מצורע תשפ״ב

00:00 It's Moisha Pal. Good evening, Diane. It's Moisha Palat. Good evening. Good evening, everyone, and, uh, welcome to the Shir for toni- for tonight, Parashat Simchat Torah, leading on to Shavuot Hagadol. Before starting the Shir, I'm sure many of you are aware there's been a major incident in Tel Aviv, uh, this afternoon. And so we'd like to say a chapter of Tehillim for the, uh, refuah of those who were affected. So I'm gonna say... Although it's at night, but it's, uh, emergency. We'll say Kapitel Chof, and then we'll start the Shir. Tonight's Shir is dedicated in, uh, my family Wolf, in memory of Mrs. Wolf's father, Alav Ha-Shalom, Rav Dovid Ben Rav Shlomo, whose yahrtzeit is Cheshvan Nissan, passed away in the year taf shin bein alef. That's 11 years ago. Should have an aliyah and be a allelujah, may his soul share for the family, for the tov, for the brocha, b'tzoras tovos. Last week, we, uh, discussed about the word shevet. Why shevet means-- It's the word for a tribe, and, uh, came up with the word shevet being a rod, etc. And, um, right after this Shir, Rav Mendel Safran sent me a reference to Likutei Sichos. Someone else, Rav Mendel Heber, sent me just today an email from, um, from America that, uh, discusses this in Likutei Sichos. This is in Chelek Lamed Gimel, page one ninety-five. And the Rebbe talks about the, the term shevet and mateh. And he says that a shevet would mean a soft, a supple twig, which

02:26 has still got moisture. And then the mateh would be where it's more dried out. The bottom of your screen you have from, uh, from, uh, Ohr HaTorah, and the Likutei Sichos refers to this, uh, refers to the Ohr HaTorah. So the, the-- Coming back to the simple meaning, think about Yaakov Avinu being the tree, and the Shevatim, the tribes, are like branches co-coming out from the main tree, and hence the name Shevet. Um, that's, so that's just a bit con- the mashal from last week. So coming up with the idea of... Last week, we had measurements, sizes of morah and sizes-- Well, and so sizes of matzah. And I, I showed pictures last week. And w-well, apparently, even with a fifteen grams of matzah, that's enough for a korban chatas, korban chatas min haTorah, I think. Uh, at any rate, we had discussed that last week in detail. Question is about using measuring, uh, equipment on, on Shabbos or Yom Tov. So the reason why you're not allowed to use measuring equipment on Shabbos and Yom Tov is because it's, as he has here, we have here a quote from Shulchan Aruch, She'in Evov. It's a ma'aseh chevel hazil gezal Shabbos. It's a, uh, m-mundane activity. It's like, like you're doing business, like you're selling stuff. It does say, the Alter Rebbe, he has here that you are allowed to do a midida shel mitzvah. As you have the last Mishnah in Shabbos talks about measuring a mikveh to see whether it's got the shir

04:00 or what is so. Um, then he mentions also about-- That's also in the Mishnah over there, measuring a hole, whether it's, you know, bring tumah from one place to the other. And so these are called midida shel mitzvah. Here's an interesting question. Here, an interesting point rather. The Alter Rebbe writes here, you are allowed to measure the belt of someone who's got a headache and to whisper some kind of segulah, incantation, whatever, or with this measurement, as women would do, because that measuring is called midida shel mitzvah. The measuring the belt for, to kind of somehow use a segulah to relieve the person's headache, that would be called a midida shel mitzvah. I, what about the actual halacha? He says, "Don't worry about that." He re-refers us to Siman Shin Zay. Okay, uh, don't ask me what the incantation is. I don't know. What I would point out, want to-- I saw someone points out an interesting thing. We said you're not allowed to measure on Shabbos and Yom Tov, and that's because it's a, uh, it's a man- it's a manner of trade. Buy and sell, you'd, you'd measure. What about standing on a weighing scales to see how much you weigh? Obviously, you're not for sale, and whether you have more weight or less weight is not re-relevant for a mechirah, mechirah, for, for, for trade. You won't get a discount. If you're a skinny guy, you won't get a discount on an airplane ticket. So what's the, um, is that are you

