פנורמה של הלכה 22

00:11 Speaker 1 A gut naye rev Shabbos, a gut naye rev Yom Tov. We'll start off since we-- it's early in the day, so we can say a bit of Tehillim. So we'll start with our second bit of chapter four. Excuse me, Diane, you sound like you've got a sort of, uh, frog in your throat. It's not clear. Any better now? Excellent. Better. Thank you. Okay. So we'll say chapter four, and then we'll, uh, put in some Zotcha, and then we'll start the shiur. Zotcha, the Rebbe would always encourage before Shabbos and Yom Tov to do an extra Zotcha to make up for the days which you couldn't, wouldn't be able to give the draftness, uh, of the books. Okay, let's go. So our first question which we have today, I'll, I'll revert back. We revert back to what we had the discussion last shiur about why the-- when we break bayachad why the smaller piece is kept for the mitzvah of Min HaTorah and why the larger piece is put for Afikoman, which is a m- which is a, uh, Derabbanan. And I had various, uh, responses. But then I, I, I managed to get a hold of a new Haggadah with the Rebbe's collection of the Rebbe's Sichas, and the Biur is called Divrei Menachem. So I'm just gonna-- I'll show you here on the screen. Why bayachad? So he says, "You've got two parts of the matzah." Let's put it in place here. You break, you break the matzah into two parts. So you've got

02:34 Speaker 1 here a matzah, which has got two functions, two opposite functions. You have the smaller piece, which is an-- Lachma Anya, which is bread of poverty. And the large piece is Afikoman, which is Cham Peisach, which is Cherus, which is the idea of, of, of, uh, liberty. And Cham Peisach has to be eaten al asuiva, which is like, like, like you would-- like wealthy, affluence. And so you have idea, Min hameitzer el amerchav. Min hameitzer karosi adonev amerchav. I, I, I call from the straits, and Hashem responds in an, by an abundant and a lavish way. So here you have this matzah, and you start off with saying, "Hei Lachma Anya." And this, but different, this poverty, then there is the large p-portion which alludes to the Geulah. At the moment, the Geulah is not revealed, and therefore the large piece, which is the Geulah piece, is concealed between the cushions. However, even now, now at this moment, the ti-- when we are feeling small, but we have already in a kind of-- it's already existing, the, the, uh, tachlis, the g- the gadlus, which will be, and the greatest great-greatness which will be in the Geulah. So this is basically the Rebbe's answer, uh, that the small piece, which is because is Lechem Oni, and therefore it's a small piece. The large piece relating to the Afikoman, which relating to Cherus, therefore we put that, and we put the large piece for the Afikoman. Let's move on. Also, I had some feedback from a gentleman

04:15 Speaker 1 from, uh, Brazil, Rav Avi Ashkenazi sent me some paurus, which he'd been listening to the recordings. So he sent the following. We had the discussion what happens when you have a Sheva Brachos on at Sur HaShlishis. Um, so here he quotes from a-- this is a-- he sent me a copy. I don't have the Sefer itself. It's a Sefer called Hachones LeNisuin, I think, from someone-- Hachones LeChasuna by someone called Dovid Kratz. It's very much a, a contemporary Sefer. And, um, he writes the following in the name of Eli Landau. What you would do is that you'd have two cups of wine, as you do always by a Sheva Brachos, and you'd use one for benching. That means the one who's leading benching would hold that one. The second cup is used for the s- the other six Brachos. And then normally, the one who leads the benching would make Hagafen at the end of the six Brachos. He doesn't. He cup-- He cover both cups of wine, I guess, because of Pilui, and then leave them, you know, safely covered. Daven Maariv. After Maariv, the Choson makes Havdalah on the cup from Birchas Hamozet. And then he makes Havdalah on the, he makes Havdalah on the b-cup of benching. And then they take from that like this. They take from the cup from the Sheva Brachos, they give to the Kallah. The chassan makes-- there's two cups of wine. The chassan benching, the chassan now uses for Havdalah. You give the kala for the

06:09 Speaker 1 other cup which is not used for Havdalah because that's-- we don't want to... Because there's a minhag, there's a דיוק that women-- one doesn't normally give them from the, uh, uh, from the, uh, wine of Havdalah. Meanwhile, the chassan, he's, he's drunk from the first cup, and then he says, "We add from the second cup." In other words, the bentching cup to the, to, uh, to the Sheva Brachos cup, to the, to the bentching cup, and the chassan now drinks from the Sheva Brachos cup also. And then he says, "Then you, you can distribute to, to the кохол." Um, so now I-- then I ask the question: why-- It's very complicated, no? I ask the question, why dach the chassan has to make Havdalah? Let anyone make Ha-make Havdalah, and then the chassan will drink from the Havdalah cup and the kala will drink from the other cup. So the... Oh, possibly, you know, in Eretz Yisrael they're quite, uh, quite, um... I haven't seen this so much here in England, but in Eretz Yisrael I know by the, by the, by the, uh... First, the Shabbos of Sheva Brachos, the chassan has to make Havdalah. They have also a minhag of bracha mechantzecha. I think I've, I've received it. I, I... You know, so strange to me. But I heard it's a standard thing. The chassan makes Havdalah, and the family are standing there and throwing towel and, uh, so like hands and simple. Kol ponim, so we-- this is where, where we're describing.

