סוכות תשפ״ג

00:01 Speaker 1 Welcome to the Shiur this evening, Chalomi at Succos. I'd like to dedicate this Shiur for the Refuah Shlaima, for a young boy who's had a, uh, was involved in a road accident. His name is Mendel Ben Leah. Should be Refuah Shlaima. Let's go to our first question. Now, um, I know it's very past Yom Kippur, but because several people asked me this question, therefore, I felt, uh, good idea to address it, and that is about preparing food on Yom Kippur. So several people asked this question about taking food out of the freezer, uh, cutting up, putting on the tables, et cetera. Then the va- one variation of this is whether you can use, um, the services of a goy. So let's go. Uh, uh, so this is just for educational purpose. Obviously, next Yom Kippur, um, we'll have to refresh on that. But here we have a din in the Gemara, the concept of Krivat Yerek, of, of trimming and cutting up vegetables, and this was permitted. Although normally, Hachana Mikoides Lechoel isn't allowed, but we do have an exception here. Now, on Yom Kippur, in order to minimize the Agmas Nefesh, the, uh, discomfort, et cetera, of people having to wait until the food is ready. So in this Manhagemora, it was permitted to chop vegetables of sorts, to trim them, and to crack nuts to have for Motzi Yom Kippur. So here we have, however, that Achshav, now remember, this is in Siman Tof, Reshut Alav, that nowadays it's become customary to forbid

01:51 Speaker 1 the preparing of vegetables, et cetera, um, other preparations of food even after Mincha. Because in later generations, people started preparing earlier on in the day, and they had to, in Gemara, it's only after Mincha, and therefore it became-- it was banned totally. So that's the way it remains in the Minag in Shulchan Aruch, that there is no preparation of food on Yom Kippur for Motzi Yom Kippur. Yet, I see here in the Nite Gavriel, that he writes that you would be allowed to touch. M-Food is not Mukase on Yom Kippur, and therefore to take food out of the fridge, that they should be ready for night, after nightfall, he says that is okay. He permits it. Um, fine. So why-- As cutting up would not be allowed, that's more engaging, if that's the right word. But if it's just moving it from A to B, that's okay. Now, the other point, point, um, two on my list is about taking food out of the freezer on day one of Yom Tov for day two of Yom Tov. In other words, Yom Tov is going to be Monday and Tuesday. So to take out food on Shemini Atzeret afternoon, to take it out from the freezer, that should be defrosted by Tuesday, uh, by Tuesday night. So I've looked into this, um, a while ago, and my, my, uh, feeling is that it is permitted. And the reason is that when you remove it, it's, it doesn't actually become ready in the moment you remove it

03:29 Speaker 1 from the freezer. You take it out, and then it's going to de-- it's going to become ready by defrosting, and that's gonna happen by itself, so to speak. So the act of removing it from the freezer is not considered a Hachana in itself. The fact that later, of course, it's going to defrost by itself, but that's happening by itself, and therefore, that's the basis of the Heter, if necessary, to take food out of the freezer to defrost until nightfall. Of course, if you're going to defrost it earlier, now you can have some of it before sunset. Of course, that is, you know, more, more glad. But even if that's not possible for whatever reason or not practical, it's all very well to take out one kugel for one-- for a family. But if you, uh, have a campus and you got fi-fifty, sixty students, you got a whole bunch of kugelah, and you can't start saying, "Oh, I have a two piece of-- a bite of each kugel." That doesn't-- not really very practical. Okay, let's go on to the next question, and that is, um, also Yom Kipp- a Yom Kippur shaala. Um, Shlia called me on, uh, the day after Yom Kippur, but at Kol Nidre, one of the Sifrei Torah slipped to the floor. And as would be the reaction in any firm community, any, any, uh, any... So the, the people are upset and, and what, what do we have to fast, et cetera. The interesting thing is that because you've

