שמות תשפ״ב

00:07 Good morning. Thank you Hashem we meet again. Um, to Nochum Meir Ben Malka. I'd like to share with you something which a fascinating, uh, journey which I saw in the Shalah last night. Now, the Shalah was written about three hundred something years ago, three hundred and fifty years ago, probably. Rav Shayele Eyb Hurewitz. It's a combination of Kabbalah, Drush, , Halakha. Um, so he's got a section on Teruah ShebeChsav where he goes through the Parsha of the Torah, and each week he has some, some explanations on the said Torah. So I haven't-- I don't often browse there, but I was last night or, I mean, early morning after Nittel expired, and I saw the following: that we have the story in this week's Parsha where Moshe meets this Mitzri who's-- He's goes, goes out and sees this Egyptian taskmaster striking, um, uh, a Jewish, uh, slave, and Moshe sorts him out, and then he has to run off to, um, he runs away to Midian, the whole story. So the Shalah is say he brings from Arizal that Moshe, Moshe is a continuation of the neshamah of Hevel. We go back in history, we have Qayin and Hevel. They have a fight and, uh, well, one way, Qayin, um, murders his brother, Hevel. The-- M-Moshe's neshamah is the neshamah of Hevel. Qayin comes down in three, um, in three forms. His nefesh, ruach and neshamah. His nefesh comes down in the Mitzri who was killed by Moshe. His ruach, he says, comes down in Korach,

02:15 and his neshamah comes down in Yisro. So, um, we have where Moshe, he sees this Mitzri, "Wayyakhas haMitzri." See, he, he-- That was the way he was-- It was Qayin. He was-- It was Moshe, as in Hevel, settling the account with Qayin, and that's why, "Wayyakhas haMitzri." This, in-- Once he's sorted out the, the, uh, once he's sorted out the nefesh of Qayin, then he's able to travel to Midian to, to, to, uh, connect with the neshamah of Qayin, which is in Yisro. When he meets the daughters of Yisro, he helps them, um, drives away the other shepherds who are, who are harassing them, and it, they come back to their father, "Vayomer na ish Mitzri hitsilonu miyad haRoym." We were saved by an Egyptian. So, and then Yisro says to his daughters, "Ve'ayeh yi?" Where is he? The words, "Ayeh yi," are the same, the same words where Hashem says to Qayin, "Ei Hevel achikha?" Where is your brother? "Ve'ayeh yi?" And he says the double expression, "Ve'ayeh yi," kind of the extra verb. He's wondering, is he just this plain Mitzri or there's something deeper? Because I know there's some neshamah connection here with ha- with this haMitzri. If he's, if he's just an regular Mitzri, we'll give him some bread. If he is the haMitzri who is connected to my neshamah, well then, we'll make a shidduch. When Qayin and Hevel were fighting, well, the fight was-- I say they were fighting, it was a one way, but it was because there

04:13 was a twin. There was a twin sister, and there was the argument who will marry that sister. So when, um, Moshe goes to, to Yisro after having sorted out the nefesh of Qayin, as in the haMitzri. Now, the word haMitzri is gematriaa three hundred and forty-five, which is the same as Moshe. Now, so when he says, uh, when he comes as the Egyptian man, the guise of the Egyptian man, well, he's sorted out and he's used the Shem Mab to kill, uh, the Mitzri. He's elevated his nefesh, and now he is coming along as haMitzri, um, and he's meeting up with Yisro. Yisro gives his daughter. Well, that is Qayin surrendering the, the daughter, so to speak, or the twin, the daughter. That's Tziporah. And he says, a fascinating thing. Moshe, when he was a baby, he refused to suckle milk from a, a, uh, from, uh, from a non-Jew, a Jewish woman. And here he's marrying a, a daughter of a, of a, um, a priest of id-idol worship. Now, of course, this was, this was the destiny which he had, to marry the daughter of, of, of Yisro/Qayin. And, um, so you have there the back in, back by, in Parashat Bereshit. "Ki shiv'o saim yukam Qayin." Yukam is roshei teivot. He mentions, um, Yisro, Qayin, Mitzri, or if you can say it's Yisro, Korach, Mitzri. And so Moshe, uh, is dealing first with the Mitzri, then he's able to relate to, to, uh, Yisro and to, um- And, and, and to connect.

06:02 And that's how Yisro kind of is the, the bearer of Yisro. And so it was another interesting thing which, uh, Hashem doesn't spell out. But, uh, you have the idea of Nefesh, Ruach, and Neshamah. So Nefesh is in ma'aseh, Ruach is in, in emotion, and Neshamah is in, in, is in sechel. The challenge with the Mitzri was the challenge on the level of ma'aseh. The challenge with Yisro, or the, the engagement with Yisro, is very much on the level of sechel. So it make, it fits, uh, perfectly with this idea. Um, and listen, I'm just giving you a little bit of fascinating, a whole fascinating journey which he has there with Gematrias and, and, and with, uh, similar words, et cetera. It's, it's a fascinating thing. It's just where we see the familiar story- Where is it? But there's something more to that. Which? With sechel? In the Shalom, in Parashat Shemot. Uh, which? In the Shalom, in Parashat Shemot. In this week's Torah. Okay, let's start off, though. This was just a little hakdoma. Let's go on to our, our, uh, share of the halachas. Okay. So, this past week, London was clouded over, as were other parts of Lon-- of, of England. And there was a, a struggle to find a, uh, to be able to say Kiddush Levana in time. There's a time which is written on the luach, on the calendar, which is the, it says, "Sof Zman Kiddush Levana." And it was, it was all clouded over practically. Um, there