07:38 Speaker 1 So why would the chassan make Havdalah rather than anyone else? Because normally one doesn't, uh, share the kois of Havdalah to other people. Kiddush, we share the pesach brocha. By Havdalah, we don't share the pesach brocha. So therefore, for someone else to make Havdalah, then the chassan should drink. You see, that could be, uh, interesting. So bottom line is that this is the seder that by a Sheva Brachos you'd have, uh, which is at Shabbos Shuchas. So then the Cha-then the-- after benching, six brachos are said. The seventh brocha, the Hagafen is not said. That's left. That-- Both cups are left till after Ma'ariv. And said the chassan will make Havdalah on that cup of wine and, you know, the kala will have the other second cup. After the kala has drunk from the second cup, then we'll give back to chassan and he will, uh, have mixed up from the, uh, from both cups. The avishas of na'arfa, we should have reason to, you know, to have these, these shailas which makes- All right. Dayanim, your sound is getting worse. We should have chassaners and, uh, we should have the ashalas. So this is where, um, um, this is just a, a plug for a, uh, new, a recent initiative. This is, uh, local to Tzitz Mitvs, Baruch Hashem, in twenty-two weeks. Last twenty-three weeks, I managed to put together twenty-one shidduchim, Besm Kolldik, and so, uh, just apply for that. Um, whoever needs, very happy to, to help. You got the number there.

09:17 Speaker 1 The co-number will come up soon again. Let's move on. Okay. So now, here, here becomes another question about making a chassan on Lag BaOmer. Can you hear me? Okay. Yeah. Mu-much better. Thank you. Okay. Right. So now, question about Lag BaOmer. The, as, uh, as just, uh, part of the interesting kfias this year is that Lag BaOmer is on a Friday, and because of lockdown, there has been a backlog of chassaners. And so people are looking to make a chassan on Lag BaOmer. But because it's on a Friday, it does make it a little bit tight. So the question is: can you make a chassan on Thursday night? Now, I would like to just throw in something. Historically, it was very common to make chassaners on Friday. Two things. Number one, the Rama, Rabbi Moshe Isserlis, he was, he, he was a rav in Kraków, and he has a teshuvah that he-- someone asked how come there was a chassanah and it overflowed into, into Friday night. And he officiated at a chuppah Friday. It was already after shkiah. And they asked, "How can you do that? You're not allowed to do kinyonim on Shabbos. You're not allowed to make chassaners on Shabbos." The story was there that there was a, an, an orphan, a girl who was an orphan, and she was-- and then there was a dispute because the uncle who had promised the dowry and then had pulled out the last minute, and the chassan said, "I'm not going to the chassan

11:28 Speaker 1 without the dowry being sorted." And so the Rama, who was, who was officiating, he had to kind of negotiate to get this. And he says that it was very important for him that the chassan should happen now and not to be delayed because, you know, embarrassment, et cetera, and who knows whether it would, um, which, um, materialize. So he says that sometimes he has six chassaners on a Friday. "And it's not the first time," he says. He admits, "It's not the first time I've had a, a, a chuppah which happened already Friday night." And he explains-- he justifies his, his, his course of action. Now, having said that, and I said that was in Krakow, y'all, I'm sure many of you are familiar with the story of a, a Kohen who was a, a Hefkher person, and he insisted that the Rav should be Mesader Kiddushin and he got, he got the, um, the local governor to force the Rav to officiate. I've forgotten his name now. Um, the name is, it's well, it's well-recorded. His name was-- Talks and Tales have the story. And the Rav was forced to- Sigmund -to officiate. Sigmund something or other. Sig- Zeligman. Zeligman or something, yeah. Something like that. Sigmund, whatever. So that's, yes, a well-known story. And the Rav was Mechuyav to officiate, and then as it happens on the Friday afternoon, the, the, the, uh, earth o- as it happens, the earth opens up, and the bride and groom are swallowed in the earth. And afterwards,

12:59 Speaker 1 the governor realizes how the, his, hi- this, the Rav is such a saintly man, and this terrible thing happened, and he felt-- he was-- apologized, and he says, "What can I do to rectify?" And the Rav said to him that they-- "We have now a problem. We have now a grave in middle-- a grave site in middle of the, in a town square. And for Kohenim, that's gonna be a problem." So he, um, he's, he asked for a favor that the governor should build a wall. Now, I've never be- I... No, I've never been to Krakow. But, um, I heard Reb Lazer Teitelbaum's mother, um, Sheindel her name was. So she, the aunt of Reb Meilech. So she was born in Krakow, and she would say that before-- she remembers as a child there's, there, there was this site in the center of Krakow with the wall around it, where there was, uh... And, and, and after that, my sir, they made a takanah in Krakow not to make weddings on Fridays. So in the times of the Ramah, it was about four hundred years ago, weddings were done on Fridays. Um, after that, my sir, apparently they stopped it in Krakow. Okay. Now, I'm now gonna read a couple of letters of the Rebbe. One letter. So on the right of the, the screen, you're writing about the Sefer to make a chasuna on Thursday night, the eve of Friday, which is Lag BaOmer. "Im ei ze tam davka." You want to davka make

14:24 Speaker 1 a chasuna Lag BaOmer. "B'pnei achiluk ha'de'os." There's discussion in Shulchan Aruch whether the celebration of Lag BaOmer starts the night before or it starts only from daybreak. Therefore, you can-- therefore, to avoid this Machlokes, we make the chasuna on the Yom Tov, but not the leil, early Yom Tov, but not on Thursday night. You shouldn't make a chasuna on Thursday night, which is the eve of Lag BaOmer. So that's the letter in Chelek Ches of Chele- of Igris Chelek. There seems to have been later that some people did make chasunas and, and, um, on the eve of Lag BaOmer. And on the left of your screen, you see that in the Hiskashrus, they are based upon a, a sicha in Tov Shin Mem Tes, where the Rebbe seems to relate to weddings which took place on the eve of Lag BaOmer. That wasn't a Chodesh like this year. It was actually Lag BaOmer was then on a Tuesday, and it looks like the chasunas were taking place on a Monday evening, and it seems to have been okay. So they suggest there that that was because in earlier years, we were more careful about when we make chasunas because, let's say, in the second half of the month, we wouldn't make a chasuna, et cetera. And afterwards, because of pressure of shortage of, of, um, of, of, uh, slots at halls, it became that we make chasunas in the second half of the month also. Chabad in other ki- uh, circles also, it's become, um,

