ויקרא תשפ״ב

00:12 Speaker 1 Thirty, thirty seconds early. And welcome to the Shir. And, uh, as you see, I've dedicated the Shir... Just dedicating to the who are in Ukraine or the, the refugees who fle-fled Ukraine. Which both of them, both groups are in need of yeshua in different forms, and, um, do whatever we can. The, the to help them all. I'd like to share with you, I actually got a phone call on Friday from someone who is, uh, in... Usually he would be in Lviv, and, uh, he's now in Eretz Yisrael. Which, so he, I, um, so he says to me that he has people in, in Lviv, and they're giving out at the center. He's in Eretz Yisrael, but he's, uh, managing the operations in Lviv, and they're giving out food on Shabbos. So I didn't really get a grasp of the full situation, but he asked whether the, whether the non-Jewish, um, staff member is allowed to heat up the f- the food in microwave. Like, they have like airline meals, that idea, where they can... A non-J-Jewish staff member could heat up the meals. So I asked, "Are they cholem or are they healthy people?" He says, "Baruch Hashem, they're healthy." But then I said to him, "Hang on a second. If, if, uh, they take these, these meals and take them home, they're gonna carrying on Shabbos. But they, if they take their meals home, they're gonna heat the meals in their own, uh, facilities, which will be a bigger avera. So it'd be better

01:59 Speaker 1 for the cleaner, for the, uh, well, the, the goyish staff member to heat up the meals rather than having them doing yishul y'shabath." Right. Let's, uh, start our shir, though. Um, so here we have a question that in some versions of the, uh, translations of Tanakh, apparently the Septuagint writes that, uh, M- Esther was a niece of Mordechai. And, um, so in various non-Jewish, uh, sources, that, that's how it comes across. This is their source entirely for that. So we have the Megillas Esther has, in addition to the regular Targum, has got what's called Targum Sheni. I haven't traced exactly the, uh, full history of this Targum Sheni, but it's, uh, uh, for example, the opening of Megillas Esther, it's, he, he has, like, pages describing the throne of, of, um, of... I, I see a note there's no screen share. Is that right? Okay, so let's see what we can do. Um, share screen. There we are. Oh, thank you for that. There we are. We're good? Thank you. So, so we have this, um, we're talking about the Targum Sheni on, on, uh, Esther. So the opening has got pages describing the throne of Shlom HaMelech because Ahasuerus used the throne of Shlom HaMelech and so on. So I looked up the earliest version of the Targum Sheni, and so here you have, if you can see this print. It's from Venice, Resh Ayin Ches, which is just over five hundred years ago. And it has here, "Esther bas ach avoy." So Esther

04:12 Speaker 1 was a daughter of his father's brother, which is the literal translation of bas dodoy, the, that he was, she was a daughter of, um, his uncle, which means his cousin. But then in another print of the Targum Sheni, as you can see the second, uh, quote here, "Vehi Esther ve-havat bas ach avoy Mordechai," that she was a, a daughter of a brother of Mordechai. But not to rely on that too much, because a few lines later in that very same source, it says, "Esther bas ach avoy." So it described Esther as a daughter. It says bas. It should be bas, obviously. It was, uh, she, she was a cousin. So I mean, the literal translation of the pasuk, bas dodoy, is that she was a, uh, a niece of... A, a, a cousin of his. But meanwhile, as I was looking around, I found some fascinating, uh, information about this, that we see here that she's called, uh, Hadassah bas dodoy. By the way, meanwhile, not so well known, Seder Hadorot has that Esther was, was, uh, seventy-five at the time when she was taken to Ahasuerus. The gematria of Hadassah is, is, is seventy-four. So she was, uh, that's what it says. Whatever. But meanwhile, we have the, the, the, um, Seder Hadorot has a fascinating thing, that last week we learned a sikha about, um, rotzu l'roiv echo. How Mordechai was not-- Where most, most of the Sanhedrin were happy w-with what he did, that he remained a governor. But there, there was

05:58 Speaker 1 a, uh, minority of the Sanhedrin, Sanhedrin because they weren't happy the fact that Mordechai became a, uh, a, a government minister instead of being a full-time in the Beit Hamid- So that was the from , and we learned it last week. So now in the Gemara Shabbos in Daf there's a story, and you have it on the page here. There was a story of one who-- a man who his wife had died and left him a little boy, and the boy needed to be, um, nursed, and he didn't, he didn't have the money to pay for a nurse, a wet nurse. So the made a miracle, and his breasts became capable of feeding. It says his, his daddy and his breasts became like the two breasts of a woman, and he was able to breastfeed his, his son. So here we have a conversation between Rav Yosef and Abaye. Omar Rav Yosef, . How great is this person? Such a miracle. Says Abaye, to the opposite. How lowly is this person that the distorted the order of Breisis in order to feed this person? You see, Parnosa is so difficult that the could have given him a, a, a few, few, um, dinner. Instead, the made him, made change that a, a male was able to breastfeed and not to make a miracle to send him money, you know, through the a-- through the, uh, the letterbox. And Nachman says, we see that we have miracles of people, uh, are meriting miracles, but we don't