07:36 was apparently a little short window somewhere. Most of the time it was clouded over. So many people did not manage to say Kiddush Levana in time for, um, for Motza'shabbos. And I had been asked, and I said, "It's okay to do Kiddush Levana the following day," and I'd like to explain myself where I'm coming from. So perhaps I'll start off with a story, and then we'll go to the, um, to the halachas. The story here you have is a diary of Reb Yankov Landau, who later became the Rov of Bnei Brak. And this is from Tof Reish Ain Tes. It's the eve of... It's Motza'shabbos, the Shalach, Yud Ches Shvat. Now, I checked in the calendar. Shabbos was Yud Zayin, and this is Motza'shabbos. See, he tells the following. "Some of anash, uh, myself included, had not made the Kiddush Levana. Friday night," which is the night in going into Yud Zayin, "there was a visible moon. I went in after the ma'amar. The Rebbe had said a ma'amar that evening of Oz Yoshir. And during the meal, I went in to ask the Rebbe, 'Should I do Kiddush Levana?' The Rebbe says, 'Oh, there's a whole long discussion about this.' Reb Dovid Oppenheim. Dovid Oppenheim, he has a tshuva, he has a, his way, a long, the discussion about this. And he is of the opinion that you should do Kiddush Levana that, some Friday night, if it, uh, works out. However, the Shulchan Aruch says no. For Reb Dovid Oppenheim, there's a lot

09:13 about this, and he says, "It's not a problem of Terumin, of traveling more than two thousand amos." And all the tefillahs are going where they're going. However, the Shulchan Aruch is quite, uh, uh, a-apathetic about this, and he says, "No, you should not do Kiddush Levana on a Friday night." So says Rabbi Landau, "I said to the Rebbe, that's all on the question of Shabbos. But here's another issue, that it's already now after the Zman." The Rebbe says, "Ah, today is after the Zman." And he starts thinking, calculating how long is it since the Molad, which is a new moon. The Sof Zman Kiddush Levana had been already, the latest time for Levana was, was, um, Leil Vav, which means, I, I guess, that means Thursday night. So this is Friday night. So Reb Yankel Landau says, "If we see a nice L-Levana tonight, it's Friday night." And the Rebbe says, "Oh, really? But wait till tomorrow night." And he goes, he recalls a ma'aseh with his father. One time, they made Kiddush Levana. It was the seventeenth Meshalest, the seventeenth twenty-four-hour period of the month. So they did make Kiddush Levana on the seventeenth Meshalest. "Shabbos," he says, "I've never seen this. There was once in Lubavitch, it was after my father had passed away, the people made Kiddush Lev- own Kiddush Levana the second night of Sukkot. I had made Kiddush Levana earlier." I'd seen it earlier. There was, I don't remember, I was Mekadesh Levana. But the- most of the people hadn't

10:44 been Mekadesh Levana. They did it the second night of Sukkot. And he says the name of the Rov who told them what to do. However, Madzhebsky, that was, uh, one of the Rabbonim at the time, close to the Rebbe Rashab. Rab-Rabbi Madzhebsky had testified that Rebbe Shlomo had told him that Mekadesh Zayin, to make Kiddush Levana the second night, night Pesach. Do-- Because the Shabbos, the same thing, same reason. But I've never seen that we should make Kiddush Levana Shabbos. And it's tachashveri. He says tachashver, it's awkward. This was a story with my father, the seventeenth of his last, so kind of a bit repetitive. And we got up very early, and we were Mekadesh Levana. The father, my father, the Rebbe Maharash, used to always stay up, get up very early. And we were awoken. We had a, a, a, we had a person on guard, a sentry on guard. There was five-ish. He was like the sentry, the guard. And we had Yiddishe starozhin. We had Yiddishe, Jewish, uh, guards, sentries. And, uh, we got up very early, and we were Mekadesh Levana. So he says, "Better we leave Kiddush Levana for tomorrow night. Tomorrow night is still in the seventeenth, in the seventeenth of Meshalest. The Molad was twelve o'clock, so you can make the Kiddush Levana tomorrow night also." That's going into the eighteenth of the month, yeah. And then he goes on, he says, "For the sixteenth of the month is discussed in the Heshev Moshe." A slight mistake. No,

12:11 it's Heshev Moshe. Heshev Moshe is a ivid sefer from the Yeshivat Moshe. Um, the-- He's the, kind of, the ancestor of the Satmar dynasty. Then the Rebbe says, "I remember they once went out with this forum." So my father, the Rebbe Rashab says, "Ah, that was, uh, very late." Yeah, that's true. So then Rav Yaakov Landau says, "I said to the Rebbe, on Tachallus without any tricks. Perhaps reading from a Gemara, from Alfes." So the Rebbe said, "No, on Tachallus, no, no tricks. For the seventeenth, you don't need to have Tachallus." You, uh, no, sorry. To be able to use from a safer, that doesn't nec-- it's not limited to the seventeenth. That can be even late. So here you have a fascinating, uh, conversation and record which, um, Rabbi Rav, Rav Landau, um, rec-records. And how the Rebbe Rashab had okayed saying Kidush Levana the eve of the s- of the eighteenth, because it's within, within the seventeenth, um, twenty-four-hour period since the moon. So I want to explain. So this is the story, and of course, it is very surprising. And so here's the story. Here's the, here's the Gemara. The Gemara about Kidush Levana is in Sanhedrin Mem Alef. That's to the right of your page. Until when can you say the beracha on the new moon? And he answers, . To the po-- When-- Until the, the, uh, recess, so to speak, the dent is, is co-is complete. Until when? So Rav Yaakov Bar Idi says, in the name of Rav

14:09 Yehuda, "Ad Sheva," till the seventh, "U'Ad Shesha Asar." One says till the seventh of the month, one says till the sixteenth of the month. Both of them follow Reb Yochanan, who says about the dent being filled. The question is: Are we talking about a crescent becoming a semicircle? That is ki astrol, like the bow. That you have to... They, they... It was like a, like a bow, and now it's filled in like, like a, like the string of the bow. In other words, like a semicircle. The, uh, Homem Hevekinafyo, the other one is saying it should like, be a full circle. So we have one opinion which says... And, and, um, one say, one opinion says, like a, uh, until the seventh of the month. That's when it's, the, the semicircle's complete. The other one says until the fifteenth of the month. Uh, till the sixteenth. So this is the way it is in the Gemara. So the Gemara says until the sixteenth. The, the Gemara is brought lahalacha. This is now on the, on the left of the page. We have here the, um, the Shulchan Aruch . So, first of all, the Machab-- the Shulchan Aruch Paskins till the sixteenth. But he says sixteenth, but not the sixteenth itself. Not . So when it says, "Ad Shesha Asar," that's ambiguous. Does it mean until the sixteenth inclusive or exclusive? See, it says it doesn't, doesn't include the sixteenth. He also adds another important point. Are we talking about the day in the month,

