בהר תשפ״ב

00:11 Evening. And, uh, Hope you can hear me. Just check. So, good evening. And, uh, start off going to straight away with the first question which came earlier in the week. So someone asks, there is a halacha about in The Rebbe's house, that would-- that name was the Rebbe's name. So he was, whatever they called him, Notik, or whatever else they called him, but they avoided using his name, Mendel. So it shouldn't be perceived for, even for a moment that his-- that's, that someone's referring to the Rebbe by first name, which would be disrespectful. We go on to the next point. Now, this is a shailah, uh, uh, quite a common shailah. That's why I felt it's important to address. Putting on tefillin, you, you, you know, you find someone that you have really very little contact, but they asked you to officiate at the, at the funeral. You never see him in a weekday. And if you do, he's, he, he declines the put on tefillin. But before, before levaya, he's perhaps a bit more vulnerable, a bit more, uh, subdued, and he's ready to put on tefillin. So is it okay, or is it a good idea, or is it not a good idea? So it's like, you know, uh, it's the only time you're gonna get him, but it's not the time to put on tefillin. Is, is he oinen? He's potur. And he's potur, and he's actually the poshteh halakhah is that he should not be putting on tefillin. Let's explain it

07:23 perhaps a little bit. Tefillin is pe'er, is, you know, glory. And, um, a person who's in a state of grief is m- is, is the opposite. He's in a moment where disgrace may not be the right word, but it's not the... It's, it, it halakhah is, is he's potur mitzvah tefillin, he's potur m'chol hamitzvos. Doesn't say berachahs as an oinen until the, until the kevurah. He's potur min ha-tefillin, and so I don't see the idea of putting on tefillin with him when he's actually, is not, not a, not a kiyum ha-mitzvah. Uh, I'll come back to that in a moment. But the second point is even after the levaya. So the halakhah is that a oval is potur min ha-tefillin also ani yachol tefillin, even after the levaya until su- sunset. In this inyan of putting on tefillin after the levaya, that's where Chabad have a, a minhag of, of, uh, of, of, of putting on tefillin late, um, after the levaya. That's where you have, uh, here is a quote from a sifre. You can see where it's from, page Menachem, chelek chaf. The Rebbe says, "When I visited the Satmarov for nichum haveilim, I mentioned that the minhag is to put on tefillin v'yom rishon, even v'yom rishon." And he was very surprised because the Shulchan Aruch says the opposite, as you can just see. However, in the Sefer Mavo Yaboak, mentioned several times in the Sefer Mavo Yaboak. He mentions there, sheyesh she'einem oyen. There are those who do not refrain from

08:51 tefillin, not on the first day of Aveilus, nor on Tisha B'Av. And that's the idea of the vort of, like, the Shomess V'Zehires, Chabad Rashbi, which is, uh, very appropriate for today. The Churban didn't take place. So that's where, that's what that level is, um, that they put on tefillin, because ki'ilu the Churban didn't take place. Now, also in connection to Sefiras HaOmer. So what, what, coming back to the thing, if a, an oinen did put on tefillin, was it a mitzvah or not? He's potur min ha-mitzvot, but was it a mitzvah? So there is a question about, let's say, um, if there's an oinen who has a bris to be done, his own child or another child. So first of all, if it's his own child, there's a Maharshal who writes that he sh- he can and should do the bris on his own child, even though he's an oinen and, and for whatever legislation, he's not gonna be able to... The kevurah won't be today, and he still will do the bris. So in other words, we see that the, the act of the mitzvah is a, it's a mitzvah act. Um, in Noda BiYehuda, he talks about if a person becomes an oinen during Sefiras HaOmer, do they count without a berakh? Okay, they are potur min ha-berakhot. But what about, um, what a- what about the actual sefirah? Because if they don't do sefirah now, so they're not only gonna jeopardize the mitzvah now, they're going to also jeopardize four mitzvahs

