ויצא תשפ״ב

00:00 Good to go. Start off with the-- already straight in with the first shaila which we have. A shliach in a remote place doesn't have access to a sefer. Noticed that in the Parashat Pin- Parashat Pinchas. So there we have, "Hineni nosen lo et berit shalom." The word Shalom, as you can see on the screen, the Vav of the word Shalom is split. I just-- I remember it was a funny incident. There was a-- We were-- I was out, uh, in, in Australia in yeshiva for two years, and we had a youth minyan. And we-- someone noticed, "Oi! There's a split letter, the word Shalom." So we took out another Sefer Torah. And so when the next Sefer Torah is also split, so, uh... And then we realized that someone took a Chumash. So it says on this, "Vav ktiv," that the Vav is a split Vav. So, and they say he, he's asking the question. By him, the Sefer Torah, the Vav is written in, in a full Vav, and he doesn't have easy access to a Sofer till-- to, to, to correct it. So what's the story? So what you have at the bottom is from the Sefer, um, Meir Einay Sofrim from Rav Karasik, who also wrote Piskei Olam, num-numerous seforim. So he writes the word Shalom. "Yesh omerim laas Vav zeira." How do you do this, this, uh, change to the letter Vav? Some say it should be a s- a shorter Vav. That's what it means. Vav ktiv, a mini Vav.

01:42 "Yesh omerim laas Yud katan." Some say, no, it should be a Yud. And, "L'ma'alah mi'menu kav katan." And then a, a small line going down beneath it. That's a second way. "Yesh omerim laas Vav zeira." To make a small Vav, and then, "Yoniach ma'alah cholok," a bit of space. "L'ma'alah mi'menu oig kav katan." I'm not sure what the difference is between this and the previous one. At any rate, "Ve'im lo asah rak keshar vavin." If the Vav is just a regular Vav, "Ein hu pasul." It's not pasul. You can, you can read it. And behalal, if you remember in the Rambam, Hilchot Sefer Torah, he talks about all of these interesting changes, which are mesorah, et cetera. He says they are a mesorah, but there's not, there's not a, a reason to disqualify a Sefer because of them. Then he finishes off, "Umutal limchoch laas Vav ktiv." You are allowed to erase it. In other words, erase that, uh, make a, a middle of the Vav to erase it and make it, uh, into two. Although some would say it's got to do with haktoches. You-- Sometimes the Sofer will tell you, you can't just fix it by erasing. Sometimes you have to rewrite it. So here's a chidush that you can erase that little bit, and it remains kosher. Since I'm already bringing up this, so what's this business of a split Vav? So I'm sure everyone's intrigued. Why is there a split Vav? I was also intrigued. So therefore, I looked up in

03:10 the Baal HaTurim on the, on the, uh, spot there in Pa- Parashat Pinchas. "Davar acher Vav ktiv ki Pinchas hu Eliyahu." This is a promise, uh, to, to Pinchas. Pinchas is also another name and, and also known as Eliyahu. And we have five times in Torah, five times Tanakh, Eliyahu HaNavi is written without a Vav. Eliyahu. Yaakov is written five times with a Vav. And Rashi mentions this in Chumash, that the Habersher took a-- that, that, that, that Yaakov takes-- has taken the Vav from Eliyahu as a mashken, as a, as a, uh, security, that he will come with the Mashiach and redeem the Yidden. And there we have the pasuk, "Yogel Yaakov, yismach Yisroel." Yaakov will rejoice, Yisroel will rejoice. Yismach is the same letters as Mashiach. "Sheyismach le'it MoShiACh." Yeah, Yisroel will rejoice. Yaakov will rejoice in the times of Mashiach. And then, "Veyagzeh haVav." Then he will restore the Vav back to Eliyahu. And, "Veyihi Eliyahu Shalom." There'll be the word Eliyahu, will be the full name. Then he throws in that the word Shalom is the Gematria Zeh MoShiACh. So there you have a mention of-- There's a minhag of mentioning Eliyahu HaNavi in Motza'i Shabbos. So here we've had a mention of Eliyahu HaNavi also. Fine. Lovely. Gehen weiter. So here is another shliach, also in quite a remote place. Before we go further. So a Vav with a thin parallel line next to the regel. So this is another possibility of how you learn Pshat. In the Vav Ktiv.

05:02 So Rabaryah Freeman is sharing with us as to write a, a Vav with a thin parallel line next to the, the, uh, main foot of the, uh, of the Vav. Thank you. Okay. Behalal, when people ask me, "Shailas Sofris." I, uh, try to decline because, uh, it's a specialized field and, uh, fine. So thank you, Rabaryah. Let's move on. So here's a shliach in a remote place, and there's no Jewish bakery. So as we are familiar, there is idea of lighting the fire, and in that way, it should be pat shishra. It can be lighting the fire or can be adding, if the fire is already, uh, burning, to throw in a piece of wood to increase the heat. That's also called-- It makes it pat shishra. It turns out that now this store, this bakery, sell se-- partly baked loaves, which you'll take out. They're s-- they're frozen, and then you'll defrost them and ba-bake, and bake them fully, and they're nice and fresh, et cetera. So this would be a much simpler solution than going every time to the bakery to light the fire every day. So, uh, is that an exceptional ac-acceptable, um, option? So the answer is yes. That would be called pas Yisroel. I'm gonna read here from Shulchan Aruch 18:1. If a goy bakes bread without a, um, a Yid stoking the fire, without, um, without a Yid throwing a piece of wood into it, a splinter, even if it's become a bit crusty, So long as the... The