04:52 Speaker 1 got a Yom Kippur, you're going into a fast. So does the fast of Yom Kippur count for the fast, which is a Tikun for the Kehillah, for the Sifrei Torah that fell. So what we have here on the screen, you have here, um, from the-- This is in, uh, in Hilchos Shabbos. I think it's Siman Resh Peh Ches, which talks about Ta'anis Cholim. And if a person had a dream which is so worrying that warrants them to fast, so they would fast the following day. So now in the Mishnah Berurah there, he addresses what happens if Sunday is in any case the fast. So do you have to-- So, so Sunday is on Shivas HaBetalamus. Does the person have to fast, um-- In other words, all right, let's, uh, um, recap. Um, if a person fast Ta'anis Cholim on Shabbos, he has to fast another day to rectify having fasted on Shabbos. So the question is, that ta-fast for rectifying, if it happens to be the following day, is, is this a fast in any case? Does it count or not? So the first opinion quoted in Mishnah Berurah says it doesn't count. 'Cause he was going to fast in any case. But yes, valid. Now, on the screen you've got Siman Taf Resh Lamed Vav, which talks about a sukkah which is a sukkah yoshona. It's more than 30. It was built, uh, a long, a long while ago. And there's a whole business of l'chadesh, to kind of do something, add a bit

08:49 Speaker 1 of schach or something to kind of rejuvenate it, l'kovod the Yom Tov. The previous siman, Taf Resh Lamed He, talks about sukkas gandav v'rachvash. Gandav stands for Goyim Noshim. Um, Burgin, I think, and then Kusim. So there it says, sukkas gandav is kasha. If a goy builds a sukkah, it's kasha. So then, Mishnah Berurah says, just like a sukkah yoshona, um, one should do a, a chiddush, maase chiddush. So the same thing, sukkas hanochrim, also hidur mitzvah, you should be mechadesh. You should do something to rejuvenate. But now, now let's take a look. This is a quote from the Sechemad, and he writes the following. This is Sechemad in the volume, uh, when, the, his section on sukkah. So he writes, if... He's quoting here from Rav Chaim Falaji, who was, I believe in, uh, one of the rabbonim in Turkey, a very, uh, uh, prominent posek going back 150 years ago. Are you allowed to build a sukkah by a, by a goy? If a goy builds a sukkah without a Yid present, pshat of the psula. Rav Chaim Falaji says, "Obviously, it's possible." Well, one has to know if the, if you, if you tell a goyish worker to do it for you, then that's, um, I'm not sure about. On this, the Sechemad, who lived not long after him, uh, he writes, "Ad v'al temuin l'kohel n'ez dati." I don't understand what he's saying. Look at Taf Resh Lamed He, that sukkah she'akam kashera. Even if, if a goy builds a sukkah,

10:31 Speaker 1 he builds it as a shelter. So it's kosher. You don't need to have a Yid there present, so what's this business of a goy may makes a sukkah? It's possible. And I saw also in, uh, the Dirshu Mishnah Berurah quoting from Rav Elyashiv, saying that a sukkah bu- uh, schach placed by a goy is possible. And again, the question, w- why? Now, possibly, the view, the, the, it is imperative that the sukkah is built as a shelter. Not as a roof which is waterproof, not just for privacy, but as a shelter. A shelter from, from the sun, et cetera. When a goy builds a, somewhere in the, in the countryside, he builds a shelter, and you happen to be in sukkas taking a, a, a, a hike, and then you see this shelter which the goy built. Yeah. That sukkah was built as a, as a, as a, a shelter. That's fine. But if a goy builds a sukkah not for a shelter , well, then we have a question. Is that, is that valid? That's, that's I, I think where the, these poskim are coming. A goy puts up a sukkah, and he doesn't know that it's for a shelter. He just... Th- the Jewish employer needs this, this, uh, thing, this hut. He doesn't know why, what it's for. He doesn't understand. So then they're saying, well, it's possible. Now, ha- having said that, I have a problem with that chumrah, because I would say that if you go around the shul and