07:50 Speaker 1 have miracles of, um, you know, just, uh, uh, Parnosa just coming through the door. Interesting. So meanwhile, that's the story in the Gemara. So in the Seder HaDois, my father, Alav HaShalom, would say that he was a . He was, he was a, a, a, a rav in Minsk about four hundred years ago. Now it's four hundred and fifty years ago because my father told me fifty years ago. Um, that Mordechai, his neshamah came down be'ibur. You have the idea of a pregnancy. That means there can be within a woman, there can be another, a, a person. So this idea of a neshamah coming be'ibur, coming into another person. So this person described in the Gemara, who had a miracle that he was able to breastfeed his son, he had a connection, a neshamah connection with Mordechai. Now, just like Mordechai himself had his, his, um, those who most Achalias Royal and most of Sanhedrin applauded, but he had his detractors too. So here we have Rav Yosef who applauds this person who has this Adam God who had such a great miracle. Abaya, he was sympathizing with the major-- minority of the Sanhedrin who were not so pleased with, um, Mordechai's going away from the Beit Midrash. And in reflection, he also criticizes, um, this person who had a miracle of the, uh, the, to be able to breastfeed, the man to breastfeed his, his, uh, child. Um, what we do see, meanwhile, this idea of Mordechai being oymen as Hadassah, that he was...

09:28 Speaker 1 The literal meaning of oymen is to nurse. So he was nursing Hadassah. So there are several sources which, um, say the same idea that Mordechai actually was able to feed his, his, um, Esther as a baby. And Basdoidoi can also mean Basdadoi. She was breastfed from his breast. Um, just, uh, be-- just before going on to the next point, the fact that Esther was so much younger than him, so although she may have been technically his cousin, but I can see the idea of being a niece because she w-would have looked up, up at him as an uncle rather than as a cousin because of the obvious difference in age. Later, we know that he married, he married her, and, uh, as discussed a lot in Chazal, when Esther was asked by Mordechai, instructed by Mordechai to go to, to, um, Achashverosh. So she says, "As I've been lost, I've been, I'll be, I'll, I'll be lost totally." So the Gemara says that, um, she was taken against her will. She was married to Mordechai, and she was taken to Achashverosh against her will. So, so long as she was, um, her relationship with Mordechai-- with, with Achashverosh was against her will, then she's allowed to come back to her husband. But if she would go to Achashverosh willingly, so then once a woman has gone willingly to another man, she's not allowed to go back to her husband. And that's what, um, uh, Esther was saying to, uh, to Mordechai. "I'm not only jeopardizing

11:04 Speaker 1 my life, but I... I'll survive this, but there's no chance of me resuming our marriage if I get out of this relationship with, uh, Achashverosh. I w- I'll, I'll be lost because I'll have gone to him willingly." Okay. Ad kan in yodeh de yome. And now let's go on to a question which two separate people asked me, um, about Parshah Sh'kalim. Can be any, it can be any time you take out two Sifrei Torah. The question was that Parshah Sh'kalim was the Parshah of Vayakhel, and Parshah Sh'kalim is the beginning of Ki Sisa, and which takes about thirty seconds or less to roll Sifrei Torah from Parshah Vayakhel to Parshah Ki Sisa. And yet the minhag is to prepare two Sifrei Torah and take out two Sifrei Torah, and we switch Sifrei Torah after Kaddish, and we read the second, the, uh, Vaya-- we read, um, Sh'kalim, et cetera, for the second Sifrei Torah. Two places, same question, but different circumstances. One is that they had-- the gabbai has forgotten In both, the Gabai had forgotten to prepare the second Sefer Torah. In one place, he only realized at the time of Psicha. He took-- Opened up the Aron Kodesh and realized that the second Sefer Torah is rolled to Parshas Pinchas for Rosh Chodesh. In the other place, they only realized just came to Maftir and someone, "Wait, wait, we have, we have to have a second Sefer Torah." So, in the second case, the rabbi said, "Instead of taking out a Sefer-- second

12:39 Speaker 1 Sefer Torah, which is Rosh Chodesh, and everybody's gonna have to twiddle their thumbs for another five minutes. Instead, just let's roll the Sefer of Vayakhel, which is on the bimah. Let's roll it to, to, uh, Parshas Ki Tisa," which as I said, takes 30 seconds. In the other case, the Rav who was there told me that he told them they should take out the second Sefer Torah. Although it's a Parshas Pinchas, they will roll it, and they'll roll, roll it in, in, in, um... Right. So, so, so just to analyze what's the Halacha here. So we have here, this is-- this quote is from Shulchan Aruch. Actually, it's the Rama in the Dinim of Simchas Torah. And he-- Now, Simchas Torah, we read three-- we take out three Sifrei Torah. The first one is a read-- we read from Parshas Bezoza Bracha till the end. Then we take out the second Sefer Torah, and we read that, uh, we read Bereishit till the-- until Sheini. And the third Sefer Torah we take out, and I believe it's Parshas Pinchas, when we read the Korbanos of Shemini Atzeret. So, we take out three Sifrei Torah. Says the Rama, "VeMoqim SheEin Lahem Eraq Shnei Sifrei Torah." If a shul only has two Sifrei Torah, so they should read the first one, Bezoza Bracha. The second one, they'll read Bereishit. VeChozirin VeLoiq Chinor Ishono LeInyan HaShaliyim. And then they take their first Sefer Torah and use that and-- to read the Maftir in Parshas Pinchas. VeHein Osin Kol

