חוקת תשפ״ב

00:00 Good evening. So welcome everyone to the shiur this evening after Sukkot. Series number two. Number 42, sorry. Um, okay, so I'll start off with a question which was put to me in the-- This is a story of the Tzemach Tzedek. There was a time when the Tzemach Tzedek... I guess you can see it's from the Sefer Chassidim HaRishonim. There was a time that Tzemach Tzedek did not say chassidus. This probably was a time when he was very much under scrutiny from the government, and he was very, uh, anxious. Anyway, the, this Rebbe is not saying chassidus. One day, was it-- the Rebbe, was it, Erlach Adar, 5760, it was a weekday and the Rebbe did say chassidus, and the Chassidim didn't know about it. Those Chassidim came forward, uh, to the Rebbe and they complained that we came from so far away and we didn't hear chassidus. So the Tzemach Tzedek said to them, "Go to Reb Hill." Reb Hill, apparently, she was then in Lubavitch. They should go to Reb Hill to hear Chazarah from the Maimon. So they said to, um, they said to the Rebbe, "But Klishaini, Klishaini ein m'vashal." The Rebbe is the kli rishon and Reb Hill would be Klishaini, and a Klishaini doesn't cook. So the Rebbe answers, "Oh, but Yad Soledesbei." So now, Reb Hill then taught the Chassidim first page of Pe'er Krtanya, and he explained to them how a Beninin is gruel and Tzadik is bligruel. And the Rebbe is, I'm sure, has bligruel but he

01:39 has gruel. This is the story. So the question was put to me, what's this business about Klishaini and Yad Soledesbei? So the person who'd asked the question was under the impression that Klishaini, if it's Yad Soledesbei, it does cook. Rebbe-- they say to the Rebbe, but the Klishaini doesn't cook. The Rebbe says, Yad Soledesbei. But then if you actually look in Halakha, in Sh-Shabbos, it Siman shin yud ches, you see that the, uh, heter of Klishaini, uh, is that it doesn't cook even if it's Yad Soledesbei. Um, and if it's a kli rishon which is not Yad Soledesbei, so then it's, it's muto. So what is-- what's the Rebbe answering about the-- that the-- Reb Hill, as like, uh, you know, is a Klishaini, but Yad Soledesbei. So I, I answered the person who asked me this question. He asked me-- he's, he's, he's, uh, getting the wrong, uh, Maramokim. The Maramokim he should be looking for is in Hilchas, uh, Taaruvos in Yoreh De'ah Siman kuf he in Seif Beis. There, the Shulchan Aruch says the following. "Choim kli rishon," there you have at the bottom of the screen. "Choim kli rishon she Yad Soledesbei is mevashel ve'eiseh kol. If something is put in a kli rishon, kli rishon cooks, and it makes it the whole-- penetrates the whole thing. Aval choim Klishaini ein m'vashal. But the heat of a Klishaini does not cook. Ve'yesh omerim-- and some say she gam kein ein maflit v'lo mavlia. That a Klishaini does not cause interaction. Ve'yesh

03:22 omerim de mikom kemuf maflit mavlia v'eiseh klechif klifam. There are those who say although Klishaini is not mevashel, but it does cause interaction, and it causes a-- eiseh klechif. We've gone through this not so long ago about a c-c- a cup of coffee, let's say, which has got m-milk, which is not, uh, not, um, chalav Yisrael. So Klishaini, we will say there is a concern. A Klishaini, although it's not mevashel, but it is going to be maflit ve mavlia. It'll cause a taste to be, uh, absorbed or to, to co-come out from, let's say, from a treif cup. To use it in a Klishaini, we wouldn't use it l'chatchilah because of Klishaini is maf-is maf-maflit. Okay. So the way I understand the story here is a bit different. The Chassidim said to the Rebbe that, that Reb Hill, apparently, is a Klishaini, and therefore he doesn't have the same impact. And the Rebbe answers, "You're right. But even a Klishaini, when it's Yad Soledesbei, has the ability to communicate, to, to impart, to penetrate. It's maflit ve mavlia." That's what the Rebbe is answering. And then Reb Hill goes on to explain the difference between what a Rebbe is and what, what, what a tzadik is and what is a Beninin. And so, um, I think that's what the, what the conversation was. Although he's able to be-- the Rebbe is confirming, he's able to be mavlia. He's able to chazar the Maimon where it should penetrate, but he doesn't have the power of, of