12:07 Speaker 1 ask- People, why do you build a sukkah? They'll probably say because that's a Jewish thing to do. They won't say it's for a shelter from the element. It's a shelter and not from rain and shelter not from... They'll, they'll tell you it's a sukkah because it's a mitzvah to build a sukkah. They don't think that the sukkah is for a shelter. So why should it be if a goy builds a sukkah, the same shel-- uh, the same sukkah. He's doing it because the Yid wants a sukkah. At any rate, um, so the pashtas seems to be that if a goy is employed by you to build, to put up schach. The schach is kosher, um, not worse than if he had, um, built a shelter on his own. Uh, and then there's a ma'alah to make a chiddush, to make-- to do some kind of adjustment. And that's, that's not a major, a major change. There's a little bit of... It talks there about a tefach altefach of schach. Something, a little bit of a addition, adding a bit of schach to the goy's sukkah, to the goy's schach, and that's adequate. That's, that's min ha-din, of course. Lechatchilah we, we do it ourselves and, uh, fine. Let's move on. Now, someone's asked here. Someone's asking, if someone didn't fast on Taanis Esther, for example, a chosun. Should he make up the, the fast which he's missed? Can he use a Taanis Chayavah to make up... So he's getting married on Taanis Esther, I presume

13:41 Speaker 1 is you're talking about. And he didn't fast. A moshiach chosun gets married on, uh, on Rosh Chodesh. He doesn't fast. So there, the minhag is to fast a, a day in advance. So you're asking what would be... If a day in advance would be a Taanis. Let's say he's getting married on, um, Yud Aleph, Yud Beis, Tavet. No, but then he's... Well, no, no. If it's a Rosh Chodesh, you have to get, get the facts right. How could it be this shailah, yeah? When would there be a Taanis Chayavah? Marriage on the 11th. Yes, but, uh, but why didn't you fast-- Why, why isn't there a fast on the cha- on the day of Chasuna? Okay, let's leave it for another time because, uh, I didn't prepare for that and might get it wrong. So why guess? Okay. Um, so on Erev Yom Tov, one of, uh, my contacts asks me, "What's the minhag? When you make kiddush and you say Halel Shabbat sukkah, does the family also say... Do they-- Are they yotzer with your Halel Shabbat sukkah at kiddush, or do they make their own Halel Shabbat sukkah?" So this has been circulated, uh, on various, uh, madricho, madrichim, et cetera. Um, English, Hebrew. And this is from, this is from, there's a Sefer called Halochot Minhagim Chabad. I'm just gonna show it to you on the screen. Halochot Minhagim Chabad. This is basically taken from the, um, his kashrus journal, which comes out every week. But they... So it has a section

15:25 Speaker 1 called Luach Hashavuah, was compiled primarily by Rabbi Yosef Ginsburg from Omer. And he writes this or it's... This is, this is from that Sefer. „Hamatzu bimvorchim leishivat sukkah acheir birchas hamotzi v'chen beyom." So whereas the one who makes kiddush says Leishivat Sukkah right after kiddush, but the rest of those who are present will make their own brachah Leishivat Sukkah after Hamotzi. I never saw that at home. Um, I've never noticed that. There should be a point that everyone should make their own, um, their own, uh, Leishivat Sukkah. The yotzer with the kiddush, the yotzer also from, uh, with the Leishivat Sukkah. Um, let's, let's, let's discuss this a little bit. So here, the quote which we have at the bottom on the left of the page is from the Sefer Mateh Moshe. It's a Talmud of Maharshal. It's probably about four hundred years ago plus. Um, Leishivat Sukkah said, "Behehem bechayim beis. Ya'avod bachol sheochel kodem sheshoseh m'vorach al ha-pas." So he's saying that Leishivat Sukkah is said be, be, uh, at kiddush. Be-before, um, before you start eating. Now, a couple of points here. Number one, I take exception to people establishing a minhag Chabad without having a source in Sifrei Chabad. Minhag Chabad is established by the Rebbeim. If you have a hakara one way or the other, you're entitled to make your hakara, your, your, your, uh, evaluation. But to say that this is a minhag Chabad, well, where's your source in, in minhag Chabad that that is indeed the way to

