פנורמה של הלכה 17

00:04 A good . So, uh, today's shiur is dedicated in honor of the yurt site of Torah Goldsobol. It was my mistake to have made that dedication a couple weeks ago. And we remember him fondly for his and, uh, how he was many people, and he should be a good, uh, for his family, um, I wanna start off with a story. The story is the in continuation which how we had discussions a while ago, not so long ago, but by Machronim about the different Minchagim whether to use a generous amount of water or to use just a little bit of water. And I mentioned that Al Pik- Al Pikavola, there's the idea that you shouldn't be pouring a lot of water because it's , it goes to the Sitra Achra, et cetera. So one of our regular listeners, uh, Rav Remy Kivman, who just finished shiva from his, uh, the passing of his father, rabbi in, in-- up in Li-- in Liverpool. So he, he sent me a clip of the rabbi washing Mayim Achronim, and it was, uh, as he-- for his caption was, "A Jalabit Ishkivasa," a generous amount of water. So this past week I received in the mail, there's a HaOras Haburim, which comes out periodically. This is issue number one thousand one hundred and ninety-one. So eleven hundred issues plus have been published in the last forty-odd years. And so we have here an article-- two articles written by two bachurim about Mayim Achronim. And so I was fascinated, and one

02:06 of them quoted this, this story. This is a story which was told by one of the Skverer Rebbes, the current Skverer Rebbe in the name of his father, et cetera. As we know, the Skverer are, are, um, they are, they are Tverskys. The Tverskys, they originate from the, from Reb Nachum Chernobyler. Apparently, I didn't check this just now, but I heard years ago the idea that they have-- that the Mezritcher Maggid had said that Moshiach would be descending either from his oldest talmid, who was the Reb Nachum Chernobyler, or from his youngest talmid, which was the Ba'al HaTanya, the Alter Rebbe. And so it worked out that there were several shidduchim between the two families, between the, um, t- the Chernobyler family, which is, uh, Trisk, uh, Skver, et cetera, and the, um, the Ba'al-- the Alter Rebbe's family. So this is the story at the chassan. This is where it says the story of the Chason of Reb Yanky Yisroel Cherkas. The Cherkas, he was a son of Reb Mottel Chernobyler. Reb Mottel was a son of Reb Nachum Chernobyler. Just to get the, the, uh, profile. So the, the Reb Yanky Yisroel Cherkas, he gets married to the daughter of the Mitteler Rebbe. So he becomes a brother-in-law of the Tsamach Tzedek. Both married two sisters. And at the, at the chassan there, it was a very interesting situation because we know there's a very different style between Chabad and the other, the Hasid-- the Peleg SheHasidim, different style. And here by the

03:50 chassan there were obviously many Hasidim from both sides, and so it was an interesting situation. So the Alter Rebbe said, "My Mor Hasidim is Kedark. I'm Harav Rimmo Mor Hasidim." He said, "He spoke Barichas." And he then turns to his mechutan, to the Mottel Chernobyler, that he should also say Torah. The Chernobyler, he declined. Elsewhere, this same story comes up in a few places. Elsewhere, it says how the, the Chernobyl Hasidim, they were very upset in a way. They hear from the Alter Rebbe such a clorkheit, such a-- with such clarity. And by them, they're just hearing like little bits and pieces, and so they were-- why-- they were saying, "Why are we deprived of such clarity?" I call upon him, but it was his different style. So it came at the end of the meal, at one of the meals. And so it came to Mayim Achronim. So the Alter Rebbe poured a generous amount of water when he washed his hands, washed his fingers. So the, the Chernobyler, Mottel Chernobyler said, "You take no me at mayim, winsik wasser. At mayim, winsik wasser. Abisel Torah." So he had now the opportunity to kind of comment that a little bit of water, which means a little bit of Torah. Mayim is-- rim is all Torah. And the posek is telling us it's enough to say, "Ma at mayim," and ma-- only a bit of Torah. Well, this is with this-- the posek is said by Av- by Avraham Avinu when the Ma- when the,

05:31 uh, Malachim came dressed up as, as, as Arabim, as Arabs. So, uh, um, Avraham Avinu said, "You take no me at mayim, but achas urag lechem." Let them bring a bit of water and you wash your feet. So the Chernobyler was saying, "You take no me at mayim," a little bit of water. "But achas urag lechem." The main thing is rag lechem is the regilius, to get-- to wash, to, to cleanse one's habits. The midis are tiviots lo tovim. People have brought up or acquired, uh, not good habits, not good traits. So the main thing is to cleanse these traits. The main thing is the main thing, the words have midis tovim. Then it says, "V'yeshu anutach hazeit." So Rav Avraham had said that the malachim, the visitors can rest under the tree. So they-- You can read this, "V'yeshu anutach hazeit." You can rely on the tree. The tree refers to the tzaddik. And so for the elevated avodas, that you rely on the tzaddik. So this is really in-is en-encapsulating the Peleh Shemahalach that me'at mayim Torah, you should say b'kitzur and work on the avodas. Of course, in Chabad you also have to work on the avodas, that's okay. Um, but then, but then yeshu anutach hazeit, el-um, ele-um, uh, elevated avodas, that you rely on the tzaddik. T- he then added, "Kol Torah she'eini bamelacha, sofer beteilah." It says in Pirkei Avos, if you have labor, which, which co- you know, you learn Torah and you don't have melacha with it,