10:17 later. So the Noda BiYehuda says they should count, perhaps without a berakh. Um, then I have a note here, Maram Shik, who was a talmid of Chasam Sofer. He was a mohel who was an oinen, and he said he should do the bris, but there's no other mohel, but he shouldn't wear tefillin. So, so coming back, is there a, is, uh, is, is there a kiyum ha-mitzvah? So there seems to be some, um, latitude, if that's the word, that a, that a oinen who does a mitzvah, it is a kiyum ha-mitzvah. But there's certainly no chiyuv at all for an oinen to be putting on tefillin. And, um, therefore, I, I wouldn't advise it, because pashah, pashat of Shulchan Aruch is that they are, they should not be doing mitzvahs. Afterwards, make a, make a home visit and, and, um, be mezake them. Easier said than done, but that's all I can say. Okay, let's move on to something, uh... So I got here an email from someone who's perhaps more into general knowledge. Um, he wanted to understand what would be the attitude, um, of halakhah towards automated, automated melakhah being done on Shabbos. So he was-- he understands, and Torah says that we're not allowed to do melakhah. Your animal is not allowed to do melakhah. It says in Torah, "Lama yanuch shor chevem chamurekha." So they have got a nefesh. But a robot, et cetera. He sent me a fascinating, um, video about fourteen different robots. Some of them are really up

11:53 to amazing stuff. Um, and so here you have, just, I just, I took one clip of a robot is-- Well, you can see there's a pot on the fire, and the robot will pour exactly the ingredients and, and control, and then cook, and make you a whole soup or a whole goulash, whatever it may be. The robot can do it all for you, and you can set it to any motion from before. Uh, and so this is the question. Um, use of automated equipment on Shabbos. What I see, um, what I see, uh, as a common application of this is these, um, these vacuum cleaners, which, um, they sit in the corner of the room and then when the clock strikes twelve, they start zooming around and then, uh, and then they find their way around the, around the, uh, the whole, whole room, a couple of rooms, the wh- the whole floor. And then they, after half an hour or an hour, they go back, go, go, go back to sleep. And, um, whether that can be done on Shabbos. Can they be set in motion? They do every night. Can they be left to go and, and to do the hoovering, the vacuuming on Shabbos? So the, uh, particularly Rabbi Moshe Feinstein is the one who's quite outspoken about this. And the way I heard was that someone had asked Rabbi Moshe, "Is it okay to set your TV on a timer so on Shabbos afternoon, you can watch the World Series or

13:34 the, um, Yankees playing the Dodgers?" Don't ask me any more details about the question asked, but, uh, something like that. And Rabbi Moshe was really upset about this, about the question. And he, but he writes this tshuva about automated, um, things on Shabbos, and he says... And we want to have to understand. We have a concept of amirul hanochri, that we're not allowed to ask a goy to do a melacha for us on Shabbos. Why is amirul hanochri forbidden? So a Lubavitcher will tell you because the goy is like your shliach. The Alter Rebbe says that a goy, uh, yesh shlichus la'akum lechumra. He's like your shliach midrabbonon to give him a status of shlichus. That's not the Alter Rebbe's chidush. It's written Hagahos Maimoniyes in, I think, perek hei on mechias Shabbos. But that's, that's the, that's the framework, that it's what they asked. The chacham forbade this, and they said, "I'm gonna give it a framework, shlichus." The question is: What's the motive? Why did the chacham see the need to create such a issur? And that is clear in poskim. They say, "Zilzul of the Shabbos. Zilzul of Shabbos." If-- of, of the disgrace of Shabbos or cheapening of Shabbos. You could theoretically have a whole, um, uh, industry. You can have a shop selling and, and, uh, producing, manufacturing, and you're just sitting there at your desk and giving instructions to this one or the other one. You have a whole crew of goyische workers, and you could have Shabbos almost

15:09 like a weekday. And so that's wh- obviously would be a, a, uh, a gross, um, how do you say? Uh, um, compromise on the, on, on the atmosphere of Shabbos. It says zilzul of the Shabbos. Okay. So then what about then lighting and heating? And the alternative, the parallel, the, um, um, air conditioning. So Rabbi Moshe says that's not a problem. That's okay. And he explains about-- quite very rationally. In times by gone, a hundred years ago, whatever, so they didn't have s- automated central heating. So how did they not freeze on Shabbos afternoon? There was a Shabbos goy. Shabbos goy would come in on Shabbos afternoon and put some coal in the, in the, in the, in the fireplace, and that's how people lived for hundreds of years. So therefore, the fact that the house is warm on Shabbos, if a goy is allowed to be brought in, so for sure you can have a, a, a, a, a time switch doing the same thing. You can't call it zilzul of Shabbos, the fact that it's warm, because y- you can even have a goy do it for you. What about lighting? So generally, having a goy coming to put on the light is not okay. But he does bring, Rabbi Moshe brings, that there were communities where a goy would be coming in on Sh- on Yom Kippur, late afternoon, switch to t- light some candles, so people should be able to say Ne'ila. Um, otherwise it was, it was-- their, their candles,