16:11 or are we talking about how many days since the molad? And as you may know, sometimes the molad can be a day or two before Rosh Chodesh. So when we talk about the, the, uh, time, the latest time for Kidush Levana, are we counting from the mo-- from the Rosh Chodesh, or are we counting from the, the actual, uh, from the, from the molad, from the, from the rebirth of the moon? So, the, the Mechaber says, "Miyom Hamolad." And the, the Mechaber is taking a very simple understanding of the Gemara, that you've got the moon, the moon is, uh, very small, and then it starts waxing. And then it reaches to its, to highest, to its biggest moment. And once it starts waning, then you can't do Kidush Levana. That's the way he understands it. Therefore, he says fif-fif-- not the, not the sixteenth, fifteenth. He also says he starts the account from, from the molad. The fact that there was a molad a day or two earlier means the Kidush, the date, the latest date for, for Kidush Levana is also gonna be, uh, earlier. Fine. That's how the Mechaber paskins. Not everyone paskins like the, like the Mechaber. There are-- There, there are numerous Rishonim and Achronim. Mentioned before, you saw the, the Rebbe Maharsam mentioned the Heshev Moshe. There's also Rama Mefano, there's a Shuva Chasam Sofer. There's a story in Chasam Sofer, I think it's, uh, um, I read it on Friday. It's, uh, Kuf Beis, I think, in Erachaim, where

17:41 there was a community, they were very concerned that they hadn't done Kidush Levana. And last time that when they hadn't managed to do Kidush Levana, there had been some kind of epidemic. And so they were very concerned this time, and the Rav allowed them to make Kidush Levana the following night. And then Chasam Sofer kind of, he, uh, agrees with him. It's okay to do up to the sixteenth. In other words, although the Shulchan Aruch says not the sixteenth, only the fifteenth, Chasam Sofer kind of goes along with him under the circumstance. Then we have on the-- There's, there's a well-known series of seforim called Knesset HaGedolah, wr-written by Rabbeinu Ben Veniste. He's quoted very extensively by the Magen Avraham. He also wrote a sefer on Sanhedrin, on Gemara Sanhedrin, called Chamer Havchaye. It's like a Shitah Mekubetzet on, uh, on, uh, Gemara Sanhedrin, and he writes the same thing actually in both of these sources, both in Chamer Havchaye and in Knesset HaGedolah, he writes the following. He writes, well, you have the Gem-- That's the second quote on the left side of your page. Sorry. Um, so he writes the following. That when Hardoi had said till the sixteenth, he quotes from Chilush Rabbi Ben-- Tamir HaPeretz, um, and then he quotes the Meiri, who says that, "Ach timole pegimoso betah sekenofo behu yom yud zayin be'chodesh." When does it become filled? That's the-- Sorry, yud vov, sorry. The sixteenth of the month. So when it says in Gemara the sixteenth, it means

19:44 the sixteenth, and it means the sixteenth of the month, not the sixteenth from the molad. And so what they're saying is, what the Meiri is saying, that instead of just looking at the, the cycle of the moon, look at the onlooker. When you look at the moon. When you look at the moon, do you see a full moon? Do you see it already reducing? And therefore, you could say that the sixteenth, although you don't see-- Although the, the moon has started to wane, but you haven't-- it's not noticeable. Because it's not noticeable, therefore you can say, still say Kidush Levana. So when the Gemara said-- This mahalak is saying, this approach is saying, that the sixteenth is still the, the Levana. There's-- You don't see a, a, uh, you don't notice the, the diminishing of the, the Levana. Therefore, you can still say Kidush Levana. So that explains the Gemara, which says sixteenth. But that doesn't explain the Rebe Rash-- Ma-- Rebbe Rashab talking about the seventeenth. So I've got a simple explanation. As I said before, sometimes the molad is bang on the day of Rosh Chodesh. Sometimes the molad is a, is a day earlier. Sometimes even more. But usually, sometimes it is, either on the day or day early. The Gemara says, until the sixteenth of the month, you can still hear Kidush Levana. Ah. And what would happen if the molad was a day earlier? You can still say Kidush Levana. Which means that even it's the seventeenth from the molad,

21:25 it's still not considered a, a, a blemished moon. It's still considered the full moon. That's the basis of seventeenth. Even the seventeenth is less until that's the tes zayin can be translated into yud zayin because so very o- it's very often that the molad is a day earlier, and you can still do Kidush Levana. Ah, so now the, the seventeenth is still safe. So that's the story with the Rebe Mara-- Rebbe Rashab. It goes back to Rebbe Maharash also. So we've got, I think, strong basis to be meikel. Well, so it's not such a well-known story and, uh, fine, but, uh, I think in the circumstances, we, we can rely on it to do Kidush Levana, um, on the seventeenth, uh, misless, which is very clear. All right. Okay. Last week, we're going to another thing, new question. Last week, we were talking, came up a discussion about the morning brachas and... So one of our listeners listening to the recording, we spoke about, I think it was... Well, we spoke about, um, can you say the bracha, She'Asani Koch Tzarchi. I mentioned that if you get up before dawn, you should not be saying a bracha, She'Asani Koch Tzarchi, unless you're wearing leather shoes. That's what I said. So he happens, this our list-listener, he happens to get up regularly, very early, before dawn, and he has a, has a cup of coffee. You know, says brachas, has a cup of coffee, and then he goes and does his, uh, shiurim, et cetera. So

