פנורמה של הלכה 19

00:03 Speaker 1 A gutten vokh. And since it's Motzei Shabbos, I'd like to share with you a story which I, uh, heard this past week. I was in conversation with a shliach, Rabbi Yosef Greenberg, Yoske Greenberg, who is a shliach in Alaska, in Anchorage. And he-- We were in conversation. He wanted to get some clarity about the, about the times because you've got there such very long days in summer, uh, what happens with Maariv and things like that. In addition, you have a very interesting complication, which I don't want to go into now, is about, about the where you draw, draw the dateline. Because the international dateline is, uh, between Ang-- between, uh, Fairbanks, I think, and, and Vladivostok, between Russia and, uh, and Alaska. That's a hundred and eighty degrees from Greenwich. But if you do a hundred and eighty degrees from Yerushalayim, that's gonna cut through Alaska. So that's a, a question which-- That was really his main discussion. But meanwhile, the-- What I'm gonna-- The story is about someone called Lipa Brennan. He's a Manchester boy, and he was mesudar to Chabad, and he is subsequently in seven seventy. And in the summer, the Rebbe encouraged the bochurim to travel what we call ‹merkaz shlichus›, to travel to small communities or even less than communities, to individuals, and to give some, some Yiddish input. And so he was given a slot to go to, um, to go to Alaska. And he was gonna go to Alaska with a chaver. I've forgotten who it was. And

01:46 Speaker 1 they were going to go there for three weeks. Now, this is in summer. So now he asked Rabbi Khodakov. Rabbi Kha-Khodakov is the Rebbe's, um, secretary, close-- a very, very close secretary. And he asked Rabbi Khodakov, who was like also like the, uh, should we say the, the leader of operations. So he asks, um, Rabbi Khodakov, what should he do about, about zman for davening? Because he realized the, the challenges even before he had gone out. So Rabbi Khodakov first gave him a bit of a run around. "Go to Rabbi Shlomo Shimon, who is the Rov." Rabbi Shlomo Shimon says, "Ask the Rebbe." So bekitza, the Rebbe said the following. I'm saying the Rebbe's loshon. The Rebbe said they should daven the same times as they daven in Yeshivat in seven seventy. That is to daven at nine thirty, eh, Shacharit. And Mincha to daven at three fifteen. And Maariv, they should daven at nine thirty PM. And then the Rebbe said this beautiful loshon. I'll say first in Yiddish and then translate. If I'll daven the same time as seven seventy, says the Rebbe, "Veln zey trachten fun uns, veln mir trachten vegern zey." If they will daven, make it a point to daven the same time as the seven seventy, so they will be thinking about us. They will be, you know, thinking about the Rebbe in seven seventy. And reciprocally, we will think about them. The Rebbe says, "I will be thinking of them." Which is something which all of us can

03:16 Speaker 1 take with. I just want to add just another halacha twist on this. That we all know the concept of Sha'os Zmanios, of ti- hours which become longer in summer and shorter in winter because the hours are twelfth of the day. Now, in a climate or whatever, in a, in a place, a time where the day is, is twenty-four hours. So a Sha'os Zmanios is instead of being sixty minutes, it's a hundred and twenty minutes. Now, as you all know, in summer, many fine Jews in this part of the world will daven Maariv early. What's the earliest you can daven Maariv? From Plag Hamincha. What is Plag Hamincha? By definition, it's an hour and a quarter before the end of the day. In a climate, in a time where the day is twenty-four hours, so then one and a quarter hours becomes two and a half hours. So nine thirty is exactly two and a half hours before chatzos, before midnight. So in addition to the idea, the Rebbe says, "Im yiratzon zey gezaynen mit uns, mir veln zaynen mit zey. Zey veln trachten fun undz, mir veln trachten vegern zey." You have here an interesting twist that the nine thirty is exactly the Plag Hamincha if you've got a twenty-four-hour day, uh, daytime. Okay, let's go now. I, I wanna share with you the first shailas. Not terribly, uh, common, but I just-- I was, I was, uh-- I found it very entertaining. So here is a shliach somewhere in, um, I think they're in

04:55 Speaker 1 Texas. ‹Es shtinkt zol meshpocheh.› So there is an expression. ‹Shailas chakham chatzi teshuva.› You have a shaila. Sometimes a shaila is from a person's ‹tamim chakham.› So already you know, you're, you're o-o-on course to find that answer. So here they have an, a, a few ‹kinderlach›, and a friend of theirs bought them some towels and-- Perhaps because of Covid, I don't know. So bought them embroidered towels. And, uh, so their friend, they've got, well, a child called Shalom. They've got a child, child called Mendel. I don't know who else. I don't remember the names of the, all the children. And, uh, so their friend ordered probably online and had these towels embroidered with the name. The name is-

05:41 Speaker 2 The child's name is Shalom Mendel.

05:41 Speaker 1 Aha. The ni- child's name is Shalom Mendel, but they, they, they-- But it's now probably known as Shalom. So, um, so the father's asking a shaila, "Can we use this towel in the bathroom?" Because there's a din of not mentioning the word Shalom in a bathroom. So here we have-- Let's go through the-- straight to the halacha. We have here in ‹Hilchos Krishna›. It says, "Adham she shmo Shalom-" Yes, oyster rim likrosibishmoi elo bilishoin laas. Some say that you should not call a person by the name Shalom in a merchat. This is talking inside a bathhouse. Several people, people are not dressed, and therefore you shouldn't be saying Hashem's name. So some say in addition to not saying Hashem's name, Shalom is also a name of Hashem. So you shouldn't call someone Shalom. Yesh matirin. Kimishame is cavern indeed Shalom. El lahas koras shimoی shalusi odem. When you say, "Hey, Shalom, pass me the, uh, the sh- the shampoo," whatever. So you don't, don't, you don't mean the inion of Shalom as in the concept of world peace, et cetera. You mean Shalom as your, as your chavah. Whatever you say from alecha hamekel vechei noyagin. So where people are more conscientious, Ataka will be, will be careful not to say Shalom in a, uh, in a mikveh because it's, uh, Hashem's name. So this is his question. So now we've got Shalom in script, uh, rather than in, uh, spoken. Does it have to make any difference? So can you bring-- So according to