16:41 I guess, would not last for twenty-four hours. So although we, we wouldn't allow, but it has-- apparently was done. So therefore, things like lighting and heating, which-- So those things happening by time switch are not to be considered a, a, a, uh, interference to the atmosphere of Shabbos. But something, as I said, there's, there's robots doing this and that and, and, and, and making noise and, and, and, um, doing things which are normally done a-at the time of, of usage. So then, uh, those things should, should be avoided on Shabbos. Uh, this idea of our robots running around the, hoovering your floor on Shabbos, and it makes quite a bit of noise. Um, so those things are rather not recommended, at least. To say there's absolute issur is difficult to say, but certainly not recommended because of this idea of zilzul of Shabbos. And this is what these sefarim are writing, that one should not use automated equipment on Shabbos, not because it's issur, mm, as a melacha. Not because it's like your animal which has a life, sheocheh v'chamirecha, but because of just the same as amirul hanochri, zilzul of the Shabbat. So the same thing, uh, uh, radio, et cetera. Of course, there are exceptional circumstances. In the case of, um, people asked at the beginning-- People in Ukraine were asking at the beginning of the war whether they could leave the radio on on Shabbos. That's, you know, in exceptional circumstances. Um, but on a regular basis, to have equipment working on

18:11 Shabbos is, is not in the spirit of Shabbos. Someone is asking a very good question. I don't know the answer. Going back about the idea not being- Referring to not mentioning your father's name. It's, uh, why is it okay to give your name when you're called up to the Torah, uh, if, if, if a fa- the parent, if the father is there, and you'll be saying your, your father's name. That's an interesting question. Um, I'm not sure of the answer. Possibly that itself is part of the, an act of coveting. You're saying, um, I don't know. But a good question. Let's move on. Okay. This is a very interesting one. Um, now, we've seen all these e-scooters and, uh, it's also is very gesund. But now someone came up with, I think, a brilliant idea. That a mother pushing a buggy, sometimes it's uphill, and it's a struggle to go uphill. Sometimes it's downhill. It's also a bit difficult. You have to control it. And sometimes the, the bit of gravel or the, uh... So they've, um, in-invented a, a, a pram or buggy, which has a, uh, electri-electrical motor which assists it to be able to, uh, roll more easily. So obviously, we're not talking about using the electrical aspect on Shabbos. It's a buggy like any other buggy, just the price is about twice as much. But it's, uh... And, and it has this motor. Has a, it has a battery which you plug it in at night, leave it to overnight charge.

19:50 Next morning, you're ready to go. So what about re-- um, if it's for Shabbos, if you remove the battery before Shabbos, is it still called a Don't say that the door is muktsa-fied because it's supporting the, the lamp. Now, we do know the concept of . And then he adds, "Therefore, if it's a wax candle, then you would be allowed to open and close the door, obviously slowly that it shouldn't affect the, uh, the flame. So then the bottom piece on the screen is from the Kuntres Acharon, where the Alter Rebbe brings from another source, from the Tur in Near Haschanakah. Possibly the term Muktze means transportation, of lifting an article from A to B, even within the house. But it was here, and now you've moved it to another place. But when something's on a hinge, it's not gone anywhere. Perhaps that's not called moved. Of course, I know it's moved in, in one way, but it hasn't been moved to another location. Possibly you can argue that's not called moving. That's an interesting concept. Let's say, um, besides the issue of switching off a light, if it's a switch, let's say everything's off. Is a movement of a switch from up or on position to off position, is that called moving? It's not gone anywhere. So according to this Svara, that's not called movement because it hasn't gone anywhere. However, the Alter Rebbe says the fact that the other Acharonim, Tosfos and Mordechai, use the argument which was set inside, that the door's

