נח תשפ״ב

00:06 A good Shabbat. Start of the year and I-- it's Motza'i Shabbos and, uh, meaning by Motza'i Shabbos to tell a chassidishe ma'aseh. So I told you last week that I have a ma'aseh related to the Reb Pinchas Koritz and related to the-- and I didn't want to tell the s-this-- the, the details last week be-before getting it, uh, as you say in Yiddish, mit hent un fis, presenting it well. So the story is like this. There's a melamed, lives in Crown Heights. Well, what... Whatever. He's in, in New York. His name is Rabbi Romm Smith. And he would teach Aleph Bet in Lubavitch Yeshiva, which is the name of the school in, uh, in Ocean Parkway. And he went into Yechidus one evening. I heard it from himself. He asked the Rebbe in Yechidus, as a melamed, he was asking the Rebbe if he could make a change to the chart of the Aleph Bet to be able to test the children on the Aleph Bet. At first, the Rebbe said something, he was not very happy about changing it. And he, as the melamed, he said, "If there'd be any question of changing of the Seder, it would only be in the nekudos, in the vowels." But they are in a, a particular sequence al pi Kabbalah. This the melamed, Rabbi Smith. He said this to the Rebbe. He knows it in the Shalom and the Zohar there's an explanation of the set sequence of comets, then Pesach, and then Seder. And therefore, that

01:52 why he wouldn't tamper with that. The Rebbe was actually very pleased that the melamed was aware of the deeper significance of the nekudos and the, the sequence of the nekudos. But he-- then he explained that what his w-purpose was when you ch- when you have the children and you want to test them whether they know their, their Aleph Bet, they know it already by heart. But to be able to test them whether they actually know their Aleph Bet, he wants to be able to go vertically. So he wants to be able to go, um, on the, on the Aleph Bet chart. As you can see where I'm pointing, he wants to be able to go, to go down. And that way the child doesn't-- can't just say the, the words parrot fashion. But the problem is, in this chart, the, uh, the t-bottom line of Shin and Sin and Taf and Sof are not aligned with the, uh, other four rows of, of letters. And so the Rebbe agreed, "Okay." But this, this is this, this is the-- his Yechidus. Now, I wanted you to see, to notice the, uh, on the l-right of the screen, that's the picture of the set of Aleph Bet as they are in the, the Tehillat Hashem siddur. On the left of the screen, you have the set of Aleph Bet as they are in the front of the Siddur Torah Air. To explain, the Siddur Torah Air was published years ago, more than a hundred and twenty years

03:26 ago in, in, uh, in Vilna, um, Taf Resh Mem Tes. But then it didn't have the Aleph Bet. The idea of having Aleph Bet at the beginning of a siddur is a relatively modern concept. Modern, like seventy, eighty years ago. And when the, the Rebbe came to America in summer, Taf Shin Alef in nineteen forty-one, so one of the jobs he was given was to t-take care of publishing, and he prepared a siddur, the Siddur Torah Air, to be published. And the beginning of that siddur, there is this page of Aleph Bet. Now, you note the difference between the layout of the two charts. We'll come to that in a moment. But the, the, the... When it came at a later stage, once Lubavitch Habad had set up schools around America in various cities and they needed to have a easy-to-use siddur. For the children, the Torah Air is good for Talmidie Chachamim, but for-- it's lots of turning pages back and forth. It's, it's, uh-- For running a class with that is, is it's, uh, asking for trouble. And so that's when they published the Tehillat Hashem siddur as we are familiar with, and it was at that-- perhaps at that time when this table was-- chart was made or perhaps even earlier because Merkaz LeYonyon Chinuch prepared, uh, published Seforim for teaching. Um, some of us may remember the Ma'amarei Likrei and the Sifreinu. And so this was part of the Merkaz LeYonyon Chinuch, uh, publications, which was very much under the Rebbe's

05:05 guidance and control, et cetera. At any rate, so Rabbi Smith tells me, was it a couple of weeks after this Yechidus, he woke up in, in the middle of the night and he couldn't sleep. So he washed Netilat Yadayim, got out of bed, and perhaps said Berachot, and he was drawn to the library, his library, and he pulled out a sefer from Reb Pinchas Koritz. And this sefer is what you see, uh, on the bottom of the, uh, the bottom left-hand corner. You can see it's the Sefer Noffeh Tzufim which I mentioned last week. And it's-- he was drawn to this passage. Opened it at, uh, perhaps, you know, probably at random, but he, he, he saw this passage kind of-- it c-c-can you say flew in his face, where the, um, Reb Pinchas Koritz says, says the following. "But Tzadok Lada as Bnei. My son you should know. Sheyes bechof beis osios hateira. In the twenty-two letters of the Torah, there are- The separate, uh, categories, Din v'Rachamim. Zacha u'Nekeva. There's judgment, there's mercy, there's male, there's female. Kinégdon, Aleph, Bet, Gimel, Dalet, He, Vav, Heim Rachamim G'murim. The first six letters are absolute mercy. Zeh enches as Yud-Kof. And the final Kof, Heim Rachamim Stam. They are also mercy, but not as extreme. Lamed, Mem, Samech, Nun, Ayin, Samech, Ayin, they are Din Stam. And then Peh, Tadiche, and a Tadiche, Kof, Reish, Shin, Tav, Heim Din Gomor. Now, look at the chart now. Now that you've, uh, read what Reb Yeruchom Koritzer