07:09 labor, so that's not gonna last. So the-- But Chernobyler said, "Melocha, this is the job of a rebbe. When you say Torah, you have to ele- work to elevate the people who are listening to your Torah. If a rebbe will say Torah and he doesn't work to elevate the people who are listening to it through his Torah, to his Torah, sofer beteilah is not gonna last. So this is all the Chernobyler kind of defending his position of saying Torah b'kitzur and rely on the rebbe, and the rebbe's job is to say, is, is to inspire briefly and to tend to elevate through his avoda. The Alter Rebbe responded, "Bimkeim eiseinu tzrichim lozeh v'iy efshar acheres." Back in the Lita, is the Alter Rebbe is saying, "Bimkeim eiseinu" in the Lita, that we-- it's essential that we have to take this approach. We know elsewhere, the Alter Rebbe, the Al- the, I think quoted in, in the Hayom Yom, when he was sent, uh, the Maggid told him, "You're gonna have to put out a big lo. You have to extinguish a big lo, and from the lo, you're gonna have to make a, a, a, a yes." So the, the Alter Rebbe's mission was obviously to, to the Lita, and that mentality, the approach of saying short Torahs would not s-succeed. It needed to have a rich sabir, and only that way he would be able to penetrate and, and, and bring along the people with a Litvisher mentality. And that's why he says

09:02 he has to do, take this style of saying Torah barich. And then there's another a-addition to this, that the Alter Rebbe responded to the re-rebbel Chernobyler, "You're saying, 'Torah she'eini bamelacha, sofer beteilah lo olech hamelacha ligmor.' It's not-- It, the onus of finishing the job is not on you." See, it's a fascinating, um, exchange here, where you're seeing the mahalach of the Peleh, uh, Peleh Sheguti Yidden, of me'at mayim and yeshu anutach hazeit and the mahalach of the Alter Rebbe. And this seems to follow on from pouring this, this, this word, I don't know whether it's in Chabad sources. The, the Alter Rebbe poured on his fingers, um, um, water be-shefa. And the Alter Rebbe is kind of saying, "I will pour and pour. Efshar something will penetrate. Um, I may not, may not..." Oh, it's lo olech hamelacha ligmor. I remember once, I'll just finish off with this and then go on to our next point. The Rebbe told a famous story of when it was Reb, um, Pinchas Koritzer, and he came to the Mizrachi Maggid. He was a, he was a Talmud of the Baal Shem Tov. He came to Mizrachi Maggid, and there was a bleter Chassidis. There was a pa-page of Chassidis which was, uh, rolling around on the floor. And Reb Pinchas Koritzer was very upset. The idea of taking, you know, Chassidis and, and leaving them, kind of spreading them, and they might become disgraced. Let me just digress for a moment. The Reb Nachman of Breslov. Reb

10:43 Nachman of Breslov once made the following comment. He was a nephew. He was a great-grandson of the, uh, of the Baal Shem Tov, and he was a nephew of Reb Boruch. Reb Boruch was a son of Adel, who was the daughter of the Baal Shem Tov. And so Reb Nachman of Breslov said the following: "When, when Mashiach-- When Ba-Baal Shem Tov meets Mashiach, and he says, 'Eymosai ka'osimar,' and Mashiach says, 'V'chishiyafu tzumayna esechachutza,' when you'll spread your, your wealth, sprinkles will spread out, et cetera. He's by the mesadin gigangintrern." So my zeide, the Baal Shem Tov, shed tears. He heard that this is what's needed is the chafu tzumayna esechachutza, so he shed tears. And so Reb Nachman of Breslov says to the fetter Boruch, the fetter Reb Boruch, "Chot rachmonis gehat af dem zeidens trern." That the fetter Boruch took this, this kind of, uh, holding back view of, of spreading Chassidis because he had-- he was sorry for his zeide's tears. And the, the, the Reb Zalman or the however you refer to the Alter Rebbe, "Ez cho ginumen tsu der arbeit." He realized that the, the job has to be done. So he go- he went-- he, he took to the job and he started doing it and spreading Chassidis. So let's come back. So wh- how did I get to this? We're talking about, um, uh... I went from one story to another. Oh, so the, the story of Reb Pinchas Koritzer. And so then the, then the Alter Rebbes and,