07:16 Speaker 1 this, the, the stricter view not to say Shalom in a merchat, can you bring Shalom in a, uh, in a, embroidered on a towel? Can you bring it into a merchat? So then that's in, that's in the Alter Rebbe's Shechinah. In the Shaarit Shuveh, on the same place in Siman Peh Hei, he brings here, um, that there is a ritvo who says that Shalom is mishemes nimchokim. You are allowed to erase the name Shalom. Shuveh. But Ran, however, the Ran in Kav Yad in, in Shabbos says the name of Rebbe Yechiel. She also lichtev Shalom be igris horshus she motzer lizrig be ashpis. He says you shouldn't write Shalom in a regular letter because it's often it ends up in the bin. Vechein onu noyagin shelo lichtev Shalom Shalom. So we are particular when we write the word Shalom in a... So he wouldn't write it in, in full. He'd write it with a stroke, so to speak. She lamad vav with a stroke, et cetera. So, so we have here a, a chumrah, at least according to some Rishonim, that one shouldn't have the word Shalom in script either, um, being put into disgrace. So the, um, the, the saving factor, and I think one of you have pointed out that there is a misspelling here that the, the vav has been spelt with a, an, a final nun. So as a result, I, I felt that's enough of a re-- You can be mesaymechan. It hasn't been written properly, therefore you are allowed

08:48 Speaker 1 to, um, uh, bring it into the, into the bathroom, et cetera. In this-

08:53 Speaker 3 Well, well-

08:53 Speaker 1 ... whilst I was looking around for this, I found something very interesting. In, in modern Hebrew, Shalom, yeah? You say Shalom means hello. And we know that. Mishnah, the end of Brachos. His kinu l'voros chaveri b'shem. And we have the whole thing there. And so that's what, you know, I mean, Shalom is bringing Hashem's name. Um, and actually, by the way, I'm sure a lot of you know that the word in English, God, goodbye, comes from short from God be with you. That's where it comes from. So the idea of Shalom, that Hashem should be with you. So I saw that some poskim were asked the following question. Can you say Shalom to someone who's bareheaded? And the likelihood is he will also say Shalom back. And, uh, but he's, he, he's saying Hashem's name without, without his head covered. Uh, I think the merit of saying Shalom and good relations overrides the consideration of him, uh, of saying Shalom back without, uh, with- with- without his head covered. Let's take a look at the chats. Right. So you already, our, our resident sofer already picked up on the, the, this, uh, the inaccuracy of the vav. Right. And so also from Manchester. Thank you. Right. Uh, so all of this, that's because of the, the online order, uh, firm or whoever wrote, wrote, wrote to them, uh, spelt it wrong. And as you, if you may know on the typewriter, the vav and the long nun are right next to one another. Um, just

10:24 Speaker 1 one last point about that. Thank you, Rav Naftali, about your harah. In, in, um, in Tov Shin Mem Alef around then, the Rebbe launched the Union of Tzivas Hashem. And they started becoming an emblem that children could join this club and they have an emblem. And on the emblem is written Tzivas Hashem. And when Reb Zalman Shimron Vorkin passed away in other Tov Shin Mem Hei, so there, Tov Shin Mem Hei, yeah. So then the, the community put out a safer, a memorial volume called, it's called Koivitz Razash. In that volume, there is a long article, about eight pages, by Reb Moshe Weiner. Reb Moshe Weiner, who's the author of Hadras, um, Hadras Ponim Zoken and Kuda Bas Melech. So he wrote a whole article, uh, about children wearing this Tzivas Hashem emblem whilst going into, well, I mean, where, where, you know, toilet, the bathroom, et cetera. And he finds some kind of justification. And just one point which comes to mind, there's a pasuk, "V'diglu olai ahava." V'diglu olai ahava. And then there's a Midrash which says, "V'dilugi olai ahava." They're jumping around. I love the way they jump around. And the Midrash says, you've got kinderlach in a cheder. And sometimes they'll jump around. They'll jump on the desks and the tables. And sometimes there's sforim. And sometimes there may be a little bit of disgrace. And Hashem says, "I love it." V'dilugi olai ahava. The fact that the children are jumping around. And it may, or, sometimes be a little bit

12:04 Speaker 1 disrespectful. But the Eibish still loves it nevertheless. So he brought that in the context of Hashem's name written on the Tzivas Hashem- However you read Hashem is it, uh, Hashem's name. But he brought in that as a, as a, uh, saving factor. Let's go on to the next question. This is a shliach somewhere. I've forgotten already. Um, it's the beginning of the week, so I've already forgotten who, who, who asked the question. So there's a, a, a shul being built, and the Aron Kodesh is built on a... with like a cantilever, like a, like, like, um, brackets. Instead of the Aron Kodesh sitting straight on the ground, the Aron Kodesh is on brackets and jutting out from the wall. So there is a letter of the Rebbe talking about an Aron Kodesh which is like bulging out of the building, which the Rebbe questions whether that's appropriate, but this is a different story, as he's asking whether this is appropriate or not. Now, it does say in the Gemara that you're not allowed to hang a Sefer Torah, to keep it suspended. It's brought in Yuchas Tefillin about keeping tefillin suspended. So to leave a Sefer Torah hanging from a hook would be considered disrespectful. The Chayyei Odom, he goes one step further. Well, let's see. Let's read it inside. "Osur litlo sefer Torah." You're not allowed to suspend the Sefer Torah. "Af al pi she'omet et ba'aron kodesh." "Ve-toilei ha'aron kodesh." Even if it's in a Aron Kodesh, not to suspend the Aron Kodesh