06:51 says, how there are the four-- that there's four categories within the Aleph Bet. And now you see the, the first line in the Tehillat Hashem said there is the Rachamim G'murim. The second line is Rachamim Stam. The third line is Din Stam. And the, uh, Din, Din, and the, the fourth line, and the fifth line, okay, included is D-Din Gomor. So the distribution of the letters of the Aleph Bet is, is, uh, very precise. And the Rebe- Rebbe told Rabbi Smith that there is-- in the Yechidas, it kind of said to him that there's a, uh, s- kind of intimate. There's something more to it. So this is fascinating, where you compare the two charts of the Aleph Bet as it was in nineteen forty-one, uh, how it was distributed. You can see the distribution is different. You can see it in front of your eyes. And here, the Rebbe was insistent. And now w-what the beautiful thing is that we're just so used to seeing the Aleph Bet chart and don't realize that there, there are, um, you know, there's layers, layers which we weren't aware of. Okay, let's go on to other-- our, our next question. This was the, this was the story from Motzei Shabbos. Here's a fascinating, um, realization. I had a discussion with someone in Shul this past week, and this is-- it's the following. You're sitting at a, let's say a Shiur, or I'm not-- at a Shalom Zakhor or something. You had a revi'it of wine. Kiddush, whatever.

08:23 You had a revi'it of wine, and you also had some beer or some lemonade. And now you made a Boruch Agreino, Al Hagefen or Al Pri Hagefen. You made a Boruch Agreino on the wine. Now you want to continue drinking beer or lemonade. Mm. The question here is, does the Boruch Agreino cut off the flow? Now, let's-- I, I think I feel-- I'll explain something a bit clearer. Like bread, when you, when you make a Boruch on bread, you don't make a Boruch on any other, the other foods which are part of the meal. Similarly, Yayin, wine, is considered like a melech of all the drinks. And when you make a borei pri hagafen on wine, or if you are yoitze the Boruch of wine because you had a drink because you're listening to Kiddush. So when you have a Boruch, um, borei pri hagafen, you don't make a Boruch on the beer, not on the lemonade. They are all tofel. They all subsidiary to the wine. So this fellow was sitting at this Shalom Zakhor or at a Kiddush. He had wine, had a borei pri hagafen. And in-- because he has the hagafen, he doesn't make a Boruch on the, on the beer. Now that he made a Boruch Agreino on the wine, does that cut off the continuity of the Boruch? And now he has to make a new bo-new borei, um, shehachol al libo devarai on the, on the beer. That is the question. And fascinatingly, that's-- the, the halakha is

10:05 not so. When you make a Boruch Agreino, it's a conscious discontinuing of the food with which you make, made the Boruch. But it doesn't mean that the Boruch has lost its effect totally. I was just thinking today, we have Boruch Habedola. Just sharing my . Boruch Habedola. We made a-- I made Habedola and, um, so with besamim. I made the Boruch Habesamim, and the family took the besamim. And then I made borei minei ha'esh. Now, can the people who heard me say borei minei ha'esh, can they not say, uh, can they not smell the besamim because they've lost the Boruch, because I went to the next Boruch? Which is not true. The Boruch, it doesn't-- And so that, that, that what we're seeing over here, that the borei pri hagafen, even though he said a Boruch Agreino, and therefore there's a cutoff. He can't have wine again without making a new Boruch borei pri hagafen, but he didn't discontinue in his mind to have drinking of-- a further drinking of beer. Then he can continue drinking beer. The thing is, to do so was wrong because it's causing a Boruch She'enatzrich. If you know that when you finish drinking your lemonade, you can make a Boruch Al Hagefen, Al Pri Hagefen, and you won't have to make a borei nefotosh for the lemonade. So now that you did the Boruch Al Hagefen, Al Pri Hagefen early, so you've caused yourself to have to make an extra Boruch of borei nefotosh, which is to cause a

11:47 Boruch She'enatzrich, which shouldn't be done. But if you did it, it would still-- He would, as I say, he would not need to make a shehakol. When he's finished drinking his beer, he'd have to make a Boruch Agreino, borei nefotosh. Take it further. Let's say if he had, had wine and beer and also some potato, potato crisps. And he had a shir kazait, a potato crisp within a shir klei chos bras. So he has to make a borei nefotosh in any case. I've finished with the wine- I want to continue drinking lemonade and potato, potato crisps. I'm gonna make a berachah acharonah in any case. So that's perfectly legitimate. So it's a fascinating idea that the berachah which he said, although he made a berachah acharonah, but the, the berachah continues for the part which he did not disassociate himself from. Now, this brings us to a fascinating, um, question, which probably no one gave it th- serious thought, but when you've eaten a few biscuits and you made a berachah acharonah, then you realize there's a few crumbs in your mouth, and after that, taste it. And you swallow those crumbs. Hey, I, I, ate them without berachah. In the Torah it says it's not a problem because when you made a berachah acharonah, you meant not to eat more biscuits. You did not disassociate from swallowing the crumbs in your mouth, and therefore they are included in your-- Th- they are still covered by the original bare minimum mitzvahs. Dan. Let's move on

