main opinion is like the fi- the first . And therefore, coming back to this woman who had made a resolve. So then the is that you do have to... She does have to honor her. She has to honor her vow, even though it's a vow . The question is, is she allowed to switch from one Tzedakah to another? So this is what we're reading now. The, on the second side of the screen is a quote from the Sefer, um, Tzedakah uMishpat from Rav Yankel Bloi. So he's, he's, he's produced, um, you know, such tremendous forum on, on, on, uh, subjects. He's got, uh, se- seven forum on, on, on . On Ribbis, he's got a volume, Brit Yihud, which is a pioneer. He's got the Sefer, um, . He's got a Sefer on Shatnez, and he's got a Sefer on Chinuch. So Tzedakah uMishpat is his, his treatise to the So he quotes from the Sefer Beit Yitzchak. That was the, I think it was the Rav of Lviv, Rav Yitzchak Schmelkes. Even

49:23 Speaker 1 according to the one who says Neder b'Machshava is a Neder, but it's not because when you had made a vow verbally, it's as if the, the asset had been transferred to the ownership of Hekdesh. Therefore, you cannot retract at all. But just when you had a thought, yes, there's a commitment, but it doesn't mean there's a transfer of ownership. An utterance of a vow of, uh, of Tzedakah is as if you'd actually handed it over in, in, in, uh, from man to man in, in, in It but it's not as if you transferred. Ah. If it had been, he'd transferred it. It's as if it's already in the, in the account of that orphanage. He can't-- he cannot now transfer it to another, another orphanage. It's already, it's already owned by them. That's if it would be dibbur. But since it was the bachavah, there's an, there's an obligation to honor that commitment, but one w- does retain the right to switch the benef- to from one beneficiary to another. So those, uh, just, you know, when you get a, a, a donation, there might be, there might be another one coming, so we got to k- you know, treat them nicely. Right. Um, our last question which we have on the list today. Anything here? Yeah. Oh. So this is Behemsher to last week, uh, and I think he's ta- on the line. One of our listeners had asked that he had missed getting an Aliyah the Shabbos before the Yartzeit, and so he's

51:22 Speaker 1 asking whether there's an inyan to have an Aliyah on the Shabbos after the Yartzeit. And you see- Yartzeit or birthday. This question was about a Yartzeit, but I think the, the-- we can learn from one to the other. There's an expression, there's expression, uh, that you think you're teaching and actually, uh, you, you, you, you, you pick up things which you didn't expect. And you have and in the Maimer for, for Yud Shvat Taf Shin Chaf Alef which we're learning this year because of Kesher to Yud Shvat. It has a Nagad Shmo, Va'avad Shmo-- Va'avad Shme. Sometimes through s-publicity, sometimes you kind of get a bit eroded because of the publicity. But I cared, um, what happened here, this year goes on, on anash.org. And one of the listeners wrote on that-- Her name is Cyril Lipska. I believe that's Rabbi Ramon Lipska's wife. And she said that Rebe-Reb-Reb Berel Baumgarten, who was her father, had a hero from the Rebbe about this. So, oh, so I, I contacted one of our listeners, uh, Shliach in France. His wife is an ankle of Reb Berel Baumgarten, and he's put together a biography of Berel. I said, "Can you fill me in on this?" So he shared with me Reb Berel Baumgarten's, um, diary, which he's published already. That's, uh, the ankle is published. And this is from a Yechidas. It, I think, was Monday night. Chaf Daled Menachem of Tov Shin Yud Daled. And his Yart-- and his birthday was the following day, Chaf He

52:58 Speaker 1 Menachem, which was a Tuesday, obviously. And so, the Rebbe asks him, did you, did you have an Aliyah? did you have an Aliyah the past Shabbos? So Berel says, "Nay, I didn't." So the Rebbe says to him, why didn't you have an Aliyah? I thought that everyone knows my inclination that, uh, that, uh, the, the Shabbos before Yom Huledet, you should have an Aliyah. Berel says to the Rebbe, he didn't know that it was important to have an Aliyah the Shabbos before your birthday. Okay. So the Rebbe writes, answers him back. I don't know why Morgan. Oh, it doesn't, it doesn't make sense. It was a Tuesday. So we're gonna, um, no, Morgan- Morgan is Monday. I say this was with Sunday night. Sunday night, Yechidas. Aha. Sunday night, yes. Sunday. Okay. Okay. I, I actually checked it up. You might be right. Um, then the Rebbe says, so although you'll have an Aliyah the following day, but it's not the same as Shabbos. this is what you should do. tomorrow you have an Aliyah. and the following Shabbos, you'd also get an Aliyah. So you'd ask for getting Aliyah the following Shabbos. So, well, you know, so that's why we're saying, I thought the Shabbos after Yartzeit. I don't think there's a difference whether it's a Shabbos after a, a, a, a Yom Huledet or Shabbos after. Of course, there's a difference in years, but I'm talking about in inyan. Um, I don't think there's any difference. The, the Shabbos then no. Um, if