15:52 Speaker 1 accepted. So perhaps therefore, it's also become okay to make a chasuna the eve of Lag BaOmer. But then actually, someone-- there's a s- fellow, a Talmid Chacham by the name of Reb Menachem VaHabah. He put together a Sefer called Minhagim VeHanahagos, and he got on the case to find out who was it who got ma-married on T- uh, Lag BaOmer Tov Shin Mem Tes. He did some detective work, and he came up with who it was, and I know the name. The point was that this was not a Lubavitcher bocher in the full sense of the word. It was from Lubavitcher family to a degree. The, the, the chasuna wasn't in seven seventy. The Mesader Kiddushin was Rav Romm Paam, the Rosh Yeshiva of Torah Vodaas. So the fact that the chasuna took place on, on, on the eve of Lag BaOmer is lav davka that that was the, um, with the haskomah of the Rebbe, et cetera. He was there the b- uh, the day before the chasuna. He was there in seven seventy and, uh, but it doesn't mean that the Rebbe gave a okay to make cha- and especially as mentioned last night, we learned in the Ma'aseh. It's all very well to make-- talk about making a chasuna after nightfall. So to make Thursday night after nightfall, to make a chasuna, nu, is negotiable. But to make a chasuna at seven thirty, eight o'clock, which the s- the sun is still shining, it's not ev- it's not even Leil Lag BaOmer

17:10 Speaker 1 yet. So there doesn't seem to be, um, proper grounds for that. In Eretz Yisrael or perhaps, uh, now Los Angeles, uh, um, you know, perhaps there it's, it's the, the days are, are, are, are shorter, the nights, uh, start earlier. Perhaps it's possible. But in parts of the world like where we are, to make a chasuna on Thursday, uh, i- in this year would be too early. Okay, let's move on. Oh. So now spot the difference between this ad and the previous one. This time you got, uh, you've got two telephone numbers instead of just one, uh, just the one. So in case it's, in case one is engaged, um, no apologies for the pun. Um, so then go into the next one. Okay. Now, on this, um, Erev Yom Tov, so someone got in-- contacted me. Can they, on Shabbos, he lives in within an eruv. Can they, on Shabbos, go around and to the houses and give, give, um, a Matzah? The Rebbe made a big mivtza of distributing shmurah matzah. So then here you have an opportunity. You've got a long, a long Shabbos. You davened early and you had your meal early, so you have a whole afternoon you can go and knock on doors and give out shmurah matzah. So actually, I was on a group discussion of a number of Rabbonim earlier on. So I didn't look into it on Erev Yom Tov mamash because I'd looked into it earlier. And, uh, there was-- the obvious question is, acharonah,

18:45 Speaker 1 of, of preparing on Shabbos for after Shabbos. So here we have in Hilchas Sukkah. So it says in the Ramo, "Ve'asu lo chochin be yom tov le'tsorech leil yom tov." You're not allowed to prepare on Yom Tov Sheni for the, for the evening. But therefore, you're not allowed to set up the tables in the house. You've been a whole Sukkah, you've been in the Sukkah. Now to bring the tables in the house and set them up so that they should be ready for the kiddush, for the Simchat Torah kiddush by night or in your, in your house for your, for your meal, so that you wouldn't be allowed to on Shemini Atzeret this afternoon to prepare for the meal by night. And here you have in the Sharat Shuva. Now this is, the Sharat Shuva is in the dinim of, of, uh, Kriyas HaMegillah. And he says there about not bringing the megillah on Shabbos, within the eiruv, not to bring the megillah from your house to the shul. "Im yinyan habaah lebeit haknesses kodem halailah, ha yisi moi ne'a mi zer?" I would say no. I would say, "Bi yishuv acharonah mi Shabbos l'chol." And the Sharat Shuva cross-references us to Siman Tov from Tzemach Tzedek. So he-- so we've got here not to prepare the tables, um, from one day to the other, not to bring a megillah on Shabbos for Motzaei Shabbos. So then-- but then we go a little bit further. We have a-- in Tov Shin Lamed Zain. Tov Shin

20:13 Speaker 1 Lamed Zain was the same Kviyus as this year. And so here we have a diary from Tov Shin Lamed Zain by the Rebbe. Shacharis, they davened at quarter to seven. It says which Sefer Torah they took out, and they, uh, sang Hu Aleinu at five thirty, I guess, PM. Rebbe comes back for Mincha. And Baga'nev Natachten, outside the Rebbe's room, there's a big crowd. It's five thirty on Shabbos afternoon, on Erev Pesach. The people there are standing to g-get matzah. And they wanted to get matzah eshed after Ma'ariv, but they were ready, ready. They were waiting. The Rebbe looked at them, uh, seriously. They davened Mincha downstairs. Then it says the Rebbe came to the zal, and he turns around to Reb Binyamin Klein, and he says, "What are they standing here for? It's toch asur. M-Shabbos, you're not allowed to distribute matzahs." "Umiyad hispa'ach hachavilah." So the crowd dispersed right away. So the Rebbe took exception that they were, um, even waiting for chalukah matzahs on, on Shabbos. And certainly, he wouldn't, he wouldn't give out matzahs on Shabbos for, for Motzaei Shabbos because of acharonah. I also remember just when I was, when I was just be-before my bar mitzvah. So I was standing by the Rebbe's farbrengen. I was there Shabbo-Shabbos Chanukah or Shabbos between Yutess Kislev and Chanukah, I don't remember. And I was called over. The Rebbe says, "Bar mitzvah from London." And the Rebbe gave me l'chaim. And he says, "in London," or whatever the words were exactly.