13:17 to the next question. Dan, can I ask a question? This berachah ain yotzricha, but he's continuing to eat. Okay. Someone asked me over Chol Hamoed about making a-- doing an upsher. So what you have on the lower, lower right is from the Shulchan Aruch, Siman Tov kuf lamed alef. It's the din of not having a haircut during Chol Hamoed. And the reason for the issur to have a haircut on Chol Hamoed is, shelo yikanes leregel keshehu menuvo. Imagine you're very busy. Erev Pesach, you're b- making matzahs, and Erev, Erev Sukkot, you're building the sukkah and the lulav, the four species. And, you know, Erev Chol Hamoed, you don't have time. So people would-- You know, Chacham didn't make the laws in a vacuum. They saw people were doing this, and they were coming to the beginning of Yom Tov looking like tramps, their hair all unkempt, and they were having haircuts on Chol Hamoed. So Chacham said, shelo yikanes leregel keshehu menuvo. They introduced a new issur. Just like you're not allowed to do melacha on Chol Hamoed, they introduced an issur to have a haircut on Chol Hamoed, and which becomes a very, very interesting twist to this. I heard this from Rav, uh, Rav Efraim Pardes, the Av HaHanhalah of Porshleimer. Erev Pesach. Erev Pesach afternoon has got a status of Chol Hamoed. Yeah. So Erev Pesach afternoon, you're not allowed to have a haircut. Why? Because it's like Chol Hamoed. Why can't you have a hair- a haircut on Chol Hamoed? Shelo

14:47 yikanes. You shouldn't come to Y- Yom Tov looking like a tramp. So it's out of Yom Tov. So it's out of Yom Tov. Now is the time to have a haircut. No, no, no, it's Chol Hamoed. It's very interesting how it became kind of like a melacha, and therefore it's also even on Erev Pesach. Okay. One of the exceptions, who can have a haircut on Chol Hamoed is someone who just got off the boat. He was traveling, and there was not-- no barber on, on the boat, and he's just off the boat, so he's allowed to have a haircut on Chol Hamoed. Someone came out of prison, and there was no barber in prison. No. So now the Shaar HaTziun, who is a commentary on the Shulchan Aruch, he quotes the following. "V'ein b'gan ha-melech." Um, and he says-- it quotes the same gan ha-melech, who says that you are even allowed to delay the simcha of tiglaḥas, the simcha of a upsher to a child. You're allowed to delay it so that it should be celebrated during, during moed, during Chol Hamoed. Mitzvah nah-mi ikar bekach. It's indeed a mitzvah. And then he goes on, talks about the minhag of, of, of Rashbi, uh, people going to, to, to Miron to do a haircut over there. Anyway, he says, not only if the b- boy became three years old on Chol Hamoed or Yom Tov. Even if it's earlier, but you want to delay it to be able to do it Chol Hamoed, you're

16:16 allowed to do so. Very interesting. Generally, Bechor Haderebba didn't have this view of delaying an upsher. Everything has got a ezratan, and you do it as close to the, to the, um, auspicious time as possible. You don't delay it unnecessarily. But all right, that's what the gan ha-melech writes. Now, before I saw this, um, what I'm gonna share with you now, I, it-- what I, I was thought of the following. I noticed that it-- there is an answer of the Rebbe here, which you can see, that we should not do an upsher on Rosh Chodesh. Although you can say it means a full haircut and just, uh, whatever, and perhaps a, a shalesh-- an upsher is different to the minhag. But he says the poiel is that this Reb Yehuda Hosid says, right, so you shouldn't do a-- have a haircut on Chol Hamoed, on, on Rosh Chodesh. And the Alter Rebbe brings him in Shulchan Aruch, and he says it's an element of sakana, and therefore you shouldn't do it. See, if you, if you note that the Rebbe in the first part over here refers to the Shaar HaTziun, which we just read. So on the one hand, you might say that it's okay to do an upsher on Rosh Chodesh, and yet the Rebbe says, "No, you shouldn't do an upsher on Rosh Chodesh, and you should do it. Take it for after Rosh Chodesh. Do it right afterwards." So I was thinking to myself. I was thinking to myself, Rosh Chodesh

17:51 is a, is a, is a, um, minhag. Not having a haircut on Rosh Chodesh is a, is a Reb Yehuda Hosid. Not having a haircut on Chol Hamoed is a din in, in, in Mishnah et cetera. So if you don't, don't do-- make an upsher on Rosh Chodesh, Chodesh Moshiach, you shouldn't make an upsher Chol Hamoed. But it's not davka, and actually, you can see here, um, this is from the Sefer Shevet HaLevi. It's from Reb Shmuel Horovitz. As far as I'm concerned. And he says that you are allowed to do an opsher for a child on Chol Hamoed. The reason is that because till now the child wasn't able to do it. It's like the boy-- he just came off a boat. Till now, you couldn't, uh, undo-- give it. Or he just came out of prison. Till now, he couldn't have a hair-hair-haircut. Now he's allowed to. So that's-- that seems to be the, the logic. Although the Gan Ha'Emek seems to take it even further. And, uh, he says-- he quote from-- he quotes-- he heard from Rabbi Groner, now all of a shalom, that the Rebbe had told people that they could do a-- they should do a opsher Chol Hamoed. And he heard from, from one of them, one of Anash, that Rabbi Shimon also told him to make an opsher Chol Hamoed. Which is very interesting because, uh, on the other side of it, I once was in conversation with Rav, uh, Yisroel Farkash, the author of, uh, Chol