05:42 allowed to weigh yourself on Shabbos and Yom Tov? So the argument could be that it's, it's not, it's not a, a manner of, of trade. But some point, point out, since it says here about measuring, that you're allowed to measure the belt to relieve the headache- Measuring the belt is not, is not a measuring, um, for So, came up an interesting question. People living on the, uh, on, on the seventh floor in an apartment building and, um, what do you do by Shefoch Chamascha? So let's take a look first at the lower quote, which is a quote from Shulchan Aruch. It's customary to say Shefoch Chamascha before saying Leilon. We open the door at this time. The c-- To, uh, l'kadeish zichah, to commemorate that this is a Leil Shmurim. This is a, the night of protection. The aim is Let's move on. So, I came up with an interesting question. People living on the, uh, on, on the seventh floor in an apartment building and, um, what do you do by Shefoch Chamascha? So let's take a look first at the lower quote, which is a quote from Shulchan Aruch. It's customary to say Shefoch Chamascha before saying Leilon. We open the door at this time. The c-- To, uh, l'kadeish zichah, to commemorate that this is a Leil Shmurim. This is a, the night of protection. The aim is . The merit of this, y-h-we, w-we, the, the Moshiach will come, and then Hashem Kadosh Baruch will pour his wrath on the nations.

07:26 So that's the Shefoch Chamascha. It's an expression of fear-fearlessness. That's the opening of the doors. And in that-- Because of that fearlessness, we should be zocheh that the Ribono will carry, carry out and punish, uh, the Goyim who are deserving to, to, to be punished. So now, then we have, we hear from the Haggadah. It's, uh, says that the . In, uh, another source, it says the Rebbe Maharash from his dining room till the door, there were five doors. And he sent different shluchim to open up the different doors. So here's the question. If you're living on the fifth floor, seventh floor, do you open-- perhaps you open the door to the balcony? And no, the answer is no. You should open the front door of your, of your apartment. Now, here it says in the Haggadah, "U'vachotzer". So, chotzer means if your, your door doesn't-- your front door doesn't open onto the street, it opens to a shared area. So then that's enough. You don't have to start opening this door to the street. You open the door, the-- open the door to the public area, to the relenti-relatively public area, and that's enough. So that's what I would say the same thing over here. If you're doing a blo-block of flats, so you open up your door to the corridor, which is shared by other people. That's already considered opening it, uh, opening it, um... No, that would be enough. I had a very interesting shailah today. A particular shliach is actually making,

09:15 weather permitting, is making an open air Seder. And so he's asking, "What do you do by Shefoch Chamascha? There's no doors to open." So, so my response to him was that the fact that you're making this in a public spa-- a public open space, that's the biggest show of confidence and biggest show of, of, of fearlessness of making a Seder in such a public place. And y-you-- practically, there's no doors to open, but there is that show. Um, of course, the opening of the doors is also related to the understanding of, uh, Emunah or the coming of Eliyahu Hanavi coming to the house. That's not written in Shulchan Aruch so much, but it's certainly written in other sources. That the opening of the door is also to, well, welcome Eliyahu Hanavi who visits the Seder at each, at each family. Let's move on. So I don't remember whether I discussed this carefully before. The Alter Rebbe introduced an interest-- a, a, an innovation in the Mechiras Chometz. Let's put it briefly. Before the Alter Rebbe, there was two ways of selling Chometz. If you had a large amount, either you sold a large amount for a nominal sum, which is the risk that the Goy may want to hold onto it, or you sold the, for the, for the, for the market price or more, but the Goy gave you just, um, a money up front. But then what would happen if the Goy, um, doesn't pay? So then you'd feel entitled to hold onto

10:52 the goods because he hasn't paid. Well, if, if that's the case, then the, then the sale is not an outright sale. So the Alter Rebbe introduced, um, uh, bringing in a third party, a guarantor. And the, uh-- So what happens is when I sell the Chometz to the Goy, I have also a cover note that any money which the Goy owes, which is hasn't been paid, I won't ask the Goy for that money. I will ask that money from the gu-guarantor, hence the to-the term orev kablan. The term orev means a guarantor. Orev kablan means that he takes full responsibility, and I don't have to first go to the, I d- uh, the, the lender doesn't have to first go to the, the actual, um, borrower. He could go directly to the guarantor. That's the term orev kablan. What's interesting is, and the Alter Rebbe writes, "Hador bekfar--" This is from the Siddur or whatever, or whatever. It's in the back of the Shulchan Aruch. I, I, I don't see... In the, In the Shulchan Aruch, it says it's printed in the Siddur, but in the Siddur, it's not there. "Hador bekfar yechidi, ve'ein lo ben bar mitzvah." One who lives alone in a village, and he doesn't have a son who's b-bar mitzvah. "V'lo yesh shoras." Nor does he have a servant, a Jewish servant, Sheyoche l'ach, who could sign as a guarantor. Then he says, because the, let's say the servant is, uh, illiterate. So he says his servant should give the pen,