12:12 and the Reb Pinchas Koritzer was upset to see the page of Chassidis, I don't know what the word of in English is, to vulgar and such. But he was upset and this was, this was, uh, how do you say, symbolic of the idea of ideas of Hasidus being spread out there and not necessarily with the full care which they, which they deserve. And there was a whole kitrug, a whole, a whole, uh, uh, how do you say, sero-- pro-- trouble. And then the Alter Rebbe came up with the idea of the, the marshal of the king who has a son who is very, very ill and he's become-- he's lost. He's not able to communicate, et cetera, et cetera. And the doctors had despaired. And then came along one doctor and said that there's a eventave. Because of the Melech. In the crown of the king, there's a, there's a stone, and that stone is the central stone of the whole crown. That stone has got healing property. And if you'll take that stone and you'll grind it into powder and you mix it with water, you might be able to get a drop into the, through the lips, the first lips of the Ben HaMelech, and perhaps it will revive him. And how the... And then-- And of course, the Melech says yes, and he's mevater. He's, he forgoes the beauty of his crown to save the Ben HaMelech. And I remember how the Rebbe said the story. . He'll pour and pour copiously.

13:38 If only perhaps a drop will come in. So perhaps this is what the Alter Rebbe takes the view, pouring BeRebbe-- BeBeSheva. I might be, uh, going the wrong direction, but halava, something might, might penetrate. Upon him, that's the, uh, story. And perhaps that also explains back to what Rebbe-- I mentioned earlier that Rebbe Akivman shared with me the, um, the clip of the Rebbe washing my Machne BeSheva. See, here we have the story of the Alter Rebbe washing my Machne BeSheva. It doesn't mean, you know, uh, to up till the wrist, but he washed his fingers with a generous amount of water. Let's move on. Okay. So I had this shailer the ear-- in this week. A shliach somewhere in Europe. He's one of the few people in his town. There's a Chevre Kadisha there, but he's one of the-- most of the people there are not necessarily Shomer Shabbos, et cetera. He's one of the only people probably who fasts there. Uh, until now, he's been fasting on Zayin Adar as there are-- there-- Let, let's explain. The Chevre Kadisha are doing a very sacred job, a very sacred, um, um, i-inyun. But they are worried that perhaps they didn't treat the Niftarim with due respect. And therefore, there's a say there that many, many communities that this Chevre Kadisha have once a year where they have a-- they f- they fast, they take upon themselves a fast, and then they have a suda at the end. Whe-whe-which day this fast is Which day

15:27 the fast is, is, is, uh, up to different minhogim. So now, till now, they had been fasting on Zayin Adar. And now he heard that Chabad, he's aware that Chabad, they fasting on the Minuch of Chabad is in to fast on, uh, Tes Vov Kislev. So he want-- So this year he fasted Tes Vov Kislev. So what should he do about Zayin Adar? So this is, this is he's asking the question. So this comes into a question of, of, of Hatoras Nedorim. If you're-- Bechal in Shulchan Aruch, there's a list in Shulchan Aruch in Simen. Tof, uh, Tof Kuf Aintes, I think it is. A whole list of, um, whole list of dates. That people leave nothing to do with Chevre Kadisha. People would fast on those days as an extra fast. So if he's till now had the Seder fasting on, on Zayin Adar, to stop doing that, he would have to do Hatoras Nedorim. So he could switch because he has to do Hatoras Nedorim. Then he asks, does he have to do Hatoras Nedorim in such a remote place? Can he do Hatoras Nedorim over the phone, over, over, over Zoom? So I told him, listen, we've discussed not so long ago that he can do Hatoras Nedorim over Zoom, but the three dayonim, the three, the best have to be together in one place. So Baruch Hashem, he sorted that. This I already posted on, on, uh, on Thursday, I posted this list of questions. So another shliach in another, another

17:05 town in Europe calls me up and he says he's also the only, he's only-- also the Ben Yochanan in his town, and he didn't fast Tes Vov, and he didn't, and he didn't-- he forgot about fasting on Zayin Adar. This is Thursday night. Should he fast on Zayin Adar? Now, Bechal, if you fast, you have to be Mekabel Tainus. If it's already a double kavua, perhaps there's room to say, but Al Kabbalas Tainus is also good. But i-it-- since this year, because Zayin Adar was on a, on a Friday, so the Minich of those who are doing Zayin Adar, they fasted already on Thursday on Vov Adar. So then you can't say he's, he's going along with the tzibur. So I told him that he doesn't have to-- shouldn't fast on, on Zayin Adar because he wasn't Mekabel Tainus in any case. I told him to wait till, till, uh, two days before the Shreish Nisan, because the Shreish Nisan is also my submit Friday. So make on Thursday, which I think is Chav Zayin or Ches, whatever. That's what I told him. It was just the teores of putting up the, the, the, the, uh, list of questions. So then someone else also benefited from it. Another shliach calls me. He's got a situation where a man and a woman got married. Each one had children from a previous marriage. And when they got married, so this woman started lighting candles. The COVID, the, the-- for the, the w- for the children in, of