13:38 Speaker 1 is also osur. "V'nira li af al pi she'ha'aron kodesh mechuver b'tseydes la'kosel." Even if it's screwed to the wall, but it's suspended. So the, uh, the Chayyei Odom objects to that. Now, Chayyei Odom was a contemporary of the Alter Rebbe. Then we have the Kitzur Shulchan Aruch, who was about a generation or two later. The Kitzur Shulchan Aruch is primarily from three sefarim. These three main sources, Alter Rebbe's Shulchan Aruch, the Chayyei Odom, and the Derech HaChaim for the Biach HaChlisi. Those are his three main sources from which he collated and made his, his sefer. Of course, he was a gaon in his own right, but that-- those were his main sources. In the Kitzur Shulchan Aruch, so that's in Siman Chaf Ches. So you've got the main Kitzur Shulchan Aruch, then he's got his, like his... what we would call like the tosafos, yeah? Like the commentary on the side. So he writes, "Ma shekosov be-Sefer HaChayyei Odom ba'aron kodesh mechuver b'tseydes mil'kosel osal al yevarech sefer Torah." That which the Chayyei Odom has an objection to Sefer Torah which is held to the wall with screws. "I've written ba'Arosei." I've got my own notes on my Chayyei Odom that there's, it's not-- there's no compelling proof from the, uh, uh, in, in what he says. And the Rif and the Rosh don't quote this, uh, this thing, et cetera. So basically, the, um, the Kitzur Shulchan Aruch disagrees with the Chayyei Odom. He does allow an Aron Kodesh which is suspended on, you

15:10 Speaker 1 know, with, with pegs, with, with, with brackets, et cetera. So for some reason in that, in that shul, they, uh, whether the, the designer felt it was more aesthetically beautiful, it should be on. So there is, there is a makom to be machmir, but, um, not really such a problem. Let's move on then. Okay. Now, we've got here another... I, I wanna share this question about visiting graves within the first year. Unfortunately, as a community, we've lost several members, uh, in the past year, and I keep on getting this question again and again, and I felt I should address it, um, you know, in public. So we have here the top of the page, you have the Chayyei Odom. Sorry, not Chayyei Odom. Menashe Gabriel, who writes, "Yesh nojagim." There are those who have a custom. "She-ein holchim al kvurim lispalel ulevakesh bakosher bizchusom beshonah rishonah." Not to visit graves to plead for, for help in the merit of the, of the deceased in the first year. "Am ad leilech shom v'loimat tefillim." To go there and say tefillim is okay. So the idea is that within the first year, so then the niftar has their own business to have to deal with before having-- before being able to deal with helping their, their beloved ones down here. And so that's where this comes from, not to, uh, not to go there to daven. Normally one has a, a need, so minhag Yisroel you'd go or Eli Colev and Yehoshua went to the Kever Avos,

16:47 Speaker 1 the Chevron. So there is this idea of going to, to the Kever of Tzadikim or of parents, et cetera, to then ask them to daven for you. So this we wouldn't do within the first year. But to go there and say tefillin, that's okay. Now, then we have here on the lower part of the page, which I only, um, looked up tonight. A bit busy during the week. So we have here some letters of the Rebbe. Two letters. This is in the Sefer Shulchan Menachem Chelek He. In a response to your question about visiting your father's, um, Siyun, your father's grave, Zichrona LRvocha, during the twelve months of since he was passed away. J-- So this the Rebbe says it depends on what the minhag is. And there are-- Since there are, uh, places where indeed there is a minhag that they don't go within the first twelve months. But "im ein ze minhag kavuah," if, i-if it isn't a standard minhag or standard objection, especially to go during Elul-Tishri, which are Yamim Noraim. "Umatnu es she'ochin yehi lecha nisuf herarah to go Elul-Tishri." That's, that's one letter. As you see, it's in Igros Kodesh Chelek Tes. The second letter is about he wants to visit his father's grave, but it's still within the shna sar ve'etus of his mother who passed away, and she's buried next to the father. So the Rebbe advises the shail to stand at a distance from his mother's grave, and the tefillins he should say by his father's grave.

18:08 Speaker 1 So what we're seeing here that the Rebbe does take this minhag of, uh, keeping away for the twelve months He does take it seriously and he doesn't differentiate whether you go there to say Tehillim or to daven. So bichlal, there seems to be a bit of a dampener n-not to rush to go there. Uh, and on the other hand, if you're already in the Beis Olam not to go over, uh, if you're going to it for some other reason went to the Beis Olam, you don't have to go over to a parent's kaveh. That also wouldn't be app-appropriate, et cetera. Um, I just want to finish off this point. We had today a beautiful farbrengen and, um, one of our hosts of the farbrengen was Reb Yosef Landau, who, uh, his, his father's yahrtzeit is this coming week. Reb Moshe Landau, the Rav of Bnei Brak. So he told over that the Rebbe Rashab passed away, as we know, Beis Nis in Taf Resh Peh. That's, uh, almost 90-- uh, almost 101 years ago. Reb Yankel actually wasn't in Rostov at the time because he was helping, uh, Rav Rafaelovich, who survived and, um, emigrated to, to Israel. But meanwhile, Rabbi, Rabbi Landau at the time was a single. He was a bachelor. Never-- he got married quite late in life. And his whole life was the Rebbe. And he was feeling terribly, terribly depressed. And he would go-- I guess he didn't have the Inyar to Gavriel. He would go to the, to the,

19:36 Speaker 1 uh, tziyun, to the Rebbe Rashab's grave on-- almost on a daily basis, and he was writing a pidyon. A cetl, a note. "Rebbe, I, I have, uh, no purpose in this-- in, in here, in this world anymore. I want us to remain in this." He says, "Within the 50 amos of the Rebbe." I just want to-- In other words, he wanted to pass away and, um, be buried near the Rebbe, and he didn't ha-see any purpose in, in living any longer. So this went on for a couple of weeks. And then after about three weeks, the Fredik Rebbe, the Rebbe Rashab's son, who was his, um, malamech and became Rebbe after him. So he meets Reb Yankel, Reb Yankel Landau, and he says, uh, "Der tateh geven beim ir." And, uh, he said, "Ich haber ibegeben tsu, uh, tsu Yankel az er zol ufheren shrayben narishkeyten." My father-- He says, "My father was, was with me." Rebbe Rashab nodah came to him and told, told, told me to tell, uh, to tell Yankel, uh, Yankel Landau to tell him to stop writing silly things. So Reb Yankel says, "Veche narishkeyten?" Which silly things? So the Rebbe Rashab says to him, "Dos veyst du alein." That's your business and I, I don't have to tell you which narishkeyten you're thinking. Yeah. So that's, that's the story which we heard. Let's just read. Rabbi Mendel Safrin is pointing out is the Rebbe Machmir not to visit during the first year even to say Tehillim. It looks like