12:16 the quill, to the master, and the master will sign the name f- on behalf of the, of the servant. Okay. Where they are doing a kinyan. But meanwhile, what I found interesting is that the Alter Rebbe is allowing that you can have your own son to be your guarantor. That seems-- That's what he seems to be saying. If you, if you don't have a son, then there's a, a parshah. What bothered me about this is, and it's important to discuss this because the latter days of Pesach are Friday and Shabbos. And whenever Yom Tov is on f- on a Friday, so then we need to make an erev Tav Shilin in order to permit cooking on Friday for use on, for, uh, uh, to be enjoyed on Shabbos. So, the erev Tav Shilin is done by taking a piece of cooked food, uh, a piece of chicken, a piece of fish, or some people use an egg, and also a matzah or a challah in, in the other times of the year. And y- you, um, designate. There's a... It says in the Shu- in, in the Siddur, a brocha, and you say, "With this will be, uh, permitted for us to cook and bake, et cetera, from Yom Tov to Shabbos." Then it also, we have a dinner in-- erev Tav Shilin, that if you want to cover for other people in town in case they forget to make their own erev, then you should give it to someone, uh, else. So typically, I

13:47 will, uh, on erev, erev Yom Tov, which is this year's gonna be on a Thursday, the Thursday of Chol HaMoed, I'll take a piece of challah. Sorry, not challah. Challah is for Shalom. A piece of matzah. A ma-- Chol- I'll take a matzah and a piece of, uh, fish or whatever, and I'll give it to a neighbor, and they will pick it up. And they're koaine. They acquire it on behalf of anyone else who may need to rely on my erev. So in Shuarch, there's a whole discussion whether you can do so with members of your family. Because after all, the members of your family are dependents of yours financially. And so it says, "L'chatchilah, one shouldn't rely on giving the erev to your son to be koaine on behalf of, um, other people because he's a dependent of yours." So it just, it bothered me a bit. Why is it when it comes to the Orav Kavulin, I can rely on my Bar Mitzvah boy, and when it comes to the erev Tav Shilin, I cannot, l'chatchilah, rely. I shouldn't rely l'chatchilah on my Bar Mitzvah boy. That was my question. And, um, the only thing I can suggest, I didn't, I didn't find any comment on this. After all, this is very much a Chabad issue because the Orav Kavulin and the fact that you can use a Bar Mitzvah boy is, is very much a Chabad thing. So the, the answer is that when, uh, a, a child who's a dependent of

15:21 his father picks up something, let's say finds something, earns some money, there is argument to say that whatever he acquires belongs to his father because the father is, is supporting him financially. And therefore, when you need to give it, the aid of, to a third party to be koaine on behalf of someone else, he's not considered a third party in that respect. With the Orav, when he's coming as a guarantor, he's not acquiring. On the contrary, he is committing. He's committing himself. And, um, so although we could say what a minor is koaine belongs to the master, to the fa- fa- fathers in this case, but to say what a minor is committing themselves is as if the father committed, that ne- that's not true. And therefore, when it comes to appointing my son as the Orav Kavulin, which means he's making a commitment, that's okay. Uh, even though he's fully dependent on, upon me. But his commitment is as like, is, it, it remains a separate entity. Uh, whereas by erev Tav Shilin, I want him to be koaine as a separate entity on behalf of other people, and as far as acquiring stuff, he's not totally independent of myself. Okay, let's move on. So here we have a question about-- a very common question. People traveling and, yeah, remember the days when you could take two suitcases, standard? And now they charge you for one suitcase, and you want to take a second suitcase, it costs you another second sixty-five dollars, whatever it

16:53 may be. So now, p- people are traveling, uh, for Pesach to be with family, et cetera, and, um, have limited luggage space. So do you-- Is there a heter to do laundry during Chol HaMoed because you don't have enough lo- lo- enough, uh, pieces of, uh, of clothing? And so actually, the laws of, of, of, um, washing clothes on Chol HaMoed are quite strict. There is a heter for little children who soil themselves and their clothes, um, con- very often. But otherwise, you have here a clear Halakha. Ein mechabsin b'Moed. One does not do laundry on Yom T- on Chol HaMoed. And then it goes to persons come out of prison, et cetera. These are exceptions. And then we have, who else has an exception? On mi she'ein lo elo chaluk echad. If you have a single shirt, then you're allowed to wash that shirt. Now, it doesn't have here the lotion- Uh, it talks about, in the Gemara, it has a . It took me years till I found out what does that mean. His belt proves, um, his, his situation. And the way I saw, I think in perhaps in Rabbi Forchheimer's Sefer, Chol Hamoed Kel Chaser. People would typically wear a shirt, then they would wear something like a, a jacket of some sort. But on the shirt, they would wear an eizer. They would wear a belt, and then they'd wear a loose jacket on top. Now, if I had to wash my shirt and I didn't have another shirt... So