06:45 fact that a Yid will poke the fire, stoke the fire, is effective to make it pas Yisroel so long as the bread still has benefit from the oven. So it's very edible, but i-if it's gonna be a little bit, uh, more enhanced by b-being in the oven another few minutes, and meanwhile a Yid has, has, um, intervened something, done something to the fire, that's also called pas Yisroel. Then he goes further. Even if the bread has been taken out and even if it's edible already. If the bread is going to be put back in the oven and becomes more tasty, so then that's also called pas Yisroel. So there's certainly, certainly what we're seeing here cle-clearly, if it is not edible yet because it's only partly baked, and a Yid puts it into the oven at this stage, that would definitely be called pas Yisroel. So yes, that, that would be acceptable. Okay. Go on to the next question. Here is a Gemara of a Baale Teshuva. And he is learning in two shuls, and so it sometimes works out that the pressure of time till the Sefer Torah is put back, it's going, it's going to be late for the, uh, the second slot. Can he go leave the shul before the Sefer Torah is returned to its place, to the Aron Kodesh? So I said I'd look it up. So here we have in Shulchan Aruch. That is in, uh, Siman Kuf, uh, Kuf Mem Tes. The dinim of Kiryat Sefer Torah. So

08:23 it says the following. It is incorrect for the whole congregation to leave the shul until the Sefer Torah is put back in its place. Then if it's only individual who's going out, that's not a problem. So therefore, there's definitely no problem for him to go out, especially if he's got a, uh, an urgent mission to go to, to learn in the other shul. Um, where we do have a business of everyone going out, let's say in Sh-in Shulchan Aruch, that Rebbe brings it on if there's a Bris on, on a, a Yom Kippur, possibly also Rosh Hashanah. So then for the people to go out to do the Bris before Musaf, and the Sefer Torah are still left out, that would be a pr- That would be an issue. So now someone's asking, can you buy a goyishe loaf for 50 pence and put it in the oven for a few minutes to make it pas Yisroel? Um, thank you for, um, flashing back to this. First of all, obviously, there's a very important point here. We're talking about that he has verified that the bread has got no treif or fat in it and not... no milk in it, and it's, uh, and they no-don't use any treif or fat for the, for, uh, greasing the pans, et cetera. So we, we... That the kashrus side of it has been dealt with. We're only dealing with the issue of pas, of pas palter, of goyishe bread. Um, so according to... So what you're asking

09:56 by taking a, a loaf of, from the mechaber, you get the impression... Let's go back to the mechaber. You're saying that if you just pop it back into the fr- into the oven and to warm it up, makes it, makes it nice and geshmak. Is that enough to make it pas Yisroel? It's interesting, uh, pshat. Uh, of course I would say no, but, uh, there may be, there may be something to it. Actually, whilst I was reading this, I was thinking, what about making toast? But it's already completely, uh, edible, and so is it All right. That's, that's, like, an interesting question. I mean, that would, that'd be a further, um, amplification of your question, whether, um, ma-taking goyishe bread and making it into toast, would that be called Let's, uh, move on to a new shailah. Our b-- Our shul has a new bimah, so what do we do with the old bimah? So does a bimah have a kedushah? So here we have now is, this is Siman Kuf Mem Daled in Shulchan Aruch. Tashmishei kedushah. Hagoim tik shel sfarim umezuzos. The appurtenances, if that's the right word, of kedushah, of holiness, like the bag for the sfarim, the, the, the, uh, container, container for mezuzahs. Uretzuos tefillin, the straps for the tefillin. So the kedushah is the actual... Like, the parashat would be called the kedushah because you have Hashem's name mamash on it. And then the retzuos, these are appurtenances to be able to use the tefillin, so they are called

12:47 tashmishei kedushah. The argoz shenoshtin be sefer Torah chumash. The, the chest, the cupboard where I used to put, uh, Torah or chumash. Chumash scrolls, perhaps he's talking about made of parchment. Akal ponim, what's relevant, relevant to us is the kisei shenoshtin alav sefer Torah. The bench upon which the sefer Torah is placed. I know we, we usually use the word kisei for a, a chair where we sit on, and here it's actually referring to the bimah, what we call the bimah. Actually, the word bimah is referring to the platform where we stand on. So you've got a raised platform, and on top of it you've got the shu- what we would call shulchan ha'kriya. So the word bimah really is more the platform rather than the actual table, and this is referred to here as kisei. All right. So the Shulchan Aruch is saying that the kisei shenoshtin alav sefer Torah and the parochas, all of them have kedushah. And beTzorich legonzon, if they are no longer in use, they would have to be put in genizah and may put in shemos. Or however, however you do that. So an ohr hankodesh, a disused ohr hankodesh, and in this case, a disused bimah, would have a kedushah. So that's, that's the straightforward din of Shulchan Aruch. The reason for this is... Now, you can ask, doesn't the sefer Torah doesn't actually touch the wood of the bimah. So in the, what we've got here for a quote from Mishnah Berurah, I believe. V'ach shu alav

14:21 mun et hamitpachas hama'apoh. Even though the bimah is covered with a cloth, nevertheless, it's called a tashmishei kedushah. Lishum d'lif'alomim noshtin alav haSefer Torah belo mitpachas. Because sometimes the Sefer Torah is placed directly on the table, on the wooden table without the cloth. So then he quotes here from the Mishnah Berurah in Shaar Hatziyun that although nowadays we always... We never read without a cloth under the Sefer Torah, however, sometimes it slips a bit. Now, then, or you have the bottom of that, uh, first column. Achronim manenu hiskimu. Contemporary authorities have come to the conclusion. The pshat is that now, ein motzi af lo le'itim lechayf. It's absolutely not done at all. We'd never put a Sefer Torah directly onto the bimah. And as a result, it's called tashmishei de-tashmishei, and that makes a very big difference, halacha, that it's, it's considered t-two steps removed from the Sefer Torah. And therefore, the bottom line in the second column. V'lacheynien kol nu chodosh af sh'lishotames beYoshon hatorach nefud. Therefore, you can use the, um, the, the bimah which is now a surplus. You would be able to use it for mundane, uh, purposes. And, uh, similarly, it would not need to be put in genizah. It could be, uh, disposed of in a res- respectable way. It doesn't have to be put in genizah. So that remains the, the bottom line, that nowadays a bimah is, is, uh, is-- wouldn't have the status of tashmishei kedushah and does not require genizah. An ohr hankodesh is a