54:59 Speaker 1 you didn't manage to get the Shabbos before, get the Shabbos after. Well, that would be a birthday, and I would imagine if it was, uh, Miss Yartzeit to have the Shabbos after. I just want to share with you one last, um, Behe-bekesher lozer. After the Rebbe had the heart attack in Tangidah in Taf Shin Lamed Heh. So then gradually, the Rebbe started making the farbrengens. First, the farbrengens were Motzei Shabbos, and gradually started introducing the, how do you say, the unscheduled farbrengens ha-- were restored on Shabbos. And eventually, Taf Shin Mem then became known that the Rebbe is gonna make the Shabbos Mevorchim Shab-- um, also gonna be back on Shabbos. I remember this because I, I, I s- I was going on my shlichus to Australia, and I stopped off in London for about six hours. And Rabbi Luzer Zein gezunt was upset that the Rebbe was taking the farbrengens, which now, there until then, they had every Motzei, every Motzei Shabbos Mevorchim. They could hear the farbrengen, the Shiddur. Now it's gonna be back on Shabbos. So Rabbi Liu was, was, uh, thinking of making a petition as Oblimen, the farbrengens, Oblim Motzei Shabbos. Um, Al Kapon him, Al Kapon the Rebbe didn't accept this. But I, but-- And now I heard, I heard at the time, one of the doctors was talking with the Rebbe, and they were looking for ways to make the Rebbe-- to make it less stressful, to make it easier for the Rebbe to, to, to... He was

56:29 Speaker 1 speaking without, uh, without a microphone, so it was like a, a stress to, to, to be able to, to project the voice so much. With a microphone, it'd make life easier. So they asked the Rebbe whether they can kind of make it that the schedule will be that the Farbrengen will be a Motzaei Shabbos, and doesn't have to be put back on Shabbos. So the Rebbe says, "No, that's , that's not negotiable." And the Rebbe says, "Shabbos, perhaps the words are not the words, but Shabbos, the, the, the, the people are inspired, and I am inspired, and I want to utilize-- It's important for me to utilize the moment when they are inspired and I am inspired to inspire, to, to utilize the moment. Motzaei Shabbos is not the same thing." And therefore, the Rebbe insisted on, on, on bringing it back to Shabbos. So, um, therefore, perhaps this Inyan, which the Rebbe is saying here in this Sichos is saying, Shabbos, S-S-- Uh, b- you know, having Aliyah on the weekday is niche double Shabbos. Shabbos, and what we're seeing of the Achidush, even though it's the Shabbos after the event, it still has the Inyan of Shabbos elevating, and, uh, therefore, when we've been to have Aliyah the Shabbos after. So I'll finish on that. Now let's-- Someone writes to me, Rabbi Lou is writing, that happened in Taf Shin Chaf Dalet. He had been stuck in Detroit Airport for Shabbos, and obviously they didn't have a Minyan there. So the Rebbe said

57:53 Speaker 1 to get an Aliyah next Shabbos. Um, the Rabbi Lou wrote to the Rebbe on the grounds that it was incredible. Ah, he's now saying about Taf Shin Mem. There was incredible publicity. So everyone in Stamford Hill asked on Sunday, "What did the Rebbe say on Shabbos?" The Rebbe had the of Yom Ki Tikuon, and that was something which by the Rebbe was sacred. The Farbrengen Shabbos , it was, uh, from the Friediker Rebbe, it was-- For him it was, you know, and therefore, whatever. But L'poel, he put it back on Shabbos and, uh, it says

58:30 Speaker 4 Come on.

58:31 Speaker 1 Yeah, I wanna finish off. You know what? I wanna finish off. One Shabbos, it was a, uh, it was a winter Shabbos, and the Rebbe was Farbrengen in Sichin Giborim, it was well after the Shkiya. And Rebbe El unik went over to the Rebbe, and he whispered by the Rebbe that on the table there was a watch, a wristwatch, folded or flat. He whispered to the Rebbe that , that the, the watch had stopped. It was a bro-- It broke. It wasn't wound up properly, whatever. And the Rebbe perhaps says, whatever, you know, with hand, and within five minutes he wrapped up the Farbrengen. And without the next week, the Farbrengen went even later. But Rabbi Lou, you wanted to say something.

59:16 Speaker 4 Can I... Go on.

59:19 Speaker 5 Can I ask you, I wrote you-

59:20 Speaker 4 I said it. I wrote it to you

59:21 Speaker 5 ... pages ago now.

59:22 Speaker 4 I w-- I want to say that, uh, I had in mind the Rebbe's-- I wrote this. I'm not . I'm sure people around the world must have written. I said that around the world, there's thousands and thousands of people hearing, and they're telling it over to ten thousand.

59:39 Speaker 1 Yeah.

59:39 Speaker 4 But really, the Rebbe kn- the Rebbe, obviously, the Rebbe know-- It's the Rebbe.

59:43 Speaker 1 Yeah.

59:43 Speaker 4 And that Inyan came a, a few years later or shortly later when they started Toirankotzer, which, which, uh, uh, uh, publicized about the Farbrengen. I merely had in mind the Rebbe's gezunt, but I just asked him for the sake of

59:59 Speaker 5 The story that you said was with Ra-- Dr. Reznik, and Dr. Reznik asked the Rebbe, because those Farbrengens Motzaei Shabbos, most of the times the Rebbe would say, "Farbrengen Shabbos." So he says that it seems that the Rebbe is really not happy. He's hesitant that the Farbrengen has to be Motzaei Shabbos. And he asked why Motzaei Shabbos is a microphone, Motzaei Shabbos it's easier for the Hasidim, they don't have to squash. It's easier, you can hear the whole world. So the Rebbe answered him in-- told him in English that the Farbrengen on Shabbos, "I elevate the people and the-- or the Hasidim, and the Hasidim elevate me."

1:00:39 Speaker 1 Aha. Aha.

1:00:40 Speaker 5 That can't happen after Shabbos. That's-

1:00:43 Speaker 1 Yeah

1:00:43 Speaker 5 ... something special about Shabbos.

1:00:45 Speaker 1 All right.

1:00:46 Speaker 4 The Negedet Stoker, the Negedet Stok is a is the Pushka Koina-