17:10 Speaker 1 decide? Fine. Um, I saw in Rabbi Braun's, um, manuals. He writes that he has also taken this view, and he's addressed it at some kind of Seder. A-and in... It will be published in his forthcoming Sefer, I guess, called . Fine. I have-- I didn't manage to read it, but let's just read the notes here. Three fifty-three. The Minhag Einu. HaMakadeish, the one who makes kiddush, says Leishivat Sukkah at kiddush. That's because he's drinking the wine, and the wine is a kviyus. And that's why we also make, uh, Leishivat Sukkah at, at kiddush by day, um, at, with the wine. But the other people, they're not drinking so much wine. I don't know... That, that's their argument. I don't know how much wine you have to drink to be yotzer the kiddush. You know, lo malu lukma bizmanut. You don't have to have a revi'i se'ah. So I don't see that being a compelling argument. Um, what I do know is that there, there is a ma'alah in saying Leishav Basukkah before you start eating. That's the that you should say Leishav Basukkah before you start. So there is a ma'alah, although that's not our minhag when you're n- when you're not making Kiddish. So we say Leishav Basukkah after HaMotzi, but there is a ma'alah in to say Leishav Basukkah before you sit down. So when we say Leishav Basukkah before sitting down, we're, we're yotza the other shitah also. Um, my other concern is, is that sometimes you've got especially the ezras noshim

18:48 Speaker 1 which are going in and out of the Sukkah. They're having a little bit, in, out. Do they-- Will they have a Leish-- A, a shir of a kabei ha'oid to be yotzer, the mitzvah of Leishav Basukkah of, of, of s- w- w-w- to justify their bracha. If they're not going to, it's... Or it's a little bit not so sh- clear, it may be better for them to be yotzer Leishav Basukkah on a sukkah. If they will stay on in the Sukkah enough time to have a kaz-- a, a kabei ha'oid within the timeframe of bread, then there's a fine. They've been yotzer. If they don't, so they didn't-- there's no question of bracha levatalah because they didn't say a bracha. They were just yotzer from someone else. So I'm not so hot on this hachra'ah that the rest of the family should have to make their own Leishav Basukkah. I can see there's merits in that, but I can see also merits in the way, um, I saw at home, is that the father makes the Kiddish and Leishav Basukkah, and everyone else is yotzer, as far as I remember. Yeah. Let's move on. So here, out of sukkos, I get a question, a photograph with a, uh... So the Sukkah, the-- Sorry. The Esrog has a stalk, and the stalk is where it's connected to the tree. Esrog tree is more like a bush than a tree, but fine. And the stalk fell off. So is the Esrog kosher? So here we look at,

20:30 Speaker 1 uh... This is from Taf Resh Mem, uh, Ches. Siman about Esrog. Where it says, if the uketz, if the stalk fell off, um, then, uh, if it leaves now a, a recess, uh, whatever, into the Esrog. Misho gumo b'esrog. So the Esrog is called Esrog Chaser. So then that would make the Esrog passul. But yesh machshirim. Some say no. The uketz is not the Esrog proper. It's extra to the Esrog. And even if there is a recess over here, that does not dev-- invalidate the Esrog. It's only if the flesh of the Esrog proper is missing. The halakha is not like the l- the lenient opinion. Halakha is like the first opinion, that if the Es-- the uketz is missing, it is, um, passul. But shaat zdkak, then you could use such an Esrog and make a bracha. Um, okay. Now, I looked also into a possibility of using a bit of glue and gluing the stalk back into place. So some say yes, and some say no, so you still don't get a, get a, a c- a clear consensus whether gluing is gonna solve your problem. All right, so I told him better not to use it on the first day. First day. Second day, you could slow it also. For the rest of Sukkos. So here we have a rule as far as psulim between what's the difference between the first day or days and the rest of Sukkos. There is a passuk called the , and from this we learn the

22:10 Speaker 1 , that the Esrog should be intact. That applies only to the first day. The dinim which have got to do with hiddur, uh, lacking of hiddur, that applies to the whole of Sukkos. So each disqualification of the Esrog, we're gonna have to, uh, decide what is this psul. Is it because of tamimus or is it because of hiddur? If it's because of-- So let's read inside. Other psulim dis- is disqualify first day, the rest evidence. If it's passul because it's missing a piece, like a hole or a bit of, um, um, um, uh, a hole through the Esrog or piece, a chunk missing from the Esrog. Or if there's a recess because the uketz has been pulled out, that is a problem only of tamimus, and that's kosher for the rest of Sukkos. The pitam, by contrast, the missing pitam is not only a problem of, of, um, missing something, but also it's lacking of... Lacking hiddur. Therefore, a lost pitam would be a psul for the whole of Sukkos, um, whereas the m- m- missing uketz is only passul in the first days. I'm not gonna go into the whole discussion about the how much of the pitam chopped off would be, uh, invalidating the Esrog, but that's another discussion. Not every bit of the pitam missing makes it a passul al kol haolam. Someone came to me today, actually. It was a young boy under bar mitzvah. His m-- uh, pitam was off. I told him he can make a bracha on it.