21:03 Speaker 1 for-- certainly for the second letter. The first letter seems to be a bit, um, leaving it open to minhag. The second letter seems to be, uh, um, perhaps it's to a place where there was a minhag. Uh, but Akoponim, I think there is a-- I, I can understand, uh, I can understand that there is a, a reason for this minhag. There's a reason that one should discourage people going from to, to the, uh, kaveh on a regular basis. Let, let the gezeirah of shichecha. Let that, that gezeirah, let it happen. Let it, let it evolve and the person should be able to recover and, and g-go back to life as normal gradually. Thank you, Reb Yonason. That, that the story is recorded in the Babat Chaya Aleph. Okay. Let's-- One more thing which just-- this is Al Hashlomas. A couple-- no, two more Hashlomas. One is someone asked about the minhag of banging for Haman. Now, we're just, uh-- This is asking where does it come from the Lubavitcher minhag of Haman. The banging of Haman is only done when it's c- it's followed with a title. Haman Agagi, Ben Hamdoso, Haruah Ze. So we have an excellent resource called Otzar Minhagei Chabad put together by the late Reb Meshulam Monshin. So we have one on Nisan and one on Tishrei. Elul, Tishrei, Nisan going through Sivan. And then he also put together for Adar that's in the Sefer on, on Megillas Esther. I think it's called Shaarei Megillah, put out by Heichal Menachem. So

22:39 Speaker 1 you have there the Otzar Minhagei Chabad for Adar and Purim specifically is included over there. And this is-- I'm taking this from, from Monshin's, um, Monshin's Sefer. And he quotes here that, that he quotes from the Sefer, "Itim Lebino kanog that there's a-- Only when it's shemo ve'shem oviv mishpachta ve'devar zeh k'minhaganog b'kehilas ha'litva araison." Then he quotes also from the Sefer Imrei Sefer, which is a-- from the Chasam Sofer following. He's the, uh, lawyer. But, uh, what I'm seeing here, what I'm-- I think it's im-- what I want to point out this. Kehila k'minhag kehilas litvisarais. It's just vedafashlain that Lubavitch is coming from, uh, the, the area. Was Russia, Lithuania. And there are certain things which are minhag because that's the minhag, that's the minhag Litva. That was, that was the co-- the, the prevailing minhag in that part of the world, and we follow the-- we follow that minhag. So you ask, for example, the Rebbe by davening. Rebbe by davening used, uh, he would bring for Shabbos morning, he would bring a Torah to Mimachomesh. It's a Litvisher Sefer. But the, the, the, the minhag which is unless we know otherwise, but by default a lot of our minhagim are, are following minhag Litva. And this is also-- this seems to have been the minhag Litva araison. The same thing with slichos. We follow minhag Litva araison. So therefore it's not, not so, so surprising that's the minhag which was prevailing in, in that part of the world. So that be-that

24:19 Speaker 1 also was followed by Chabad that, um, the banging of Haman is only when it's, uh, enhanced with a title. Chaim Oz is saying when we-- when I was in school, we were used in school for Purim, we were allowed to go almost seven times when Haman Ben Hamdoso was mentioned. Right. What area is Raisin? Um, I, I, I might be-- I'm not sure. It might be Belarus. I'm not sure. Now, we go into the next point and that is someone asked me, one of our listeners who do- who listens to the recording during the week. He's, I think in upstate New York and he's asking me if I could a-address this well-known. It says that, um, there's a Tosfos which says that, uh, also the reading of Parshas Poras a mitzvah min HaTorah. And the Maf-- and a lot of people ask the question, where does it say in the Torah? So there's-- I spent a while s-s-- looking around. Where-- which-- where does it say in the Torah you have to read Parshas Poroh? So you have in the Aruch HaShulchan in Sefer Hachrei. He has one approach. You also have in Meshech Chochmah from the Re-Rebbe Simcha of Dvinsk, the Aruch Sameach. So in Parshas Chukas, he also has an approach. And then we have here, this is from the Sefer Avodas Hasro from the Chazon Sozh Maggid, who was a contemporary of the Alter Rebbe, and he, uh, writes the following. If you look at the Pasuk, . So it says, "Lamar"

25:48 Speaker 1 twice. The fact that it says "Lamar" twice, r-are you meant to speak to the Beis Din? So what's the Lamar? Hello, my... This is a Remez to the fact that they show Rem-- not even a Remez. The meaning of, of, of Lamar is not only is there a mitzvah to tell the Yidden to do it, but there's also a mitzvah of Lamar to actually recite it. And so that's, he says, uh, let's read over this. And therefore, the reading of the Parshah is as if we had brought the Parshas Po- uh, brought the, the, the, done the Para Adumah. Which is very, very interesting why he says this, because the Hachaira, the Parshah, the, um, the idea of the Dalet Parshas is from Anshei Knesset HaGedolah, which means from the end of it, from the beginning of VaYesheini. And if they did a Kaparas Chadumah in VaYesheini, um, L'chaira, they were already, they, they, they already had the Takanah of Dalet Parshas, um, when they had a Parshah scholar to have to bring a shekel. So it's interesting why he says it's just to make up for. L'chaira, even when, when you are bringing a Kapa-a Para Adumah in, in physical, you also should, uh, be reading the Parshah, uh, in, in the name of a deeper of Lamar. Um, okay. Let's-- we'll go on. And so now we have what we had last week. Last week, if you remember, we spoke about a, a doorway which is the top is curved and the, the,

27:20 Speaker 1 uh... I managed to wiggle out or wriggle out, whatever the word is, of the, uh, problem by saying that the most of it is, is, it's quite straight. So then the Abudria Gofer that this week someone else sends me a shaila with another archway. And now here, this archway is not very tall. And if you can see where I'm pointing to, he says that over here. Now, I don't know if it doesn't the-- I couldn't work out the scale properly. It doesn't seem to be so tall. He says, um, the top of the straight part is actually ba-basically just by his chest. So where should you put the mezuzah? And so I still felt that there's no-- you would not put the mezuzah on the, on the curve, and you'd have to put the mezuzah on the straight part. Because the-- once it starts curving, then already it could be considered the lintel, and you don't put a mezuzah on a lintel. Now, this question raises a very interesting point. The mezuzah is meant to be in the top third. And the Gemara in Menachot says, "Ma Tefillin b'goiva af mezuzah b'goiva." Just like the tefillin are placed high up, so too the mezuzah should be placed high up. Which tefillin? The Rashi there says it refers to the Shel Rosh. It's easier to learn it according to the Sheliya, but I don't know why Rashi says it's Shel Rosh. L'poel, the mez-- the tefillin are higher up, and so therefore the mezuzah should also