14:08 Speaker 1 Moqim BeIn Ishlo Sha Sifrei Torah VeEin Lahem Eraq Stein. Whenever you, uh, need three Sifrei Torah and you only have two Sifrei Torah, so then you should use the first Sefer Torah will become the third Sefer Torah. So that's the way it's written in, in, in the Rama, um, which I believe, although this is Mozekov, I seem to remember it's from the Mahari. On this, the, uh, Mishnah Berurah in his, uh, section called Bier Halacha, he writes the following. You see, he quotes it from a Sefer called Chemed Moshe. Um, Chemed Moshe, I believe, was around the time of the Alter Rebbe. It's a commentary on the Shulchan Aruch, and he writes, writes the following. I looked up in the Chemed Moshe itself. This whole idea of taking the third-- of what you don't have the third Sefer Torah, taking the first one, that's only if it's now been rolled to the right place. So then, okay, you had the first Sefer Torah was Bezoza Bracha, the second Sefer Torah was Bereishit, and now you're taking the first Sefer Torah to read in Parshas Pinchas. But meanwhile, the idea is that whilst, whilst you're doing Kriyas HaTorah and, and between one person and the next... Sorry, no, that's not gonna work. But whilst you're doing, let's say, the Berachos of Achas and Bereishit, so meanwhile, you're, you're rolling the Bezoza Bracha Sefer Torah to, to Bezo-- to, um, to Parshas Pinchas. Ava B'Lav Hochi, but if not, Yoaseh Torah V'ligla Lo Yosa SheKvar Monachas. If,

15:35 Speaker 1 if the s- if the other Sefer Torah is not really on the place, better roll the one which, which is right on the table. V'lo Al Hamimah, V'lo Lav El HaMitzvas, and not to start switching, V'lo Avlika Charishai. So let's come back to, uh, to this, the second story. So it's Parshas Vayakhel. They finished till the end of Shvi, and then they realize, "Oops, we have to take out-- We have to now relate in Parshas Ki Tisa. To take out another Sefer Torah will be a light, at least a five-minute delay." So here we have, the Chemed Moshe asks the question, "What's this whole business of switching Sifrei Torah? Isn't there a thing of Ein Mavirin Al HaMitzvas? You have a Mi-Mitzvah article right in front of you. Why are you switching Sifrei Torah?" The answer is because Ein Goyel El Sefer Torah V'tzibur. It's disrespectful to have the congregation waiting whilst you're rolling the Sefer Torah. The-- It's a duty on the Gabai or whoever's responsible to make sure that the Sefer Torah is ready, that there's no need for the people to wait around whilst the Sefer Torah is being rolled to the right place. That's this concept of Ingr. And Ad G'dikach, certain Halachas have been compromised. We read about the King, the King Goyel on Yom Kippur, uh, what he did or what he even read, um, Valpe. He read the Ach Be'osev, um, he read a Parshah by heart instead of reading the Sefer Torah, not to keep the people

16:59 Speaker 1 waiting whilst you're rolling the Sefer Torah. So certainly, in the second case, where you have t- the Sefer Torah on the bimah, it's a Parshas Vayakhel. To take out another Sefer Torah, which is a Parshas Pinchas Torah, start rolling it to Parshas Ki Tisa, is, is-- it doesn't make sense, and you should actually just roll the one which is there. Whereas the other case, when they realize the mistake, at the beginning of Kriyas HaTorah, they're taking out this first Sefer Torah, and the second one is, is not in the right place. Well, uh, and the, the rabbi told me he knows that this, uh, they tend to make a lot of Mishaberachs. So then take out both Sifrei Torah and put it-- bring the sec-- the second Sefer Torah should be at one side, on a se- side table, whatever. And whilst you're-- there'll be time be-between, between Aliyas, et cetera. You'll roll the S- the Shrei de Sefer Torah to Parshas Ki Tisa or whatever it may be, and in that way, the tzibur won't have to wait. So the, there seems to be that the, the paramount consideration here is that the, the congregation shouldn't be w-waiting, uh, nothing doing. Um, that's why we switch Sefer Torah. If the switching is going to cause more delay and more, um- More, more waiting for the Tigro than on the country, just roll the one which you have at the table, at the bimah. Okay. That was an interesting, um, discovery for myself. Um, makes

18:22 Speaker 1 a lot of sense, but, you know, it's just so nice to see it inside. Let's go on. So I had this question from a kliach somewhere in, in the United States, and he davens. He's an Ashkenazi, a very Ashkenazi name, actually. But he davens regularly in a Sephardi shul, and he's asking whether for Parshah, so, and he's a Sephardi shul, and he often will say it about Torah there. So he's asking, should he go to another shul to hear the Parshah Zochar in a Ashkenazi dialect. So there are Sephardim, are numerous poskim who do make an issue that you should-- an Ashkenazi should try to hear the, a, Torah, the, um, Parshah Zochar in Ashkenazi, Sephardi hav-a, a pronunciation and Sephardi, et cetera. One should-- However, the bottom line is that you are yoetzir in, in, the, if you hear it from a different dialect also. Because all of the dialects are I know that, uh, no surprise, but Rabbi Ovadia Yosef said it's not necessary. But I would like to share with you a couple of answers of the Rebbe. So this is answers of the Rebbe, which you can see it's from the Sefer-- it's in the Sefer Sheger Manachem, which is a compilation of, uh, hanhoges, uh, um, uh, ha-ha-haoras from the Rebbe in Halacha. So he writes the following. The Rebbe writes, "In your reference to asking about pronunciation, it doesn't matter so much, but in one tefillah, do not mix up two pronunciations. The main thing is the hereges halev

20:58 Speaker 1 is the, is the feeling, the ex- of expression of the heart." Another answer, you can daven in a Sephardi pronunciation or Ashkenazi pronunciation, but not to con- not to mix. That means the whole davening should be in one pronunciation. There could be, I can understand, sometimes you have people who are, let's say Ashkenazim, but, uh, they are Rabbonim in a Sephardi community. So when they are rereading the davening, they may have to do it in, in Sephardi pronunciation. But to mix in one pronunciat-- in one tefillah, the Rebbe says not to mix. Let's read this third letter. You're writing about your pronunciation in davening, that you are used to Polisher pronunciation, but sometimes you have to change to literature pronunciation. So he says, "