23:52 Speaker 1 And that's, that seems to be the Alter Rebbe's psak, that you can s- make a bracha if, uh, the, the, uh, bit, if this... If only the, if only the bit was outside the Esrog is missing. But there's nothing missing from the Esrog proper, it's okay. Okay, um, in anticipation of this, this year, I had some questions from some shluchim who do not have a minyan. No, don't anticipate a minyan or didn't have a minyan. And three q-- two or three questions. One is about Krias Hatorah. So Krias-- When there's no minyan. So here we have a halakha. This is from the Sefer Tanya Rab Si, which is also quoted in the Magen Avraham, I believe in the beginning of Siman Kuf Beim Gimel. That if you don't have a minyan, then it's a minhag to read from a Chumash without brachas, neither before or after. That's when there's no Chum-- no, no Sefer Torah. If you want, I believe, if you want to take out a Sefer Torah to do the same, I don't see a problem with that. So some shluchim don't have a minyan and do have a Sefer Torah. Some don't have either. But you can, you can do, and it's, uh, it's rec-- Sorry. It's recommended that shelot ishtakach, the concept of Krias Hatorah shouldn't be forgotten. That at the slot in davening where you would have done Krias So, yes. So when there's no minyan, still recommended to do. Go through the Parsha and also the Haftarah. Some shulchan

25:55 Speaker 1 have told me they actually find it very rewarding in the... because Kriyat HaTorah, you can't really explain. But if there's, you got a few mechutanim have come, not enough for a minyan, say, "Well, go through the Parsha, discuss it," and it can be very meaningful. I wa- But I want to address this inyan of Haftarah. We have a minhag Chabad that wh- when it comes to Ma'ariv shabe- Ma'ariv Shabbats, now in Mikra veHaTargum. So we do the Haftarah. When sometimes there's a, the Haftarah of that week is pushed, pushed over, let's say when you got two com- uh, Shabbats combined. So one Haftarah is recited, usually the latter one, and the other one is, is pushed aside. But in Ma'ariv, Ma'ariv Shabbat, you'll do both. Similarly, if, let's say, it's Arba Parshiot or whatever it may, Shabbat Rosh Chodesh, so your Ma'ariv Shabbat will do also the Haftarah which are not be- is not being read. Now, looking at Rebbe Shneur Zalman of Liadi , you see here that really you don't have to do Ma'ariv Shabbat, you don't have to do the Haftarah part of the Ma'ariv Shabbat. But the minhag is to do so just in case you're called up to the Torah. So then if it's only because you might get called up, so then why do you have to read the Ma'ariv which you're not gonna get called up to? The way I understand this is that w- the idea of Ma'ariv Shabbat, how Kriyat HaTorah. If you wouldn't have Kriyat

27:16 Speaker 1 HaTorah, there'd be parts of the Torah which would be unfamiliar. So you have Kriyat HaTorah, you're familiar, you familiarize yourself. You build up your knowledge. M- Ma'ariv Shabbat, so you memorize it. You, you go through it, uh, Ma'ariv Shabbat. So it helps you register. Similarly, there's a repertoire of Navi which is important for us to know. So even if, for technical reasons, that Haftarah wasn't read this year, but it's still part of the repertoire which we should be familiar with, and therefore we should read it. And that seem- that's my understanding of why it's minhag Chabad to re- read the Haftarah in Ma'ariv Shabbat, to read the Haftarah even though that's not gonna be read that Shabbat's shul. So coming back to the shliach who's in a place where he doesn't have a minyan or et cetera, but still just like there's inyan of reading the Torah, Shelayet HaChach Torah is Kriyah. Well, similarly, the Haftarah is also something important. I'm not gonna say it's the same, but it is something important. Okay. Right. So let's go on now to our next question. They asked about, um, uh, Hoshanas without a shul. How do you do Hoshanas at home? So again, we have here from Kaf HaChaim. Hoshanas comes up in Siman Tov Reish Samech and in Tov Reish Samech Daled. Second one's about Hoshana Rabba. Um, neither of them are in the Rebbe Shneur Zalman unfortunately. What we have here in front of us is from the Kaf HaChaim. I think it's after Samech.