28:51 Speaker 1 be higher. Now, the question is, you have a doorway and you have a door post. When there's a din of the top third, does it mean the top third of the doorway or the top third of the door post? Now, you are familiar that the Halakha allows a lintel to be separate from the, from the door post. That's in Hilchot Eruvin, and we have also in Hilchot Mezuzah. So you can have sometimes, let's say, in a kitchen, in a counter, and you have here a, a, a, a door post and the lintel is all the way there, and the Shlishi haOdyon is in midair. Uh, the Shlishi haOdyon of the door, of the doorway. Door post is there. And I was just thinking about it, you know. Um, imagine you say the mezuzah, the, the, the tefillin have to be b'goiva. What happens if a fellow is a short fellow? A short, a shorty. Where does he put the tefillin? He has to put it in the air. He has to put it on his head. It's b'goiva. You have to b'goiva of what he has. So the same thing, mezuzah. Where do you put the mezuzah? B'goiva, at the top of, of, of the door post. The fact that the, the, the doorway has got more space, but that, that doesn't help us. The door, that's the-- l'chaira, that's the way it should belong. The only thing I said that b'klal you are meant to put the mezuzah one tefach before, but lower than

30:11 Speaker 1 the lintel. The reason for that is, according to some meforshim, it's a harkhaka. It's like you shouldn't come to actually put the mezuzah on the lintel, so you should lower it. When you say a curved thing already counts as a lintel. At what degree of curve? At what point do you say that? So I f-- for that, I felt that you can put the mezuzah, you know, uh, right near the top of the, of the, uh, of the straight part. And yeah. So now, then on Friday, someone, one of our regular listeners, sent us a photograph of his own house in Manchester. And here again, we have a situation of, uh, an archway. Before I go further, I must share this with you. This is a Sefer. If you can see, it's a Sefer which is published all about mezuzah on- In, in English. It's published by... It's written by Rav Dovid Nisson Bres- uh, Bresman, whom I know personally. Uh, it's about a man who lives in Los Angeles, and, uh, interesting why he chose to put archways on his, on his, uh, front cover. At any rate, so here we have again a question of a, a doorway with a, an archway. And so the, this is similar to what we discussed last week. It's quite a tall doorway. And what I would say is that when you have a very tall doorway, there is a posi- um, a, a psak of the, some poskim, and a lot of us fo-follow that, right?

31:43 Speaker 1 Pesach gavoha, you put the mezuzah at shoulder height. So even let's say, you'd say the full height is all doorway, I think it would be, be justified to put the mezuzah. So at the mo-moment, he's put this mezuzah at the edge of the, the bottom of the top third of the straight part. I would be more inclined to say to put it a bit higher. Koneh geda, because this is just, this is, um, this is not very high. This is about just over one meter off the ground. I would say put it at shoulder height, somewhere over there, which would be, um... So even if you're going to say that the top Fs is part of the doorway, it's gonna be koneh geda kosa, and it won't, it won't be a shlishi aliyon, but at least it will be koneh geda kosa, which I think would be an improvement. Okay, um, let's go to your chats. Thank you. Let's one by one. May one mass produce chametz matzah for lechem mishneh within one month of Pesach? Um, I don't know. That's not, it's not on the agenda for today, so I'm gonna have to skip that one. What about the, on the face of the doorway? Again, I'm not sure what the question is. Um, generally, the place for mezuzah is within the doorway rather than in the, uh... In other words, you're so-saying, uh, to put the mezuzah up here. No, I don't think so. The mezuzah should be within halala Pesach. That's the

33:16 Speaker 1 right, right thing. Right. Does brickwork need a mezuzah? Yes. A mezuzah in brickwork does need a mezuzah. Um, right. Thank you for your observations. Let's move on. Um, some say that the tall Pesach is 20 amos, but the reality is, the reality is you'll see where people have doorways even, you know, for two and a half meters, they're putting it by the doorway. And so, uh, so, you know, certainly in the Makom HaShahar, you can, you can rely on that. Okay. Let's move on. Right. So now we've got, uh, two things which were left unclear last week, and I got a bit of feedback on that, and so it needs clarification. I just... If I can, uh, share with you a, a simple thing, a, a, just an attitude. We learn very many times. You learn Gemara. You learn a piece of Gemara. First you have a Mishnah, and then the Gemara said, "I can't say that." Right. You're asking about the mezuzah on the arch like the Mancunian picture where they have help. Doesn't-- It depends. Uh, uh, that's a good question. Um, it depends how much area. We went through this, um, several months ago. We had a, a picture also we shared. It depends how much-- how large the area is in that, in that foyer. Uh, if it's more than dalet amos, which I don't know what it is, then it should be mechayav mezuzah. If it's, if it's less, then one could say it's all one large, um, doorway. You're

37:33 Speaker 1 right. Right. Yes. And I mean, absolutely, we're talking about when there's no heker tzair, and therefore we need to, um, go back to the prio-priority which is, um, more hosh or less hosh. Let's now... One more clarification. Last week I, uh, said also something that, that you don't need to have an eiruv with the next door neighbor who's a goy. And so one of our listeners again from, from, from Florida this time, so he sa-- he wrote me a note and that what happened-- You have to be-- make it clear. If your next door neighbor is a goy and he has a reshus hayachid, he's got a fence. But what if your next door neighbor is a goy, but it's all open? In, in America, many places in suburbia, very, very open. So then you can't pass it over to the neighbor because he's a goy and he's a communist. So, so, so but again, chok ma'ayaskenon. In England, where your next door neighbor has got the same, um, bite of the gun like you and it's got a fence around it, then you're allowed to pass over the fence because you don't need to have an eiruv. But if it's such that your next door neighbor has got an open air, open area, then you wouldn't be allowed to pass over to him. Thank you. Um, yeah. Like I'm not gonna deal with the matzah thing because I wasn't prepared for it and so enough of the suffrage. I've tried to prepare. Right. Um,