04:51 Bishul, which is-- which has he-- he says, or explains in Tanya, Am Shochaz blig vul boteich ha'gvul. To, to, to, to cross the borders and really, uh, change the guvl, that's something which a Rebbe can do. I think that's what the, the pshat of the story is. Okay. It's Halakha background, so that's why, um, I put it for today's, uh, shiur. Someone asked me just yesterday about it. Okay. He's writing a story, a book about Reb Hill of Paritz, so he also wanted to know pshat on this. Okay, let's go on. Um, so last Shabbos, I spent, uh, I was in New York. I was at the oil for Shabbos, and there were thousands of Yidden, some of them from Eretz Yisrael, some of them from, from Chutz La'aretz. And everyone on Gimel Tammuz wants to have an Aliyah, so we have those, uh, Eretz Yisrael-ich and Chutznik-es. And several people came over to me, "Can I have an Aliyah in Am Rachutznik? Can I have an Aliyah in Eretz Yisrael-ich?" And, you know, they were reading-- What was it last week? It was, um, so the, the Israelis were reading Chukat. We were reading Korach. And, uh, there was a whole discussion. Can we, can we have an Aliyah? Can a, can a Chutznik be a Bal Korach for the Eretz Yisrael-ich or the vice versa? So it was quite interesting. Can you share your screen? So I wasn't, um, uh- Up to date with that halacha. And since coming home, I checked into

06:06 this. And here we have, the, what you have on the f- on the screen is from a Sefer called Yom Tov Shenekil Chose. We don't see the screen. Someone has really done a lot of work on this topic. We don't have the screen. The, um- We don't see the screen. The Hemar Sheterov, who was the Rav in Melbourne for many years, and he, um, specialized in, in Yonimbo travel, halachas relating to travel. And actually, one of his grandchildren- Can't see his screen. Okay. Share screen. Okay. We don't hear you. Oh, sorry about that. Now you can see the screen, yeah? So, um, so the, uh, uh, he wrote a, I was saying, the Hemar Sheterov, he wrote a Sefer. His chaled shur was known as Betzel Achokma. And his, um, t- well, he collaborated with a grandchild and put out a Sefer called the Ha'aleg Ba'amitecha, which is all halachas about travel. Meanwhile, um, he's... as I say, he's explored this great to great, great extent. It's very relevant for, you know, the Shabbos after, y- y- after Nisan. So many Bochum are going back to Eretz Yisroel after being Ben as Maniment, um, in Chutzotetz. So it becomes a whole big issue about keeping one, um, which, which Kriyat HaTorah to do. So he's done a lot of work on that. There's another Sefer which I saw deals with this, is a Sefer, um, is a Sefer, um, from Rebitzhek Flaxer. Um, I think Shokshari, it's like, I think it is. Anyway, but really

07:55 the, as I say, the pioneer on this is, this topic is the Hemar Sheterov in Betzel Achokma. He is a brother of the, uh, the Retinerov, uh, Moshe Stern, who wrote the Sefer, the series of Be'er Moshe. Anyway, let's read what actually he says. "The Shabboses Eilu," these Shabboses after Pesach, uh, or after Shavuot, depending whatever the situation is, where there's a difference in Kriyat HaTorah between Eretz Yisroel and Chutzotetz. So he says quite un- unequivocally that an Eretz Yisroelika visitor to Chutzotetz can have an Aliyah in Chutzotetz in Kriyah, and a Chutzotetz person whose Eretz Yisroel can have an Aliyah in Eretz Yisroelika Kriyah. And the same thing, Mincha beyond of Sheinis Chabl Shabbos. Um, so an Eretz Yisroelika can have an Aliyah because it's a time for Kriyat HaTorah regardless. Although in Eretz Yisroel they might be relating a different, uh, thing, it doesn't matter. And he goes even further and he says that an Eretz Yisroelika, um, visitor could be the balkoyra in Chutzotetz, and a Ben Chutzotetz in Eretz Yisroel can be the balkoyra for the Eretz Yisroelika. See, they're very, very flexible on this. They say it's, it's, it's a mana Kriyat HaTorah, although it's not the pasture for you, which you're, you're, um, typically following, but you are allowed to be balkoyra and certainly to have an Aliyah. So that's, that's the bottom line. A lot of pilpul about it, but that's the bottom line. Let's move on. Okay. So here is the question number three on our, our