28:58 Speaker 1 And he res- he says the following. Those people who are not going to shul f- because of oinas, he says, "If you just put a chair and go around a chair, that's, that's a nonsense," he says. But if someone is not able to go around the, uh, the bimah in shul, if he puts a chair and he puts a Sefer Torah on the chair, so then that's one way of observing the Hakafot, the mitzvah of Ha- Hakafot. Then he says, that's the, from an earlier source. Then he says, "If you put a ta- have a table which is resembles..." No, it's more than a chair. It's more like the, uh, the bimah in shul. Do y- and you go around the table where, w- In the, in the house, that's the way of, of observing the minhag Hakafot. So really, I mean, it's actually very beautiful now that I'm thinking about it, that, um, the shulchan is domem hamizbeiach. I'm not going into the whole Gemara, um, based upon the possibly in Chesed. The shulchan is domem hamizbeiach. The reason why we go around the bimah in shul is in commemorating of the minhag in the Beit HaMikdash where they would go around the mizbeiach. And just like mizbeiach is in the center of the yard in front of the Heichal. So, too, we have the bimah at, at the center of the shul, and so we go around the bimah, um, which is the, uh, equivalent or so to s- the substitute, so to

30:17 Speaker 1 speak. Or it's a table. Shulchan domem hamizbeiach. It has the same thing. Yeah. So, um, if you don't get able to go to shul and you go around the table, and you have, especially if you have a Sefer on the table, you are, that's, that's your, uh, a good, a good substitute for the minhag of Hakafot. Okay. Now we go on to the Mincha. So also people are asking about doing Yizkor without a minyan. You know what? In some younger shuls, there is never a minyan for Yizkor because most of the, uh, people go out. And for Yizkor, there's less than a minyan. Can you take out an Sefer? You don't have a minyan. Can you take out a Sefer Torah for Yizkor? I, I don't... If, if, if that's gonna make, uh, people, uh, baruch, I, I don't have a problem with it. Right. Now- Minu Chabad is not to say, Hayom Yom. Was it today or was it yesterday? Of, um, not to say, uh, um, not to say Hoshanas on Shabbos. Instead, on Sunday, before saying the Hoshana of that day, you say the Hoshana of yesterday. But you don't-- we don't go around the bimah, uh, for the first, uh, for the recital of yesterday. We just go around the bimah for the recital of today. The question which comes up is that this year, Shabbos is the sixth day of Sukkos, and Sunday is Hoshana Rabbah. Hoshana Rabbah, you're saying all seven Hakafos, all six Hakafos in any case. So

32:01 Speaker 1 what do you do on Hoshana Rabbah? How do you compensate for yesterday? So this I, I dug up from Ha-Ha-Hakashas from a few years ago. It was same kvias, Taf Shin Peh. And he says that in Taf Shin Beis, which was the same as this year, same kvias, that they noticed... Some say that they noticed, that the Rebbe first read the Hoshana of the sixth day, which is Adon Olam, which is, uh, day six. And then afterwards, he went to the Ha-um, Hoshana of, yeah, Yom Aleph and, um, continued with the Hakafos. So that's one way of doing it, of, uh... Right. Um, let's move on. So someone asks me a question. Can a manicurist work on Chol Hamoed, and can they take payment for it? I didn't fully understand the question. I, I would say that if the person is cutting nails, you don't cut nails on Chol Hamoed. Unless, unless it's, um, you know, uh, suko-circumstances where you're not allowed to cut it. Normally, you don't cut nails on Chol Hamoed. Then it says, what about putting on, uh, makeup? How you say, um, uh, la-lacquer, nail polish. Now, is a woman allowed to put on nail polish on Chol Hamoed? She's allowed to, yes. If she, if she wants to do it, she's allowed to. You know, if it makes her-- she feels simchas chag, that's, uh, okay. Are you allowed to charge for doing this service? So, I once had a, a little, um, psak. Psak in Yiddish. I don't know