39:02 Speaker 1 okay. So now we have here several shailas which came beginning of the week. So someone writes to me, out of Pesach this year is on Shabbos, is there any objection to using manufactured foods on Shabbos until the Zman and after the Zman? So, you know, Baruch Hashem, kinders, and you, this, uh, you, you need to gi-gi-give them the food and to keep them entertained. So in the Chabad, there is a general minhag Chabad to a-a-avoid using manufactured foods. And I wanna just say a, a clarification. It's not a perfect science. This I tell to our medium. It's not a perfect science. I use Kedem wine and I don't use Kedem apple juice. It's the same sale hamrov, same hashkafa. You know, wh-what's... Why do I use this and not that? Because I don't know how to make wine. So therefore, I need to use wine. I buy, I buy, buy Ke-Kedem wine. Apple juice. Baruch Hashem, we manage to make, uh, some kind of a juice at home. And therefore, we, we, we don't buy apple juice. We, we make it at home or manage that, whatever. So it's not a perfect science. So we generally, we try to keep off manufactured foods, um, during Pesach like the minhag of mish missionsach. I'm not going to someone else's house to, for a meal. Um, I'm not talking about achanos orchim of people who are needy for a meal. Talking about stam for social reasons. So it's mentioned our Yom Yom, mish missionsach, this minhag. So,

40:22 Speaker 1 um, factory for sure is, is, uh, on, on that level of, uh, of missionsach, et cetera. So we avoid the manufactured foods. But on Shabbos, Friday night until Shabbos morning until the Zman or Iser, no question that i-if that's what you need to keep your kids entertained, no worries. What I'm, uh, asked every year, well, not every year, but, uh, very often is what about after the Zman? And this is an interesting question. We have several chumras on Pesach. You're probably laughing several chumras. It's free for all chumras. But you've got kitniyos. It mentions in Shulchan Aruch about not using dried, uh, dried fruit. There is a mention in Shulchan Aruch about honey. Su-sugar is mentioned in Shulchan Aruch. In Ohr HaChaim, Shulchan Aruch mentions. Lepel, Anash do use sugar broadly. The Rebbe didn't. Um, many don't. But a lot, a lot of Anash do boil the sugar. But those are all because of the Hashash of Mashal. In Pesach, I mentioned last week about the anthrax Mashal. In during Pesach, there's no beetle decision. And therefore, we are concerned even the slightest bit and therefore we're worried about these very... We'll go through all these chumras. But on Erev Pesach, until nightfall, until skia, beetle decision works. So then you don't, shouldn't have to have all of these chumras. So therefore, the question is, when we have all of these chumras, do they kick in, um, only by the Zman of, uh, of Nichsinden or, or already from the Zman Ha'Eser? That's, that's really

41:58 Speaker 1 our question. So here I've got here a quote from Nita Gavriel, kitniyos. This is the most well-known one for Ashkenazim at least. The chumra of not eating kitniyos. On Erev Pesach, yesh matirin. There are those who say it's okay. Yesh oysrin and there are those who say it's not okay. Ve'ein yesh lechayrus. And that's his advice that you should not be using kitniyos on Erev Pesach. He quotes Rav Yes夫 Chaim Sonnenfeld, the Rav Rav Moshe Shabai, Sheva d'Levi, Rav Vosner, et cetera, Rav Minchah, Rav Messaynu. And that's the general meaning. And I just want to explain the psychology here, yeah, yeah. You're gearing, you, you're gearing up to a Pesach. And it's gonna be chumras, you know, uh, you know. Once a woman asked, "Do I have to be Machmit until I platz?" I said, "Just stop just before you platz." So we're going all these chumras to s- to start cutting corners before you're going in. So mainly till the Zman Ha'Eser, you're eating chametz mamash. But once it comes Zman Ha'Eser, so I, and we did advise to already start with the, uh, with the, uh, chumra regime of not keeping, not using man-man-manufactured foods from the Zman Ha'Eser, which is approximately ten o'clock. We're, we're gonna have to deal with that, with the timing in a moment. That's gonna be the next thing on our agenda. Uh, no, sorry. That's, that's item eleven. Well, for now, we're now on for to item ten. Um- Okay. Not familiar about the ch- Schmerling

43:19 Speaker 1 chocolate. Let's move on. Um, in the-- by the Rabbeim, they actually used Schmerling, um, cheese apparently during Pesach. That's what, what you might be referring to. Okay. All right. Some of us have got the good fortune of having a spare room to be able to sell off that whole room in chametz. And the, the, the, um, you know, the Poskim, they, they, they, they, uh, they're not, not very happy about people, you know, huddling in some corner and having their seudas Shabbos as if it were Chass V'Shalom like Erev Tisha B'Av. Um, you know, a seudas Shabbos should be ate, eaten in a, in a way which is respectable for Shabbos. But if you do have a room which is gonna be sold in chametz, it may be an option to use that room for, uh, for your Shabbos meals, if it's big enough. Is that okay? Because, um, already on Erev, uh, Erev Shabbos, this room has been... So you don't sell the room. You sell the chametz, and you rent out the room. So if you are intending to re-use a room on Shabbos, so when you sell your chametz, add in a, like you're retaining permission that you should be able to use the room until Zman Maariv. So, and make sure by the way, that you have once you're finished, about, you know, whatever, ten o'clock, eleven o'clock, whatever it is, you have a way of locking that room. Because that room which has the chametz in it and is now