09:23 list. So someone was asking me this week, several years ago, there was a, a, uh, a building campaign for a specific institution. And, um, he was sympathetic to the, to the cause and gave a substantial donation. Seven years, several years now, that building never really took off. And so now he's asking the question, "Can I ask for my donation back, and I will use it for other good, uh, purposes?" And so this is the halakh which we're going to look, be looking at. So the, the sources are a Rashbo and a Rosh. And so the Rashbo is the first opinion in Shulchan Aruch here, that's in Siman Giyr odei Reshin of Zion. And the second opinion is the Rosh. So let's read inside. "Money which was collected for Pidyon Shavuit." It was a person who was in captivity, and money was raised to relieve, to, to release him from ca- captivity. "Yesh mishoim es sheheim shel yorsho." Some say that the money raised, and the person abakh died in, in, in prison. So the some say that the money is going to go to his heirs, to his, uh, it becomes part of his es- estate. "Yesh mishoim." This is the Rosh. He says, "No. Shelo zochu bahem yorsho." That it does not belong to his heirs. "Ve'lo zeh hadaas nuytiv bizman hazeh." I don't... The, the others have already come, and what's the emphasis of "bizman hazeh"? But that seems to be the logic. "De'amdinon dataiu shelo isnadu al daas ken." That the donation

11:03 was not given with the intention. It was the g- it was given for Pidyon Shavuim. It was not given to be the estate for the, uh, for the yesodim of the whoever that person who died. Similarly, so that's one case of a, there was a camp- a campaign for Pidyon Shavuim, and it, and unfortunately, um, did not succeed, as in it was, it, it, uh, well, it wasn't needed, unfortunately. And then we have another case. A girl was taken captive, and i- instead of, um, she wa- they wanted to re- release, um, how do you say, redeem her. And the poor, she decided to stay with the Goyim, and she became, uh, uh, shmatzach, and she went, uh, she's off, off the, off the scene. So now again, so the Rosh says the money was raised with, raised for Pidyon Shavuim. Um, and therefore, if that m- m- p- purpose wasn't materialized, well, then the money was given for t- particular purpose. That m- purpose hasn't been materialized. So all right, so give it back. It's, it's-- in, in other words, what we're seeing here is, uh, it is the, uh, daas of the donors. Their intent is actually significant here, and if that intent is n-not gonna be fulfilled, then they, uh, then it, it, it's, it's, you know... I guess the alternative is to give it back and, um, and let the donor do with it as, as he sees fit. Obviously, since it's been given for tzadik, it should be given for

12:30 a tzadik, but, you know, give it for a different tzadik. That was the question, and I believe that's the, that's the answer. Okay, let's go on to the next question. I was in New York and in a bes medrash, someone came over to me, that he has got a shliach somewhere, uh, in the larger New York area. And, um, they have a, a shul, uh, like a, an old shul when, uh, it's got also offices there. And the shul is in, in, uh, poor, poor state. Uh, the building is-- it's not worth, um, repairing, and so the plan is to demolish the building and, um, rebuild. Right. Meanwhile, the shul has to continue functioning, the offices, et cetera. So they have rented temporary accommodation elsewhere from, from a Goyshe, uh, source. And so the question here is, they're gonna be, let's say, for two years in this second venue, in this temporary venue, and they would want to put up mezuzahs. Can they take the mezuzahs off the building slated for demolition? Are they gonna take those mezuzahs and bring them over and put them on their temporary accommodation for the next two years? So let's read the Shulchan Aruch. We have here towards the end of Halachas mezuzah. Um, it's worth repeating because there seems to be a bit of ignorance about this. It says, ha- one hasochar bayis mechaver. One who rents a house from someone else. So then hasochar chayav lekbara mezuzah otzakim beken kriyas. It-- that's the famous line, mezuzah chayav