18:45 I would wear my jacket directly on my body without a, uh, on a shirt underneath. And where would I put my belt? I would wear, wear the belt on top of the jacket. Rather than having the belt on the shirt under the jacket. Because I'm, I'm, I'm not wearing a shirt, I'd wear the belt on top of the jacket. That is what it means when it says in the Gemara, . I'm standing by the waterfront, and I'm washing a shirt. The fact that I've got my belt around my, my, my, uh, halat, whatever, is an indication that the-- I have only this one shirt. So here we have here quite strict that, um, one sh-- Y-you only-- Well, we'd only be allowed to wash your shirt if you only have one shirt. It goes further, um, with linens. I mean, that then would be, uh, permitted, but and it's not customary to wash linens on Chol Hamoed. And, and it remains-- It, it-- Again, it remains ossur. So really, the bottom line about this is that one should not be doing laundry Chol Hamoed, and it would be recommended to, if you need to have more, more items of clothing, so go and buy. Even go buy Chol Hamoed. Buy another-- a couple of items of clothing. And, um, I believe that in comparison to pr-prices fifties, uh, years ago, I think clothing is relatively cheap nowadays. Uh, uh, so all right. So if you need another shirt or two, so you buy another couple

20:17 of shirts. But, uh, one shouldn't be relying on, on doing, uh, laundry on Chol Hamoed. If, of course, there was some accident, something, you know, your clothing got totally, uh, uh, you know, disgusting and d-dirty, so then that's something to ask a shaila. But certainly not, it's not something to rely upon. Lechatichila. Okay, let's move on. Hmm. There we go. Talking between Karpas and Yahatz. I want to discuss this because I think there's a, a general misconception about talking after you've washed Netilat Yadayim before making HaMotzi. I've heard the people come, getting, uh, uh, people, uh, seem to get the impression that if you talk between Netilat Yadayim and HaMotzi, you have to wash again and with a beracha, et cetera. It's, uh, a bit misguided. And there's a din of hefsek. If I make a beracha on an apple, and then I, I-- before biting into the apple, I spoke about something unrelated, that is a hefsek which would invalidate that the beracha doesn't connect with the apple, with eating of the apple, and I have to make a new beracha and say for the . With Netilat Yadayim, there's a mitzvah of Netilat Yadayim. Separately, there's a mitzvah. Then, then there's the beracha on, on the, uh... You, and you wash Netilat Yadayim, you made your beracha. Done. Then there's a separate thing which is the, uh, the eat-eating the bread. These are two separate things. So lechatichila, one should not be mafsik, but should not distract yourself. Between Netilat Yadayim and HaMotzi,

22:11 you shouldn't distract yourself. But it doesn't mean that if you spoke, you have to wash again. So let's read that inside a little bit from Shulchan Aruch. Um, this is the din of Netilat Yadayim. It says, "Take up Netilat..." There's a lot in, "Take up Netilat Yadayim seudah." What does that mean? That right after Netilat Yadayim, you, uh, start your meal. You shouldn't get carried away. Be'eizeh, eizeh. You shouldn't get, uh, distracted by some other activity not, not, not related to the meal. Even diluting your wine with, uh, warm water, whatever, uh, that shouldn't be done because it's distracting yourself. So the, between Ha- Netilat Yadayim and HaMotzi, it's not a issue of, uh, uh, hefsek. It's a issue of distraction. There's a second opinion which is a bit stricter. There's a lot in the Gemara Chulin. "Take up Netilat Yadayim beracha. One who, um, connects Netilat Yadayim with the beracha, it will not be harmed in that meal." Now, how can-- If it's talking about mayim achronim, uh, how can you say he won't be harmed in that meal if he doesn't interrupt between mayim achronim and bentching? So you must say it's talking about mayim, uh, mayim rishonim, and beracha means HaMotzi. So we're seeing here that between Netilat, uh, Yadayim and HaMotzi, also there's idea that they should be close to one another without interruption. Meanwhile, he says, okay, shelo ledseod you shouldn't be mafsik. Even beshihi o mo'etas, even with a minor delay, and you're not allowed to s-speak about divrei

23:53 torah in between. And all right, so we, we, we, we take the second view that we don't-- we're not mafsik. We don't-- Lechatichila, we don't talk between Netilat Yadayim and HaMotzi. And then he says, "This is the conclusion of the, of the Sefer, that is only about, they're talking about unrelated matters." If it's something which, uh... Then he says, "Two or three words is not called a hefsek ladivra hakol, even by mayim achronim." Uh, at any rate, so what we're seeing here is that between Netilat Yadayim and HaMotzi, one hasn't i-- It's why we don't speak is not to distract yourself. If so, the same thing should really be between Karpas, between Urchatz and Karpas. One shouldn't really be t-talking about unrelated matters because of distraction. So let's take a look. Now, this second quote is from a contemporary Sefer called, it's a three-volume set called "HaSeder HaAruch." And he writes that you should not be mafsik b'sichah. You shouldn't chat between the Urchatz and Karpas, and you shouldn't leave the room, et cetera. And some actually recommend that before Urchatz, you already announce, because we announce the Simanim at the stages of the Seder.