16:06 different story. There, it would, it would require. Okay. Now, here's a very interesting story. I was on the phone to, um... Someone called me up. It was, it was thirteen minutes past two PM, and he calls me up that he has a bris happening. It's somewhere in Eastern Europe, and it's two minutes before the skirah, and it's an adult. It's an adult bris, and therefore needs to use anesthetic. Anesthetist is right there. It's two minutes before the skirah. He wants to know how much grace does he have after skirah to be able to do the bris. And I told him up to four minutes after the skirah, I would go along with it. In the peil, it was a little bit longer. Fine. That's a, a side issue. And I'll just throw in that on the one hand, I saw a quote from Rav Elyashiv that if a bris was done in bein hashmoshos, then you'd have to do chatafas dam bris. On the other hand, on the margin of the Shulchan Aruch, they quote from Rabbi Yaakov Emden, that if there was a, a child who had, uh, on the eighth day, and now it's delayed until bein hashmoshos. So he says, "Do the bris bein hashmoshos, um, rather than delaying it. It should be a bris shleima bizmanah." So there seems to be a bit of a difference about that. Be that as it may, so we had, uh, this, this discussion about, uh, h-how long after the skirah do you have leeway.

17:46 Now, perhaps I will tell you why I have a-- I felt there is a bit of leeway. The n- the time for bein-- for, for sunset, which is advertised in, in the calendars, that is based upon astronomical skirah, astronomical sunset. Which means that as the sunset, which is gonna be published in the newspapers, et cetera. There's a letter of the Rebbe to the late Rabbi Hill Azimov. Those, uh, who learned in Brunoy may remember. Rabbi Hill Azimov used to, uh, sometime visit. He was involved in the, uh, running, in the administration of the yeshiva. More, but although you're living in Paris. So he would publish the calendar issue. Benoit used to produce a calendar, uh, every year, and there's a letter to him from the Rebbe about using the astronomical shkiya. To-- Now, here it becomes a, a-- you have to be very, very precise. What-- W-when we say the sun has set, that means you're looking at the horizon to the west, and the sun has disappeared. But where is your lens? Where are you looking? So the astronomical shkiya is that the lens is also on sea level, as if you are-- that you're, you're, you're wearing swimming trunks or you're, or you're a scuba diver, whatever, and you're in the water, and you put your eyes mamash on sea level, and you see... And then the sun just disappears. That's called astronomical shkiya. Now, someone might start picking, um, details. Does it mean the full sun or the middle of the sun?

19:18 Okay. At any rate, so the astronomical shkiya, the observer is at sea level. Obviously, if you're standing a little bit higher on the promenade, so then you will see the sun another couple of minutes later. And therefore, this difference between astronomical shkiya, which is the observer is at sea level, and conven-- and, and the halachic shkiya, which is, it's not assuming the fellow's, uh, g-gone swimming just to, you know, at, at shkiya time. Therefore, we can allow another couple of minutes. Then in, in addition, you have the Alter Rebbe uses a, uh, another equation of So, when a woman gi-gives birth, so the Torah says she becomes tamei. And then the Torah says if the... And the baby is born, so on the ve-- on the th-eighty day should be the bris. And we say, "But if the baby is born by cesarean, so then the woman doesn't become tamei ledah because it wasn't born in the natural way. So then that bris is not derabanan Shabbos." This is Machloket in Gemara and Machloket even in Rishonim. But the Halakha remains, we don't do a cesarean bris on Shabbos. So now becomes a question, he did a bris on Shabbos. The bris is a valid bris, but what does he do about the inyun of Chilul Shabbos? He did a, he did a melacha on Shabbos, which he wasn't licensed to do so. So the term which we have in Halakha for this is, "To bidvar mitzvah v'oso mitzvah." He got confused, and he was

23:26 engaged with the mitzvah, um, uh, also mitzvah, and he actually performed a mitzvah, although he wasn't licensed to do so. So then there are-- there's a whole, a whole discussion here. So now we have a Mishnah in Shabbos. There's a perek in Shabbos called the Perekh Rabba Eleazar de Mila about daf kuf-lamed zayin, and we have the following story. There are two baby boys. One is for a Sunday, and one is... One was born on Sunday, therefore the bris was done on Sunday. And the other one was born on Shabbos, so the bris was done on Shabbos. And the mohel got con-- uh, got con-confused, and he did the Sunday bris on Shabbos. So then is chayav. What do you mean, chayav? A person violates Shabbos in error, that's called bashogeg. So then he has to bring a korban chatas. So when it says here, "Chayav," in the Parashat, it means a, uh, korban chatas. He realized afterwards he did the wrong thing, so he have to bring a korban chatas. What if one child is a Friday baby and one is a Shabbos baby? So then it has here that Rab Elazar says he's chayav. He did the Friday baby on Shabbos. So Rab Elazar says he's chayav. And Rab Shimon says he's patur. So if you read this, you can understand that Rab Elazar says, "To bidvar mitzvah v'oso mitzvah." So the first one, when the-- well, when it was a Sunday baby and did a bris on Shabbos, it's to bidvar mitzvah