25:16 Speaker 2 However, it then he brings that others disagree, and they say, if you have a kosher megillah, and you're following with a balkana, even though you are distracted in mind elsewhere, you are yoetz. So-- but ever you are yoetz. Now, he says there about having a kosher megillah. In the footnotes, he brings from the She'arim Metzyon Ha'aloch, even that-- even if you're following in a Chumash, and you're following with the, uh, um, with the, with, with the balkana, you're not saying the words, just following and listening. Even though whilst you're following, maybe your mind is distracted, so you're still yoetz. So, you know, tzniusdifully, there are an ample poskim who allow, and Torah is not literally not given to malachim. Many of us will drift off in mind a little bit. Um, yeah, it's just good. There's a bit of action, that there's, um, bang-banging for hormone and, uh, saying tsukim. This keeps, keeps the focus. Um, Rabbi Schneur Ashkenazi points out that in the, uh, Haggadah, you have a lot of... A lot-- not everyone can sit and listen to the whole Haggadah. So here you have pouring wi-pour-pouring wine, and here you have dipping, and here you have s- breaking the matzah, and here you have going to the doors. There's lots of action going on, and that's very helpful for people who don't have the con- the ability to concentrate for a long time, so there's lots of other distractions. Um, which helps them, which helps them focus, actually. Let's move on. So

26:47 Speaker 2 here, one of our listeners asked, "What is the value of a prutah in today's currency?" So he was, he was asking in reference to, um, to Ma-matanos L'evyonim packages for, uh, shalach manos and Purim kids. So there is a Chiddushei Ridvav, which is quoted in Mishneh Berurah, who says that you yoetz shalach manos-- Sorry, matanos L'evyonim with two prutah, and that's considered matanos L'evyonim. So how much is a prutah? That was the question. So a prutah was the smallest coin in the time of the Gemara, as far as I know, but it's got a particular value. It's the value of a half a barley grain of silver. How much is, uh, how mu-- what's the weight of a barley grain? Sorry, a half of a... So they work it out. It's approximately one-fortieth. It's, I think, one-forty-- one out of forty-five of a gram. So this is the second quote here is from Rav Chaim Noah, who says that the, um, prutah is, you see, chatzis orah of fine silver or refined silver. And, um, so you have to work it out. What's, what's that value today? So you could look online, what's the value of silver today. So it worked out that, um, this past week, silver was-- a, a gram of silver was sixty-three pence. So, uh, that worked out that a prutah would be about one and a half pe-pennies, which is, uh, one four- one fortieth approximately of sixty-three pence. Now, I'd like to discuss... First of all, let's, let's point

28:33 Speaker 2 out that actually not, not everyone agrees that you yoetz a shalach manos-- Sorry, matanos L'evyonim with a prutah. That that was the ritual. Others say, "No, you should actually give something which would be enough to buy a, a, a, a meal." Um, a meal is a minimum of three bayim, which is about six slices of bread. Um, that's-- Some say that, some say sheha grages. So really, there are those who are a little bit more generous when it comes to what is the minimum for, um, matanos L'evyonim. But I'd like to also address why, um, where this idea of a prutah is important for us to know the value of a prutah. If you have a-- If you, uh, uh, if you do sometimes doing trumah and maasros, so you, you may have a coin which you use for pidyon maaser sheni. When you do trumah and maaser, there's trumah, there's maaser, and there's maaser sheni. And the maaser sheni will be exchanged. The value of the maaser sheni will be exchanged for a prutah. And so people who do this regularly will have a coin put aside, and every time they'll have, let's say, a twenty pence coin, and every time they need to do maaser, so then part of that twenty pence is going to be, uh, ticked off to be used for maaser, for maaser sheni. So how many times can you use a twenty pence coin? So that's wh-where this becomes relevant. So you could use a twenty pence coin. Uh,

30:04 Speaker 2 how much one and a half pence go into twenty? It's about eighteen times. So you could use, uh... For me, that's gonna be plenty, as we don't, uh, we don't do it very often. So you could use that coin until, uh, you've had, uh, had so many one and a half pences, uh, spent on pidyon maaser sheni or chilul maaser sheni. The other thing which I saw whilst I was browsing, and, um, I, I personally, I've been particular about this. When the Rav sells the chametz to the goy. So he has, uh, ten-- He's selling on, on behalf of ten people, fifty people, a thousand people. So this, he's doing transactions, and the goy gives two sets of money, two lots of money. One is the first down payment for the purchase of the chametz, and then he puts a down payment for the rental of the premises where the chametz is stored. So it would be correct that for every lot There should be at least one prutah. The goy should pay at least one prutah for every lot. So if I'm selling for a thousand people, so then I have to work out what's a thousand times one and a half pence. So then, um, so, uh, thank you. Some rabbi is pointing out I made a mistake in the cheshbon. It's not, uh, in, in twenty pence, it's not thirty, not eighteen times. Absolutely right. It's more like thirteen times. Thank you. Uh, or even less. Yeah. Um, so coming back to