22:57 he says, "What's the story with, with, uh, with the bracha on, on the rooster?" Yeah. Hanozen Lasechvivinu. So let's read the Halachah of the Alter Rebbe. Alter Rebbe's Halachah here is in the Siddur, which in every Siddur, in every Chabad Siddur, it's there, almost. He says like this. He said, "These brachas, the next," what is it, "fifteen are the brachas," um, talking about if you were a-a-awake a whole night, if you didn't change your clothes. If you're awake a whole night, you should only say these brachas at, um, at dawn. Now, what's relevant for us? Aveilim yoshan balailo. If you did go to sleep, and you woke up, obviously, otherwise, you wouldn't be saying brachas. Venischayeiv bo hen. And you did become obliged in that particular bracha. Yochol levoroch meyad she-nishchayev bo hen. As this, as long as you became obliged after chatsos. So now, again, if you get up after chatsos, it's before alot hasharach, and you put on shoes, you can say She'Asani Koch Tzarchi. So if you heard a rooster for some reason, you could say the bracha, Hanozen Lasechvivinu. But it's only when nischayev bo hen. Then he says, im nei kol halailo. And if you heard a tanur go from chatsos, then you, if you heard the tanur go, then you could, uh, then you could say the bracha, Hanozen Lasechvivinu. But if you heard a tanur go before chatsos, you cannot. But meanwhile, what we're seeing here is after... So let's explain something. After dawn, you don't need to

24:32 wear leather shoes, and you don't have to, uh, you can-- You slept in your clothes. You can say those, those brachas. Because after dawn, we say you go according to minhag yoshon olam. Since it's minhag yoshon olam, since the norm is people get up at this time, and they're getting dressed, and they're putting on shoes, and this, and this, and the other, therefore, you can say all the brachas. The, the complication is when you are be-before dawn, where most people are still tucked under their quilts. So you can't follow minhag yoshon olam. Then you'd only say the bracha if you personally had that experience. You got dressed, malbush arumim. You, uh, put on shoes. You say, She'Asani Koch Tzarchi. You heard a rooster, you could say the bracha, um, uh, Hanozen Lasechvivinu. Now, here's a, here, the ChidushThe question which I have here is, someone had joined in. He was Excuse me. And for some reason, he had, he had to bentch early. And then he-- but he was delayed a bit, and now he can be party to the ziman. So his question is... Now, there's a letter of the Rebbe about people going to weddings and bentching early, and because they-- ‹Lechatchila›, when they sat down to the meal, they anticipated that they wouldn't be able to stay till, till the bentching, and therefore they didn't commit themselves to be part of the ziman. But fine, he, he-- meanwhile, he's there. He's asking, should he say, "Boruch sh'okhalnu sh'lo," or should he,

26:40 um, say... If you, if you are present at the ziman and you didn't join in the eating, then you say, "Boruch hamvoruch l'olam v'ed." If you s- if you did, um, join in, you say, "Boruch sh'okhalnu." He's already benched. Does he say, "Boruch sh'okhalnu," or not? So this is, this was the question I was asked at the beginning of the week. Well, I've got a bit of a, a cough. I, uh, had a question this week. If someone has a drink of water, if they're thirsty, it says that you make a berakhah sh'hakol, yeah. So someone asked me a question. It's a cute question. There is a din if, um, if someone pays your debt, then they, then they have-- you made a n-a neder not to have benefit from them. They paid your debt. That's okay because only ‹mavri'ach arim min hachatsir›. It's like driving a lion away from your pr- uh, premises. So he asks, "When you're thirsty," say there's, there's a threat. It's-- the thirst is bothering you. When you take a drink, it's driving away the thirst. So why can you-- how can you make a berakhah on the drink when you're thirsty? It's only driving away the thirst. It's not called a hanu'ah. That was his... Uh, and the answer is a very simple one. That, that is when you are ‹mavri'ach arim min echse khaveiro›. When you-- when Reuven drives a lion away from Shimon, then that's not called a hanu'ah for Shimon. But if Shimon drives away a

28:05 lion from himself, that is called a hanu'ah. That's called ‹mavri'ach arim min echad me'atsmo› is called a hanu'ah. If someone can bring their glass of water, I would appreciate it. Okay, um, so now let's come back to the, our topic here. So you have here three people. So let's read the Shulchan Arukh. ‹Sh'lo yikach shor sh'ochlu k'achad v'shakhachu u'veirach kolekhu le'atsmo›. You have three eating together, and one of them forgot he benched on his own, so they've lost the ziman. Thank you. ‹Baruch atah Adonai, eloheinu melekh ha-olam boru min ha-adam›. Then he says, you-- then, then you've lost the ziman. If, if-- uh, ‹aval im echad mehem shakhach u'beirakh le'atsmo›. If one of the ziman had made birkhat hamazon on his own, the other two can still u-use him for their ziman, and they can answer. And, ‹V'yochul lan boruch sh'okhalnu afar pi sh'lo yokhal klum ach sh'beirakh birkat hamazon›. The fact that he benched does not preclude him from saying now, "Boruch sh'okhalnu," because he did eat together with them. Therefore, he is able to answer, "Boruch sh'okhalnu." So that-- So that's to, um, summarize that one. You're at a chasunah, and for some reason, you felt the pressure that you need to bench and, and leave. And then they do bench and do ziman, and you're still there in the room, and you want to answer. So the answer-- You do answer, "Boruch sh'okhalnu." In th-this case, it would be, "Boruch elokeinu sh'okhalnu sh'lo-- Boruch elokeinu sh'simcha b'mitzv'tcha sh'okhalnu sh'lo." So you would

29:55 say, "Boruch sh'okhalnu," even though you've benched already, and perhaps that was a bit premature, but you did eat, and therefore you are able to say, "Boruch sh'okhalnu." I think it's very straightforward. Okay, let's go on to the next, uh, halakha, next question. Very, very interesting. So here, I was discussing about the case of a second marriage. Let's see where we have the Shulchan Arukh here now. Okay. Go back. Right. So this is a halakha, the-- a, a, a regular first marriage. We have seven days of, of, uh, sheva sheme ha'amisha, seven days of celebration. On each of those seven days, if there is a group of people eating together, and there is a ‹kadam chadashah›, so we say sheva berakhot. What about a ‹zivug sheini›, a second marriage? So the halakha is, if the boy, if the groom, for him, it's the first time he's gotten married, and if the girl is a ‹basula› The color's a Basula. Sorry. If he is, uh, if he's, if he's a Bachare or if she's a Basula, you can do seven days. If he is not a Bachare because he's been, been married before, and she is not a Basula, so then it's only Yom Echad. The question is: how do you work out the Yom Echad? Because very practically, let's say you do the wedding, the chuppah, at three o'clock in the afternoon, and the seder will be at seven PM. At this time of the year, well, one is gonna be Yud Ches L'Chodesh, and one's