25:15 so you should announce Urchatz and Karpas, and to say, "We're going to wash our hands without a Bracha, and after that, we're going to t-take the, uh, vegetable and dip it in, in, uh, saltwater, and we have in mind with the Bracha HaAdam. We're gonna have in mind for the Maror, and we're gonna have in mind also for the Maror in Korech." So it's recommended that announcement should be done before going to wash. Okay, so what we're seeing here is that one shouldn't... Uh, of course, if you did talk about other things, you don't have to wash again. But l'chatchila, one should avoid, um, unrelated talk between Karpas-- between Urchatz and Karpas. Let's move on. Someone's asking about a papier-mâché model which is made with flour and water and n-newspaper, and then it's painted into a model. Is there an issue as far as Pesach is concerned? So we have in-- we have the term chametz noksha, and cham-- which means an inedible chametz. There are different levels in chametz noksha. So this, you can see, is Teshuvot Maharam Base. It talks here about garments which were washed with starch. Even if you can see a bit of, um, a tangible chametz, you're allowed to, uh, retain those garments for Pesach because the starch no longer has any form of, of-- an, an edible form. Then he says, "V'chen leyoros." Similarly, papers. She'nibku otzem b'botzik. Papers which had been stuck together with dough. Shema moshe zamametz nira mibachutz. And, um, but the-- you can see

27:02 the, the chametz. Ein tzorich legore ro or lavara. You don't have to start scraping it off. She'k'vaniftel oseh lo ro because it's already been, um, how do you say, uh, disformed. Then he says, "V'amed var mamurim", if this, the laundry was done with the starching and the paper, sticking of the paper was more than, was thirty days or more before Pesach. So by the time it comes over Pesach, the, our chametz is hard and inedible, and it's, it's not an issue. So what I tell the p-people, and, and probably one might be even more lenient, but certainly if it's more than thirty days, so we can rely on the concept of chametz noksha. And with the paint, for sure it becomes, uh, totally inedible, and therefore you could keep that papier-mâché model, uh, over Pesach too. Okay. Now, here... So here, the, here, the, the following question is, uh, about eruv. Now, the relevance of this on Erev Pesach is because the minhag is to renew the eruv at least once a year, and to, the custom is to renew the eruv where there is an Eruv Chatzeres, to renew the eruv, uh, Erev Pesach. Just to clarify, the eruv consists of two areas. There's one is this construction, the structure. Uh, there is a fence, and where there's a gap to have, uh, uh, poles and wires, that's the structure of the eruv. In addition, the, uh, where there are several people, several, uh, families sharing one complex, so then there's a, a takana

28:45 that you need to have an eruv to merge them all into becoming a single entity. Uh, otherwise, you wouldn't be allowed to carry from your private, uh, area to the shared area, to the other p-people's areas. So the eruv is to allow you to carry from your, uh, your private unit to the other units. Here's the, the, the question which was put to me was that there is a lodge which is used-- Uh, it belongs to a Yid-Yiddish community, belongs to Chabad in a particular place, and it's got three units. Three family units. So sometimes the lodge is hi-rented by a large group, and they occupy all three units. But sometimes it's used by families, and you'll have several families, one, three families, let's say, one in each, in each, uh, apartment, in each flat. So because they are separate units, and they are eating on their own. If they'd all be eating, let's say, in a hotel where they're all eating in one dining room, that makes it a lot easier, uh, because they're all one unit. They're all eating together. That is what the eruv is, to make them to one unit. But if they are-- each flat has got its own dining facilities, and there are three families using one, and there happen to be three flats, as I said, and there's also a shul all in the same complex. So they want to be able to carry from one to the other. And so it would mean every Friday, whenever there's

30:11 a group of, uh, a couple, few families to make a new eruv. Not everyone is so in tune to make an Eruv Chatzeres every Friday, so they're looking for a solution that they should not need to make an eruv every, every Friday. Perhaps we can make one eruv, and it should last for the whole year. That was the request. So I suggested that instead of that, I was a little bit, uh, unsure because it's not as if there's one person there and hosting fresh guests each week. There's-- It's three, um, it's new parties. Um, so I suggested we can rely on if the owner... There's a din which we can read over here. This is in Siman, um, shin. In Siman, um, shin ayin. It says like the following. If there's a baal habayis- Who has, Harry B. Barton's got several cottages in his estate, and he's let out those cottages to other people. So now they've, they now instead of just one owner, there's several owners here. And we've got here the Chatzer. So it's, so now instead of being in a s-s- of sole ownership, the fact that he's let out these cottages to, uh, other families. So now the shared area is a multiple ownership and would not be permitted to carry there from the houses to this shared area, unless an Eruv would be installed. Then, however, he adds, if the owner has in those several, in those separate cottages, he has items which are not movable because they're Muktzah. So