31:36 Speaker 2 the mechiras chametz, it would be, um, advised that the rav should ha-ask the goy to, for, for money for one, one prutah for each of the people he's, or each of the clients whom he's selling chametz for. I'd like to point out something which, um, I have the forum. I, uh, also get the forms from chabad.org, and it's really amazing to see the, uh, okay, can be, uh, perhaps last year was just when the Eng-- just for our time zone, yeah? Which time zone would be for England. It might be also for some places, uh, perhaps, um, Gibraltar or somewhere, some, but that, this, this, this, uh, time, time zone. And about a thousand, two thousand people will sell their chametz on, uh, chabad.org. What I'd like to just point out is that whereas I, I-- There are those who s-- take the view that so long as in the, in the, the virtual database, the names are there, that's good enough. I prefer to actually print out the document, and so I have a database printed out of those two thousand names, let's say. What I'd like to say is, though, that there is a bit of a technical thing. That if you got two or three addresses, so the other addresses don't come out very well in the printout. So if you are, uh, for whatever reason, selling your chametz online, so if you have multiple addresses, I would say simply make a separate entry for each one. Instead of having one person

33:18 Speaker 2 selling, I have another address, another, another, another address. Instead, make another entry for each address, and that way the, all the addresses will come out in the printed sheet. Um, let's move on. So this came up in, uh, Purim, in, in classes about folding serviettes into shapes on Shabbos. So again, this is a quote from the Sefer Biske Teshuvas. And, uh, he writes the following, that about folding, let's say, origami, folding papers in a particular shape like a boat, like a hat. We understand that should not be done on Shabbos. It's a form of boine, creating a, a, a structure of sorts. Now, sometimes people fold serviettes. Um, for the American listeners, that's the, uh, French word for, for napkins. Um, so sometimes we, people fold them in a way like a flower or some-something more, more, uh, daring than just a plain, a, a fold over. And if it is kind of representing, you look at it, "Oh, that's a flower," or, "That's a bird," that kind of thing should not be done with serviettes on Shabbos. Um, it's a kind of nerah kemetaken one. He is, it looks like him creating, making a keili. Having said that, it does say that if there are flower-shaped serviettes, you can use them to, to, to wipe yourself, et cetera, because it's not such a kashrut opinion that there's a problem of demolishing it. If it's just folded, oifen stomi. If it's just folded, but it doesn't represent, uh, uh, doesn't look like anything in particular,

35:02 Speaker 2 it's just folded, that's okay. Um, with the exception of folds. So folding things which do- and it's not, not creating anything, that's okay. But if you have something like a, a booklet, a venture, uh, an invitation, um, things which... And certainly boxes which are, let's say, you, like, uh, you, they come in a flat pack, and you fold them to create a box. Those things, to fold them into place and to, to become a, a proper, like a folded venture or to f-a, a, a cardboard box. By folding them, you're creating a keili. That definitely should not be done on Shabbos because of, again, makim a party. It's like a finishing touch. So looks like he's not worried about some folding a plain piece of paper. But if it's a venture, which is you have to fold in a particular way to make it look neat, that shouldn't be done on Shabbos. Let's move on. So someone asked about using this. I'm, I'm gonna s-- I don't know how to pronounce it, cafeteria or cafetière. I don't know how to pronounce this. I'm gonna k-keep to French press. Can you use this, uh, kind of kettle on Shabbos? So for amaratsim like me in this kind of thing, um, the way it works is you pu-- first pour some coffee. Now, this is not the, uh, posh, uh, instant coffee. This is feinshmecker, um, real ground coffee, and you put it in the bottom, and then you pour into this glass thing. You pour ca-

36:34 Speaker 2 um, hot water, and you leave it for a few minutes, and you have a kind of plunger. Now, that plunger is like a built-in, uh, strainer, and you, well, just push it down slowly after it's managed to brew. And then the, the granules, whatever they're called, they remain at the bottom, and the top is the geshmake coffee. So they're asking, where, is there a way to use it? Is this permissible to use on Shabbos? Now, the first thing which bothers me about this is the question of bishul. Before you get to berah, what about bishul? Because the, the- Coffee granules have been roasted. So you have here roasted, uh, and now it, it is cooked as a is that the walls have absorbed heat that an active heat. The disadvantage of a kli sheini is that the walls are cold, and therefore, it's, it's cooling off. I don't see a radical difference between kli sheini and kli shlishi. It's the same thing, just one step further. But could be if there's very, very hot liquid in a kli shlishi, why is it different to hot liquid in a kli sheini? But that is... There is a Mincha Olam to, and there are sources in Poskim who do, um, condone the use of a kli shlishi. So we can deal with the kli shlishi that, uh, that, that can be done. That's instead of pouring from the kettle, to pour from one kali into this thing. The question is, what about boirer? Is using this pump,

38:38 Speaker 2 this plunger, sorry, is the problem of boirer. So let's read carefully. This is from Simash Yudeh Tes. One who strains sediment. So you're gonna pour wine, let's say, which has got, which has got, uh, loose particles, and you pour it through a strainer. So you're taking the good out of the bad. You're using a strainer, a sif, a sieve, colander. Or it comes under a sifting. Either way, uh, to use a strainer to separate the sediment, to separate it from the liquid, that's not allowed. However, if you have in a strainer, you have a sediment from before Shabbos, and it's just, uh, stuck there. There's no... There's possibly there is flavor there, but it's stuck. It's not o-oozing out. You are allowed to add water to this strainer, and then that will kind of ease up the flavor in the sediment, and then it'll come out. It'll come out flavored. So technically, you know the old-fashioned tea strainers. To pour water through a, a tea strainer and out would come flavored tea, that seems to be okay. Again, kli shlishi, that's the... There's one aspect of Bishul, which I discussed before, but as far as boirer is concerned, it's not as if there, there is a confusion, and you are sorting it out. Actually, no. The, the, the, um, the undesired pieces are actually very safe inside the strainer. And what you're pouring is the liquid in and liquid out, so you're not... There's no boirer there, and that is okay. Next. See if you'd