18:33 her, uh, of her husband. That marriage unfortunately didn't last. So now she's asking, does she have to keep the number of candles which she lit? So here it's also a question of Halachot and Dorem for the simple reason that lighting candles for Shabbos is a dover tei. And if you di- light four candles, five can-candles, it doesn't matter whether it's for children. Lighting candles for Shabbos is a dover tei, and therefore, if you lit more candles to start cutting down becomes a question of, of Halachot and Dorem. What I would say, anyone who is in this situation of a remarriage and therefore taking on the, uh, to light extra candles, they should clearly do so b'li neder because we, you never know what can be in the future. All right, so now I want to read here from the Alter Rebbe's Shulchan Aruch. And we have here that the two c-- about lighting with two wicks. That's be not necessarily candles. Here it says two tes-- use two wicks, one for zochir and one for shomer. You've got the positive side of Shabbos and the negative side of Shabbos. So that's why we have the two wicks. As you know, the famous story in the Gemara, Gemara Shabbos about the one who was running, you know, with the story of Shimon and Levi in his cell, and they saw someone running out of Shabbos with two, uh, badei hodos. And he said, "Why do you need two?" So he says, "Well, I want for zochir,

19:50 one for shomer." And if it's wax candles, you also need to light two candles. Now, then you have your beautiful vort is from the Rosh. You can add to two candles. You can light three or four because even though the two are corresponding to zochir and shomer, it doesn't matter to add to that number. You actually, you shouldn't have less, but not more. Now, we know when the Rebbe launched the idea that women-- that single girls should light candles, he emphasized it shouldn't be two candles. And that was for another reason. He was particularly concerned, number one, it shouldn't be that the mother feels, uh, how you say, offended. That the daughter's kind of taking over. She's also lighting two candles. So daughter lights one. Also, the Rebbe was concerned that in the colleges, et cetera, it shouldn't be that the college students should feel that they're lighting candles in their college or whatever. And they say, "It's like an entire shleimus. It's a whole shleimus." It should be seen that this-- it's not a shleimus. That was, like, these two considerations. Kol ponim, I want to now address this business of lighting candles according to the number of children in the family. So we have here, this is a sikha of the Rebbe. Um, where is it? Kol ponim, it's a sikha of the Rebbe. Um, it's a note of the Rebbe that there are women who have a minhag to light. So they, they say they're lighting two candles, one for the husband

21:21 and one for the wife. So we have in the Shulchan Aruch about zochir and shomer. And then we have here idea of one for the husband and one for the wife. It's al pinigle. So the, the idea of it being ish-- uh, the, the two candles are before ish or bailot. And then the, the Rebbe mentions also about the minhag of having more candles, adding one for each child. To bring greater, uh, light of mazel for each one of those. At the time, the Rebbe says he doesn't have the time to search in this for him. In the, in the footnote there in the-- where, where it's, this is taken from, so it gives a reference to the Eliyahu HaNavi. So here we have the Eliyahu HaNavi. The Eliyahu HaNavi is a commentary on the Lavush from Eliyahu Shapira, and he writes the following. The second line. Now, those who say that the reason for having two candles is corresponding to husband and wife, a man and a woman, because ner, ner. Ner is gematria two hundred and fifty. Twice ner is gematria five hundred. Now, a man has got two hundred and forty-eight evarim. The word ever means here, ever by definition is both a gid and vaginas. It's a bone and flesh and sinews. So in the human body, Mishnah in all this goes a whole, a list. In the ma-- in the human, human body, there are so many organs called evarim. So the, the heart and the lungs don't count in

22:57 this chesbon. We're talking here about the organs which have evarim, which have bones. So by a man, the body contains two hundred and forty-eight. By a woman, there are another extra four, the mari b'cheires, because they have the openings by the mari b'cheir where, where woman gives birth. So then there are extra bones there, and therefore, the woman has got two hundred fifty-two, a man has got two hundred and twenty-- two hundred and forty-eight. Together, X equals five hundred. That's the chesbon of, of, uh, of, uh, two, two ners. Kol ponim, so this is where we-- this is where this minhag of having two and corresponding to ish or bailot. And-- but coming back to the point, my main point which I'm trying to make, that lepoel, once you've already started lighting extra candles, so then it becomes like a form of neder, of, of And therefore, one shouldn't, um, cut down unless there's good reason, and then it should be with the Halachot and Dorem. Let me just go to the, um, notes which we have here. They're in chat. Marami Ruttenberg states that candles were introduced by the Goim due the, due to the Karaim, who held that a lit candle was not allowed. Okay? And the That's why they made the Hadlokah, a brachan Hadlokah. The two candles should be one in accordance with the bracha, but due to it being the COVID, not for sure on bias, the extra is like that for Hanukkah with the Shamash. Okay. Only get right.