14:10 ha-dor, that who is responsible to, um, to affix a mezuzah, that's the, the tenant. And if it needs some, some work done to, to make a niche in the wall, whatever, in the doorpost, again, that's up to the tenant. Vafilu sochar habayis becheskas sheyesh le mezuzah ve'ein mezuzah. If you rented a house on, on the, uh, belief that there is a mezuzah and it turns out there's no mezuzah. Lo yavi mechachtoas. Don't call it as a, uh, a mistaken sale. No, the, the-- because there is expression, nichle li inish le'ovid mitzvah vemamonei. A person, um, a person is, is pleased to, um, spend money on a mitzvah. Fine. U'chat sh'yaitze. This is what's important to us. U'chat sh'yaitze lo yitzlenu beyadei. When, uh, when you leave, you should not take the mezuzah with you. This is the, this is the point which I really I want to share here. That when you leave a rented premises, unless there's going, going to move in or there's going to be, um... Another heter is if a, the landlord intends to overhaul, to remodel the place, et cetera, and they-- therefore, the mezuzahs will be exposed to, to abuse, to d- to disgrace. So then you can take off the mezuzahs to protect them. But to take with you mezuzahs because you want them in your next place, that wouldn't be okay. Ve'im machbid al mo... So here, there are more adds. Ve'im machbid al moi seho. If the, if you're concerned about the cost of the mezuzahs.

16:05 Hasheni tzorach l'shalan lei. So then the, the in-incoming tenant would have to reimburse you for your mezuzahs. Okay. So now, here, just, just one second. Sorry. So this is the, uh, the question here is, he's, he's moving from, from, from one premises to another. But meanwhile, the, the, uh, place which he's moving out from is, is not slated for demolition yet. It's, uh, it's gonna be a few months till that's gonna happen. So should he-- Is he allowed to remove the mezuzahs now? So there we have in, in, uh, one of the my favorites for him on Halachas mezuzah. It's a Sefer called Sechel Tov, and he brought me to this, uh, source, and that is the Sefer Daas Kedoshim from the Beth Yosef, and that is in, um, goes alsay to Shulchan Aruch and at least in Halacha stem. And he writes the following. Ma shekosav veshulchan Aruch shelo lehaniach pesach shemefana dirosai mishom beli mezuzah. What's written in Shulchan Aruch, that when you vacate a premises, you should not leave it without a mezuzah. So he says, ki shemefanam mishom al menas sheyusde ha'binyan. But if you are vacating because the intent is that the building will be demolished. Af i yeshta hazman ad hayets tzirah. And here, this is really a-answers our question. Even if it's gonna take some time until the demolition will take place, you are allowed to remove them. Ki ven shehuskam lehoros havelai kemuhros. Makes an interesting Landischer line. Since it's slated for demolition, it's as if it

18:04 were already demolished, and therefore, you are allowed to remove the mezuzahs. I see someone's asking a question about the front door of apartments. I'm not fully clear what the question is. Um, okay. So if you want to write, write in again what your question is. Meanwhile, we'll go on to the next question. So here, a couple of other questions about mezuzahs came up, and one is, "If I go to check the house-- check mezuzahs of a house, do I take all the mezuzahs with me or should I do half and half?" So in other words, is the-- the question is, is there any value in Dafka leaving some of the mezuzahs in the house and taking some, or is there no difference? So really, this comes, really, really relates to the, the fo- the next question. Is there, is there some kind of leeway of how long you can leave a house without a mezuzah? And there's no, there's no ab-- It, it appears that there is no real leeway. On the one hand, we have a, uh, obligation to check the mezuzahs periodically. The Halacha in Shulchan Aruch is, uh, twice in seven years. And then there's, uh, the Rebbe would encourage to do it, to do it every Elul, uh, as it's written in the Sefer Ma'at Ephraim. But there's no clear, um, leeway how much time you have to take it off. So on one hand, you have the mitzvah to te-- There's-- You should be by the, the mezuzah. It's obvious