44:40 Speaker 1 gonna be the chametz room, it should be locked. And because you can't start using sticky tape on Shabbos, so that's why I'm saying think about having a lock on it. Okay. Now, then we had a question of one of our listeners, um, is a bit concerned that, uh, to start making the, um, um, Shacharis at seven AM, he's worried whether he'll be able to get, muster a minyan. And so especially because this whole Biltei Seder, which we've had for the past year with Minyanim, with et cetera, so it's conceivable to, to have, to tell people to daven Shacharis at home and come to Shul for Krias HaTorah and to have, daven Shacharis at home, eat your meal, make Kiddush, have your meal, and then your chametz, and then you come to Shul at eleven o'clock for learning and Musaf. So are you, uh, is, is that, uh, is that, you know, comes into consideration. So here we have, are you allowed to eat a meal before Musaf? We have here from Siman Reish Peh Vav that you're allowed to have a s-little te'imor. You're allowed to have a snack. But past Kabatz of a loyo, so you shouldn't have more than the size of an egg, a volume of an egg of, of, uh, of bread or cake, et cetera. I know we have on Simchas Torah we have an exception. We do, uh, have a Kiddush before Hakafos and before Musaf. It's a Minag, which is, that's the reason why we have the, uh,

46:01 Speaker 1 the, um, V'chaskira Nim BeShacharis. It's already mentioned in the Livush. It's an old, old Minag. All right, so we do see, uh, something about not having a meal before Musaf. Uh, but yet we see, uh, what happens if, and this is from Nite Gavriel. He brings here that if for some reason things were delayed, so then, uh, B'Shaas HaChak you could eat a seudah before Musaf. So, and he brings also from Mishnah Berurah, et cetera. So B'Shaas HaChak, it would be okay. Uh, so th-th-there is room to, to allow such a thing, but it's not a Halacha Kila. And I told the person, if you start making these, uh, Dreidelach, you're gonna have, the rest of the year, you're gonna have to start explaining why on Erev Pesach it was okay and now it's not okay. So, you know, and they might start asking, "Let's have the Kiddush every week before learning." It's, you know, make more, uh, more Yishlach that way. Okay. What I want to address at this poi-point is a very important problem, is that we, uh, i-in, in the UK, we're gonna be switching from, from winter time, which is known as Greenwich Mean Time, GMT, to summertime. That's gonna be switching over at two AM on Sunday morning, the first day of Pesach. That's a major hassle because, um, what time do you display on, on, on, on the, on, on the calendars, et cetera. And, um, now the, the Adas Luach, they have, have, have mi-switched all the times

47:29 Speaker 1 to British Summer Time on Friday. I have a problem with that, and that is that a lot of us have radio clocks. And I don't mean the one who says, you know, uh, when-- whilst you're trying to say Modeh Ani, tells you this is BBC Radio News at seven o'clock. I'm talking about the radio clocks, which is going to switch the time according to the radio. So you can't adjust that clock before. And so you're gonna have people in their houses are gonna have, for Shabbos, they're gonna have the GMT. So you tell them the time Sovs Avah Achilah according to BST, but they, their, their clock is GMT. So it's gonna be very, very confusing. And what, um, I, I've spoken to, uh, the one who makes our Luach and others who asked me about this. I would advise for clarity that the Shul Zmanim, your Shul calendar should have all the times for Shabbos and perhaps for Yom Tov also in both, in duplicate, GMT, BST. And then people at home will have the calendar, and they will know this calendar is GMT, this calendar is BST. They will be able to at least have a Sechel okay what, what, you know, time for Mincha, time for whatever it may be. Have, have your calendars clearly spelled out both Zmanim and then hopefully, you know, some people will have two clocks at home, one BST, one GMT. At least that's one way of, of overcoming, because as I say, you can't change all

48:50 Speaker 1 the clocks, um, before Shabbos because the radio clocks don't listen to you. That's my, uh, that's my two cents to, uh, this issue. Um, what... Now let's take a look at the, your questions. Okay. Thank you, Ravario, uh, for that comment. You're saying that, uh, that since we have a Simchas Torah, we have a Fabrangi before Musaf, then what's the problem to do it, uh, um, on, on Erev Pesach? Okay. Thank you. Good point. Um, what's, what do you gain by ea-eating in a chametz room? You, you-- What you gain is that you don't have to be so anxious about where crumbs will fall, and if cru-crumbs, little crumbs will fall on the floor, and you don't have to worry about taking away a tablecloth. It's whatever crumbs you leave there, you're right. The crumbs which you leave there are not, um, they don't belong to the guy. They belong to you. Whatever you retain belongs to you. But I think that it still is, uh, makes, takes away a bit of anxiety by having your meal in, in the chametz room. Right. Um, let's move on. Let's move on, and that is someone's asking, someone from Manchester is asking, he's seen different times for the, for the, uh, end of eatingchametz. So Manchester Beth Din has put nine oh two. Machzikei Hadas has put nine twenty-seven and Chabad has got ten oh six. So ve- very briefly because we're running late. Very briefly, you have what's called Sheas Manis which I mentioned earlier

50:30 Speaker 1 and that's the twelfth of the day. There's two main schools of how you calculate this. Is it from sunrise to sunset or is it from dawn to dusk? And so as a result, the shorter day, which is the one which is followed by Chabad, so therefore each hour is a shorter hour. So let's say, um, if mi- midday is twelve o'clock and the hour is, uh, is, is an hour and three minutes to two hours, uh, well, we'll be, you know, it will be two hours and six minutes, whatever. However it works out. So the, the, because you're working with shorter, uh, hours, therefore from midday it goes back to, let's say, y- in your case it's ten oh six. The Machzikei Hadas, they're taking the longer hours because they're taking from, um, dawn to dusk and therefore each hour is that, is that little bit another few minutes longer. It's another twelve minutes longer and therefore their, their, uh, Sheas Man, Achilas Chametz will be about twenty-four minutes earlier than the Chabad's Man. Then in this itself, there's two ways of calculating the, the, um, Sheas. How, when is dawn? Do you-- Is it seventy-two minutes before, before sunrise or is it according to the horizon? So that, but I, that didn't explain to you. I ch- checked that. It doesn't explain to me the Manchester Beth Din's Man, but that's where it's coming from. You've got different ways of calculating Sheas Manios and as a result, Chabad Minugas later, the, uh, the other