31:48 gonna be Yud Ches L'Chodesh. It's change the date. We change the date at, at, uh, sunset or at nightfall. So the Poskim recommend that you do either the chuppah and the meal during the day, or you do the chuppah and the meal at night. That's the simple advice. Kitzur Shulchan Aruch, the Siman Kuf Mem Tes, says that if the meal started by day and overflowed into night, then you can still say Sheva Berachos. I'm discussing this because I want to share with you a klal about Kitzur Shulchan Aruch. Kitzur Shulchan Aruch is a very popular Sefer. Kitzur Shulchan Aruch is not just a bridge Shulchan Aruch. He's giving his own Pisque Halacha many, many times, but he's got three main foundations, three main sources. It's either the Alter Rebbe. There are sections in the Kitzur Shulchan Aruch mamash word for word from the Alter Rebbe. His Keses Hasoefer is straight out of the Alter Rebbe's Shulchan Aruch, for example. Of course, Kitzur Shulchan Aruch, many pieces are straight from Alter Rebbe's Shulchan Aruch. He also uses Derech Achaim from Yaakov Lissa, and he uses the Chayyei Odom or the Chochmas Odom. Chayyei Odom, Chochmas Odom was some same person. He was Rav Avraham of Danzig. He was the Rav in Danzig. Danzig is now known as Gdansk, the port city in Poland. And he wrote, like a Kitzur Shulchan Aruch, but, uh, obviously, Kitzur Shulchan Aruch mu-much more popular. What I want to say is, when you find a Chidush in Halacha in the Kitzur

33:35 Shulchan Aruch, unless he himself says where he got it from, it's going to be in one of those three sources. So the Kitzur Shulchan Aruch says this big Chidush that even though it has to be on the same day, but if it started on the same day, and it overflowed into the night, it's okay. You can still say Sheva Berachos. So I was, I was, uh, intrigued to find where, where he got it from. And yes, it-- I actually managed to trace it to the Chochmas Odom. See, here you have on the, on the screens. Let's read through this Halacha. Ad Kam Mivarchin. Until when can we do the Berachos for a wedding? Am Ish Shenoscha Al Mano. If he's-- For him, it's a second wedding. For her, it's a second wedding. It's only on the first day and the first feast. If they had several times on the same f- day or several feasts, no, only the first feast. Then the third line, it says, "If they di-"vim lo yochlu seder shona dalailo. If, let's say, they made the, the chuppah by day and the meal by night, you actually stop it. There's a doubt whether you can make Sheva Berachos because now you've switched the day. I'm skipping down to the bottom. The third line from the bottom, it says, "If they started the first meal before nightfall, and it overflowed into night, then you can say Sheva Berachos." So this psak of the Kitzur is written here in the Chochmas Odom. You've

34:55 got a fascinating source. You see in the middle, he had quotes from Magen Avraham. You know we don't make a chasuna on Yom Tov, not even Halach Moed. Why not? Because of a concept of Ein Ma'avim Simcha BaSimcha. One of the reasons we have Ein Ma'avim Simcha BaSimcha, that you don't confuse the sim-- the celebration of Yom Tov and the celebration of a wedding, so you don't have Ein Ma'avim Simcha BaSimcha. So you ask the question. Time by gone-- In times by-- years by gone, it was very common to make weddings on Friday. I think I may have discussed this once on the, this, this, in this forum. It was very common to make weddings on Friday. There's a Tshuva in the Rama that he talks about where he made-- the, there was a orphan girl who was getting married to someone, and there was some discussion about the dowry. An uncle had promised, and then he just stepped down, and he, he, uh, the-- and the wedding was delayed well into Shabbos, and he made the chuppah Friday night on a, yeah. It was already Shabbos, and he would explain his basis for doing that. Of course, what it was common to make weddings on Friday afternoon, and then they would have the feast at home, and however they worked it out. It was very common. What about Erev Yom Tov? How about doing a, uh, you can-- I'm sure that some of the balabostes are about to faint. Erev Yom Tov. Meerfeldinish. They

36:19 make a ere-- chuppah Erev Yom Tov. But the question was, uh, uh, make a, make a chuppah on Erev Yom Tov, and then the Yom Tov meal would... So the Mag-Magen Avraham says a fascinating thing. He says that the feast by night will be the Simcha of the chasuna. Ein Ma'avim Simcha BaSimcha. You c-- Like you can't make a chasuna meal during Halach Moed, you can't make a chasuna meal the Yom Tov night. Sheva Berachos during the week, yeah, that's okay because the main celebration's the first meal, the first feast. But the first feast should be on the night of, uh, night of Yom Tov. It goes into a violation of Ein Ma'avim Simcha BaSimcha. Says the, um, Chayyei Adam, Chochmas Odom, if that's the case, ah, so the same thing if it's, uh, for a s-second wedding. So the-- You're saying There you're saying that, that you can't make the feast the night of Yom Teruah because it's, it's, it's the, it's the celebration of the Hashanah, the main celebration. Or okay, on that basis, you at least, you should, you know, agree that the seder started by day and overflow to nightfall. After nightfall, you should be allowed to make Sheva Berachot, uh, at, at night. That's his Chiddush. As I say, the Chayyei Adam, this Chachme Adam is, is the basis of the, the source for the Kitzur Shulchan Aruch. I still... I'm not totally, uh... It's got a very nice argument, but there is a Chumra and here's a Kula. So