19:42 that whilst you take off the mezuzah, you are missing out on the mitzvah. So now, I just was browsing and found in a, in a particular Sefer writes the following. When you put a-- ta-take off a mezuzah for bedika, perhaps you should have to put up a replacement right away for the-- during the bedika. See, this Sefer writes, you must say that the Hakhamim were not Matriach. They don't cause us such, uh, that we have to make such an effort to put up another m- another mezuzah whilst you're checking the first one. They said you have to check it, and he uses the expression, The Hakhamim have allowed you to kind of, um, r-refrain from fulfilling a mitzvah for the short time whilst you are doing the bedika. So there's no real set time, uh, of, of leeway on how long you can have your mezuzahs off. Um, you do it as quick as you can, as soon. So co-coming back to the first, the previous question about, you know, a house with ten mezuzahs. So if, if, um, the masoifer can do all ten with the same amount of time as, as, as five, so do the, do the whole lot. There's no, there's no inion in Dafka leaving part of the mezuzahs on and part-- some of the mezuzahs off. I don't see a, a source for that. Um, there are... Having said that, there are Yishronim who hold that mezuzah is only, um, that's, that's one per, per-- That's-- There's a, there's

21:16 a view mentioned that only one mezuzah per house is enough, but generally that's not accepted. And therefore, I think if you, if it's not gonna cause any more or less delay, you can take off all the mezuzahs in one go and get them all checked and put them back o- on, one after, you know, together. Um, so, so now G5 has come back with the question about the apartment. So if you have an apartment building and there's a front door, if there are Goyim and Yidden living in that apartment, that front door does not require a mezuzah because I think this is in Resh Sadik in Hilchot Mezuzah, where it says if it's a Shutuf, Shutufes. Mezuzahs Be'secho, V'lo SheEl Shutufes. It's a, a partnership with a Goy. That kind of dwelling does not require a mezuzah. So I hope that answers your question. Right. Let's move on. Um, so someone asked me this week about cream of tartar. Now, I did a little bit of, uh, homework on this, and cream of tartar is a by-product of the wine-making process. And this person had used cream of tartar. Apparently, it's in, in... I mean, you make playdough. So you have to cook it and I don't-- Don't ask me any more details. I don't know. But, uh, it, it does involve using this cream of tartar, and she's asking about whether to have to kasher the pot. Obviously, this cream of tartar is not from c-Jewish wine, uh, from, so it's from Stam Yaynen.

22:50 So now, uh, uh, all right. So she's, she's asking now. She's-- In the past, she's used, uh, uh, one of her regular pots for making the playdough. Does she need to kasher the pot? So I saw in several sources the same conclusion, that really cream of tartar isn't asur. And let's read the reasons why. So this is from one of numerous forum. It's a contemporary Sefer. Um, it's a Sefer. In the notes, I have Ben Yisroel La'amim by someone called Teherani. But, but the, the-- This is-- I've seen in several contemporary forum, and that is... Let's read what he says here in the Hebrew. Um, tartaric acid. Now, I might be wrong. I'm-- My, my impression was that cream of tartar and tartaric acid are the, are basically the same thing. But if I'm wrong, so then, uh, okay, I'm wrong. Um, so tartaric acid, which is made from the, uh, Even Hayayin, which is the, the solids, like, uh, the, the, um, the... What, what is, what's it called? Like, you have the scale in, in the barrels. And it was left for twenty-- for twelve months, and then it's made into powder, and then it's dried out, and then it's washed, um, with various chemicals. Washed as... Then, so once it's gone through such a, such a thorough process, um, it-- You're, you're allowed to use it without any concern, and you can even use it for making wine, for Mezu Mahadrin. Okay. So he's got a couple of sources here. Basically, though,