24:30 Let's move on. Okay. Practical shaila. Someone asked me. They, they, they, uh, I think they were installing a new-- going to install a new kitchen. They're asking whether you can have a double sink, as you see in the picture, whether that can be one for milchig and one for fleishig. So this comes into a whole lamdus of the concept of Metal is a good conductor of heat. And halacha, we understand that when there's a heat in one part of the metal, it will spread to other parts. It then goes into a whole parasha. Does that mean also that the taste in the... which is absorbed in the kale, does that also spread to the whole kale? Very simple. A question. I have a long knife, and I use the, the far end of the knife, I use it to cut hot meat. So now that becomes fleishig. And so hot knife and then hot meat. And then I took that same knife a few minutes later, and I cut with the n-c-n- end nearer the handle, I cut through a piece of cheese, and everything is hot. So here's the shailah. I understand, Cham, except the, the heat spreads along the whole knife. But does the taste of the flesh also spread along the knife to the other end of the knife? Do you say, Cham, is it a mispached tatam bekol or you're not? And that's really the question which we have over here. You have one sink. Yeah, sorry. You have two sinks,

26:19 and one is fleishig, one is milchig. Are we concerned that the fleishige taste will travel through the pores in the metal, and then will be shared with the, with the, uh, food on the other, in the other sink? Personally, I don't see it terribly, um, worrying. But I'm, I'm, I want to, I, I, I want to follow what is the minhag Yisrael. And so I took out a Sefer. This is a Sefer, um, on kashrus. It's just one like you have Shabbas Baruch Hashem, this week we had, in our community in Sanford Hill, we had a triple Shalom Zarfa. Three, three, uh, ingalah born on different days. One of them, Baruch Hashem, was born on Thursday. And so the question which w- we write, arises, what does one do about, um, about selichos, et cetera? Because Thursday, the bris will be Bizmanoi. Will be, uh, will be, uh, Taanis, uh, Taanis Esther. So what do, what happens then? So here we have a quote from the Alter Rebbe's Shulchan Aruch. If a bris happens on a Taanis Tzibur, we'll skip Tachnun and we'll skip Behuranum. So if, even if one of the Baalei Simcha, that must have Avi Haban or the Moel or the Sandek will be in shul. So then w- we will, we won't say Tachnun because of the Baalei Simcha being present, but Selichos will be said. And also, as you know, in the, in the Selichos, towards the end, by Shechech Rachamecha, if I'm not mistaken, it comes up there again,

30:30 Oshamu. Normally, we don't say that because we don't say twice Oshamu in one setting. That's the minhag Al Pi Kabbalah. Um, so therefore, we normally, we skip the second Oshamu because we have said it earlier in Tachnun, before Tachnun. But in this case, where Tachnun has been omitted, so I've never, I've never been actually by such a thing. But you have here a say of saying Selichos and, and, and including Oshamu and by not saying Tachnun. By the fact that you've dropped Tachnun, that's enough. You don't have to drop totally. So we have-- that seems to be a very clear halacha, that if there is- A Bris on a-- the Baale, a Baale Bris on a Tanis. So then Selichos would be said, but the, um, Tachnun is not said. Let's move on. So here's a big issue of the Seudah for, for, uh, for Purim. And a few comments here. First of all, about this business of Peros, Maimon, Mekadesh. I think it was fairly clear that the Seudah of Peros, Maimon, Mekadesh is, is, um, n-normally not advised unless there are shluchim, et cetera, who see a tremen-a-a-to special tzeeles. So one-- but generally it wouldn't be advised because there are shailas and the Bal Nefesh, et cetera. Do you have to-- Two things. Do you have to wash until Shias Dayim? And do you have to, um... So we-we-- the-the-the recommended route, which is written in Shulchan Aruch, in the Rama, is to have the Seudah in the morning. The Shacharis. That's