37:43 I think the advice still remains. I think that's the general advice. Either you make, um, everything by day, including you bench before Shekiya, uh, n-or you make everything by night. But what we do have gained is also, in addition to the general information of the policy of the Kitzur Shulchan Aruch, but it also, if there is such a case and it is overflowing, it's running into Shekiya, one doesn't have to start getting too frantic because there are, um, plenty of Poskim who allow if it overflows also. Okay. Um, I have here some comments on the chat. Hasha'e Et Min Ha'Arets. Thank, thank you. I was just told a source of making a Bracha when you are thirsty, uh, on a Bracha on a glass of water. Someone comments whether the, uh, was, was the Chayyei Adam written by the behest, at the behest of the Vilna Gaon, uh, to counteract the Alter Rebe's Shulchan Aruch. I highly doubt that. I know that there was Chassidim were, had some ambivalent attitude to the Chayyei Adam. That's true. As Chassidim of Chabad have got a sense of humor also, so they were... Why did he call the name Chayyei Adam? Because he didn't want them to make a Kitzur of it, because it would look Kitzur Chayyei Adam, which means shortening the life of a person. Uh, so there's these, these Chassidisha jokes about it. Um, it, it... Both of them, both of them don't make sense because the, uh, the Alter Rebe's Shulchan Aruch was only

39:09 printed posthumously in, uh, tahf kuf ayin vav. The Gra passed away, uh, 20 years earlier, so I don't know he even knew that the Alter Rebe had written a Shulchan Aruch. Yeah, that's one thing. The other thing is that the Kitzur Shulchan Aruch was written much later than the Chayyei Adam. Therefore, to say that he was, uh, anxious about him, the Sefer being made into a Kitzur, it wasn't so fashionable to make Kitzurim at his time. So it's nice joke, but that's it. Fine. Uh, let's move on. Okay. Also, um, last week we had a story about the, uh, fellow who wanted to switch on the kettle, the Shabbos urn, just before Shabbos, and we said it's not allowed. So following on from that, I was asked that we're having company Friday night, may we put raw chicken in the oven and open the oven two hours later? So let's explain very, very clearly. To leave food to cook on Shabbos has to be gorov ve'kotom. Now, how... There, there has to be s-some, some statement that it's not a normal cooking situation. That's what the blech to cover the fire is reminiscent of what they used to take a handful of soot and throw... Of ash and throw it over the embers. That's called kotom. There's some statement that it's not business as usual, not cooking as usual. In an oven, I don't know what you can do to make it gorov ve'kotom. What you gonna do? The, the, the, the oven, uh, I

40:34 don't know where you, where you... What you can cover in an oven. I don't, I don't, I don't see the practicalities of it. So it's just putting in an, a, a chicken in... Now, there is a Halacha that if you put up raw meat, mamash before Shabbos. Now, so what he's saying over here, then you don't need gorov ve'kotom. And he says that, yeah, it is as the Halacha which you have in Shulchan Aruch. You put up raw meat, it's chayle gamri, and you d- you put it in the oven, it's not gorov ve'kotom. But the reason for that is, as you see very clearly, because since the meat is now raw, um, , you're putting in raw meat, it's not gonna be ready tonight. Just, just, you know, chill out. It's not gonna happen tonight. , it's not gonna be, um, ready for tonight. That's the heter of raw meat, where it's not gonna be ready for tonight. But to put in raw meat or chicken, which t- cooks quicker, and t- our cooking systems are much more efficient than what they used to have. And so-- and it is going to be ready for tonight, then there's no heter to put it in raw unless you have gorov ve'kotom. I know it's, by two hours, it's going to be ready, uh, without any problem. But you do have a chiyuv to put, uh, to, to, to en- to have a gorov ve'kotom in place, and if not, you wouldn't be allowed to. An

41:58 additional factor is that the din of chay legamri, raw, is only mamash just before, before, uh, Chesed, before nightfall. A woman normally benches licht eighteen minutes, twenty minutes, twenty-three minutes. We discussed this before. So you need to do it a little bit earlier. By the time you put it in, by the time you've lit your candles, et cetera, by the time sh- Shekiya, it's gonna be already, uh, cooked a little bit. So then the heter of chay legamri doesn't apply in any case. So really, this chay legamri is not really a reliable heter in our situation. Um, and so, no, the answer is you cannot put in raw chicken in the oven and leave it closed for two hours. That doesn't work, halachic. Okay, let's move on. So one of our list- regular listeners asking about allowing, asking the non-secu- non-Jewish security guard indirectly to switch off lights, switch on lights in shul. So here we have Amira L'Nochri. It's such a big field, and there's numerous forum written on it. But the main, one of the main areas in Siman Reish Ay involved, this is quoted from there. , there are many places where they do allow- Asking, instructing a goy to light candles in the house for the meal when, uh, it's dark, because it's not possible to not come and eat, eat in the dark. But yes, So this is the shitah of the Itur. The Itur was a contemporary of the Rambam approximately, and he has of the view that amiru

43:54 lenochri, to instruct a goy to do a melacha for a mitzvah need is permitted, even if it is a, an absolute melacha. So according to the Itur, you would be allowed to tell the goy to light, uh, to switch on a light to be able to have your meal, because that's a mitzvah. But we-- he says that's, that's, that's just a limud zchus for those who are lenient. Uh, you should, all, each person should be machmir not to instruct a goy to light a candle, even though you're gonna be as a result sitting in the dark, and you can't eat seudas Shabbos. Because rabbu hu ha-omri, the majority of the poskim say that shvus is not permitted when ka'mitzvah, only shvus dishvus, to ask a goy to do is for the rabbonon. But to ask a goy to switch, to, to, to strike a match, that is the predominant view that that's not allowed. Bederech ikkar. Therefore, when , one should not be, um, rely, rely on this even for a great need. However, you don't have to be moiche for those who are meikel. Better they should be in blissful ignorance, in error, than to be, uh, sinning willfully. So, all right, so coming back to the realities here. You have sometimes in, in the, some shuls, synagogues, et cetera, the caretaker is switching the lights off and switching the lights on. And so that isn't okay, as we see the halakha. But there's no-- we see here that you don't have to be