40:47 Speaker 2 give up. You've got clear water or wine. You are allowed to put wine through a strainer, some filter of sorts. Uh, it should be more clear or because there's , there's some kind of, um, white. Perhaps froth. You want to avoid that. It doesn't count as boirer. Since most people can drink it as is. So nowadays, people sometimes buy, um, bottled water, and you also have these filter jugs. So the, the approach here is, if that water is drinkable, even without a filter jug, so you are allowed to use the filter jug on Shabbos because it's drinkable in any case. So the enhancement is not a reason to, um, forbid it, to forbid the, uh, using the strainer. Someone's asking, what about tea bags? So the tea bags, uh, is, is certainly, uh, um, not a problem of boirer as such. Th-the fact that there's a flavor coming out of the tea bag is not a problem. The only problem which we have with tea bags is lifting it out. So again, you're using kli shlishi. Lifting the tea bag out, and as you're lifting it, a bit of e-essence oozes out. That's where you created a bit of pressure when you lifted it, and the pressure pushes the, pushes the... So that could be, it's seen as a problem of boirer. And therefore, if you are using a tea bag on Shabbos, you want to lift it out, lift it with a tablespoon rather than lifting it with a string. Let's come back. Then

42:35 Speaker 2 we have here another in . You are allowed to pour from one bottle to ano- one jug to another. You walk, you're pouring it slowly, softly because there's sediment sitting quietly at the bottom. You don't want to agitate it. So you're gonna pour, um, carefully from the top of the jug, and the sediment will lo- remain at the bottom of the jug. As you're pouring away from, from jug A to jug B, and the bottom of jug A, there are, there is a pile of sediment So you are allowed to pour off the... Let's say it's orange juice and the sediment at the bottom, you don't want the or- the sediment, um, the p-pieces. So w- you are allowed to pour off liquid from liquid. But Once the main body of the liquid has come out, and now there's-- the le-rest is now liquid which is mingled with the sediment. At that point, you have to stop pouring. That, at that point to... So again, if you have the, the, the top is all just clear liquid, you can pour it away from the sediment. But if you-- once you get to the bottom, near the bottom, and now it's pouring away from the, uh, fr-fr-from the sediment, then you're not allowed to pour at that point. The fact that you now you are pouring off from a confused state where there's liquid together with the sediment, that is already evident and by it. Um, I didn't put here on the, uh, I don't know

44:25 Speaker 2 why I didn't, but there's also something of even if you're using a some kind of jug of pouring out, you should not put a kind of strainer at the, at the mouth of the jug, because again, it's in and of by it. So coming back to our, uh, coming back to our s-- our, our, our French press. So I saw someone... I saw, I, I actually checked on, I Googled this and saw several articles about this. Um, so I saw someone saying that you can, you could use it, but the last bit you're not allowed to pour. The truth is, though, I don't understand how you can use it at all on Shabbos, because putting, pushing down that strainer is, is like st- you have what you saw here in the Halakha, to use a strainer where there is a confused state, and use a strainer to separate. I see that as either a boiler or meraket. So I don't see how that could be done on Shabbos. Y-you can ask if already there is, from before Shabbos, a plunger has been pushed down. Are you allowed to pour away from it? Then the answer would be you can pour from the top, um, and make sure not to pour when it gets near the bottom. But, uh, to use it, look, at Hila on Shabbos, I don't see any, uh, any way how it could be done. Um, we did discuss about using this on Yom Tov. Um, if anyone wants, it was this

45:50 Speaker 2 past Shabbos Shuva, and, uh, it's available online, so you can... if you want to dafka worry about this for Yom Tov, so that's where it's been discussed. Okay. Was at a chasuna. New question. I was at a chasuna and part of the siddur kidushin is that when the chossen gets dressed, so they... One of the things I actually like to be careful, to try to, to ma- ensure that before the... When the chossen gets, gets, gets the, the kittel to, um, put on, it's a moment where the father gives him a bracha, and I find that a very, very special moment, and I try to keep other people, uh, To keep them away so that they should be the focus, that the father should be able to give the bracha with, with focus, and the, and the chossen should be able to focus without, uh, the Distracting. Uh, all right. So, so then I was at this chuppah, and so it comes to dress the chossen. So I told the, um, father of the chossen to take the kittel to dress the, uh... So someone else has said that he had s- um, he had heard that there's a point of dafka, both mechutan and dressing the chossen together. So I said, "Listen, this is what I, I, I was mechabel this way," and, um, but I started exploring a little bit more about this, about the dressing of the chossen. Is it done two people together or one dafka, not, not, not two people