19:12 Hamoed Kil Choise. And he, he lives in Shalaim. He had-- he wasn't aw-aware. As far as he was concerned, people don't do Chol-- an opsher Chol Hamoed. But here you see that, uh, well, the Shaar HaShomer says you can do it. And here you're seeing, uh, Eidis that, uh, that the Rebbe did give his blessing to do so. So there we are. Okay. Let's move on. So we've had this discussion before about mezuzah for a porch. So as you can see here, you've got a front door, and there's a small, whatever you call it, a small porch in front, and it's got also a post. So that way-- where the number seven is, or I'm gonna point to where the... One might think where the mezuzah ought to be. So there's two issues here. Is this, is this a stone structure? Is it a tzur sapesa? I think it is. Although you could also argue it's just to hold up the, the stickle roof over there. Well, I'd say it is a tzur sapesa. But is it a separate entrance or is it part of the one entrance? So I've mentioned a few times, I've used it, one of my, uh, favorites for him in Hichas mezuzah, is the Sefer Sechel Tov. And he writes the following, "Base Shaar shalifnei habais." If, if, if they got like a ve-- like this porch in front of the house, the entrance to the house. If it's only just as wide as that, um, shem, sh-im rechava base

20:51 shaar rak rechava pesach. So it's basically k'pesach oveh. It looks like just a, a, deep entrance. And if the depth or between the two is, uh, four ammas, then you'd have to have two mezuzahs. But if they're less than four ammas between one and the other, one would see them all as one large-- o-one wide doorway, and you'd make the me-- only one mezuzah. And where would you put that mezuzah? We've gone through this before. You'd put the mezuzah at the narrowest point. And that's going to be, in our case, that's going to be where the door is and where the door becomes a little bit-- the doorway is a bit, um... Well, you've got the, the door frame. So that's gonna be the narrowest point where you walk through. And that's really the place where the mezuzah belongs. Okay. Let's move on. Um, here from a different, different, uh, part of the world. A shailer. This is a shailer actually from somewhere in, in the Southern states, the United States. Um, and the shailer is the following. You have a bedroom and, and a master bedroom. And after the master bedroom, there is an ensuite bathroom. As you can see here, there's a shower, um, unit to the right. On the left, there is a, uh, a sink and a vanity unit. And there's also a little toilet which has got a, a door in front of it. This little area then leads on to a dressing room. So we all know that you

22:41 do not put a mezuzah on the door of a bathroom. The reason being that a bathroom is where people stand undressed, and that's not a respectable usage. And therefore, you don't put a mezuzah in a bathroom. The question here is, this dressing room, this inner room, is chaiv a mezuzah. It's a storage room. It's got, uh, it's got more than dalet ammah square. It's quite large, as you can see a little bit from the picture. So it's chaiv mezuzah. But the place where the mezuzah n-needs to be put up is in the bathroom. So what do you do now? Do you put the mezuzah in the bathroom or... Now, let me explain another thing. I'm sorry, I didn't put it on the screen. And that is, the correct place for the mezuzah is what we call b'chalal hapesaq, within the doorway. To put a mezuzah on the surface, on the outside or on the inside, comes into what's called achorei hapesaq. It's not in the doorway, it's near the doorway. L'chatchila, that's not the place for the mezuzah. That is actually a big issue with the modern-- these UPVC doors. When many people put in these installations, these, these metal pla- plastic doors. And it's often very difficult to-- There's no space where to put a mezuzah with b'chalal hapesaq, so people put them near because that's the best they can do. But here-- So this question is dealt with, with in-- also in the Sefer on Hichas mezuzah. It's called Piskei She'arim by, uh,

24:19 Rabbi Schechter. And he re-- he addresses this very problem. If the base hakise happens to be the entrance to the room, which is chaiv mezuzah. So he says, "The base hakise, the first door is-- doesn't need to have mezuzah." That's obvious. And then he says, "You should put the mezuzah b'cheder hapnimi b'toch ose ha'cheder. Im ha'deles niftachas l'cheder hapnimi, nimtzei." So the mezuzah is gonna be the base hakise. So he says, "You should put it inside and not inside the base hakise." So looking at the diagram at the bottom here, yeah? So we've got here, this is-- Let's-- Where it says, "Base shin," let's call that the bedroom. And then we've got this area, which is the t- the toilet area. Now, true, I said that the toilet has a, um, has a door. But the shower, showers, the people don't, uh, get dressed in the shower. They get dressed and undressed in that corridor. So that corridor, although it's not the shower nor the toilet, but it is a place where people would stand undressed, and therefore it's, uh, to sta- to have a mezuzah in a place where people, uh, uh, stand undressed is not appropriate. And therefore, the mezuzah... Is it playing around? Oh, here it is. Okay, there we are. So the mezuzah will be put inside the dressing room in a way that it's not gonna be visible in the, in the, uh, toilet area. So that's what he says over here. Although there are those who are questioning it.