22:04 Speaker 1 But that was the standard thing when the Rebbe gave out mashke for people who had forthcoming events. So, a-and it was on a Shabbos, so he would always tell them that they should distribute a bit of the mashke here by the farbrengen, and then the, the rest they'll distribute at the event for the simple reason that it shouldn't be a question of acharonah mi Shabbos l'chol. And therefore, I think it's just a, a fairly straightforward thing not to, um, do efforts on Shabbos to prepare for after Shabbos. I think it's a, it's a straightforward thing. Although some people have had, um, issues about it, but I think it's a straightforward halacha. Someone, someone's putting on the chat, um, "Is there an issue continuing the Simchat Lag BaOmer parties after Nacht at the conclusion of Lag BaOmer?" There is an issue about this. And when there's a chasuna, also I've seen in the various forum, some say that the festivities should be wound up by, by Nacht. The poel, I don't think that's the minhag. As far as I know, that, uh, generally people once they've started the chasuna, they're not going to start, um, stop it at, uh, at Nacht because it started b'heter. Um, but there are the-- if it's something which-- some party, not a chasuna, perhaps one shouldn't be so liberal about it. Let's go on to the next question. Okay. So now we had a discussion about, about, uh, use of ginger on Pesach. And I, I don't know whether it

23:37 Speaker 1 was this year, but I was-- I, I said I, I know that we have a problem. It's mentioned in the Rebbe's Haggadah that they used to use ginger, uh, as ingredients of the charoses. And because of the chashash of, of chametz, it was stopped. So now I saw during the week, I saw that this is addressed in the Sefer, um, Otzrim Mahogeh Chabad. And he's quoting here from Reb Aryeh Leib Zivov. Reb Aryeh Leib Zivov was the Rav, as you see, Dinaburg, D-Dvinsk. He was a Talmud of Tzemach Tzedek. I remember Rebe-Rebbe Yosef Goldberg, the Rosh Yeshiva in, in Branova, when he referred to the Ragatchover, he would refer to him as Reb Joshe Dinaburger. Because Ragatchover became Rav in Dvinsk. Uh, and he was the, um, malamokum of this Reb Aryeh Leib Zivov. This Aryeh, Aryeh Leib Zivov, his Sefer was never published. And Reb Yehoshua Mondschein prepared for manuscript. He prepared the Sefer to be published, was never published. I just want to show you on the, on the-- If you can see, I have in my hand a volume. It's a, it's called Sefer Sofer Sipure. It's a, um, memorial volume to Reb Yehoshua Mondschein. And in the Sefer, I can see he talks about his-- this project of the writings of Aryeh Leib Zivov. He has the manuscript, and the Sefer hasn't been published. So therefore, this following piece may... I-it's probably not published, published anywhere else because the Sefer hasn't been printed yet. So Reb Aryeh Leib Zivov writes the

25:26 Speaker 1 following. About ingiber, which ingiber is ginger, which we, which is people eat it on Pesach, and it's even written to mix it with charoses. However, nowadays it's been, um, verified. In the places where they grow it, they cook it, and they cook it. And don't know-- I tried to find out this word. «hamayim im al yok, yokor. Al ya-al, alayik yokor.» I wrote to a cousin of mine who lives in, um, Russia, in Smolensk, and he also wasn't able to establish. Actually, a son of Rab-uh, Yeshua Mondschein. Um, and he wasn't able to establish what that word, those two words mean. Any rate, so they would take the ginger, and then they would take it and sprinkle on it flour so that it shouldn't be noticeable that it's been cooked. Because the way it grows naturally, it has a, a white dust like a flower. And I sh-showed to the shopkeepers, when you take the, the in- the ginger out of the barrels, you'll see at the bottom of the barrel there will be a powder which has fallen off from the ginger. And he also says that they sometimes will soak the ginger in strong, uh, alcohol, and that alcohol has got a, fetches a good price. And then they take the ginger, and they s-dry it, and they sell it, and some make, put a flour on it. Therefore, Rab Zivov is saying, "I tell people not to eat ginger on Pesach." And even bedi'eved, if it, ginger was put into a food,

27:01 Speaker 1 if it's the ginger has on it this white dust, I tell them not to use the food. To destroy the food and not to use the kaylim. Ginger which doesn't have the white dust and doesn't, um, have this white appearance, then they say if it's a major loss, they, they can leave it for after Pesach. Okay, so this is the writing of Reb Aryeh Leib Zivov. "Achar zman," writes Mondschein. "Nisparsemoh." That's missing a letter there. "Hachashu lechashasheh." This whole allegation that ginger would be treated with flour and, um, or alcohol has been, that has been debunked, if that's the right word. "Al yedeh mumcha misore Moscowit. Shem Chaim Berlin nosen ve'emun levirureh dvorim me'ein elu." Reb Chaim Berlin, he consulted with one of the, um, government ministers in Moscow who de-de-de-de-um, debunked this whole thing, this whole, this whole allegation. So therefore, now, if you start asking, do, is, does ginger now have a chashash chametz? So I'm just telling you, this is the history. Rab-Rab Zivov came up with this, and it was about, this is about 120 years ago. Talmud of Tzemach Tzedek. And therefore, he seems to, that, that seems to be the background of, of not using ginger on Pesach. Uh, to say that nowadays it is a chashash or isn't, um, you know, I'm not going to comment. I'm just going to say that's the background of this, um, of this, of, of this minhag. Not to... Um, someone's asking, can I clarify, uh, about using ga-garlic on Pesach? Um,