24:30 he's saying that this tartaric acid is, um, a, is Mutar. Now, someone put on, I think, the, the word lees. Lees is actually the, what's called the Shmorim, which is the bottom of the, of the thing which, which will ferment, uh, and make-- give the alcoholic taste. No, that is, that, that would be asur. But here we're talking about some kind of by-product which is, really has no taste, no wine taste to it at all. And, uh, what we're seeing here is that it's, doesn't have Issur of, of, of, of, of Goyishe wine. And certainly, and if you want to be Makmir not to use a kosher pot for doing so, that's, that's your choice. But to say you have to kasher the pots, uh, definitely, the answer is definitely you don't need Okay. Let's move on. If we finish a little bit early, I ask Mechila. So then we-- So then question number eight was about the Bracha on tortilla. For those don't know, tortilla is, is a, uh, it's a Mexican type of cracker bread and, um, uh, it's made-- usually, it's made from maize, therefore tortilla is Shehakol. But apparently it's quite popular to have tortilla made of, uh, wheat. It's quite popular in Eretz Yisrael. Someone sent me a picture of a packet made from wheat. I looked up and saw that the tortilla is actually made with a dough, which is rolled and, and kneaded, et cetera. And therefore it's, it's, it's a mamash, it's a Hamotzi dough. It's made

26:11 with flour and water. So it's, uh, the Bracha is Hamotzi. You've got something similar called the wraps. Now, wraps are a typical thing where you have, um, various vegetables or whatever and perhaps meat rolled in, and it's a whole meal. It's, uh, so it's, it's Krivei Sodom. And therefore it is, uh... In, in any case, even the, the wrap itself is just flour and water, so it's, it's Hamotzi. I, I saw several sources that they say that this, uh, this, um, tortilla made from wheat is Hamotzi. It's made just from the flour and water perhaps. What I saw an interesting twist that one of the, uh, contemporary, uh, Poskim, whatever, says that if you eat tortilla with a filling, it's Hamotzi, because that's a Derech L'Krivei Sodom. If you eat tortilla alone without any filling, that's not the normal way of eating it, and there he wants to suggest it's Mezonos. But fine. But, uh, that's an interesting, um, Halakh. But as they are, the, the, the tortilla made from wheat flour are Hamotzi. Okay. The next point which we have here was that last week we discussed, um, about the Bracha. I mentioned last week about the Alter Rebbe in Seder Birchas HaNehenin has got this very interesting Halakha Psak, that when you've got veg-- cooked vegetables, cooked together with pieces of meat. So he says that the meat requires a separate Bracha. And we were asking, why is that not comparable to, let's say, you've got some raisins in a salad. Well, you

27:54 don't make a separate Bracha on the raisins in... Let's say, if you take coleslaw and mix in raisins or you put-- mix in pomegranate, uh, grains, um, you wouldn't make a separate Bracha because they are there to flavor the salad. So why should the meat in a, in a cholent or something, why should that be entitled to a separate Bracha? And the answer which I gave last week was, someone has suggested, that the s-- the, the presence of those fruit in a salad is only when they are there. You take them out, they s-- they, they don't, they don't give any flavor. You take the raisins out of the salad, so they're not gonna have a-- the, the salad will have hardly any raisin flavor. Whereas if you cooked meat with vegetables, and you remove the meat, the veg-- the taste in the vegetables, the meat, the meat taste is there. So the fact that you leave the meat with the vegetables, even after, uh, you've cooked, is because you want to eat the meat. So again, raisins in a salad are only flavoring when they are there, therefore they are Tafal. Meat is flavoring even if when it's not there. So if it is there, it's there as a Michl, not just as a flavor. That was the Svara which I, uh, uh, I gave over last week. Um, so someone asked, "But you're not allowed to-- Are you allowed to do this on Shabbos? Are you-- remove raisins from a salad, remove meat