47:23 Speaker 2 together? Now, the, the hesitation of not having two people together, as we know, is that there are various minhagim that we try to avoid, um, behaving as one would, would behave with a dead body, with a bar minon. So for example, like my, my father, alav hashalom, would be very, very particular that we shouldn't take a jug and pour like backhanded and, and to pour like this. It's-- I see sometimes the goyishe waiters, it seems to be more fancy to pour that way. But, um, apparently when doing taris, that's the way the pour-- water is poured, and therefore one wouldn't pour water, uh, for a, for a person, a living person in that way. There's also a minig, very cute story. Uh, let's say the story was with a family in, uh, somewhere in Ukraine, the Shuchim, and they have a home help, very helpful, uh, lady, Ivanka, we'll call her. And, um, they're making a bar mitzvah, and the mother ro-- noticed that Shloimela's got a but-button has fallen off. So the mother says, "Ivanka, do you mind sewing on Shloimela's button?" "So sure, no problem." She takes the sewing kit and takes a button and sews it on, and she gives Shloimela a piece of thread to chew. So the mother says, uh, "Ivanka, where did, where, wh-what, why did you give Shloimela a piece of thread to chew?" She says, "Well, that's how my mother used to do." So through this, they f-- that was the thread to-- which led them to

48:59 Speaker 2 find out that she was actually Jewish. But she, Ivanka, didn't know that she was, uh, her mother was Jewish, but through f-uh, keeping this minig. So what's the background of this minig? Because the tachrichim was sewn on the body, so there's a payda not to behave with a, a living person the way that when you rel-behave with a, with a, uh, with a bar minon, with a dead person. So this is the, this is the hesitation. Now, so let's trace a little bit about this minig of dressing the chossen. So one of the, uh, specialists for him, going back from, I don't know, a hundred and fifty years ago, there's a sefer called Shulchan Azeir, and he, he writes about the minig of dressing the chossen. Now, there's a minig you have there on the top right. There's a minig of other people dressing the chossen. Because the chossen dome lemelech. So this idea of, of dressing the chossen rather than the chossen dressing himself, in a way, to emulate his... I t-emphasize the idea that he's dome lemelech. And now kein gadol, which others dress him. He also throws in, though, that it's similar, like on Pesach night, that Nevelt has a minig that you don't pourown wines for yourself. Someone else pours the wine for you. Chabad, we don't have that minhag, but there is this Veltish minhag which he's referring to. So someone else is Meshamesh. That's a way of a, a, a melech, a cheirus, that someone else is, is,

50:26 Speaker 2 is... So he's saying that the idea that other people dress the chassan has got to do with the, you know, chassan dome melech. There are other things, though, which we do have, um, with the chassan that we do also, of Yaskil Hayom Hamisa. For example, the minhag of not wearing any jewelry under the chuppah, not wearing cufflinks, and not wearing a watch and whatever, is got to do with, uh, chassan dome-- Uh, the, the, the idea of Yaskil Hayom Hamisa. Um, remembering that, uh, when we go-- when we, uh, after a hundred and twenty, we don't take anything with. So that's the, uh, that's the reason for that minhag. Told a story that the Reichman, one of the Reichman brothers, so, um, he left a, a will, and he wrote in the will that he wants to be buried with this, this particular pair of socks or colored socks. And he had also, together with that, he had another, another envelope to be opened after the week of Shiva. So after he passed away, so they came to the Chevra Kadisha that the Mr. Reichman had asked, a multimillionaire for those who are not familiar, um, they asked, uh, he asked to be buried with this, this colored pair of socks, and they said, "Sorry, we, we have a minag. Only linen clothes, nothing else, and so we can't, uh, oblige. Sorry." A week later, they opened the second envelope, and it reads, "You see? That even your socks you can't take to the next

51:52 Speaker 2 world." So, uh, so that was his, um... So there is this idea of a chassan is dome-- is, is Yaskil Hayom Hamisa. So therefore, that's why I have this dilemma. On the one hand, there isn't a hanhaga of Yaskil Hayom Hamisa, and perhaps also that's the reason for wearing a kittel. The kittel is like tachrichim, again, to remember, um, Yom Hamisa. Uh, that's one of the messages of the, of the kittel which the Alter Rebbe brings in Shulchan Aruch. The Alter Rebbe in Shulchan Aruch in Nichas Pesach talks about the minag of wearing a kittel, and he says that in case you kinda feel too smug and too, um, uh, too proud, et cetera, so you wear the kittel. So he's-- the Shulchan Aruch says wearing the kittel is an expression of cheirus. The Alter Rebbe brings that wearing a kittel is a union of Yaskil Hayom Hamisa. So you've got two sides. So coming back, so they say both are true. Both messages are true. The chassan dome melech, and there's also Yaskil Hayom Hamisa. Question is, in the dressing, are we going to, um, dafka not dress together because we don't want to do, uh, in a way we do, we do a ve'ese, or dafka do it that way because of Yaskil Hayom Hamisa. Um, so evidently, there's different minhagim, and I'm, I'm curious, um, what is the more predominant Chabad meaning about this. Um, but what I do see, I did look, look up in the Rebbe's biography. In the Sefer

53:15 Speaker 2 Yemei Melech, it has a write-up, details about the Rebbe's chassanah, and it's, has how the, uh, before the badeken, so he goes into a, a-- So they went, um, to a side room, and they spent-- the father-in-law, the Friediker Rebbe and our Rebbe, spent a, a short while there. And someone who was there says how the Rebbe, um, s- put on-- the Friediker Rebbe put on the gartel to the chassan, and he said he would like to say, "Oiseh the broche of Oiseh Yisroel begvura," but he said in the morning, so he can't say it again. And he put on, uh, the gartel to the Rebbe, and he says, "With this, I'm, I'm binding you with me, uh, in this world and the world to come." So the Friediker Rebbe put on the gartel alone on the Rebbe. Uh, it wasn't with someone else. Of course, you can say that perhaps someone else did something else or perhaps the Rebbe is different, but meanwhile, I have a pshatstikil, uh, at least no-no-no nothing to the opposite. Okay. So as I say, there's, there's, uh, there's a minhag and there's different ways of, uh, the application. I'm, I'm curious to hear a bit more, um, a clar kite which way, but I just follow the way I was taught. Um, I'll say when I was-- I, uh, Rabbeinu Zion Hakohan alav hashalom, he was, uh, very particular how to run things, and I believe he, he took guidance from, perhaps from Rabbeinu Saliga alav hashalom, perhaps