28:45 Speaker 1 okay. So it's what I've, I have said in, before is that, beshem Rav, Rav, uh, Yaakov Landau, the, uh, of, of shalom, the Rav of Bnei Brak, that it's not a-- There are communities which, which, um, in principle don't use garlic on Pesach. In Lubavitch, it wasn't on principle. There may be families who do. Some of my families who don't. Families who haven't been using, who consciously have been avoiding using garlic, if they want to use garlic, will have an issue of ha'toras n'dorim. That's as much as I've said. Um, so and I just want to add, I had this lady who once wa-was very excited about this business of using garlic, and she, uh, late at night peeled about 12 cloves of garlic, and then she left them peeled overnight. And then she realized that you don't leave onions and garlic peeled overnight. She called me in the morning, um, "What should I do with all this garlic?" And I told her, I said, "It looks like the Amreshah doesn't want you to use garlic on Pesach." Okay, let's move on. Now, someone, uh, sent me a, a, a few questions, including what do you do with the spillover of the wine when you make kiddush or, uh... Well, by havdalah usually, once you've dipped your, uh, havdalah candle, no one asks the question. And now it's a s'rul. If you're in the year of shmita, you don't put the out-- You don't dip the havdalah candle in the wine because you're not allowed

30:12 Speaker 1 to destroy if it's wine of shmita. You're not allowed to des-spoil shmita produce. But generally, what do you do with the wine which is, with the spillover of the wine? So let's... Here, this is a sicha from, um, Tov Shin Mem Beis. So I'm going to go through the sicha. So the Rebbe talks about this well-known minhag, that when we fill up the wine, the cup for kiddush and havdalah and for bentching, we fill up. It says in the «Al kol gidolos.» That's the «Loshon» in the Shulchan Aruch. And there are different interpretations, but the way we, way it's accepted in Chabad is, «Ati yeshofech ma'at mayim,» that the, the wine should overflow a little bit. The reason is, uh, because of siman brocha. And it says in the Gemara that in a, a, any house that wine doesn't spill like water, ain't by siman brocha. So the overflow is a siman brocha. So now- The Rebbe says, "I want to explain a detail." He says, "In Shulchan Aruch, there's ten things which are mentioned about Kos shel Bracha. Ein, hat-toem, hadacha, rinsing, shtievel, inside, outside, chay, moleh." And then it says, "Moleh kemashmo." Shulchan Aruch, it says in kuf gimmel, moleh means moleh al kol gdolos, it should be till the brim. Now, then it says, "If you're worried that it will overspill, avei yizbaze, and will be disgraced." The- And so then you can leave a little bit, not mamash to the brim, and so it's still called moleh if it's just till,

31:36 Speaker 1 just until the brim, not mamash over. So according to Shulchan Aruch, it seems to be that if the wine is over, is spilling over, it says, "Loshon yizbaze, it will be disgraced." So how come we are taking the minhag of making the wine spill over? Yeah. Again, Shulchan Aruch says that if you're worried that the wine will spill over, veyizbaze, it will be disgraced. So he says, "You'll need a little bit less." And here our minhag is, ta'akem, make it spill over. So the Rebbe says, "Sh'ficho sheyesh bo bishum bizayon." When it talks about over spilling in a disgraceful way is if it spills onto the floor. But if there's a dish underneath, then the wine doesn't get disgraced, and therefore one should be particular to pl- put a keli shorlen, to put a, a, uh, a, uh, you know, a healthy dish under the wine, under the cup of wine. And then when you f- hold the cup and it spills over, so then the spill over will go into the keli shorlen. Not like the spill over by the makos, by the Leil HaSeder, where there you put dafka a disgraceful, a broken keli. V'meile, since it's spilling over into a keli, the wine is not being disgraced. Let's read further. Aval adain einai muvan. What's, what, what, what's gonna happen here? When the bit of wine spills into the keli, hine lamreh sheein bo ze inyan bashebizayon kana. You can't say you're disgracing the wine. Hazei, harei ze lech oire levatolah me'achash

33:07 Speaker 1 sheein mishtamshin beyayin ze. It looks like he's saying that, I think it's very clear, that the overspill of wine is not used. So then why does it not, again, beg the question of being disgraced? So the Rebbe answers, or it's levatolah. So he answers, since it's for the purpose of siman bracha, and so therefore it's a tachlis leharoch is beyoseh siman bracha, therefore it's not levatolah, chas veshalom. So let's get that clear. There's bizayon is one thing, and levatolah is another thing. The first thing which is, the, the Shulchan Aruch is sensitive to is bizayon. It spills on the floor, is a bizayon. So the Rebbe says you put a dish underneath, it avoid, avoids bizayon. Then the Rebbe says, "But if you're not going to use it, it's wasteful." Here, to which he answers, it's wasteful and bizayon is two separate things. There's disgrace and waste. I... It's not gonna use it, it's wasteful. Here, the Rebbe says, "Since it's for the purpose of bracha, therefore it's not wasteful." So there's many things which we do. We break cup, break cups by chasunas, and, um, and there's many other things which can be seen as wasteful. And we say since for a purpose, it's, it's not called wasteful. All right, so now... Yeah, so if somebody asked me, "Is it a question of a ruach hatumah or something?" I don't think it's a question of ruach hatumah. It's just that it's, uh, it seems to be that the part of the siman bracha is

34:40 Speaker 1 that it's not used. All right. Someone is mentioning here, is there an inyan to have a silver crown? Um, mentioned in Havdalah in particular, itur. You're-- Yes. So there are those... It says the notion itur, that the Kos shel Bracha ton itur. So some say that the rim, which is visible by having it just a drop, the wine just a drop less than the, the, the brim, that's called the crown. And others say, maatri becosas. You have the little cups around it. That's how you make hay in the inyan of itur. So that's a separate thing. So you ask me, "Why can't you drink it afterwards?" It looks like... But I don't, I don't, I don't know clearly. Um, but here the Rebbe is saying clearly that ve'eim sh- me'achash sheein mishtamshin beyayin ze. So just at least I know the, the facts. The reason, I don't know. Okay, let's move on. Someone asked me also this week, why is it that we say Ktoras after Musaf? Every day we say Ktoras at the end of davening in Nusach, Nusach Sefard, but on, on, on Shabbos and Yom Tov and Rosh Chodesh, we're saying Ktoras, Pitom Ktoras, we're saying after Musaf. But l'choireh, you look, you see Abaye haMasada say to HaMaruchah, you'll see that, that, uh, that the Ktoras is before Musaf. So after a lot of searching, I found, we find, I found, f-found it, which I could have found it right away had I looked in the right place. Um, in Siman