29:19 from a cholent?" So simple answer is, we weren't talking about Hilchas Shabbos, we were talking about Hilchas Boil. But, um, coming back, uh, to the question, are-- is it, is it a question of Boil or not? So here, if, if you want to remove the raisins from the salad because you want to eat the raisins now, that is okay. You're allowed to move them with your-- or pick them up with your fingers. Beyad, Miyad, um, Ochel Min HaTefach. So, so if you want to eat those raisins now, you can pick them out and eat them. Um, similarly, if you have a lock-- a cholent, and you've got bits of, bits of meat, and you want to take out those pieces of meat to eat them now, that would be okay. Um, we've gone through this before. If you wanted to take out those pieces of meat to use them later, so even though it's Ochel Min HaTefach, or Ochel Min HaOchel actually, then you wouldn't be allowed to because the Hetter of Ochel, um, taking out the Yad is only for Miyad. If it's for Ach Zman, then that would not be okay. So that's fairly straightforward. Um, finally, so let's we have... Whilst switching the page. About the... Last week, I think it was, or two weeks ago, we had about Kol Ma Yoneivoch and Chol Ma Yoneivoch. So someone sent me, one of the listeners, sent me a, a link to a recording of the Rebbe davening at the Omid. And it's-- You

30:46 can hear the Rebbe at the end of Tehillim. So he says, "Ashurim Kochalim, Kol Koil Ma Yoneivoch." So I find that actually very, very interesting. Because if you remember our discussion- Kol is when there's a makaf, when there's a, uh, a hyphen connecting it to the next word. Koil is when it's disconnected. So if you wanted to say both gersors, it would make more sense to say koil and then kol mayonebuch. Yet I listened, uh, carefully. The Rebbe said, as I said, he said, "Kol, koil mayonebuch." Possibly, the-- we, we discussed it last time. In principle, you say what's written in the siddur. And the Rebbe's saying tillim. The tillim says, "Kol mayonebuch." So first of all, he says what's in, what's in the in front of him on the text. He says, "Kol." Then he, he also throws in the koil because there's the other gersor, and so he says also koil. Um, which is-- Oh, by the way, the Rebbe did this also for Zecher, Rav Tzvika, Zecher, Zecher, and several places, um, where it's mentioned Hayom Yom do it one way, and the Rebbe would say both of them. That's, uh... Is that HaYot HaRabb? I wouldn't think so. But do Rabbim do it? The answer is yes. Okay. Let's go on, and that's, uh, the last question on our list. And so, as I say, I'm, I apologize for being a bit, um, quicker than usual or shorter than usual, but it's only mechol. Um, may one draw water from a

32:27 water cooler on Shabbos? So we have in a shul, we have a machine which has a large bottle on top, and it's got, uh, you press a button, and cold water comes out. So does-- the question here is, does drawing water activate the thermostat to realize, "Wait, wait a minute, it's getting too warm here. Gonna have to switch on the, the, the cooler again." This is the question. So looked around, and this I found in a sefer from the late Rav Belsky, alav hashalom, was a rav in, a very prominent rav in, uh, New York. Passed away about three, four years ago. And he addresses mitkan ma'ayim, a water fountain, which has got two taps, one for hot water, one for cold water. Are you allowed to use the cold water on Shabbos? So further on in the sefer, there's a bit more discussion, but let's just read his conclusion. Shuva, uh, answer. There's no isur to remove a small amount of cold water from the machine because it's far, it's unlikely that that should activate the, uh, the cooling element by just drawing a small amount of water. To draw hot water is asur even on Yom Tov. It's very likely that that would activate the, the, um, the heating element. V'meni ad v'hamedaktikim, those who are more particular, nimnoim v'lehishtames b'mach sheze v'Shabbos v'Yom Tov, afl mayim karim. Those who are more conscientious will not use a water cooler, not draw water from a water, water cooler on either Shabbos or even on

34:12 Yom Tov, even for cold water. V'heymin natkim oysim b'erov Shabbos, and they would disconnect it, I guess, either from the water supply or for the electricity supply on Erev Shabbos. I remember, Taker, when I was, uh, learning in yeshiva in Australia for Chabad, they had a water, um, they had a water machine, a water, um, thing in, in, in the, uh, just outside the zal, and for Shabbos it was switched off. So that seems to remain the, uh, v'ma machmirim would not use it. Min ha-din, we see that a little bit of, just a little bit of water, uh, seems to be okay. All right. We'll stop with that. I'm a little bit early, quite a bit early, and, um, I wish you all a good Shabbos, and, um, chat alei gesunt a kot.