45:25 moiche, number one. Another useful thing. Are you allowed to read by the light of which is generated in a forbidden way as far as you're concerned? So if it were pitch black, if without that light, then you'd have a problem of ben-- of, of benefiting from that light. Many times, however, there is a little bit of light. Whether from the windows, let's say during the day, uh, or by night also might be a little bit of, uh, from the streetlights. But, uh, especially during the day, in the shul during the day, um, maybe some, a bit of light, and this is in-in-in-increasing. So since it was possible to read even without the lights being switched on by the goy, then you are allowed to read because you're not, um, benefiting exclusively from the melacha of the goy. That would make life easier. Okay. Let's move on. So here was a discussion, one of the, uh, what in Chabad here about kiddush. Is it essential for everyone to have a sip of the wine? So in many, many shuls, many synagogues, they prepare a, a, uh, tray with little cups of wine and they go around, everyone takes a little cup, and then the one who makes kiddush makes kiddush on a, on a, on a larger cup, obviously. And everyone else then sips from their wine with their little cup, which is prepared in advance. Am I, uh... Is that correct? Can I take a nod somewhere? Is that minaga? Yeah. Okay. So, so they're

47:01 not actually drinking from the very cup, the very wine which was used by the, uh, one who made the brachas. Okay. But they are drinking. In, uh, in, in Stafford Hill, in our shul, I make kiddush at the fabrengen, and actually, most people don't drink from the wine. They just make mezonots. And so let's try to sort this out. So here we have from Siman Reish Ayin Alef, beginning with Kiddush. There's no need to pour from the leader's cup of wine to everyone else's cup. who are yoitzeh with the listening. Unless they, they're itpagum and they have been tasted from, then you have to. But otherwise, he says it's not, it's not essential to, that they drink from your, from their, they, they can have from their own cups of wine. And that is in the dinim of Kiddush. Now we have the din of Koitz Shel Brocha, which is in Siman Kuf Tsadi in the first volume of the Aruch HaShulchan. There is a prefer, preference, a greater mitzvah that all those present should taste from the cup which was used for the brocha. It's not essential that they actually drink from his cup. It's okay that each one has their own cup. And they, when he makes the hagafen, then they'll drink from their own cup. And he says, actually, there's an advantage of this because of, uh, pagum. Once it's drank from the cup, then it's a pro-- then for them to drink from it is a mashehu pagum. So that's a

48:46 whole parsha on its own. What is the advised minhag to when you're making kiddush for your family? Should you first drink and then pour out to them? Or should they drink from your cup? Or should you first pour off and then, uh... So, uh, I was brought up, my father would, alav hashalom, would make kiddush, and we passed around the cup. That was, that was the meaning we had at home. Um, I know that Rav Binyamin Chayes, alav hashalom, he would be naive to pour off. They make a, a fini-finished kiddush, pour off into another cup, and that would be what he'd give out to the rest of the family. Um, and I'm sure he had good, good, good sources for that. So there's different minhagim about this. But meanwhile, what we are seeing is that the fact that everyone should have a sip of wine is a mitzvah min hamuvchar. It is a recommended thing, but, uh, they are yoitzeh kiddush without it. We had an interesting thing. This morning, uh, we, this, well, this afternoon, we had a bris in Shabbos the kid bris. And what happens for the, for kiddush? So the one who, before they made the brocha, uh, just with the naming of the baby. So the announcement that this can also be serving for kiddush, for everyone who wants to, wants to listen. The idea of kiddush by day is that the m-- that the meal starts off with a berachah hagafen. So here, so the, the people are

50:11 there, there's refreshments there. Um, so,so long as the meal has started off, they said, uh, with, with a boreh pri ha'etz. So that's the general view of the Poskim that that's good enough for Kiddush. I told them, people, you know, they wanna make-- who, who said the berachah, they should say all the preamble, the Mizmor LeDavid, then Ashkenaz should say that before. But, uh, it can be yotzer Kiddush with the kos for Birkat, uh, uh, for Birkat HaMazon. Someone's asking here, lighting candles is de-rabbanan, turning electric lights on most Poskim is derabbanan, especially LED lights. So shvuz dishvuz bemitzvot. You're probably right, you're probably right that there is room to be more mekil. Um, however, uh, I, I wanna say something. That shvuz, this is Alter Rebbe's, a Kiddush, that shvuz dishvuz bemitzvot is only allowed bediaved. Let me e-explain this. The second night of Yom Tov, to light candles, you need to have an existing flame. So people who don't have a gas flame, so they prepare a yortzeit candle, so for the second night, they can light from there. If you've got a goyische, uh, uh, um, helper, how about asking the goy to strike a match the second night Yom Tov? Striking a match in Yom Tov is esu derabbanan, shvuz dishvuz, and it's esu derabbanan, and sameach u' mechareh b'zruch mitzvah to do the hadlakat neris. So we don't do that. The Alter Rebbe says clearly, I think it's in Shin Gimel in the Shu- Shulchan Aruch, that this shvuz

51:41 dishvuz b'zruch mitzvah is only allowed, um, bediaved, not lechatchila. So therefore, yes, you're, you're, you're right that telling the goy to switch on the, uh, lights b'zruch mitzvah, if there was some mess-up, yes, you could be mekil, because largely electric lights would be esu derabbanan. The shvuz dishvuz b'zruch mitzvah would, would be okay, but not to rely on that lechatchila. Okay, now we have another message. We're going now back to Kiddush. Since Corona, I started to pour from my cup, um, after the berachah before drinking to give for the guests. Um, I was worried about hefsek, so I stopped. Um, l'chaim, it seems from this it's better even for family. Certainly there, there, there's room to be, uh, to allow it on even lechatchila, yes. Someone's asking, why should everyone drink? Male are the one doing Kiddush, but should the others drink before eating mezonot, which has, which has Medina. I'm not sure, Medina, what do you mean by that? Um, okay. Well, simply, we've, we've seen here that there is a mitzvah min HaTorah, people should partake of ketzeh habrachah. So if possible, they should partake. But the yotzer, um, the, the yotzer. Okay. Let's move on. Um. I guess they don't have to say a berachah agafen if they're yotzer. That's right, that's right, yeah. Let's move on. Then someone asked me about using a double wick candle. So usually, our Havdalah candles are a, um, are made of li- little candles which are folded over one another into, into, interlocked, kind of,