36:09 Speaker 1 kuf lamed beis, which is the dinim of the end of davening. So it talks about saying Ktoras and the difference between Ashkenaz and Sefard. We are-- The, in Ashkenaz, they can-- Why don't they say Ktoras every day? Because if you miss out one of the number of the Ktoras, so then it's, uh, has serious consequences. So in the weekdays, because you're in a rush to go to work, so they, they, they, they didn't say Ktoras every day. The s- it looks like, uh, the, uh, uh, people of Sefard were less, uh, rushed to go to work. So therefore, they would say the Ktoras. And then, you know, with the minhag of mentioning the Chiddushim, the Rebbe was known to count the, the Ktoras as you should say with your fingers. Am Itiv, Am Yitbar, et cetera. Kol Ponim, so the Magen Avot says here, "Why do we say it after Musaf? The Ktoras is before Musaf." V'hu shayach l'korban Tamid. V'efshar, perhaps the reason is lipoter midivrei Torah. Perhaps the reason, the purpose of saying Ketores after davening is to kind of to take leave from davening with dibre torah. So we t- we, we are saying the Ketores more as dibre torah rather than as bringing a Korban. And then he quotes also from the, from the Kesavim, which is referring to the, uh, writings of the Arizal, "She'atam lehavriach hakelipus," is to drive away the kelipus. Okay. So, uh, and if you want to find more reasons, so you've got the, you have

37:34 Speaker 1 got the address. It's Orach Chayim kuf lamed beit. And then you can take the Malachim on kuf lamed beit. You can find other reasons why Ketores is said after Musaf. Let's go on. And meanwhile, I'm just gonna go back to the, to the chats for a moment. I think that ever used to pour from the base of Kos shel Eliyahu back into the bottle. Okay. That I didn't know. Um, obviously, I wasn't there. Have seen sources-- Someone's saying, "I've seen sources in customs where by havdalah, one should specifically spill wine on the ground." Well, yeah, so then that's kind of in conflict with the, the Rebbe's point over here, that it's, uh... Yeah, some say that the, the, that the siman bracha is that it spills on the ground. But obviously, the Rebbe doesn't seem to be taking that view. He's saying that it's enough, it spills over to the plate is also enough. It's u- That it doesn't go into his zayin. Right. Right. Let's move on. Okay. Now, here I'm going to stir up a bit of trouble, and I apologize for the, uh, for the issue in advance. But here I have a, a very serious concern. That's why I'm addressing it, even though it might cause problems. Where does-- When people are invited out for a Friday night or for a, for a Yom Tov meal, where does the lady bench licht? Does she bench licht at her, where she's sleeping or where she and her family are sleeping, or does

39:15 Speaker 1 she bench licht where she is having the meal? This question becomes more of a question for, um, for Yom Tov, as you'll see in a, in a moment. Generally, if someone asks me on a regular Friday, where should we bench licht, where we eat or where we, where, where, where we sleep? So I will say, if you are the only one at the house. In other words, you have an empty, or you know, a, a, empty flat, empty house. You're the only ones there. So then you should light candles where you're sleeping. And, um. But if y-you are staying with a family, and you're sleeping in one fam-- with one family, and you're eating with another family, it's very common in people have... So this one, this one has a, a spare room. It's for the neighbor. Then the neighbor's children stay o-over. So if you are sleeping overnight in a house where there's a balabosta or a balabos who's lighting candles, then don't light there. Light where you're eating. And my smara for that is the following. We have two reasons for lighting candles for Shabbos. One is sh'lo yikoshel b'etz v'even. You shouldn't, you shouldn't stumble v- over anything. The other one is to enhance the meal. If you are an empty house, an empty flat, so you have a chiyuv to light, to light, to make it light there. That's your chiyuv. And you fulfill that chiyuv not only with the candles but with electric lights. And that should be a dovod

40:57 Speaker 1 borur, that whoever lights and whoever lights candles for Shabbos has in mind also the electric lights, that the sh- house shouldn't be dark. And although some of the lights are on hours earlier, some of the lights are switched on close to Shabbos, in the, in the bathroom, et cetera. Those are also-- So when you make the bracha, l'hadlik ner shel Shabbos kodesh, you also have in mind the electric lights. So coming back to this couple who are in the empty flat, she lights the candles. Let's say e-she-- even if she leaves the house immediately to go to, to, to the host, to hostess for the meal, but they've also switched on electric lights. So bracha is chal on that. See, even by the time, even if by the time they get home, the candles have gone out, but they have, they have, they have fulfilled the mitzvah of, of hadlakat neris with electric lights, and the bracha is not a bracha l'vatala. The problem is when it comes Yom Tov. Oh, so now, oh, uh, uh, why, so why should they make a bracha in the house where they're eating? So this has already been the skabol, that even if there are several people at the same table, several women at the same-- who are eating together, each one makes a bracha. And the reason is because we say that tosfos ohr. Tosfos simcha. It then-- More light enhances the Shabbos meal. Therefore, where you're eating, if you're lighting another candle, it's going to be