32:25 the of the Rama in the Taf Resh Tzadhei. To have the Seudah of Shacharis. So some people of, uh, the, uh, the-- Here's a, here's a note of the Rebbe. That in-- It's in Chelek Heh in Igris. It's also in the back of Chelek Yod Aleph in the Kuntress Sigras. Is there a Chiyuv to eat bread, pas at the Purim meal? Refers to the Magen Avrohom who discusses this, and he says the Mor UK Tziyyon, that's Rabbi Yaakov Emden, says you do have to eat bread, and so writes the Munkacser in the Mukei Recha'yim. He gives a reference to Tosfos in Brachos. But the Birkei Yosef, the Chiddush, writes, you're yoitze without lechem. And that's the impression one gets from the Alter Rebbe's Shulchan Aruch, where he says, if you forget to say, yeah, Al Hanissim, you don't have to repeat benching. Now, the rule generally is, if it's a Chiyuv to eat a meal and you forgot to mention m-the Inyan of the day, then you have to repeat the benching. And the fact that Alter Rebbe says, if you forgot the Al Hanissim, you don't have to repeat, seems to say that it's not imperative to eat bread. But then, on the other hand, he says in Siman Kuf Behes, the Alter Rebbe says, , part of the Inyan of Simcha is, is eating lechem. So that's one note. And then the Rebbe has another note in the same, same letter. Is there a Chiyuv to eat a flesh, meat on the Purim

33:50 meal? So he re-refers to the Rambam. says to have fleishigs. But it's not brought in Poskim. And the Munkacser also in the Mukei Recha'yim comments on that. So that is a letter the Rebbe wrote in, in the, uh, Taf Shin Hey perhaps. Then we have here on the other left side, we have here a quote from-- by the Kinos HaShluchos, Taf Shin Nun Aleph. And in, in a k- in a passing comment, the Rebbe's talking about the Seudas Purim, and he says about the Mishloach Manos, et cetera, Mishteh. And in note twenty-five about the Chiyuv Seudah, he gives a reference to the same Shulchan Aruch and where it says the Rambam says to eat fleishigs, and he gives the same references. And he also points out how the Rambam when, when it comes to Mishloach Manot, he quotes the of Rambam. The Shulchan Aruch quotes the Rambam, . When it comes to the meal, they don't emphasize you have to have basar. When it comes to Mishloach Manot, which seems to be to provide for the, for the meal is they do mention basar. So it's not terribly clear, but they-- so there seems to be some room of flexibility on this. So I'm going back to the Nitei Gavriel, where he writes, and want to have basar behemah, et cetera. I just wanted to say my, my own take on this. Because it's Erev-- because it's Erev Shabbos and because one can be distracted by all, every, uh, uh, everything else, I feel all

35:34 the more the need to actually give the Purim, Purim Seudah a bit more attention, a bit more stability. And therefore, even though there may be room to say not Mechuyav to wash, but on the, on the contrary, that, that-- but because of the lack of, of an anchor, all the more perhaps I feel, but that's my inclination to say that Da'afka you should find the time, anchor some time in the day, um, to, to wash and to have a bit of fleishigs and to be-- and you should have a shtickel Kriyas. That's, that's my feeling about this. Now, I want to also add, I saw in the-- there's a weekly publication called Farbrengen. And at the back, there's a col-- Halacha column by a shtickel Mishpacha, by Rabbi Chaim Hillel Raskin, who is the, uh, Rov of Anash in Petach Tikva. So he writes that the Al-- the Rama in Shulchan Aruch says you should have the meal on Friday before Chatzos. The Alter Rebbe in Siman Resh Bet-Tes seems to say that you can go until the Te-- um, Sha'as Tzidis, till the time half an hour before Mincha, Mincha Katanah. And he quotes what I'd written. I'd quoted the Alter Rebbe as saying that it's okay to go up to Sha'as Tzidis. Then he gives a reference to another article which someone wrote that, that, that one should keep to-- that the-- kind of one should keep to before Chatzos rather than going up to Sha'as Tzidis. And in other words, the Alter

37:09 Rebbe in Hilchos Shabbos, who says up to Sha'as Tzidis should not nece-- be seen as contradicting the Rama in Hilchos Purim, who says be-- to before Chatzos. So I just want to share that with you. And therefore, obviously, the Chatchilah One should try to have before chatzos. If you don't manage, then you have until sha'as tzedis is also okay. Let's go to the few questions over here on the chat. Um, someone asks about, uh, how many, um, an almond should light how many candles. Um, it's really up to him and whatever. If he-- W-w-what was enough, uh, like, what-- However image he li-he lights it should be, but often with a blined. Minimum is two, obviously. Right. Yeah. Where do you start Tachnun from? Now, so I'm saying here, you, you don't say-- If you're on-- If you're having the Bris on, on, on, uh, Taanis Esther, you don't say Tachnun, and you start, as it says in the Selichos from the top of the page. It says you start saying the Shehecheyanu or something. Whatever it is, where it says in Selichos, in which normally we don't say, but because you're starting Azoi, uh, without, without Tachnun, so you'll start from the way it's, uh, uh, written in the Si-in the, in the Siddur. Uh, the Medlos is asking about Avinu Malkeinu. Yeah. Because that's, that goes along with Tachnun. And you already recited, you miss out a bit. I once had a sha- this discussion about, uh, there was a Bris, not here.