24:54 v'lo oso mitzvah. He didn't, he didn't, uh, make a mitzvah. He didn't do a mitzvah because it's a premature, um, uh, you know, for the mitzvah. But if it's a Friday baby, so then Rab Shimon says, "To bidvar mitzvah v'oso mitzvah is patur." Rab Elazar says, "To bidvar mitzvah, oh, it's chayav chatas." That's how you see here seems to be a Machloket Tana'im. So here I'm, I'm... I'll confess, I, I, uh, I thought I'd find something in, in Poskim. I couldn't find anywhere, so I, Mama had to go straight to the Gemara and, uh, work, work my way through. I found perhaps some remote mention, but I saw in one Sefer, he says that for sure the, the Mohel needs to have a Kapara. The Shailah is whether the Sandek, where he's considered accomplice to the Melacha, therefore, does the Sandek have to also have a Kapara? Well, let's leave that alone. So all right. So we have here this question of this... And this is, this is was my precedent. In the Gemara, then when he made a Brit on Shabbos without proper license to do so. One says it's chaiv, one says patur. This is brought down in Rambam. It's not brought down in Gemara. I'm sorry, it's not brought down in Shulchan Aruch because it's, it's not relevant L'maaseh. But it's brought down in, in, in, uh, it's brought down in Rambam. And I'm going to show you now, we'll come back to the Rambam in a moment, but why it is

26:19 Nigea L'Halacha. Because we have a, a whole discussion in Shulchan Aruch, if a person violated Shabbos Beshogeg, and he has a whole thing of doing a Kapara, of, of, of a form, a whole procedure for a Kapara, which we'll come back to. And similarly, you have in Ohr HaChaim, a similar thing. If a person violated those Halachas Beshogeg, so there's a Seuda ve'Kapara. All right. So now we're looking at the Rambam in the Hilchot Shchogus in Korbanot. And he says, "If a person does a mitzvah, and he did an Aveira at the same time, and such an Aveira, which is a sin which warrants a Korban, which is a, a Korban Chatas." So it says, "Patur mipnei she'oso be'reshut." Because when he was doing this, he was, he was p- he had kind of license to do what he's doing. Although there was a confusion. So he goes into an example of a Ba'al Yvim too. We'll go, we'll skip that. "Vechein," the second, uh, line, um, uh, highlighted area. "Vechein mi sheho ya le shtei tinokot." They've got two babies, baby boys. One is the Brit is a Shabbos, and one is a Friday or a Sunday. So the Rambam changes, because in the Mishnah, if you saw, he has a difference whether the baby, the second baby is a Friday or, or it's a, a Sunday. Here, the Rambam puts it together. Whether the second baby is a Friday baby or a Sunday baby, if he did both Brit on Shabbos, he did

27:53 both these two babies, so then he is patur. Why? Because there is a legitimate... His, he as a Mohel today, has a Brit to be done today. And the thing is, he did the, he did the other one also. But he did, he did. He had permission to do the Shabbos baby today. He also did another one. But he's t-t, uh, he had license to be, to be doing a Brit today. So the fact that he did two today in, in error, he does not have to bring a Korban Chatas. But then the Rambam adds, "Avod im lo yo ya echad meihen, lo yol milbe Shabbos." If neither of them, let's say one was a Friday baby, one was a Sunday baby, and he forgot, and he made the Brit on Shabbos, then he says it is Chaiv Chatas. So the Rambam is saying that your exemption, the, the exemption which is discussed in the Mishnah, is only because there is a Shabbos baby. So there is license to do the Shabbos baby. So therefore, you are, are acquitted for what you did in the Sunday baby or the Friday baby. Coming back to our case, there is no Shabbos baby. There is just, uh, one baby who is a Yotzef. And there was no license to do so, to do the Brit on Shabbos. So they, uh, he didn't, he did not have license to do, have any Brit on Shabbos in this immediate, um, um, you know, um, circumstance. And therefore, we come

29:21 back, it seems to be Chaiv Chatas. Now, just to spell this out a little bit clearer, the Rambam gives another couple of, of examples. One example, he says, "If a person carries a Lulav on Shabbos, he'd be patur because he's Osek bedvat mitzvah, and Torah bedvat mitzvah, also mitzvah would be patur." He needs to use a Lulav. He shouldn't have carried it through the street, but he'd be patur. Then he says, "If a person shechted a Korban Pesach, after he shechted, then he found out that the owner for whom he was, who, uh, who he was doing it for, they had withdrawn. So he had no license to do this Korban Pesach, or the owner had died, or they had become tamei." Whatever reason, he, this, he was acting on behalf of the owner of this sheep, and doing, he was, uh, uh, shechting it on Shabbos, which is Erev Pesach. And it turns out that he was, he wasn't licensed to do so. Or if it was found to be a treifa in the lungs, let's say. So then it's patur, because what he did, he did with license. But the Rambam says, "If he found out, if the, after the Shechitah, they saw there was an, uh, there was a visible blemish, a visible mumm or a visible treifa." So then, "Chaiv Chatas mipnei sheho ya lo livdoik. Da'achakach yishchit." He could have, he sh- he could have verified, he should have verified, and because he didn't, then it's Chaiv Chatas. So unfortunately,