42:24 Speaker 1 also a mitzvah. You make a bracha on that. Tosfos ohr. Therefore, again, if she's staying in a house where the balabosta is lighting, for her to light there, there's no chiyuv to light because there is light at the table, there's light in the corridor because the balabosta is making a bracha on all the lights in the house. So what you're making a bracha at the table, you're not eating there. So y-you're making your tosfos ohr, you're not even ha-having hana'a from it at all. Therefore, I say better in that case, make the bracha where you're gonna have your Shabbos meal. When it comes Yom Tov going into Shabbos, like tom-- or, or, or, no, you know, or, or tomorrow night, it's Motzaei Shabbos, and you're eating out. So to light the candles in your house at Motza'ei Shabbos. Wonder what time is Motza'ei Shabbos. Let's see here. About eight thirty. You light eight thirty, and eight thirty-one you're out the door. You come back ten o'clock toni-- ten-- eleven o'clock, your candles are out. What'd you make a bracha on? On electric lights you can't make a bracha because they were alight already. On the candles, you had no halacha from them. So what's, what's the benefit? And therefore, when it comes such a where there are electric lights which are on already, already the last twenty-four hours or more, then I would say light your candles by makom ochil. Light the, light the candles where you're eating. Um, I mean, um, th-this I have

43:59 Speaker 1 here from the Piskei Teshuva, Siman reish samech gimel. He talks about he, he struggles with this problem also. Um, let's just bring it over here. And he goes through various options to st-make kiddush there and, and have a bit of mezainus or something. But if you b-have large enough candles that by the time you come back from your host, the candles will still be there, and you can still have a cup of tea and a, and, and a bit of, uh, uh, something and have ha'ana'ah from the candles. Nu, okay. But if it's mamash that you're lighting the candles and going straight out the house and you're gonna come back, they're gonna be out is, uh, um, and, and not only am I worried about you're not making the mitzvah, I'm worried about brocha levattalah. I'm worried about another thing. If you're not making the mitzvah, you're lighting candles on Yom Tov. You're making a fire and it's not making the mitzvah. So I've got here, you know, a lot of hesitations here, and I know I'm gonna get some, some, um, you know, backlash on this because a lot of people are-- don't follow, don't-- are not noyag this way. But I think it's very, um, very important to, to... Th-th-then, then there's no loss to light by the makom where you, where you, where-- by your host. Right. Someone's suggesting if you switch on the lights, you switch the lights o-with a, with a time switch. Okay, fine. Let's move on. Let's move

45:31 Speaker 1 on. Okay. Someone asked me the following. Different topic altogether. He'd received a tallis cotton, and I asked him by email, was it a, a cotton tallis cotton or a wool tallis cotton? But he was concerned about the fact that the-- that it's got an extra two corners by the neck. What's it called? The neck, the hole, I don't know what you call it exactly. Um, but you know what I'm talking about, yeah? Lapels. Okay. Lapels. Okay. Thank you. So the lapels have got corners. So it's got four-- instead of four corners, it's got six corners. Okay. So, um, I reassured him it's not a problem. It says clearly in Shulchan Aruch that if you have a garment which has got six corners, you also put on tzitzit on four of the corners. So no question. You learn from, you learn from Papo Sukki. If a beggar's got five corners, you put four tzitzit on. But really, actually, I was excited to see that this is like a wool garment, and it's got this shape. I'll tell you why. Because years ago, my late mother, Allah Shalom, she would get a tallis cotton, a, a, a just a straight piece of, of, of wool, and she was very good with needlework, and so she would make the hole just as I wanted to. But nowadays, you can't get them, and the, the, the, the-- now the standard tallis cottons, tallisim katanim, we call them Chabad style because of the way the holes are made in diagonal,

46:56 Speaker 1 not, not, uh, like a tzerai. So they come with a round hole, and I have no-- I, I, I don't know where this round hole becomes Minhag Chabad. I remember years ago, there was this very thick siddur called Otzro Shelomo siddur, if you remember. Or was it Minhag Shelomo? This very thick siddur. And there it had a diagram, and it says that the round hole has got to do from the Chazalish, et cetera. I don't know how, why it became standard in Chabad. But meanwhile, here you have from the Alter Rebbe siddur. That the two sides, the lapels by the neck should be near the neck. They should be closed to one another. with ribbons or with buttons. So that the chest should be co-properly covered as written in Kisvei Arizal. So in Kisvei Arizal, it says you got the tallis cotton, tallis gadol. Tallis cotton is called makif gezor. Tallis gadol is called, uh, makif, the makif hagadol. The tallis, the gezor is the, the... What's, what's the word again? The, uh, the... No? The ch-- not the ch-- I've forgotten the word now. The ch-- not the chest, no? The torso. The torso it relates to gezor. And so the tallis cotton encompasses the, the torso, and the torso therefore is up till the neck. And so the tallis cotton should really be up till the neck. Unfortunately, as I say, I, I-- you can't get them. But here I was excited to see that you have here a tallis cotton which reaches

48:25 Speaker 1 up to the neck. Um, so the only thing you have to do is to make it to muhdar, is to add some, some buttons or ribbons or something. Um, right. And in Chabad, no one will know the difference because you wear a shirt on top and, uh, if you have a kushi, you also wear a tie. Different form of his kashrus. Okay, let's move on. Cup of tea. When you come to the candles, someone's asking, "Do you need mezainus?" Well, that's gonna be a problem during Pesach. We don't make mezainus unless, uh, acharon Pesach. You can have a kneidel, right. No, it doesn't have to be mezainus. I think you just, if you're sitting by the candles and, and kind of enjoying the, the, uh, the, the ra-- the, the, the atmosphere. Fine. Okay. Um, since I'm talking about tallis cotton, I want to share with you also, um, what I heard from Reb Gedalia Korff, who unfort-was one of the unfortunate victims of, of COVID. Um, I don't know exactly when his yoitzait is, but he-- around a year ago. And he t- he, he told me this him-himself. It was a few months after the Friediker Rebbe passed away. He was one of the few individuals who came to, uh, from Europe, from the, you know, refugees who managed-- out of Russia, who managed to come to the Friediker Rebbe before Yud Shevat. So it was a few months after Yud Shevat, and the Rebbe, as in our Rebbe, called m-me in together