53:23 into mold, and that's the word avuka. It's like you have the possuk, "Vayaarev ek ish imo," they wrestle, they were interlocking. So that's the avuka. It's a mitzvah min HaTorah livorach al avuka. It's preferable to say a berachah on avuka, um, "Sheyesh bo etzim harbeh meorot harbeh." The avuka has got-- What's the advantage of saying on a, on a, a, avuka, which means a, a torch? The, uh, uh, that, um-- That is because it's got lots of separate flames. And since we say the berachah, "Boré me'ore ha'esh," that creates the, the various colors of fire, so then ribo meorot. So therefore, there is a preference to use a, uh, um, a, a fire which has got several flames. But really, even if you had a single candle, you could also say the berachah bore me'ore ha'esh. Because if you look carefully at a flame, you'll see harbeh gevonot yesh bo. Like, Beshalach, Bizshilo, a famous teshuvah about this. If you look at the flame, you'll see there's blue, and there's, there's red, and there's yellow. So "shaloshah dusim al habamah," it says it, yeah. So you got the different colors. So therefore, the bore me'ore ha'esh, even in a single flame. But there is a preference to use, uh, to use a combination of several fla-- uh, several candles. Now, my question here is, or our question here, is there a difference between a candle with two wicks or a candle which is-- with several candles which have been braided together? That's the question. So

54:55 let's read carefully. Let's see if we can come to some clarities, some, uh, pasuk on this. "V'cheim im beis ner shel shemen u'shel shav u'vecheilev." If you've got two oil lamps or two wax candles, and they're near one another to the point that their flames are connected with one another, harei ze avuka. So that's also con- con-- Putting two candles together is also considered avuka because you've got several flames together. What would happen if you'd have the f-- the flames are not near one another, not jo- not joined? So you got two candles next to one another, but they're not touching, the flames are not touching. So then that would not be, um, called avuka. Then he says, "But if you braided two candles, two wax candles, and you made them into one candle, then it's called avuka even if the flames don't join." Because they've become-- So what the Alter Rebbe is saying here is, a braided candle, even if the flames are not touching, that's called avuka. If they're two separate candles It's only when the flames are touching. Coming back to, to the double braided candle, I think it does qualify as, uh, it's got a-- it does produce two flames. Um, I have to look more carefully the next time. But if it does pr-- it looks like there are two flames that shall, uh, join together, then that would qualify as avoka. Right. Um, someone is asking me about leaving a, uh, a child with a non-Jewish babysitter. Uh, a

56:40 Jewish babysitter has now given notice about leaving a child with a non-Jewish babysitter. So there is a thing of, about not leaving with a Nochri because of Hashash, a worry of, of, uh, safety. So there is a basic din in Shechinat Haroof. Um, and, uh, we have here that you sh-shouldn't leave, but then those, those who say this, you don't have to worry about it because, uh, especially where there's, uh, fear over the Malchus, et cetera. Then the others who backtrack on this is you do hear of incidents here and there, um, and therefore you should be concerned. So we've got here different opinions. But, um, so there is room to be makeel. Let's move on. This is from... Someone is saying that-- But going back to the wicks. If the wick is Kafr Shemo, it doesn't help you because it's, it's, it's still just one flame. What we're looking for that there should be visibly two separate flame or two flames that you're working together. Okay, this is from the Sefer Minitzium, Mister Shtifas, volume three. Discussed this over there. So Shelu had asked me, she works a whole day in a school. She has a non-Jewish, uh, home help. Can she leave her alone in the house? So the answer which I've written there is, and the source is in the Sefer, um, there's a difference between a home help who's just doing cleaning and laundry, and then there's a type of home help you're going to entrust them to deal with the

58:06 food. If she has no-- If she has a whole helper and has no reason to touch the food, then she can be alone in the house, and you don't have to lock the food, you don't have to lock the kale, you don't have to worry about that. With the exception, though, of the wine. Wine should not be left alone with a, uh... When I learnt this halacha, then I installed on the wine, my wine cupboard, I put in a, a lock. Um, wine is a separate, uh, chumra. Shouldn't be left be-be-be yeuchd within, with a Nochri. Um, now coming back. If your, if your helper is also dealing with the chil- with, with the food, um, giving the children breakfast, et cetera. So she is working in the kitchen, she's gonna be taking food in and out of the fridge, et cetera. In that case, uh, you, um, would be an issue. And now we're dealing on the kashrus for the moment. We'll deal with the safety and the next thing. Um, and it would only be acceptable if there's a yoetz evenichnas. That it's li- it's, like, the, the, it's from time to time, someone of a, uh, Jewish presence will walk in unan-unannounced, uh, then that would be okay. But otherwise, to completely trust them with what's going on in your kitchen, that would not be okay. Uh, the second point which we have here, which is the main point of our, on our list, leaving a child with a, uh, babysitter as

59:23 eine Yehudis. So we do have a halacha in Shechinat Haroof about not entrusting a child, a talmid or talmido, to a Moira Nochri in a, in a bevin kavuah, to leave a child in the hands of a, um, of a babysitter, of a eine Yehudis, it should be in a way of yoetz evenichnas. Finally, um, I want to come back to a discussion we had last week about the naming of a miscarried fetus. I wasn't-- It, it, it's very Hashgacha Protis. This, we had a shivas on, on, on, uh, Motzei Shabbos. On Sunday, on the website, on anash.org, they had a, a, a booklet which had been relai- released by taasa-mishpacha.org or something in Crown Heights, um, a, a s-- for support for people who have gone through, uh, miscarriages. And so I looked at it, and there they had this thing which, uh, about giving a name even for a, an early unborn fetus. I was in contact with, um, I w- Rabbi Tuvia Kasimov, who was one of the, the authors of that booklet, and he says that seems to be, uh, the minag which is accepted over there. But I, I have since seen in, in, in Nittei Gavriel, he gave me a reference to Nittei Gavriel, where there are different minhagim whether to give a name for an unborn fetus, especially earlier on. And my concern was, if they, y'all start giving names, they may later, at a later date, forget and, um, want to use, use a name, and they

1:01:00 may have used that already for a sibling, which we can't use twice the same name for, for siblings. We should, um, finish off. I should only have Simchas, um, the Tova Nir haNigla, and, um, the Simcha Seer Ula Shlemo, Telyoh haNovi, and Vas haGula, the Simchas Elem Al Reishom, a gut Voch, Kol Tuv. A gut Voch. Thank you. Gut Voch. Gut Voch. Shavua Tov.