38:47 There was a Bris, it was in New York, whether on Rosh Hashanah. Do you say, um, Avinu Malkeinu on Rosh Hashanah when there's a Bris? And the Poel, uh, I was wrong, they were right. That the-- You, you don't say Avinu. According to Amina, you don't say Avinu Malkeinu. Okay. Let's move on. So now-- So I was saying b-back to the meat, it's, it's to say, is it Mamish Chiyuv? But it seems to be recommended. That, that, that definitely seems to be. Right. Now, I think we mentioned previous Shiurim about having a shared Mishloach Manot. A couple of people, um, joining in to our Mishloach Manot. So now-- So let's read it carefully. Can you have a couple of people joining into a Mishloach Manot? So this is again from Mitnite Gavriel. And there are those who question this because each person is not giving a whole Mishloach Manot. Yes, Shoimrim, you can have several people can join into one Mishloach Manot, so joint Mishloach Manot. Right. So this is the first one is from a Sefer Mooed HaHashem, which I looked up. Seems to be in the Del-in the Del HaPilpul. The second Psak, which it says it's okay to have a joint Mishloach Manot, is from a Sefer, well, Lehu LeYibol Besheim Rib Slime Zalman Oyerbach. So when I saw this, I felt reassured that Rib Slime Zalman is one of the Mamash, the Gedoile HaPoskim of, uh, this, this generation or the passing generation. And so he, he, he took the view

40:24 that you can have a Mishloach Manot. What I would say, though, is that, uh, care, uh, the Mishloach Manot should be-- There should be a, a sheer within it. At least the Kazar is for each person who's joining in. So to have a, a hundred people in, in one, uh, small basket of food doesn't make sense. If there's gonna be five people, whatever, and, and it's a nice Mishloach Manot, then I think that would be, uh, uh, okay that it's representative of the, of the people. Someone asked me, a Shliah, he says they want to do a fundraiser. They want to make Mishloach Manot in this way. Now I'm doing fundraiser. I would-- And as I said, you can't give, uh, just a little bar of chocolate and, uh, and a, and a wafer o-on behalf of ten people. It just, it doesn't make sense. It has to be a Davor Nichvid. It has to be respectable that you should be representative of a, a group of people. It doesn't have to be a massive hamper, but it has to be something which should be seen as re-- as respectable, um, for a group of people. Let's take a look. Someone's pointing out. We'd have to look carefully. Of course, we'll have to look at the Siddur more carefully before, uh, before Thursday to make sure we got the right, the right pieces for people to say the Selichot properly. Um, someone else is commenting. When Rib Melech Zwiebel was sitting shiva for his brother

41:41 in Aseres Mechuva, and he said that Tachnun or Avinu Malkeinu are not connected. Good. So, um, who's saying this? Okay. What does it say here? you can make the Sudas Purim until Sha'as Tzedis. Our Rebbe generally paskas-paskans like the Mogan Avrohom. Fine. All right. We'll have to, uh, we'll have to get back to this. Okay. 'Cause one kazais is two kazais. Right. Can husband and wife give together? Al Pi Roy, that is what's done, that people give from families. But there should be, uh-- It's so interesting the way the comment comes in, could in, could in, in the Kitzur Shulchan Aruch. The, the, the, the, the women shouldn't rely on their husbands for Mishloach Manot. They should make their own Mishloach Manot. I find that funny because it usually is the husbands which are relying on the wives to do the Mishloach Manot. But, uh, there is idea that there should be a separate one, that a husband, a man should give to a man, and, uh, a woman should give to a woman. Besides what you give to families, but there should be a specific, um, union of, of a man giving to a man. Yeah. So now-- Oh. So next question was, does bagels and a bagels-- a bagel with lox count as two manot? And the answer is yes, it counts. There is a discussion, it comes up in, in Shulchan Orech, in, in Gemara about Schneetaf Shilin. The Moshel- When it comes to Erev, Erev Tisha B'Av. By Suda Mafserkes, you