26:28 function is for access to their b-house, and therefore it's not Botzetz a Devar Osek. Evidently, they don't agree with this concept that movement of a hinged object is not called movement. So let's retrace that. So the-- to say that because it's on a hinge, it's not a problem of movement of Muktze, that the Alter Rebbe seems to drop, that that's not a solution. So we come back. What we do say is that we have a primary thing. Uh, primary function, uh, is to open and close to be able to get into the house, then it's not, um, Botel to the candle. So this was the question, coming back to our, our display here. Is it correct, um, uh, is it, is it-- would it be correct to say that, um, that the main function here of this door is to be able to get to the whatever stuff is inside? The fact that there's a movement of the electric lamps on top is, is secondary. That's why my inclination is to say the same thing, that it does not become Muktze, because the main thing here is it's on a-- it's a door on a hinge to be able to get inside and to get to whatever is available, uh, in storage there. Okay, um, let's move on. So someone asked me, uh, um, a few days ago, what's the story about a man who is Mekabel Shabbos early, uh, does that obligate his wife, that she has to be Mekabel Shabbos early, and if

28:05 he, she didn't, can she light candles later after her husband has already been Mekabel Shabbos? Now, I've got here a ref-- a, a quote from the Piskei Teshuva, where I mentioned many times. Now, this concept of the fact that the husband is Mekabel Shabbos, therefore that dominates. The head of the household, his Mekabel Shabbos dominates the whole. There is a logic to it, but it isn't terribly well-documented. He uses these interesting terms in Hebrew, "Lishpoach ohr al halacha amom, amuma zoi." It's rather a bit obscure. It's not so well-documented. He do brings a couple of Poskim. Um, so yes, the meaning is indeed that, um, that a, that a woman would light candles before the time her husband lights candles. Um, so before her husband is Mekabel Shabbos. Sorry. Rabbeinu Moshe Feinstein in a very interesting Teshuva in Chelek Dalet, Si-Erchei Mishnah. Sorry. Uh, Rabbeinu Moshe Feinstein is where? Um, okay, I'll find it. So it's a well-known Teshuva. Rabbeinu Moshe, he says that this whole business of Kabbalah Shabbos of the husband obligating the rest of the, uh, uh, of the, of the household, that's only if he's Mekabel Shabbos for Hiddur Mitzvah. Wants to be a more Frum, he wants to have his Shabbos a bi-a bigger Shabbos. So therefore, she is also kind of bound by his Hiddur Mitzvah. But then he says, "If you Mekabel Shabbos for mundane rather than spiritual reasons, you want to eat supper at a more reasonable time, but nothing to do with because of Hiddur Mitzvah."

29:57 The, the proof to that is that in winter, you not Mekabel Shabbos early, only in summer. So then he says, "That's not-- that shouldn't be binding on, on, on, uh, the rest of the family." And he even goes further to say the fact that shuls are Mekabel Shabbos early should also not have that binding effect. Now, I must say that many-- most, most, uh, Poskim disagree with Rabbeinu Moshe on this. And the standard approach is that when a shul is Mekabel Shabbos, and they are the only shul in the area, let's not go too many details. So then the, the Yechidim are bound by the Kabbalah Shabbos of the Klal. We've discussed this be-before. Even though, uh, they are Mekabel Shabbos early because they, they want-- the community want to eat supper at a reasonable time. So that's the certainly the Lechatchilah. But certainly, on the other hand, Bedieved, if he has been Mekabel Shabbos and she hasn't lit candles yet, one would be able to rely on Rabbeinu Moshe's approach. That she should be allowed to light the candles now, of course, before sun, before, before lichtzeiten time. But we're talking about, uh, just because he has been Mekabel Shabbos early, but he eved, that shouldn't oblige him. The other point which asked another further detail on this, what happens if your husband is in a different time zone? And let's say he's gone to Eretz Yisrael for the week, for, for Shabbos. So he's Mekabel Shabbos two hours earlier. Well, this certainly does