30:48 that seems to be my conclusion over here, that because he, he himself is frustrated, why didn't I, you know, ask whether it was a cesarean. But he could have asked this question, should have asked this question. So it's an error, but, uh, all right. So then it's, uh, Lecher is a Chaiv Chatas. Um, I just wanted to lighten the, uh, this, the atmosphere a bit. There was, uh, a story with the late Rav Padver. And it's a Friday night and a woman saw her husband. She, she, she was-- looked like he, he wasn't looking very well, and she was worried he was having a heart attack. So she, uh, called up Hatzalah and they came running. And, um, the husband sees this new person come in. "Oh, Shabbos, very nice of you to come. Actually, I can serve you a glass of tea." It turns out it was a false alarm. And so the Hatzalah member, he was very upset because he'd gotten into his car, racing round, and it was, it was a false alarm. So he came to Rav Padver and he asked for a tikkun for it. So Rav Padver, in his style said, "." You should not. Don't do teshuva for this. For this one, you, you did it with license and you shouldn't, shouldn't do teshuva for it. Okay. Um, fine. Let's come back to our, to our topic, though. So now... So this is here. And this, I'm, it, it-- I'm, I'm sharing this. I can say for

32:36 myself, sometimes on Shabbos you forget. You, you, you switch on a light by mistake. You forget out of, out of, out of in-- how you say? Reflex almost. And what do you do then now? You mechallel Shabbos. And then what do you do now? Is it just, um, sorry, or is there something more, more, how do you say? Uh, more put together, a whole program of, of kaparah. So now here's a story about a fire. And I want to, um, address this also. I've been a couple of times by a-- at a family simcha, and there were many more candles than there were people, because everyone was lighting, you know, this, their, their, all their... Baruch Hashem for big mishpachas. And because there were so many candles, the curtain caught fire, this caught fire. And someone put out the fire. Now, it wasn't pikuach nefesh, I don't think. It was, uh, okay. It was-- it could have been. But it was like, you know, people out of, out of panic put out the fire. People put out the fire on Shabbos, and it wasn't pikuach nefesh, and it's a serious consequence. And I'm today saying this now because people, kind of this comes up. And I tell people, "When you're traveling, you don't have to write, light all, you know, 13 candles. You, you can light just two candles is enough." That may not always solve the problem, but it, it, the-- having many, many candles in a smaller, in a small space without a-adequate

34:04 forethought is actually asking for trouble. So let's come back to our topic. So now if someone put out a fire on Shabbos, if it was not to save a life, it was just to save property. So also mechallel Shabbos. You're not allowed to be mechallel Shabbos, even though it's melacha sheain gezrah legufa. You don't have any benefit from put out candles. And it says even if it's isur d'Rabonon like isur drabanan, you're not allowed to be mechallel Shabbos to save money. Then he says, if a person did s- was mechallel Shabbos, so then he says that he needs to have a kaparah. And that is, he should fast 40 days. That 40 days do not have to be consecutive. They can be a Monday and a Thursday. And these fasts should also be added that the following evening, not to have meat, not to have wine the night after the tannes. In addition to the 40 fasts, and also to give a 18 prutim, which is, uh, for tzedakah instead of a korban chatas. Um, because that's the shir of a seller. Now, if you want to know, know how much is a-- so a kohen will tell you. Um, uh, we, we work out five selaim. We work out at about 100 grams. So 20, uh, 20, the, uh, yud chet prutim would be about 20 grams of silver. Which what I checked today would be, it's about £6 or something, um, for 10 grams. So 20 grams would be, um, could be way

35:41 about, about, um, 13, 13 pounds for, for bimkom korban chatas. Then he goes in, if a person's not a-- for whatever reason, not able to fast, uh, say he wants to redeem the fasts. So then we have the yud beis prutim im efshar lo. Now, the yud beis prutim is what the Alter Rebbe mentions in Tanya, um, . They, uh-- which, um, which works out... Well, I've, I've, I've, I've, I've once worked this through. It works out to be about 11 grams of silver, which would be, according to the, the current price, would be, uh, £6 and 68 pence for each, for each day of which he wants to be paid up. So there is a whole regime here for, for a person who's, uh, chayav chatas. Although you could-- And now I'm looking again. I'm not sure because here the person put out the fire knowingly. It's not necessarily a shogeg. That would make it more serious. But then, so then perhaps the fasts wouldn't apply. But, uh, certainly the korban chatas would apply. So at least, um, to give tzedakah bimkom korban chatas. So I'm, I'm, I'm a little bit, uh, unsure now as, as I'm speaking. Right. Let's move on. Now, someone writes to me. He sees that-- Mignon is one of our re-regular listeners. He see, listens to the recording. He asked to address the inion of davening Mincha after Shkiya. So someone's asking just before we go into this. Shaula, is one higher to be conscious that the birth was

37:25 a cesarean? Um, listen, you're-- if, if you are a mohel and you're speaking to the mother, and you c- you know, it's quite a personal, uh, how do you say? Well, intrusion might not be the right word. But I'm with my father, well, Inshallah, I used to go often with Brison, and he would-- he'd go into a bedroom. It-- y-it's-- you are-- it's quite a personal, uh, how do you say, conversation. So it's a yes, you should be asking. If it's a Shabbos Bris, if it's meant to be a Shabbos, you should ask the question whether it's a cesarean, definitely. You should be asking that question. Yeah. Right. Now, so coming back to Mincha after sunset. So bichlali Chabad, we are Mishtadel to daven Mincha before, before sunset as it is in Shechinah. Unlike many Polisher, uh, circles where they tend to daven quite late, um, which we had a couple of weeks ago, I think we had with a story with the Alter Rebbe, with the Bardichever. And by the time the Bardichever was davening Mincha, by that time, by the Alter Rebbe's very time for Mahid, they're going to Rabbeinu Tam's. Whatever it may be. They're-- obviously, the, the Polisher are, are, are quite easygoing about this davening Mincha late. But in Chabad, we do Chad Chila, daven Mincha before the Shkiah, before sunset. In the Alter Rebbe's whole treatise on Hachnasas Shabbos, on the Man of Shabbos, he says, although he's very, uh, Machmir, that not to do lighting candles after Shkiah,