31:59 then by the fact that he has in those cottages, uh, his, some of his personal property. So then with this, he has not withdrawn from those cottages. He has what's called a Tifas Yad. It's got a... I'm gonna use the English term, foothold, and therefore it remains as if he is living there, and there's no need for an Eruv here. So let's come back to our, our, our example. We have here a building which has got three flats. Let's say I, the owner, will put in one... I, I suggest that let's say you put a Pesach mixer in one, and I put, uh, in the other one, I'll put, uh, an, I don't know, an iron or, or something. I'll put some equipment there. See, some Poskim say that if the equipment is used by the tenants, that doesn't count as a foothold because that's part of your provision to your tenants. Others disagree, and I, from the, there's a letter of Rebbe about this, about carrying in a hotel, and he talks about this idea of the, the, uh, furniture in the, in the hotel room, owner- being the owner, the property of the manner of the ownership, therefore there's no need for a Eruv Chatzeres. So it doesn't seem to follow that strict a view. But let, let's say, well, even we take that strict a view. So the idea is the fact that I have in each flat, I have a, an item of mine, so I haven't relinquished my ownership totally

33:31 of those flats. As a result, they are, as he says here, um, lif, um, Venashu Kulam K'Orchim Atzlo. They're just like visitors. A visitor for Shabbos, I don't need to make an Eruv. So the fact that I've got a foothold in each of those separate units means I don't need to, um, that we don't need to have an Eruv. So that was, I was suggesting that you have in each of those flats, you'll have something which belongs to the management, and it's not gonna be used by the guests. It's just somewhere tucked away in the corner, and as a result, there's no need for making an Eruv. So I got a letter from a Talmid Chaham from Manchester, uh, who challenged this, and it says that there are those who say that the concept of Tifas Yad only works if the Baal Habayis is present. So here you've got the Baal Habayis, and there's cottages. But if the Baal Habayis has gone away, so then the Tifas Yad doesn't work. So what the-- we've got the two sides of it is the following, the way I understand. Is the Pshat that by having the iron here and the mixer there, they are my guests. Because they're my guests, well then, if I'm not here, they can't be my guests, and therefore the Tifas Yad method doesn't work. Or is it, no, it's not that they are, they, not that they've bought, it's not that they're my guests. It means that I have not released those

34:58 properties from my ownership. I still live there because I've got my items there. It's as if I still live there. And the fact that I'm here for Shabbos or not, I think is immaterial. So it seems to be a Machlokes Poskim about this. From the Alter Rebbe's Lashon, I see here, he says, because of our Tifas Yad, because I've got o-object in those places, Ki Eilu Dor Bohem. Because I've got my items in your, in those cottages, in those flats, it's as if I am still living there. And as a result, they, the current occupiers are not going to forbid my movement or their movement because they are like, like Orchim. So according to the Alter Rebbe, I think it is okay, but I, I acknowledge that there are other Poskim who would, who say clearly that if the Baal Habayis is not there, this method doesn't work. Therefore, the alternative is to do an Eruv and to, um, to make a Kinyan on behalf of all the subsequent tenants or the guests which will be for the next year. So let's say Eruv Pesach, take a box of matzah, and you'll say, again, make a Kinyan, and the Kinyan is on behalf of all the, um, all the guests which will occupy this, uh, lodge over the next year. They should all now become owners of this matzah, and then that makes an Eruv which will last, uh, as long as the matzah lasts. Right. Um, so again, this is a Shailah which came

36:27 in this week. And, uh, because it's coming up to Pesach, and, uh, here, the Shliach lives by this red, uh, symbol, and the Chabad house is where you've got the gray symbol. So it's two doors away. It's coming Pesach. Make a Seder. You want to be able to carry the children, et cetera, to, uh, if they're making communal Seder in, in the Chabad house. So to be able to carry from one to the other, it'd be very helpful. So, well, the problem is that bet- they're two doors away, and so there's, there's, uh, Goyshe-owned property in between. So how do you deal with making an Eruv? Now, what you can see here is that the properties open onto- What is Orrington Avenue, whatever it is, that's the front of the properties. At the back of the property, there's an alley. And as you can see, the alley is a dead end, which is very, very convenient. I'd be very, very hesitant to make an Eruv over a street which is open at both ends. Because what you have, the concept of Rosh Hashanah Rabbin. And so if this is-- We all know the idea that if there's six hundred thousand users, it's a big city, so there's Rosh Hashanah Rabbin de Eretz. Then we have all the streets which are kind of connected to that main street, so they can be seen as the overflow of the main street. So they all become part of this Rosh Hashanah Rabbin, uh, Rosh Hashanah Rabbin de Eretz.