31:30 not oblige anyone at home. He's not the Gedola HaBayis. Gedola HaBayis is the one who's at home, the lead person, so to speak, at the home. If he's out of town, so that has been, that role of a Gedola HaBayis has, at least momentarily, has been, um, relegated to someone else. Let's move on to a, uh, question about making for Shavuos. Children want to have activity on Yom Tov to be able to make, the, the, uh, the children coming for, for, to encourage them to come for, to hear our Sefer Devarim. So there's a way of making ice cream, apparently, by putting, um, sugar lumps... Sorry, um, not sugar lumps. To put in ice and salt in a, in a bag, and you shake it up, and somehow a bag inside a bag, and somehow that makes the ice, the, the inner bag become, turn into ice cream. So are you allowed to make, make ice cream on Yom Tov? So what is the question here? You're allowed to cook on Yom Tov, so why should we be making ice cream any worse? So there are those who say, but still, making ice cream is a concept of moiled. You're creating a new, a new... When you cook it, you've changed it, but you haven't changed it from yesh lei ayin. You haven't changed it to a totally different form. Whereas with, uh, making ice cream or making ice, et cetera, they are more concerned. But there are definitely those who are makeel. And this

33:02 we got here. Now, again, we've got a quote from Pisca Tшуas. This time it's from, um, Siman Tof, Tadig He. And he talks about this question. He says, "Whipping, whipping eggs, uh, making mayonnaise, making, um, ice cream." So those who are makeel to make them on Yom Tov, if they didn't manage to. LeChatchilah, they, he rec- they recommend to do these things before Yom Tov. But if you do need to do them on Yom Tov because you didn't manage to make them before. So yesh om mislis me. There are ample, um, basis, uh, authorities who do permit this. And certainly, as for children's activity, um, to keep them entertained, I think that's certainly can be makeel to be, um, to be allowed to make that, this ice cream on Yom Tov. I'm emphasizing this because it doesn't mean that it's, uh, a clear hetter for everyone, for adults also, because there are those who are mahmir. But for, as a children's activity, one, one can be makeel. Now, Moshe is, is poi-pointing out, coming back to the previous question about Kabbalah Shabbos, the only shul in town, and what about you have your main shul where you daven ninety percent of the time. There are two schools o-of opinion about this. There are s- those who poskim, who say that it depends on your membership, so to speak, which shul you are a regular, and that's going to affect you whether you're, whether, even if you don't go to shul. That's, I think, Masores Sheffield

34:34 takes that view. On the other hand, the Alter Rebbe does not seem to take that view at all. It's, this, this business, this affiliation is, is irrelevant. If, uh, uh, and if it's the only shul in town, then that's one thing. If, uh, if all the shuls in town daven Ma'ariv early, again, that, that, that is an issue that you, uh... But, uh, if you, uh, if, um, if, if you are intending to go to a later davening shul, then there's, that's, that's what we're relying on. Even the Alter Rebbe seems to be saying about the majority of town. Which that makes it interesting because, uh, um, in this, in this part of the world, and certainly in other parts of London, the majority of town are Mekabel Shabbos early. But, uh, according to Alter Rebbe, majority of town Mekabel Shabbos early. But, um, including the vort of Rabbi Moshe, uh, that's, I don't think we need to make a fuss about that. Let's move on. This is an interesting question, which I saw it just now, and it was, I was, I was a bit surprised, um, and I want to share it. Rabbi Yossel Padver z"l who lives here in the area on Holney Road, he recently published a Sefer of his called, uh, he called him Me'ilo Eifoid. Eifoid and Padver are the same letters, so fine. His father, Allah Shalom, published Chesed V'Emet. His is called Me'ilo Eifoid. Fine. At any rate, one of the things which he addresses there is

36:08 about on Shabbos, pulling out the bung in a mikvah. Now, I want to explain this. There's various ways of constructing a mikvah. There's one way of having Beir Al-Gabei Beir, which means that you have a reservoir of rainwater underneath and double-decker. The upper floor, that's where the, the Beir HaTefilah, where people tafel. Between those two, there is an aperture, which is, um, about ten centimeters square. That remains open the whole time. There's, then there's no question of opening, uh, the Hashakah on Shabbos. Most mikvahs are not built that way. Most mikvahs are built nowadays with two pools of rainwater, two Beiris, one for Hashakah and one for Zeriah. The zria means that the water supply from town pours into this and then overflows into the mikveh. The hashaka means that the rainwater stays in the side pool, and then we've got a pipe, which is shfar sanoid, whatever, a few inches wide. And when the two waters touch one another, so then you've got the rainwater, which is kosher, you've got the, the tap water, which isn't kosher. When the two bodies of water touch, then the, the, the tap water becomes kosher, and you can use it for mikveh. The question here is, can you open... Are you allowed to open the ta- this, this bung on Shabbos? So the pri- the main thrust of Rabbi Yosl's, uh, article is actually as far as a very hot mikveh, and by opening the bung, you are connecting cold water with very hot water. And so