38:59 et cetera. By contrast, when it comes to Mincha, which the mitzvah of davening Mincha is Midrabonan. One needn't be moicheh, be yadeh mekilin. One needn't be moicheh, those who are taking the lenient, um, path to daven Mincha late, whether on a weekday or on Shabbos. Now, when he says on Shabbos, he doesn't mean Shabbos afternoon. I don't think so. Because why should there be a difference between Shabbos afternoon and Tuesday afternoon? Now, here he means Shabbos as in Friday evening. That the people who daven Mincha, uh, late on Friday evening one needn't, needn't be moicheh. And I'll ex-explain the pro-- the, the issue with that in a moment. He says, especially in the winter, it's-- the days are short, and we find, like, like you're allowed to do a shvutz medibrei soferim. We had a... I'm sh- I'm sharing this. We are, uh, two weeks ago, three weeks ago, I went to shul on Friday afternoon before Shabbos. And whilst I was out at shul, a woman knocked on the door at home. And what had happened, she had gotten-- she was in-- caring for her baby, and it came-- and she was preoccupied with caring for the baby. She didn't manage to light candles in time. So this was, uh, a little bit after, after Shabbos had ended. And she asked, "What can she do now?" So the answer would then-- for that would be, you're allowed to call in a goy. If it's Ben Oshmos, Samira El Nochri is okay to Tzeach Mitzvah.

40:38 So she would be allowed to call in a goy off the street to light her candles. With a Brocha, without a Brocha, at any rate. But it, it-- that's-- she would be able to call a goy because Ben, Ben Oshmos, she's allowed to call him, um, a, um... Yes, the Rabbono would be allowed Ben Oshmos. V'shas Adchak, a Tzeach Mitzvah. Coming back to our thing about the Davening Mincha, the Alter Rebbe says, can't be worse than an Isur, uh, Isur Shvutz Midrabona. Where, where the Ishmir Shabbos Gilchasa, he has an issue with this. And he says there's a mitzvah called Tosif Shabbos, and you should add to the Shabbos. Now, if you daven Mincha, that means you are declaring it's not Shabbos yet. And so you are-- you're kind of defying the mitzvah of Tosif Shabbos. That's his problem. I'm going to take this a little bit further. What is the halacha for a single man who's benching licht? Can he daven Mincha after he benches licht? And the issue here is, um, when a woman lights candles, so it's Kabbalah Shabbos. By default, a woman's Mekabel, Mekabel Shabbos when she lights candles. By a man, there isn't that default. So he's not Mekabel Shabbos by the lighting of candles. So now, is his davening Mincha afterwards going to be a contradiction? He's already said, he's already been Mekabel, yeah. He was Mekabel Shabbos. So this question was actually addressed by the Koshechlov Rov in, in edits three. He was asked by the Gera Rebbe

42:16 at the time. I don't, I don't remember which one it was. Imre Emes, perhaps. Uh, he was asked this question. And he deals with this question, and my take on this is the following. There is a lotion, Trey Ko Li DeSostria, Trey Ko Li DeSostria. Two... Now, you can read, read that word, that term, two ways. Trey Ko Li DeSostria, two leniencies, or Trey Ko Li DeSostria, two contradicting voices. And that's why I'm, I'm gonna take that view. Once you've said I'm Mekabel Shabbos, if you'd say, if you articulated with dibur, then you cannot afterwards daven Mincha because it's Trey Ko Li DeSostria. Trey, two contradicting voices. But so long as you haven't been Mekabel Shabbos bedibur, then you are able to daven Mincha. It's not considered Trey Ko Li DeSostria. That would be Mekabel Shabbos. As long as you're Mekabel Shabbos bemachshava, not bedibur, then you would be able to, um, to go on and, uh, and daven Mincha. Let's move on. So someone asks the following question, that they use, uh, oils at home for aromatherapy, and one of the ways is to put a, a few drops of oil into water, which is in a diffuser, and that creates a vapor. And now the oils are real extracts from p- plants and herbs, and so a nice fra- fragrance. Does, does one make a bracha when they turn on their f-diffuser and smell the vapor? So I'm going to confess, I looked for this. I couldn't find this question addressed clearly in,

43:57 in Malachim, et cetera. So I'm just-- I'll say what my, my view- my take on this is, and safek brachos lehakil. So here we have the following. If you have a good fragrance which does not have a, um, a, a real base. So if you have a garment which had been impregnated with a fragrance, but the fragrance is, is, is not-- It's not that the, the garment has a smell. The garment has absorbed the smell. So it's-- that's called a reyach she'ein lo ikar. So there are those who say you don't make a bracha on such a reyach. This is, by the way, the reason why the Poskim say not to make a bracha on a perfume. Well, maybe other reasons also, but because the perfume is not an intrinsic, um, fragrance. It's got other fragrances which are kind of i-implanted into it. And so someone should avoid smelling this, uh, consciously because of the shaila whether you should be making a bracha or not. Then he has a... If you have a, moshe, a box which was used for storing besamim, and it's picked up the fragrance, and you open the box, and you smell it, that for sure is considered, um, dove a, um, reyach she, she'ein lo ikar. And the reason is, why is that different to the garment, where it's a bit of a safek? Because you don't put the, the besamim in the box that the ga-- that the box should absorb the, the, the fragrance. With the bigodim, with