37:55 So what doesn't become when you've got a dead-end street, and so then that is not, does not become Rosh Hashanah Rabbin de Eretz, and so you can make an Eruv in a, an area which has got three walls around it. So this is what we have here, this lane at the back, whatever you want to call it. So because it's a dead end, so you could make an Eruv here. And what we're going to do is, if you can follow what I'm going to... You can go make an, um, from the back of the property of the Shliach, he's got his fence coming till, till the end, this lane, till this alley, and make a mezuzah pesach, two, two poles on either side and a string over the top, uh, over the alley. And that will now separate the bottom of the alley where the, the, where there's three houses. That, that will become separated from the rest of the alley. All right, so now we'll have the house of the Achshliach, the Goy's house, and the Shul. Now, when you have two Yidden who need to make an Eruv, and there's a Goy also in that complex, then there's something called Schirus Rishus. You'd have to go to the Goy and rent from him his ownership in a shared area. Give him a pound or a dollar, whatever, for a, for a... And it doesn't need to be signed. But there is this, this formality called Schirus Rishus, which is nevertheless, it is a,

39:27 it's a, it's an awkward process, and that's actually why it was designed, to make it awkward, to make it uncomfortable, uh, for Yidden to, to live, uh, together with Goyim. Uh, that, but, but, but that, that din of having to do Schirus Rishus is when there are two Yidden. The situation here, though, is that in the Chabad House, there's nobody actually living there. There may be sometimes people coming for a Shabbos, but it's, there's no, um, no steady occupancy of, of any, any Yidden. So therefore, we've got here, actually, we don't need to make an Eruv Chatzeres with the, with the Shul. There's no need to have this matzah, uh, business because there's only the, the only, the only Jewish occupant in this area is, is the, uh, Shliachim, where they've got the red, red mark. Now, because he is the only one, then there's no need for Schirus Rishus. Uh, you don't have to do any, uh, business deal with the Goy. And, uh, so long as the, the, the Tzura Sephirah has been done, um, properly, then they would be allowed to carry from the Shul to their house or from the house to the Shul. Okay, that's point nine. Um, okay. Point ten is about making an Eruv with machine matzah. Um, a year or two ago, when I was learning the Dinim of Eruv carefully, and I saw a clip of a Shliach in Eretz Yisrael making a, an Eruv in his, his, he was the Rav of the Moshav. We

41:10 were actually in yeshiva in Bakkah Chabad together some forty-something years ago. I saw he's making an Eruv with a big box of machine matzah, and I spoke to him. It was actually, it was after Yom Tov. It was an year or sometime. I said, "I saw this clip, and it's not so poshet to make an Eruv Chatzeres with machine matzah." So let's take a look what we have here. The text in front of you is from Reb Chaim Noor in Pesach Shulchan. Tucked away in Chelek Dalet of Pesach Shulchan, there's a siman kuf he about Eruv Chatzeres. "Vi yesh lehoir," so why did I say tucked away? Because Hilchos Eruv is after all the Lamid Tes Melachos. It's in, in the, in Shin, Shin Nuns onwards. And so you would-- And Reb Chaim Noor unfortunately didn't live to finish his work on the Lamid Tes Melachos. But somehow he did smuggle in the Dinim of Eruv earlier on. So, "Vi yesh lehoir be'osa Eruv Chatzeres mi matzah. Vi yodua le," if you know that your neighbor does not eat this type of matzah. As we know, there are those who are machmir about machine matzahs. And it may be even machpid not to have this matzah in his house, and doesn't want to have any benefit from it. Therefore, he doesn't want to have a chelek of this matzah. So if so, you can't really make a, a, uh, an Eruv Chatzeres with this, with this matzah because the neighbor doesn't want to have a

42:38 chelek in it. So it's not a valid Eruv. So this is an important point that... I don't know. I mean, the, the communal Eruv in, in other parts of London, et cetera, do they use hand-baked matzah or machine-made matzah? I don't know. But here's an interesting point, that you can make a chinun on behalf of other people without their consent, but that's because it's, they lose nothing. But if a person is so opposed to this type of matzah, he says, "I think that matzah is chametz," well, then that's, that's, uh, then he doesn't want to be part of that Eruv. And so you can't really force it upon him. That would be a, a, a serious problem. Now, if, if your neighbors are not so extreme, they don't mind the machine matzahs in possession, they just don't want to eat the machine matzahs, there's also gonna be a problem. So now it's the following. I could explain something. With the ediv, there is the host. Ediv chases. There's the host, and there are the other members. So in the case of my, my, uh, yeshiva friend, say he-- let's say he was hosting the matzah, and he was making a kinyan for be- all the other people in the moshav. If all the other people in the moshav don't mind eating machine matzahs over Pesach, so they don't have a problem with, with this being their matzah. He doesn't have to eat the matzah. He's just-- He doesn't have to be able to eat the