38:10 then there's a question of Bishul. If the water in the mikveh, uh, could only-- He doesn't go into detail. If the water in the mikveh is yad soledet bo. And I wanna tell you, uh, for timid be-being like myself, sometimes those hot mikvehs are s-posh frightening to go into. Um, so for many people, they are yad soledet bo. So in such a mikveh, which is yad soledet bo, even though you're one of those brave guys who, you know, just march in, um, to pull out the bung would be a, a, a problem because you're taking cold water. Like when you make a cup of tea on Shabbos, you make sure is, the, the glass is dry so that the, the, the... Shouldn't be any drops of water getting heated up by the water from the urn. It's the same thing. You're opening the bung and the cold water's getting conne-in contact with the hot water. There's a different story if you have a mikveh s-- uh, it's too hot. Are you allowed to pour in gallons and gallons of cold water? Yes, you are allowed to. Uh, that's, if I remember that, that is permitted. But here it's just a minimal amount of contact or, or, so therefore, there is a serious problem. But I don't want to deal with that so much. As the problem of, is it an issue of a tikkun? You're making the water kosher. Now, you're not allowed to tovel keilim on Shabbos or Yom Tov because you're not allowed

39:33 to. It's a tikkun. You're not allowed. Someone asked me, "Can you take challah? Can you take, um, chumah and meizor on Shabbos?" So the answer is no, because it's a tikkun. Although that's a spiritual tikkun, we're not allowed to make a tikkun on, on Shabbos. So the same thing to open the bung, to remove the bung, and th-this way you're metaking the water. So, um, that's, that's, uh, as if you're making a tikkun. Now, I'm just-- I'm addressing this because, um, there's, there's a-another, another detail here. Once there has been... Let's say there's a mikveh which, this is relevant for tevilah of noshim, it's relevant for tevilah of keilim. Let's say the bung has been removed, and there has been contact between the two waters, and then bung has been then put back in place. Does the tap water remain kosher, or is it only kosher so long as the opening is still open? So the way it's written in Shulchan Aruch, quoting the Rash, in Siman, in Siman Reish Alef, this massive siman about mikvaos in Siman Sif Nun Beis. So the, the, uh, Shulchan Aruch says, "Once it's been kashered by a contact with, with kosher water, it's kashered l'olam." However, numerous poskim disagree with that, and they say that nipsekah hahashakah, when the hashaka has been interrupted, then the kashrus of the water is also lost. For this reason, when doing a, a serious tevilah on Shabbos... Sorry, a serious tevilah, sorry, noshim, keilim. So then it's important that the bung is

41:27 removed for the moment of that tevilah, because according to other poskim, the, the mikveh is only kosher so long as the, the, uh, contact with the make shom is gone. So now, having that introduction, now let's come back to whether it's okay to open it on Shabbos. So Rabbi Yosl, in Me'eil Ha'efer, he refers to a Sefer called Yiddu Lei Tara. It was published Taf Kuf Ein He, in other words, just after the Alter Rebbe's passing. So he was possi-possibly a contemporary. I don't, I don't know much more about the author. It's a well-known Sefer. He says, "I in Siman Yud." So he quotes, first quotes the words of the Shulchan Aruch, "Nishal l'olam b'hacheilech. Hashaka was done, it remains indefi- it remains, um, kosher forever." He says, "Look at my articles at the be-end of the Sefer in Siman Yud, where I've established that ein lehoch kehilchazem. One shouldn't rely on this view that the make shomi-- this, that the meim she'uvim, the rain, the tap water remains kosher, um, automatically. No." And then he goes further. What about then if you have a mikveh made of tap water, to, uh, water brought from buckets, are you allowed to do this hashaka, this connection, on Shabbos? Perhaps it's called metaking. Aye, we find that you are allowed to take a bottle of Tami water and connect it with kosher water on Shabbos, and it's not called metaking. But here he says, "But-" Um, this should be similar. There are cases-- We know that normally