45:34 the garments, it was done consciously. Therefore, r-r... So coming back to our question about the, the aromatherapy, I'm a bit concerned whether, since you're not smelling the actual oil, you're smelling-- It's coming through water or something. It may be in the category of reyach she'ein bo ikar, she'ein lo ikar, and therefore, at least m'safek, I would say safek brachos lehakil. Someone's asking two questions. One question is, can the... For pidyon haben. One needs to ask this question. Yeah, you might lose a, a few bob through it, but yeah. Um, it turns out it's a pidi-- If it's a, um, what do you call it? If it's a, a , then there's no pidyon haben. Can a woman daven Mincha after candle lighting? The pashtus from the Alter Rebbe Shulchan Aruch is that you shou- should not be davening Mincha after the candle lighting. There are achronim who do condone it, but the way the Alter Rebbe presents it, one shouldn't. And, um, therefore, I understand it's a pressured time, but that's, that's the... So to say that you should daven Mincha before you bench licht, many women will say that they-- there's no way they can get round there, round to it. So, fine. So we'll daven Ma'ariv instead. Right. Um, so now let's come back. So someone's asking me a question about the th- the three words added in the Shema. So this is written, Hayom Hayom, it's Y day in Iyar. It says, "The Kirshama, which we say in the morning before davening,

47:06 sheyes omrim baboker. Some say it in the morning." What that means is some people daven early, and therefore they're davening early, they're before the zman. But some people are davening later, and therefore, in order not to miss out on the mitzvah de'oraita of saying Kirshama bizmano, so they say Kirshama earlier. Well, it, it was known in Chabad Lubavitch. It's called Kirshama k'tano. So yeah, to be fulfilled, the mitzvah of Kir-Kirshama at the right time. So at that, for that Shema, one also repeats the three words, Ani Hashem Elokeicha. Um, and one also adds the word Emes. Two things. Complete. They repeat the three words, Ani Hashem Elokeicha, and add the word Emes. In the Kirshama said in Tefillat Rabbeinu Tam, and Shmuel Shabo, um, I guess present company excluded. Um, so one doesn't repeat the three words, Ani Hashem Elokeicha, but one does add the word Emes. So the person's asking, "Why is there this distinction?" So there is this idea of the, the Shema having two hundred and forty-five words, mentioned in the Zohar, and another three words makes it in two hundred and forty-eight. It's like a roimach, which is like a spear, which is a form of protection, protection for your Ramach Havolim. So fine. So there is a concept of, of, uh, of, of two hundred and forty-eight words. Why is it not done in, in Rabbeinu Tam? So just a little bit of a... So this, on the bottom we have, there's a Sefer, Hayom Hayom Hamavuer. So, uh, he

48:33 says a smara. You can take it. He says, "Kirshama in Tefillat Rabbeinu is-- We don't repeat those three words because the saying of the Shema is not a chiyuv Min Hadin, and it's not, not even a Shemira. At night for Kirshama shel Lailah, so we do reput- repeat the words, Ani Hashem Elokeicha, because there you say the whole Shema, uh, in order to have a protection for your Ramach Havolim. But the, the Shema Rabbeinu Tam is not to be-- out to the mitzvah of Shema, and it's not for Shemira, and therefore, you don't have to repeat the three words. On the other hand, you do say the words Emes, the word Emes, although it's not, you know, as, uh, Rabbeinu Bechaye Katzenellenbogen used to say, "Rabbeinu, Emes." Pasuk says, it says in the Gemara, "Moshe Rabbeinu didn't say the word Emes. Um, we add the word Emes because of the pasuk, Hashem Elokeicha Emes, hu eleicha chayim. All right, so we do add the word Emes, but we don't repeat in Rabbeinu Tam the three words because it's not, uh, as a man haChiyuv of, of Shema. We'll go on to the next point. Someone's asking, "Is it preferable for the woman to skip davening Mincha if she doesn't manage to do so before Hadlak?" Absolutely. Hadlakat Neris is a mitzvah, and you can't delay that. And so if it's a choice between benching licht and davening Mincha, she's gonna have to rely on the fact that many women nowadays don't daven Mincha on a

50:01 regular basis. And, uh, what can we do? Right. Um, you're asking, "Aren't the three words, uh, ra- ra-- uh, uh, chatzi pasuk?" All right, good question. We'll leave it for another time because I don't have an Right. Let's go on to next question. Now, since this has got to do with Ramach Evodim, and now, the Ramach Evodim, if you wanted to know the, the detail, so it's a Mishnah in Eruvin, and it talks about-- It goes into detail all the limbs of a person. What that means, a limb by definition means, um, a bone and flesh and sinew. „Bassar,“ um, in Megillah when we're talking about tzitzit. So it says, for example, in your hand, you've got 30 evodim. That's how the Mishnah lists. So in each finger, there's five pieces to each finger. There's three in the, uh, finger, but then inside the hand, there's another two. So it's, „Shloshim bepisah sayad.“ And it goes through the whole body, and same thing in the feet. Each foot is 30, um, evodim. And, well, the Mishnah goes into whole detail and, um, the number of two hundred and forty-eight. But there, the Mishnah also says that a woman has got, um... One says Reish Nun Alef, and one says Reish Nun Beis. And so that's together, the, the Reish Nun Beis of the woman and the Reish Mem Ches of a man e-equals five hundred, and that's, uh, twice the ner. So you have two neris, ner for Shabbos. One for those-- One for the