25:52 Interesting, he has a lotion. Um, he says that there's a p- particular... This is what he has from Abraham Palmshlita. Not like, uh, this, uh, Kutra Hazon mezuzah who says you should put it in the, um, bathing area with a double cover. „Uhud dover mezuzah meoid," he writes. It's a very strange thing to say, uh, to put the mezuzah in the bathroom. And one of the-- I saw further discussion of this. Even though we have the idea of having a kis me tochisa, double cover, well, that's good when you-- for an ad hoc situation. But to have a mezuzah, uh, even, even with double cover in a place where people are, are standing naked, that wouldn't be appropriate. Okay, let's move on. Okay, here's another very interesting question, and I got this from a young man who's, let's say, is interested in a particular topic, and there are regular podcasts on this topic. We're not gonna deal with what the topic are because, uh, uh, that wasn't the question. Let's say it's a legitimate topic, but the presenter is Jewish, not Frum, and he-- Let's say if he records a, a podcast on Shabbos. Are you allowed to listen to the podcast? Now, on the other way around, you may remember the old records, it would, uh, say, uh, a little message not to be played on Sabbath and the holidays. Uh, Elie Lipsky's records had this and others. I, I ha- once heard that this was an instruction of the Rebbe. Is it because

27:30 then I'm singing-- If I produce a record, then I'm singing on, in your house on Shabbos, or is it just that that person should be Mechal Shabbos? That's, that's the really, you know, can speculate. The, the question here is... Let's come back to the, the basic Halakha. If a person-- There's a concept called Ma'aseh Shabbos. If someone cooks food on Shabbos. Now, if he cooks Beshohig is wondering if it's cooked, bemaezet. It's Asur Le'olam Lo. For him, it's Asur Le'olam. But for the rest of the world, they're allowed to have it. But then the, um, the Ksav Sofer particularly deals with this question. The Ksav So-- The, the, uh, Maggid Avraham says, "If a person cooks on Shabbos, even bemaezet, he is not allowed to have it, but anyone else after Shabbos is allowed to have it." So what happens if a case you have a restaurant, which is, is, uh, he, Rachmana Litzlan is cooking on Shabbos, and after Shabbos, you can go and buy it. Because it wasn't Bishviloi. I mean, it, it, it, it wasn't him. It, it was someone else. So the Ksav Sofer lashes out against this. He says, "No. That which we say for other people is okay, that's only under be- be- bemikreh. Only if it's a one-off happening." But not if you have a pundak, if you have a, an, um, a restaurant which is w- working on Shabbos. To say after Shabbos, "Oh, it's not me. It's, it's, uh, it's for someone else," that, that is

29:04 not acceptable. This becomes a massive issue in, uh, Tsfat, for example, on the buses. Take a bus a half an hour after Shabbos. How did the bus, uh, get here i- in a half an hour after Shabbos? If it means that someone's Mechal Shabbos, so-- And he was Mechal Shabbos knowing that it's Isur Shabbos. So y- that wouldn't be okay. Let's take it further. What about... You, you see many Seforim, it has a notice in the front, "Nitpas al Niyar She'ein Bo Chashash Chilul Shabbos." The paper was not, not, not, no- doesn't involve Chilul Shabbos. And I once heard a Shiur from the Rav Ovadia Yosef from, uh, Rabbi Yitzhak Yosef Shlita. He's talking about this, and he was looking more on a more lenient side. But this is a serious problem. You have a, a, a, a production. Uh, he, he went to the details of the stages of paper production. If it involves Chilul Shabbos, so that person's Mechal Shabbos and bec- uh, uh, because he has customers. So you can't, you can't, um, be a customer of stuff which was produced for you b'Chilul Shabbos. So that, that's the, that's the background for this notice on the Seforim that they would use. They wouldn't want to use, um, a paper which was printed, which was produced b'Chilul Shabbos. All right. That's, that's, uh, uh, Ad Kan, if it was a Isur Min HaTorah. If the violation on Shabbos was the Isur D'Rabonon, then there's more room for leniency. And this is the

30:40 second quote on the left side of the page. Also for both from Piskei Teshuvah. Um, Piskei Teshuvot, where he quotes, um, from Mishnah Berurah, if it's a Melacha D'Rabonon, there is room for a, for a bit of leniency. And therefore, coming back to this podcast, I would say that, um, I don't know of an Isur Min HaTorah of- Play, uh, of making a recording. Nowadays, especially in the times of going back sixty years ago, when the and some justify this because Amirulenochri Bemukoe Mitzvah is allowed even about the Melochei Bemukoe Shottai. Now, this is traced back to the Itur. The Itur, I believe, was perhaps around the time of the Rambam, perhaps a little earlier. Um, and he takes the view that, that Amirulenochri is-- Instructing a goy is permitted even if the instr-- if it's before a mitzvah, it's permitted even if the goy is gonna do a Melochei Gemura. So if it means to light candles so that we should be able to see, eat the Shabbos meal, um, uh, not, not in the dark. So he says it's okay. You may know of some synagogues where the caretaker comes in Friday night and switches off the lights, and Shabbos morning, he comes in and switches on the lights. And what's the header? Well, that's the header. It's the header of the, uh, Itur, that Amirulenochri is permitted the Tzoirech Mitzvah, even if it's Melochei Gemura Shottai. However, the third paragraph, which we have on the, on the screen, the Alter Rebe says,