51:56 Speaker 1 Minhogim, the Veltish Minugas earlier. I must add here though that the Rebbe Rashab had, was Noig that on Erev Pesach he stopped me eating chametz about a half an hour or more earlier because the Alter Rebbe in Hilchos Chrizim in the Seder says that you should, because our clocks are not so accurate, you should say, you should endeavor to say Chrizim about three quarters of an hour earlier before Sheas Man Chrizim. So that's a message for a whole year round as well as for Erev Pesach. Can you be Mafkir on, on Shabbos? You can be Mafkir on Shabbos, yes. Right. If you don't have a chametz room, so then all right, we're going to have to spend more time perhaps next week talking, talking through and I hope to also make a separate Shiur for the ladies, um, about the schedule for Erev Pesach. It's, it's an unusual schedule and I did a Shiur on, uh, Tuesday morning which you can, I can share with you the link if you send me a, an email on, on this topic. But Bezrat Hashem, there'll be something again, uh, perhaps next week. Uh, a Shiur for the ladies to go through the schedule of, uh, Erev Pesach, Shabbat. Let's move on. So that's, um, point thirteen. When we say-- We, we don't say Kol Chamir when we burn the chametz because we say Kol Chamir on Shabbos morning. What about the Yehi Ratzon? So see the, he mentions here that some say Yehi Ratzon on Shabbos and

53:33 Speaker 1 some say it on Fri- on Friday and you can say, he's going to say it both ways. And he says here that the Rebbe, the Babaji Rebbe, this is in the, um, in the Nittei Gavriel again. He was Noig to say the Yehi Ratzon at the burning of the chametz. Could the Rebbe said it on Shabbos? Again, I don't know. He wouldn't know either. But this is the, um... So certainly when, when we burn the chametz, we'll say that Yehi Ratzon but Kol Chamir we'll leave for, uh, Shabbos morning. All right. Someone's asking a question. I get this very often. People asking they want to keep a sh- a shelf for chametz, uh, in the freezer. Now, I have a problem with that. My problem is that when you store the chametz, it says you have to-- If a Goy leaves chametz in your possession, you have to have a Mechitza of ten Tefachim high. If a Goy leaves the chametz, his chametz in your possession, it has to have a, a Mechitza of ten Tefachim. I don't see how you can do that in a freezer. Therefore, I, I really don't, don't like this idea of having chametz mamash. Yeah, you have a separate freezer, okay, it's a Mechitza. The door is a Mechitza, but a free, a shelf within the freezer. So some people, they've got kidneys, so they've got chickens which were not kosher l'Pesach. That I can, I'm, I'm okay with. But to have mamash chametz, a shelf with bread, uh,

54:49 Speaker 1 within a freezer, even if it's wrapped up, I'm, I'm not very happy about that because of that din of a Mechitza of ten Tefachim. Right. Um, almost done and that is we have here in, in point... That was point, um, fourteen. Point fifteen. At what time is the chametz sold on Friday? I'm still negotiating. I would like to sell the chametz about midday. The issue which I have is that there are shops and which sell chametz and there are people who are starved from chametz because at home it's all Pesach Dik. And so they're going to these shops, whether they are eateries or, or, or, uh, groceries, and they want to have their last piece, you know, their last joint of chametz before Pesach comes in. So for the, for the shops, there is obviously an interest to be open as late as possible. On the other hand, uh, we want to sell the chametz and they're also from the Yidden Baruch Hashem. And so, um, I haven't really confirmed, but I would like to sell the chametz around midday, perhaps one o'clock, around then and, um, hopefully, uh, we manage to do it that way. Kadash VeKadim. We don't want to sell the chametz, uh, under pressure and, uh, perhaps I mentioned this before. The Rebbetzin Chana writes in her memoirs- How she describes the Reb Leivick selling the chametz and the tension which he was under until the chametz was sold. I think I mentioned last week. So I want, you know, want

56:11 Speaker 1 to do it properly, so not in a rush, and she shouldn't be late in the afternoon, Chassidishe shalom. It should be done in, in good time. Finally, someone asked me to address, um, that we've got, you know, the, the whilst, whilst, um, UK re-- citizens are not welcome in, uh, United States at the moment. As I found out this Monday morning, I tried to go there, and they were stopped at the airport. But, uh, the other way around, American and people in America are able to come to England, so but they are expected to go into self-quarantine and to have a self-test. And what happens on day, on day two and on day eight? What happens if that's gonna coincide with Shabbos and Yom Terumah? The actual test, that sticking that, um, swab inside your nose and inside your, um, your throat, I don't see any problem. Uh, it comes in with, with, with a beam, it's tire. It's not very comfortable. But I don't see any serious objection. Um, I don't know whether you have to put it in a liquid. I don't know enough detail. But the actual swab, perhaps you could do. But apparently, you can do it a day before. I checked on the website. It was a bit of a stealer between one paragraph and the other. But these things happen in, uh, in the protocols of our, you know, gov UK. Um, so it says, uh, you can do it on or before day two and on or after

57:27 Speaker 1 day eight of quarantining. So, uh, if you have any shailas, so then if you could avoid do-doing, doing it on Shabbos and Yom Terumah, the day before or the day after. And, uh, so the Charedi, you'd be able to, uh, get away with it that way and avoid the shailas. Okay, we're finished our, uh... Um, so Rabbi Kieberman is adding here that in the Yoman from Shabbos HaGadol, uh, Tor Shin Mem Adar, which was the same piece as this year, that the Rebbe said on Shabbos, he said the Kol Chamira and the Yirot. So he said it twice, evidently. Okay, fine. Very well. Um, when you sell your chametz, so any chametz which you're retaining for Shabbos meals is not included. Sorry, so Rabbi Kieberman, again, you're saying that the Rebbe said Kol Chamira on Friday? All right. Well, we're gonna have to leave that for next week. We'll look it up in the, the Yeshiv HaDars. That we're, we're talking about Yeshiv HaDars. Okay. Thank-- You'll send me, um... I see you've sent me by WhatsApp. Okay. Good. I'll wish you all a Gut Voch, and, um, we're going into Chodesh Nissan. B'nisan nigalu, B'nisan haziru lenigeil. Should be, uh, Geulah Shlemo, Moshiach Tzidkeinu, behir min hamehush mamash. It's Motzei Shabbos. We should have Eliyahu HaNavi hageulah. Take it from me, Yad Mamash. Gut Voch. Uh, you-- I can un-- How to unmute everyone. Thank you very much. Good Voch. Amen. Thank you very much. Thank you. Thank you. Thank you. Very, very, very

59:12 Speaker 1 horrible.