43:27 only have one tavshil. What about a piece of fish which is fried in egg? Is that counted as one food or two foods? So it comes up in several places, whether a, a, a piece of food, fish or, or bread which is covered with egg counts as one food or two foods. So they bring that question here also, uh, in Sharit Shuva, whether an e- a, a, a challah or a fish which is coated with egg would count as two. But that's, that's, that's if it's just a coating. But you have a sandwich. So Lamizang, what would happen if I take a, a, a bagel and I put it in a separate tub. I put some salmon and I put some cheese, whatever, whatever your meaning is, and I'll put them separate. That you understand it's called Mishlech Manas. It's two manas. Now, because I put it together, therefore it becomes only one. Nishtaze, it's, it's, it's, it's two manas which shouldn't been put together already. For, for Kareh Chatom. A bit early for Kareh, but never mind. Yeah. Um, so yeah, I think that does count. What about... So next point of question we have, what about a portion of chips, an American called french fries, and a tub of ketchup? So this here is a quote from the Bachocharov. The Bachocharov, he actually was a ben-- He, in one, a couple of places, refers to the Alter Rebbe Bechaim. He says, um, Nerioyer. Is, uh... So he writes, "What about sweets?" So he

45:00 says, "If you give out sweets to people, how much would you give to a person as sweet?" Even this could be a small piece of chocolate, Loshon Loman Zog. That would be normal to give as a portion. And then he says, Sorry. So you have something. You have a piece of-- You have a drink of, of vodka, and you want to have a fabaisen. So how much does it have to be? So he says, "The amount is you need for fabaisen." If it's, let's say, something like vinegar, which is to give extra flavor for another food. How much you'd have vinegar at a meal? So he seems to be saying quite clearly that coming back to our question with the ketchup. If it's normal to have ketchup, um, uh, chips with ketchup, how much is it called a mono of ketchup? How much ketchup would you have at a meal? And that would be called the monos. He's not insisting on kazais. It says the normal amount of this food which you'd have for a meal. So it, it, it probably would vary according to which type of food you're talking about. If it's a food which you have a, a larger amount, so then you'd have to have at least a kazais. If it's something which seems to be just like a, an enhancement of another food. So the amount you'd have of the chometz with a, with a meal, that's already considered a monet. It's quite an interesting, uh, psak. Let's take a

46:38 look at our chat over here. What if there's not a kazais of lox? So yeah, well, according to what we're seeing here, according to the Bachochar, um, the amount of fish you would have with a, with a, with a, the bread which you have at a meal, that seems to be already called a monet. That seems to be his position. Yeah. So all right. So now we're going to Mamish, uh, the Dira Batachtonim. Sushi, rice, and fish, and vegetables. Yeah, it's Kanzai. Um, but two pieces of sushi is for sure considered two manes. Yeah. Yeah. So chips with ketchup, two broches. Oh, thank you for bringing this up. The famous myth of, of Shlomon is having to have two broches. It doesn't-- There's no, no mocking for that in Halakha. It can be two s- it can be two foods with the same brocha, um, just different foods. Let's go back to, uh, the n-next, next question here. Someone asked me this question about using a soda stream on Shabbos. So I'm just quoting here. I, I, I'm honest, I don't, I didn't take a handle the machine. I just looked at the picture, asked a couple of questions. But it does say, "Shabbos Kilchoso," that you are allowed to use, make soda with a, a Sefer Lux, a soda stream on Shabbos. And, um, so there may be at moments that you have to tighten something. You have to tighten the bo- uh, something, uh, like a lid or something to make it tight.

48:14 But that's not a problem because tightening a lid on a bottle, because it's the derech to open and close it, that's the way you use it. Therefore, it doesn't come into a Shiloh of Boiner. And so he says it's okay. Um, I didn't see this now. I saw in another Sefer, Orchas Shabbos. He does have a little bit of reservations about this. There's another issue, um, in Eretz Israel, they have, it's very popular to make, have your own, uh, soda stream. And they have these bulbs which are compressed, uh, whatever it is. And the, the, and the, this bulb has to s- be screwed in place in the, in the, like in the handle. And then you press it, and then it impregnates this, the, uh, the carbonation into the water. So about putting those things in place on Shabbos, which I don't remember exactly, uh, the, the details. But just to, to put a bottle into this, uh, soda stream and to tighten the bottle and to, um, release the carbonation into the water seems to be quite okay. Let's go on to the next question. We have here a, uh, there's a pond on Clapton Common, and I was asked the following question. There's a little, uh, kiosk there, and they sell coffee. And they have a b-- and they have there a bottle of, of, uh, Cadacia milk. Is it okay to go and have a coffee over there? And let's say they use disposable cups, so you're not worried about that.

49:48 It's just the question about the milk. So I'm, I spoke to an-another rav about this who shared my concerns. When you give-- When you send meat in the hands of a, a, a, a, a, a Yehudi. So the meat has to be with a shetechi shamas. It has to have a double seal. If it is something which is Yishud Rabbonon, but it has to have Choysim Echod. just to save the effort, I took here from the Kitzur Shulchan Aruch. It's also the Shulchan Aruch, I think it's in