34:00 "Kol Adam Tzoirech Lahachmi," one should not rely on this. And even if you're gonna have to sit in the dark, you don't ask a goy to switch on the lights, um, to, or to light a candle so that you should be able to eat in light. You s- you, you'll eat in the dark rather than, uh, it goes on. Because the Ikir is that we-- that even for a mitzvah, it's not allowed to do a... And with a goy, it's only if he's going to do an Isur Derabonon. To ask a goy to do an Isur Derabonon, that's the term Shvus de Shvus. That would be the permitted. But to ask a goy to do an Isur DeRaisa would not be okay. Vedivre in Ikir, the Alter Rebe concludes, Vedivre in Ikir, that the Psak, the main Psak is that you're not allowed to ask a goy to do Isur DeRaisa. And therefore, Ein Lo Hokel Bo Zeh Afril Letzeir Hagadol. Even it's a Zeir Hagadol. Even it's a great need. In this case, I understand that, uh, people are coming shouldn't be disappointed from the Kiddush. I don't think anyone's starving. Um, but Meil, I don't see this as-- Anyway, even if it... Well, he says, "Even a Zeir Hagadol. Even a Zeir Hagadol," he says, "Ein Limchut Bemikihim." There are people who are lenient. Okay? So le-leave them be, and that way you'll use a term. He uses this beautiful term. Let them have, you know, igno- uh, blissful ignorance. Mutaf Shir Shogigin

35:27 Val Yum Ezidin. But if you're knowledgeable, the Alter Rebe says you cannot be Meikel. Even a Zeir Hagadol, you can't ask a goy to do a Melochei DeRaisa. So plugging in a hot plate is a Melochei DeRaisa. The, the cholent is cooked already. Uh, it's just to keep it hot. The, the issue is not the cooking of the cholent. The problem is plugging in that hot plate means that inside the hot plate, there are wires, and those wires turn red hot. You don't see them. But if you would open up the hot plate, you'd see those-- Like inside a kettle, the element of a kettle. Inside the element, there's a rod which becomes red hot. And to do that is creating a fire. A red hot fi- a red hot, uh, rod is, um, a, is according to the Alter Rebe, at least, Nechaziamtu, making... That's called Esh Min Hatorah. And therefore, okay, unless you want to go into other opinions who say that it's not a, a fire. But, uh, according to our, our, our Psak, that, uh, red hot rod is, is, is considered fire. Okay. Right. We have here now a very interesting question. A young lad has become more, um, Shaymi Torah mitzvahs, and he wants to keep kosher, Baruch Hashem. His parents are not necessarily on the same speed, but they are agreeable to make their kitchen kosher. Wealthy family. Got lots of expensive china. And so now there are also, uh, helps. You'll see in a moment. They're Sepharadish

37:00 of, of Sepharadish origin. Generally, when you come in to do kashering a kitchen and the, the china Although earthenware take the view it cannot be kashered. So someone had told him some that there's a room for leniency perhaps, and l-let's go through this. Um, first of all, there, th- we, there is this principle which says in the Gemara, "HaTorah hedah chicheret she'eini yotzem midei defei le'olam," the Torah testifies that the earthenware will not release its, um, whatever it's absorbed. It will never t-totally release it. There is a shitur, the same itur I mentioned before, the safer itur. He says that's only if you do it once. If you do it three times, it's going to, it's gonna work even for earthenware. We don't pasken like this. But in the case where people have got expensive china, and they are loath to get rid of it, so this is a very popular psak, that we will s-tell them to wait for a year. Because the Chacham Tzvi, who lived about 300 and something years ago, he takes the view that if dishes are left for more than a year, the flavor which is in the dish is completely gone. It's completely... And, and therefore he says after a year, nothing to worry about. Again, we don't pasken like Cha-Chacham Tzvi, but w-we'll combine the two. So again, when there's someone's got expensive china, and they're loath to give it away or to, to, to throw it away, so what we tell them is, "Leave it for

38:41 a year, and after a year we'll kasher it three times." And so we'll combine the itur, the Chacham Tzvi. That's the general psak. I don't know how often that happens, but that, that is one option, a well-known option. Now, where does the itur come in the Halakha is the following. Bishul Akum. The Halakha is that bishul akum, you can kasher kli cheres. That's brought in Shulchan Aruch, Siman Kuf, Yod Gimel, that bishul akum, because ein lo ikar min hatiro. It's got no s- it's, it's to- it's a pure derabanan. It's got no, no, no Isur min HaTorah to it, therefore you can, if, if this person had bishul akum in earthenware dishes, you can kasher them three times. We'll rely on the itur, and you can use, uh, you can kasher it. So here's the question. I understand that you can't kasher a kli cheres which absorbed chazer. Here I got a kli cheres which on Sunday it was used for meat. On Tuesday it was used for milk. Does it have any issur in it? Is there a issur inside this kayil? You all are, I'm sure, familiar that after 24 hours, the taste becomes, we call it ein ben yom. It's called taam pogem. See, if you ask me, you fried, uh, knishes, cheese knishes in a fleishige pan. So one of the things I'll ask you, the first thing, "How, uh, how, when was the last time you used it for meat?" If you used this knish, uh, the fri- pan on

40:25 Friday, and now you've, tonight you've, uh, you, for, you used it on Friday for meat, and tonight you warmed up knishes. So I'll tell you, "Slap yourself on the wrist," but the knishes are kosher, but the f-frying pan, you're gonna have to kasher it. Why do you have to kasher it? Why do you have to kasher this frying pan? The knishes are kosher. Why is it, why do you have to kasher the frying pan? And the answer is that an ein ben yomo is also to use ot ben yomo. You're not allowed to use an old dish, an old, uh, m- m- blia, because you might come to use it when it's fresh. But here in the case where the milk was separate and the meat was separate, the two separate days. So there's no issur in the dish. If I will now use it, it will be, the food will be kosher in any case, because it's a ein ben yomo. So can I k- k- So is it, is there room to be make or to kasher such a dish? This is, this is the question. So now, here we have from the Ben Ish Chai, and that's why I said he was a Sephardic family. So Ben Ish Chai is certainly, uh, a reliable posek for, for Sephardim. Ashkenazim, you have to see whether Ashkenazim follow that psak. So he goes through this discussion about this kayili im kise ha'adama, and then he says, "If you cover the dish, uh, with meat,