43:09 we say, "Ein mivatel es l'chatchila." I think we discussed it a couple of weeks ago. You're not allowed to take the chatchila, a piece of, uh, chazin fat and, and mix it into a cholent and say it's batel b'shishim. So, but there are conditions where you are allowed to do that. If it's-- He says, "Rabbonon, uh, conditions where you are allowed to be mivatel." So you wouldn't be allowed to do that on Shabbos. And so he says the following: "According to the Rosh-" Seven, five, four, six. "According to the Rosh who says that through the hashgacha, it remains perpetually kosher. In Kane, you've actually fixed the water." Interesting. It's a bit counterintuitive. According to the Rosh who says that once you connected it, it remains kosher forever, then you mustn't open the bung on Shabbos. If it wasn't open before Shabbos. Yeah? If it, it wasn't open before Shabbos, you've got a, a, a pool full of ra-- of, of tap water. It wasn't kasher before Shabbos. You open the bung, you've kashered that water. So, according to the Rosh, you're vimatakon the water. But according to the stricter opinion, which says that every time you want to tovel, you have to open the, the bung because other-- It's only kosher so long as it's connected. When you close it, then it, it loses its, its kashrus. So then you don't-- There's no problem to open up the bung on Shabbos because the tikun which you're doing is only for the moment when you're toveling.

44:38 You, you put the bung back. It, it, it's been, it's been reversed. So it's an interesting twist. So after the, the, uh... So, uh, uh, having read this through carefully, if it's not a hot mikveh, if it's a reasonably, um, you know, comfortable temperature, then there's no problem of Bishul. And to open the bung, um, which it's been opened already, but you want to be machmir, I don't see any, according to what he says here, there's not a problem to open it because, um, the kashrus which you're achieving is not actually changing the water to make it kosher water. It's only kind of exposing it to the kosher water, and so that's not a tikun of the actual water, therefore you would be allowed to open it on Shabbos. Okay, um, now I see that there's a comment here about Hefsek Tadre after the time, uh, the community have made Shabbos. As far as I remember, it mentions, uh, two S-- two Svaras about that. And the ch-- The chatchila, one should be, if the community make Shabbos early, she should be make Hefsek Tadre early. If she didn't, she can still make Hefsek Tadre before actual sunset. Okay, um, we have one more, um, point we want to discuss. That's the claim was of Dominion. Um, and that is following from Hayom Yom last, last week. There were quite a few... There was a couple of entries in Hayom Yom about how to pronounce certain words in davening. Karchoi, Korchoi, et cetera. Maamar, Maamor.

46:07 And so that, in some shul in Crown Heights, raised the question about a word in davening. And today being Thursday, in the Shisha Yom of Thursday, it was Capital Kuf Aleph in Tehillim. Evcho, Ba Tzoroh Koroso Vo Achaltseko. Encho B'Seys Rama. Evchoncho Al Meim Reevoselo. So the word Raam, is it pronounced Roam or pronounced Raam? So on the top of the screen, you've got here the first print of the Alter Rebbe's Siddur in Tof Kov Samach Gimel. And there it's print- it's voweled, uh, vowelized Roam with a komatz. I have about five or six early prints, um, actually in facsimile, and all of them have the word, the, the, the vowels with the komatz. It's Roam. Then the second, um, uh, copy here is from the Torah Or Siddur, which I have a facsimile of Tof Reish Nun Vav. So, um, and there it's already changed. It's Raam with a pasach. So then we have this dilemma. Is it with a komatz or with a pasach? The next quote you have is from our familiar Tehillim, the Ol Yoisef Yitzhok Tehillim, uh, which we use regularly. This was, um, published, I think, in Warsaw by a company called Pirashnikov. Um, and this was chosen by the Friediker Rebbe, I think, uh, something like that. That, and Kohos reprinted that, that print. Now, here you see it's actually... No, no, no, no, sorry. This, the one which, th-this, the one which I have in Tehillim Pe Alef, which I'm pointing to now, is from a Mikraos