54:43 Speaker 2 from Rabbeinu Elisha zangiyatsun, but he, uh, he did take guidance, so. Good. Now, finally, someone asked me the following. They are particular if they have a, a nap during the day, so they would go and wash negel vasser, which is correct, and as we've discussed before, negel vasser during the day doesn't-- If you sleep during the day, it doesn't have to be next to the bed. You can go over. But the thing is that in the sink, there's dishes there. So is there a problem of washing a negel vasser, which is to dispel ruach ra? Is it a problem that there's dishes and you're gonna have now the ruach ra water on the dishes? So what we have over here, number one, this is from the Alter Rebbe in Maador Hakameiach siman daled about not washing netilat yadayim on the floor. Those times they used to have, uh, earthen floors. It was conceivable, but it should be in the keli. There's a toshiyi kli atach pin mos. The lower keli, the lower-- the bowl should be despicable. It's water which is going to klipa, and so it should be-- And similarly, by the way, the Friediker Rebbe has mentioned in the Sefer Hachasidut did not like to use a-- for mayim achronim, not to use a silver bowl to pour the water because it's zeh chelek adam harishon. The water is kind of feeding to klipa, and therefore not to use a fancy, uh, dish for the mayim achronim. It should be dafka something which

56:06 Speaker 2 is, um, which is, um, uh- Which is not hoshev. But meanwhile, now, the Rebbe also says about not leaving negel vaseh overnight in the house, like union in Babais. Okay, so there is certainly, negel vaseh has got an inning of ruach roah. Now, coming to the second to the left of the, of the screen. So we have here, again, from Piskei Teshuvas, and now this is in the dinim of mayim achronim. He says, "Pouring mayim achronim into the sink would be okay, but there shouldn't be dishes there." And he says, "V'yesh leoreh lakhach," I want to, uh, um, uh, uh, uh, arouse people's attention to this. People are not so careful, and they would wash mayim achronim, uh, where whilst there are dishes and cups in the sink. And there is an element of sekonah, the idea of ruach roah, et cetera. So th-this was a little bit of a surprise to me, but there seems to be, um, ample sources to be careful not to have neither negel vaseh nor mayim achronim, not to pour where, uh, there are dishes which are being, uh, gonna be used for other things. If you did already, so the Mechaber says, washing it off afterwards is okay. But I have heard of people being particular not to use a regular bowl for mayim achronim. I certainly have seen that in Seforim that the bowl which you use for negel vaseh should not be a regular mixing bowl. We should avoid not, um, uh, not to use such

57:33 Speaker 2 a bowl for, for, uh, for negel vaseh. Um, I see is that Rav Reuven Konner probably writes, "By achasnes, we alternated between the fathers." Right. So, but, uh, right. So that was, that's Rebbe Zion, alav ha-shalom. He would make a point that, let's say, the father of the choson puts him on a kitel, and the father of the kallah puts on the gartel, and so on, but not to have two people at once. That's the way I was taught and, uh, until I find out otherwise. Uh, well, I'd like just to finish off, and we learned a very beautiful ma'amar today, um, from Taf Shin Chaf He. And the beginning of Vayikra, it says, "Vayikra el Moshe, Vaydab Hashem, v'hem, uh, elav." So Vayikra el Moshe is expression of kibah, of, of love. This calling to Moshe in this, uh, way. So, um, the Rebbe says, "Vayikra, the kibah." What about the last two words of the pasuk? Is laashmo bo. A person had, had sinned and made, uh, has to bring a korban, et cetera. So Rav Nachman Yosef Willum pointed out to me that the word laashmo bo is an abbreviation for lo kel asher shovas mikol hamasin bayom hashvi. So that's what we say after Kel Adah in the opening of that phrase. Uh, or the next paragraph is with those two, uh, seven words, lo kel asher shovas mikol hamasin bayom hashvi. And so what's the connection? So you see, this is from the Sefer Moed V'Shomesh. And the idea is,

58:55 Speaker 2 he, he explains this, that like korbonos will, uh, atone for a guilt, laashmo bo, for a guilt. So then keeping Shabbos is also a form of atonement, that when a person is shomer Shabbos klal, so he is forgiven for all his sins and will be so. We, we keep Shabbos as it should be. We will be meriting a forthcoming geulah, as it says in the Gemara, if Eden would keep two Shabboses, which is also explained in Chassidus. I'm not gonna go into that, about the idea of two Shabboses, higher, higher Shabbos, lower Shabbos. We'll keep Shabboses. We'll have the geulah, shebi zechut, the geulah amitas bashlemo. And a special welcome to Rabbi Labitansky. And, uh, Baruch Hashem, b'mkom b'v'sochim. And, uh, again, wishing acheinu b'nei Yisrael, um, I've mentioned the beginning of the year, both those who are in Ukraine and those who are, uh, managed to flee from Ukraine, should have, uh, ach tov v'chesed v'tov hanir v'haniglah. And, uh, v'zal zecha zein geulas olam al resham. A gut vokh. You're all muted. Sorry, I'm trying to unmute. Now, oh, there it is. Oh. Oh, yeah. Okay, so anyone to unmute, you're welcome to.