41:52 with a, with a, uh, a milky plate, it becomes asur, and you cannot, you cannot use that dish neither for meat, n-nor milk. And, and, and you have to do hagala, which was kashering." And then he says, "If it's kli cheres, if it's earthenware, you cannot. There's nothing to do. You have to g-give it to a goy or whatever." Then he says, "If it's not meat, but chicken." Ah. And perhaps in meruba, if you have to, if you have to get rid of those dishes, to sell it to a goy is gonna be a, a significant loss. So chicken, because this is a derabanan, then one can be more, more lenient. Then he goes also to say, and he says, um, "You should do hagala three times." Then he says also, "If it is kli sheini, you can also be makeel." So what, just to, to, to sum up what's, what's being said over here. If it's mamish meat of, uh, you know, beef, which was cooked here, and the same dish was used for cheese, and it's a kli rishon, then you cannot kasher it. If it was only used for bas-- uh, for, for chicken, or if it's kli sheini, which is in the case of usually the crock- the, the, the crockery in the house, would largely be the issue. It's not so much the, the, the, the, the kli rishon. It's more the serving dishes, which are all kli sheini. So then one c-could rely on, uh, the, um, Ben Ish

43:25 Chai to do a kashering three times. Why not, why not, uh, in the case when it's a clear issue in and it's both so and hollow, there's no issue here. So the answer is the following. I said before that you're not allowed to use the Ein Ben Yomo, you might come to use the Ben Yomo. This frying pan, which you used on Friday for meat, and tonight you used it for, for knishes, for m- cheese knishes. In, in, in, in a day from now, it's gonna be Ein Ben Yomo. What would happen if you fried onions? You may be fam-familiar that Dov Achari, for sharp food, takes the older acid flavor and makes it fresh. So you cannot say it's totally safe from Iseder Ais. It's not true. Even though the meat is Ein Ben Yomo and the milk is Ein Ben Yomo, but it is possible to bring it back to life through a Davo Chariv. At any rate, that's certainly the Halakha, that if it was a Kol Irish, if it was a Kol Heres, which is a Kol Irish for meat and for milk, even though at separate, separate days, you wouldn't be able to casher it. Um, whereas if it was chicken or a, a Klisheni, you have room to be Makel. Let's move on. Okay. So I have a, a member of family in Eretz Yisroel now, and the question comes up. If you said-- Now, Eretz Yisroel are gonna switch to Tal Umotor on Wednesday. So what happens if

45:07 someone said Tal Umotor in Davening the day after Sukkot, the day after, you know, Israel Chag? Now, the reason why Tal Umotor, the switchover, is delayed until Zayin Chesvan, as we are familiar, is because it's really, it's a time for rain right at Sukkot time. But in the, in the-- or certainly after Sukkot. But in order not to pray for rain when there are the pilgrims who are on their way back to their homes after coming to Yerushalayim, we want to-- So to give enough time for them to get home, so there's, uh, fifteen days or 'til Zayin Chesvan, and that's so that they should be able to get back, get back home. So really, there's nothing wrong in asking for rain now, but it's delayed because of this reason. So now, if you said Tal Umotor now, are you good? So not. Do you have to daven again? So here, I mentioned the Sefer before a few times, the Sefer Sheyi is Miyovin, and it's all about mistakes in Davening, et cetera. So, no surprises here. He says, "Eretz-- In Eretz Yisroel, they said Tal Umotor right after Sukkot, before Zayin Chesvan. " Yes, Shaimri. Shaimri. Yes, Shaimri. Shaimri. So some say it's, it's you, y-you sh- you don't have to daven again because really nothing, nothing really wrong in it. Others say that you do have to. Now, the question's gonna become more for us, um, after Zayin Chesvan. Why are we waiting for asking Tal Umotor till the fifth of December? Um,

46:45 it's, you know, it's, it, it won't do any harm if we have rain now. I'm not complaining, though. I would-- I like, I like the weather. But, um, why, why are we waiting so long? So they explain in Shukhan Arukh that outside Eretz Yisroel, we're following Bavel, the needs of Bavel. Whatever the reason may be. But that's, that's the, uh, Minig. Even, even the Southern Hemisphere, they're also following Bavel. And Bavel only needs rain sixty days after the, uh, the, the Tetufa. That works out the fifth of December. Let's not go into the detail on that. The Halakha is, if next week, if, if this Friday, if you-- if I had said Tal Umotor, I don't have to repeat the bench, the, the Davening. Because really, England needs rain now. It's appropriate. Nothing wrong. It's just England's waiting for Bavel. But really, with the evidence, I wouldn't have to re-repeat the Davening. But let's take a look over here, the Alter Rebe's Loshen. "Oh, who are Din Im Barotsis Halol Elu. To Yochi Veshual Motor Mizayim B'machasvim V'eilach. Ein HaMechuyav La'asot." If after Zayin Machasvim, then you don't have to repeat. You said the Tal Umotor, you don't have to repeat. Ah, yeah. But before Zayin Machasvim, you would have to repeat. Ah, yeah, the argument, it's not a Klalah. It's only because of the, you know, the, the, the, uh, only Regalim. Mishkan Chesvan. Now, the Alter Rebe seems to take the stricter view that until Zayin Chesvan, for-- despite the, uh, explanations and