51:28 man, one for the woman, because also the man has got two hundred and forty-eight. She has two hundred and, uh, fifty, fifty-two. Together, it says five hundred. So that's a side issue. But meanwhile, the question is, should a woman be saying, uh, repeating the three words if she's saying Shema? Should she repeat in order to have the number of two hundred and forty-eight? So this question was addressed by the Munkaczer Rav in Sefer Minchas Elazar. And so he says, this is from the-- quotes from the Ari z"l, idea of four to two hundred and forty-eight words in the Shema. And, um, he says that, „Me'atar sha'pir nochrin legam isho im yomer es krishema.“ The woman does say Shema. She's not required to, but if she does s-say Shema. So he says the, the Ramach Evodim means Ramach Evodim in the spiritual world. The Ramach, Ramach L'maalah of Zohar. And since we're not talking about the Tikkun of your own Ramach Evodim, Ramach Evodim of, uh, uh, in, in, in sfiros, et cetera. Therefore, he says a woman should also say, uh, uh, repeat those three words at krias shema al hamita or whenever she's, um... Well, when she's, uh, right, saying Shema. Finally, we have a last question. Someone asked me the question. It's not very, very dovor haPoshet, but it's worth, uh, addressing. If a person asks a question, then we, we, we should give it the ta-- the attention. He has a, a child, a, a, a, uh... He has a daughter called

52:48 Tzvia. And now he, he wants to give a, a, Be'ezras Hashem, a Brit. He wants to give her name Tzvi. So Tzvia, or perhaps it really should be pronounced Tzvia, I don't know. Um, so it's the same word for male or female. Is there an issue of having siblings with the same name? So I told him it's not a problem. Um, you have a lot of people called Nachum and Nechama, which, uh, is the same name. And, um, now, but then I did do a little bit more homework. And so here we have from-- This is a Piskei Teshuva in Siman Kuf Tes Zayin. Now, what's Siman Kuf Tes Zayin? That's the, the postcode about the Inyonim of Tsakona. So in the Piskei Teshuva, top line over here, „Ve'ain betshuas ad nepoz,“ which I tried to find, I didn't manage to. He says that you can give two children, two sons, the same name, whether one child had passed away or even if both of them are alive. That would be very confusing, but fine. Then, „VeShem ve'ashmot zichrosam mikol haKohim yesh luchush mishum Ein Hora.“ There's a concern of Ein Hora. But otherwise, he says, uh, „BeMeis echad ein likros lesheni beshem zeh mishum rea mazalo.“ If one child was given this name and it passed away, then you wouldn't give the same name to another child because of concern of, of, uh, if it was not a good mazal for the first child, didn't survive, one wouldn't give that name to another child.

54:27 So there is this idea which is saying one, one wouldn't give the same name to two siblings, but that's mamash the same name. But if it's in the case which he's asking, Tzvi and Tzvia, et cetera, there, there shouldn't be any hesitation, and, uh, that would be okay. Um, just to finish off, someone had asked me. We have another couple of minutes, and so I'll share with you the following. Someone asked me on Thursday night about opening a can of soda water. And he said, "On Erev Shabbos, there's a big problem. If you only open the can before Shabbos, so the bubbles will escape. So you will have, uh, lacking, you know, on, on Erev Shabbos, um, a flat soda water." So are you allowed to open cans? So very briefly, uh, there is a sugya in Gemara in Shabbos about Shover Adam Chovis, about breaking open a barrel. And the way it's brought Halacha, I think it's in Mishne Yod Dalet, that this has got-- This is-- Tosfos says that this is a barrel which was an earthen barrel. It was broken, and then it was stuck together. That's a mu-- The u- the term is Mustuki. So a Mustuki is a kind of container which was cracked and repaired with some glue. And so now it's a, it's a poor quality barrel, and that is the type of barrel that you're allowed to break on Shabbos to take out food, et cetera. But to break a healthy barrel wouldn't be allowed because it's

55:56 d- like making a barrel is boneh. So demolishing a barrel is soser. So you're not allowed to demolish a barrel. So now in this mustiky, there's a, a question, what is the, what is the leniency about the mustiky? Is it because it is not khashuv or because it is not strong? Is it a subjective, um, is it, is it, is it disadvantage, so to speak? Is it a subjective disadvantage or objective? So here is different views in Poskim. Some say that it's because you're throwing it away, it's not khashuv for you. Some say no, because it's, it's, it's itself, it's a broken thing which has been glued together. It's a weak barrel. The nafkamina is with a tin can. Tin can is, is, uh, disposable and therefore objectively, so subjectively it is a throwaway thing, it has no khashuvus. Objectively it is strong. And this is where you have different opinions whether you could break, uh, open a can on Shabbos. Going back to the Tehillah LeDavid who lived about a hundred some years ago, a Rav in Bardichev, and then Rav, uh, uh, Rav Shimon Shimon Zalman, Shimon Zalman Shimon Dvorkin, also he took the view that you're not allowed to open cans on Shabbos. Many disagree and they say that you are allowed to open cans on Shabbos, um, because they say it's a throwaway. I was, um, Rabbi Heller, zal zayn gezunt, he took the strict view and that's, if people ask me, I say you cannot open a can on Shabbos,

57:31 only al yedei nochri. Well, there are many who are lenient. Now, there's another issue here where the Mishnah says, you're allowed to break open a barrel, but you shouldn't make a neat opening. So when you've got these pull ring cans, so they're made in a way that you can drink from it and they shouldn't, uh, cut your lips. So it's, uh, it's a micha mischan. Now, here, here's the difference. If you're breaking open the can and you're not drinking from the can, so even according to the lenient view, I'm saying, even if you say that you are allowed to break open a can, it's a mustiky, but you wouldn't be allowed to break it and drink from it because then you mechaven la'ases lo peh, you want to make it a neat opening that you should be able to drink from it. If you're pulling the ring and then pouring out into another container or, or using a straw, uh, so then you could say you're not mechaven la'ases lo peh, then according to the other view, you would be allowed to open a can on, on Shabbos. According to the strict view, you can only open a can through a, a, a, you get a nochri to open it for you, and then you would be able to enjoy your oinig Shabbos and your fresh, uh, bubbly soda water. I wish you a gut vokh and a zeite alig gezunt. Kol tuv.