47:45 Gedolos. And there it has, again, Raam with a pasach. In the Tehillim, the Ol Yoisef Yitzhok, it has Roam with a komatz. So we're still... So, uh, in the Tehillas Hashem Siddur, it has, it was with a pasach. And so in, in the Torah Or said, as you can see, it's with a pasach. And then in Tof Shin Lamed Ches, there were-- When Kohos will, um, published the English translated Siddur, they, um, faced a fair, yeah. So then, at the same time, there was a major overhaul of the Hebrew side of the Siddur. And at that time, they changed it from Raam to Roam. What you have here, at the bottom on the right side, is from a Kuntrus Hagahs V'Siddur Rabbeinu Hazaken. The Rebbe, this is, I think, in, in the early years, uh, time, during the time of the Friediker Rebbe, he made lists of which things to, to correct and et cetera. And he raised the question, is it Basays Raam or your komatz? Should it be a Roam? And he, he says he's not sure. He, he raises the question. And in all the years until Tof Shin Lamed Ches, it had been left Raam, um, in both, in, in all three Siddurim, in Torah Tehillas Hashem, Torah Or, and in the Rastover Siddur. In all of those, it was with a pasach. And came Tof Shin Lamed Ches, and the editors decided to change it to a komatz, possibly because the way they saw this in the Tehillim Ol Yoisef

49:27 Yitzhok with the Roam. Now, let me explain something. That the, the, uh, because there's as nachah, which is a pause, that would lend itself to say it should be Roam. Like, you often have, like, oretz rather than eretz or something towards the end of a pasuk. By a pause, sometimes that influences the, the vowel. So there's a cer-- seems to be a certain logic that it should be with a komatz. So the fact that it's with a pasach in so many other editions seems to be the surprise. Um, again, counterintuitively, the one which makes less sense is more, probably the more correct one. In other words, packed with a komatz. That's what a pasach is. You made a komatz. The fact they've dafka made it with a pasach may be because there's a special tradition. Now, here we have on the,uh, Tehillim in, in which Kal Ta'am, we've got this, um, commentary which is addressing Masorah, addressing how words to be, are to be spelt, et cetera. So on the word in the Minchas Shai, so Rav Nuretzi, who lived about four or five hundred years ago, um, so he writes that the word ram, be-sfarim yeshonim, haresh kamutza. So in the oldest farim, it's with a, with a komets. Um, so obviously, he, he already had then in his time, there were also people putting it with a pasach. Now, in-- there's this excellent sefer by Reb Shmuel Heber, so zei gezunt. And he, uh, it's a three-volume series on Tehillim called Ya-

51:00 Yashmia Kol Tillos, so which is, is, uh, made like the idea of, um, Torah T'nima idea on the Tehillim. So he quotes the Minchas Shai, and then he says, "Ach be-sfarim didan, be-pasach asher zeh be-as nachto." That the, in the, the, um, the farim which we have, it's spelt with a pasach despite the fact be-as nachto. Then he gives some kind of logic to it, and I also have a beautiful Tehillim which was published by the rate- late, um, Yossi, um, Mr. Eliovitch, who lived in Antwerp. He put out a beautiful Tehillim called Tehillim Yosef Shalom. And he did a lot of research, um, on the exact way how to, to, um, spell the words and, you know, the vow- vowels, et cetera. And he also brings from strong sources, authentic sources, that it should be with a pasach. So, um, listen, whichever way it's saying is fine. But, um, it looks like that despite the earlier prints of the Alter Rebbe siddur were with a komets, but at a later stage, it was accepted that it should be switched to a pasach. And the fact that it was then switched back to a komets, um, well, seems interesting. I'm, I'm, um, well, if it ever left it as an open question. But the fact they left it as it should be with a pasach seems to tell me that he was okay, that it should stay, stay with a pasach. Um, I'll leave you with that and stop now a couple of minutes early.

52:30 I have a bar mitzvah tonight to go to, and, um, I'm sure everyone else has also other things to go to, uh, to do. So I wish you a good night and a good Shabbos. And, uh, alles sol zei gezunt and tzachor et kol hayomim. And, uh, kol ha-shleima u-meshiach tz'lacheinu. Todah.