48:27 the justifications, it's still considered premature, and you would have to repeat the Shemoneh Esreh. Once the Zayin Machasvim, then you don't have to repeat. Now, on a practical question now, let's talk about people traveling. Um, meanwhile, the borders are open for, uh, uh, for people of Eretz Yisroel to come to Chutz La'aretz. Um, some people can go back, can go to Eretz Yisroel. What's the rules now? So the rule here is, if someone from Eretz Yisroel came out of Eretz Yisroel before Machasvim, before Zayin Machasvim. In other words, he came today, today, tonight, la-last week, and he's here, comes Zayin Machasvim. So he says, "Well, if I'd been Eretz Yisroel, I'd start saying Tal Umotor. But now I'm in London. What do I do now?" So they-- There's a lot of discussion about this, but this is, um, certainly one path in the, in the Poskim. That is that it comes Zayin Machasvim, so then he needs to have rain because he's got a garden, and he's got a field in Eretz Yisroel. All right. So that's a personal need. It's not a communal need. It's a personal need. So communal needs are addressed in the, in the, in the, in the Bracha, Birkat HaShonim. A personal need should be addressed in Shem Etfilah. Therefore, this person who is here from-- and he's here now or come, what did I say? It's, uh, or come Wednesday. So on Wednesday, you start saying Tal Umotor where? In, in, uh, Shem Etfilah. Say Tal Umotor Bracha, Ki

50:02 Atah Shem Etfilah. If he left Eretz Yisroel after he already started, the, after the switchover, then he just continues in a quiet Shemoneh Esreh. We're not talking about the Chazan. In his quiet Shemoneh Esreh, he will saying the same Taleh Motor in, uh, the, the place where, you know, in Baruch HaShonim. What about the other way around? If we, from Chutz La'aretz, will visit Eretz Israel, whilst we're there, we should say Taleh Motor in Biachashashonim like the people there, because that's the need of that, of that place. But then when we come back to Chutz La'aretz, we will stop and only resume on, uh, what is it, 5th of December. Yeah. Right. Let's-- Oh, I think, oh, I think that was the last question. Oh, no, we have one more question on the, on the list, and then there's no slide for that. Oh, it is. It is here. Yeah. Good. Right. So someone had bought some Sforim online, and he paid by credit card, but didn't receive the goods. He called up, tried to get through to the vendor to no avail. Can he call up the credit company and, and ask for a refund, or is that some type of Mesirah? So the answer is that the term Mesirah, explaining this idea. Mesirah means that you're causing-- Let's take a look over here. This is from the Alter Rebbe in Nich- Nichke Momen. You're not allowed to cause harm to a fellow. And even, um, the Dibur, V'cheim Itzaretz Livroyach. If there's someone

51:43 who wants to run away, he wants to get away from paying a debt because he can't afford to pay the debt, and he's worried that he will get arrested if he stays around. You're not allowed to divulge his presence where he is. A, and it says, "V'gal Ein," it's not called a Moser. Remember? Shehe-- It's not called a Moser. Look at this. If he does, if a p- he does divulge where this person is hiding, it's not called a Moser. "Sha'arei Li Lo Goram Lo Nezek Elo LeShalem Ma Shechayav. Ni Kol Mokom Roag Doy Lo Asa." Moser means you're bringing upon the person a punishment which is beyond what is liable Min HaTorah. That's called Mesirah. You bring-- If you, if the person owes money, owe money, or he owes money, Torah does not say he has to sit in prison. If you are going to c-cause him, um, that he has to pay what he owes, that's not called Mesirah. Mesirah is causing greater pu- greater damage or greater punishment beyond what the Torah would punish or, or oblige this person. Um, right. And here you go. Here, here there's a note of the Al- Alter Rebbe in Alter Rebbe's Shichon HaRoch. He quotes here, and th-this is, all right, the editor, uh, fills in that you are allowed to testify on behalf of a goy in a goyishe court to, uh, to, um, oblige a Jew to pay that which he ha- he is owing where there's an element of Chilul Hashem. So,

53:30 so coming back, my-- When this person asked me about making a, uh, uh, you know, calling the credit card company, if I-- Does-- Is there-- What's the, what's the consequences? If you didn't deliver the goods, so the credit card company will... All right, they'll say that, yeah, there's no punishment there. Okay, they say that you didn't deliver. All right, um, it might, if he does it many, many times, probably will cause himself trouble. But, uh, on the one-off occasion, I don't see any punishment here. And therefore, I didn't see any Hashash of Mesirah. I just wanted to clarify. This is the concept of Mesirah. Now, when you're gonna-- If, if you're causing another Yid to suffer more than he would, uh, uh, Al Pi Halacha, that was where the inion of Mesirah comes in. But otherwise, um, he's allowed to, um, ask for a, a refund, and, uh, that would be acceptable. All right, we'll stop with that and wish you all a Gutovoch and, uh, a Freilichen Talmud. Ya Shikoilach.