44:03 matzah. As far as he's concerned, um, he's just giving space for them to have their matzah in his house. See, if that would be the case, the m- the ediv would be kosher in any case. And after Pesach, in any case, the ediv would be kosher. But, uh, i-i-if, if he wanted to make a kinyan on behalf of people who refuse to have part of machine matzahs, so then, uh, to make an ediv for them during Pesach with machine matzahs would be problematic. Someone is asking, could you use machine matzah to create machmish for this Shabbos? And the answer is, I think, yes. Um, if, uh, it's a minim not to use it, but it doesn't mean it's, it's not a royal achila. People ask the quest-- Someone asked me the question, "What do they do with the old ediv?" Like, if you had made the ediv last year with matzah, and you want to renew them, the ediv, uh, now, what are you going to do with the old ediv that you should, um, and you don't eat matzah before Pesach. So I gave one solution is that you could take the box of matzah and give it to someone else as a gift, and then that-that's made it, uh, that's decommissioned it. Alternatively, you could have matzah today also, but it's just instead of, uh, eating it, um, baked, you could fry it in, uh, with egg. And, uh, egg-fried matzahs are not valid for the seder night. In that way, you'd be

45:24 able to, uh, have your matzah and eat it, yeah, um, even close to Pesach. Let's-- We have o-one last point of a bit of feedback. Last week, discussed about the tzitzit vest. And, um, so someone asked about the tzitzit vest, and we discussed about the Alter Rebbe is quite, uh, articulate that the tzitzit should be open on the sides. Um, so someone wrote to me, uh, that there's another issue about the tzitzit of if you don't have a woolen garment. I think we did this, uh, about a year and a half ago. We went through this, I think. But this is from Alter Rebbe in Siman, in Siman Tes Ziv Dalet. According to Meir Rothenberg, the-- if you have a garment which is neither wool nor linen, so then the tzitzit are either ha-have to be from the same fiber as the garment itself. So if it's a cotton garment, you'd have to have cotton tzitzit, which, uh, are hardly available, uh, and, and so on. Uh, if it's a silk garment, you have to have silk tzitzit. Or you have to have-- the tzitzit would have to be a combination of wool and linen. That's the shit of Meir Rothenberg. So according to, according to Meir Rothenberg, what many people are in the, uh, hot days in summer, particularly, well, some people the whole year round, are wearing cotton, uh, bigodim, cotton, uh, garments for tzitzit, is actually, uh, missing out in, in a, certainly in a, in a Hiddur Mitzvah. The truth is

47:05 that the fellows who are tempted to wear those tzitzit vests, um, I'm grateful that they're wearing tzitzit b'chlal. So, uh, that's why I didn't go into this business of being machmid afka to wear a woolen one. Vashteitzet, it's, uh, the, or is a valid one, that for a person wants to wear to mimikam mitzvah tzitzit, uh, ve'efen mehuda lefi yetzer lechol hadeyas. So you have here the last line, the last two lines. Should have a talis godel and a talis cotton. Should be made of white wool and put woolen tzitzit. And this, you're fulfilling the mitzvah, um, the, the, the Blashum Pikbook. So yes, um, especially I would like to say, since I've got the forum, that when it comes to Shabbos and in a place where you don't have an ediv, so according to, uh, Meir Rothenberg, this, what you're wearing is not a, not a valid, uh, makim mitzvah tzitzit. This is a shail of carrying. So, um, yeah, you see a lot of, even from Eretz Yisroel, could be because of the climate, but also possibly because they have a ediv in. Therefore, they make all to wear the cotton bigodim. But really, where there is a, where there isn't an ediv, particularly on Shabbos, one should, uh, at least for Shabbos, be wearing a, um, bigod, uh, of, of wool. And, um, that's the mitzvah, milhamocher. Okay, that's the end of the, uh, items on the list for today. And I, um, we won't be having a shiur next Thursday evening

48:33 for technical reasons. And, um, about having something on Pesach, I'll let you know, Bet Zachem. Meanwhile, I wish you all a kosher, freilechen Pesach. The word of the Rebbe, that, uh, if you've done all the efforts to make it a kosher Pesach, then you have, uh, reason to, uh, have a-- it should be a freilechen Pesach also. Amen. Freilechen, kosher Pesach. Freilechen, kosher Pesach.