49:49 Speaker 1 with my colleague, Reb Dovid Raskin, alav hashalom. He called me into his room. The Rebbe was standing by the table, and on his desk was spread out the tallis cotton which belonged to the previous Rebbe, to the Friediker Rebbe. The Rebbe was holding a centimeter. He was holding a tape measure in his hand and he, in front of us, he measures the Friediker Rebbe's tallis cotton. He showed us that its width was sixty-three centimeters. And he wanted to tell us the Friediker Rebbe did not rely on Reb Chaim Nor's minimal sheer of amor of forty-nine centimeters. And the Friediker Rebbe, he, he, he had the point of his tallis katan being sixty-three centimeters wide. Then the Rebbe took the measure, tape measure, and measured the length. And you could see that the length was twice sixty-three centimeters, which is a hundred and twenty-six centimeters. This included the space where the hole for the neck for the, uh, uh, in the middle of tallis katan. The Rebbe then measured from the front bottom edge of the tallis katan until the hole for the neck, and that re- that measured the ni- the, uh, forty-nine centimeters as in the amor of Reb Chaim Nor. And so the Rebbe was saying like this, the overall measurements, he took the larger sheer of sixty-three centimeters for amor, but as far as the hole for the neck, there is a c- debate whether it's included in the sheer of the tallis katan or not. And therefore, for the overall sheer,

51:12 Speaker 1 he took the overall sheer of the beged, he rely, he, he, he took the larger sheer of sixty-three centimeters. But as far as the, um, question of whether the hole is included or not, this he relied on the she- sheer of forty-nine centimeters. And Reb Gedalia, he told me he feels upset that, um, that this has not become more well-known, and he feels that the Rebbe called him in, in order to publicize it. And, uh, so I'm just using this opportunity to publicize it. And this will be-- this is included in the forthcoming edition of the siddur, uh, with Now, I had here a very distressed question, which, uh, that a boy had, um, sm- small town, on and they called in a barber to give the kids haircuts. And the two younger boys, the barber didn't-- he messed their payos up totally. And so this boy is fifteen years old, and he says, "Uh, I can't do that." So they gave instructions, he put his hands in the way, and the barber would just cut around and not cut the, the payos at all. So now he has this very big payos. He had, uh, which for, for a few months of growth. And then the mother tried to do something to adjust them, but didn't do a very good job. Tatty was very busy giving out matzah erev Pesach because they don't have an erev to give out on Shabbos, and he didn't have the, you know, he didn't have a heter to

52:46 Speaker 1 give out on Shabbos. So now, this boy now, it's now during Pesach. He's got this massive payos. And after Pesach, he's going to go-- or Rosh Chodesh, he's going to go back to yeshiva somewhere in, in, in United States. And he's embarrassed. He says, "Tatty, I'm not going back to yeshiva looking the way I do." So now he becomes a big shayel. Can he have his payos sorted out that he should be not be embarrassed to go back to yeshiva? That was the big shayla and, uh, and I was happy to be able to give the answer that he is allowed to have it adjusted. Um, so here you have the first quote is from Dinim of Aveilus. If a person was sitting, uh, by a barber, and in middle of his haircut, he was told that he has, uh, bereavement, and so the ga- barber can finish it off. and the because of Kovod HaBriyot, a respect for human life, and therefore he shouldn't be embarrassed. And so that was, that's in Hilchos Aveilus. Then we have in the Sefer Shaar Chalomot Chilchos. It talks about the person who started having a haircut before Yom Tov, and somehow the machine broke. And so middle-- he's now in middle of Chalomot. So he's allowed to finish off the haircut in middle of Chalomot because, again, because of Kovod HaBriyot. he talks about even if it's a place on, on, let's say, under your yarmulke, which is not, not gonna be so noticeable. Even that, he

54:25 Speaker 1 permits even a Chalomot. If you have a heter to do so Chalomot, how much more so one can be matir to do so also, um, to do so during Sefirah, especially until Rosh Chodesh. So therefore, he was quite comfortable to say that, uh, that he has a heter to, because of Kovod HaBriyot, that he should be able to, um, meet his friends and not be embarrassed, that they should be able to touch up the haircut, and, uh, it should be okay. Um, what is the time now? I think this is the last... Oh, oh, so we have another minute or two. So I think, um, the fact that we have four, half the number of, of participants as usual proves the point that Friday is not such a, a good choice for when to have the shiur. And also, al pi halacha, if you're running, uh, on Friday, people-- it says al pi halacha, Friday a person is tarut. Five people are rushing. In the Baba Kama, you cause damage on Friday. Friday, halacha, people are busy and tarut. And Baruch Hashem, we, we're creaking out of this, uh, pandemic, at least in this country. Uh, Baruch Hashem, people are feeling more comfortable to go out. And therefore, to have to learn halacha be yishuv hadas. So Baruch Hashem, the shiur will be on Thursday night, um, eight to nine PM. And I know some people have got havrutus and they've got shiurim. And so Baruch Hashem, the, the, uh, the recording will also be

55:48 Speaker 1 made available shortly afterwards, and we'll find ways of making it easily, uh, available. And so, uh, each one, and I mean and I wish you all a, a, a guten Shabbos, a guten Yom Tov, and an uplifting Mashiach sudden. And, uh,

56:20 Speaker 2 Good Shabbos. Good Yom Tov.

56:21 Speaker 3 Shalom. Yom Tov.

56:31 Speaker 4 Good Shabbos. Good Yom Tov.

56:31 Speaker 1 Good Shabbos. Good Yom Tov.