33:45 Speaker 1 how you say it in English. I looked up psak. Um, but I, I, I did, uh, one Chol Hamoed, I did about ten hours editing work. Which I would charge per hour, I'd invoice per hour. Then after these ten hours, then I thought, "Well, hang on a second. Am I allowed to charge for my time in Chol Hamoed?" And I came to the conclusion, no, that you're not allowed to, you're not allowed to charge for your time Chol Hamoed. So they, you know, someone else benefited from those ten hours without being invoiced. So you-- one shouldn't be charging for time in Chol Hamoed. Unless there's, there's, uh, there's-- There, there can be circumstances. Let's say, um, they can't find someone to do it for free. And so then they-- you're allowed to, you're allowed to take-- to charge for your time. But normally, one shouldn't be providing s- charging for pr-services provided in Chol Hamoed. I'm reading here from Rebbe, um, Uh, For Kashas in, in Chol Hamoed Chil Chasad. He writes the following. There are those who say that the issue to charge, um, um, a wage is for things which are not Letzer Hamoed. Although you're allowed to do it for yourself because they're not Melacha, but you're not, not allowed to charge for that. But if it's, um, Letzer Hamoed, then you are allowed to charge for it. The Maiser Poskim say, in She-Asah Chac, you don't charge. And you can't find anyone to do it for free, and it's necessary to

35:12 Speaker 1 do it on Chol Hamoed, then you are allowed to charge for it. All right. So, so again, if it is a Tzer Hamoed. Let's say this, this person, uh, this cosmetic, uh, thing is a Tzer Hamoed. It can't wait till after Yom Teru. And it has to be done by a professional. All right. Uh, that, that-- there may be justification that professional charging for our services. Um, people in my position don't understand why it's such an urgent thing to have to d-definitely do it in a professional way be-- you know, during Chol Hamoed. But, you know, that's, you know. Al Tod Nes Chaver Chaz Yatan Et HaGeyel Em Kayem. Okay, let's go on. So here, here's a question. A Jew has been out of work, and now it's come his way, a, an opportunity to work as a manager in a non-kosher, um, in, in sales of non-kosher food. So, is he allowed to do so? So we have a siman in Kuf Yod Zay in Yoreh Deah not to trade with Torahim Basar. If it's also Me'anat Ayilah. If it's food which is for-forbidden Me'anat Ayilah to eat, you're not allowed to, l'chatchilah, make a trade out of that. If I have-- If it comes incidental. Let's say you're catching fish and you also catch some lobsters, you're allowed to sell them. But to, to l'chatchilah, to trade in lobsters, you're not allowed to. Yeah. So now, what's the-- Is there a reason for this? Of course, there's a reason. Yeah. Is there-- Is

36:47 Speaker 1 the reason because that a person, a Yid, should not be making parnassa from treif food? Or is it that in-- when you're engaging with the treif food, you might, by mistake, be tempted to-- you might temp-be tempted to eat it. So these are two questions. Two, two, two possibilities. So in Moshel, is it allowed for a Jewish boy or girl to work in a, in a, in a, in a goyishe deli? It's not there. They're not s- they're not trading, but the chashash, they might put some food in their mouth, is very, very real. And the other way around, if you are re-remote, you're just, you know, buying chazer from here and sending it to another place, and you don't even see it. So there's a whole discussion, Chasam Sofer, about this. Lephioh we are machmir on both sides. Whether it is trading, you are buying and selling, or you are actually, um, on, on the, on the shop floor, either way one should. Now, in this case of this question of being a manager, it really... He, he's not the owner, so then that, that side of it doesn't apply. The other side of it, is it in the kind of food which is open, you might sometimes put-- take something in your mouth? Then the answer would be not okay. But if it's packaged food which is being, uh, sold in packets, brought in, you know, basically trade but not, not, uh, on a, on a retail level, um, then that would be

38:17 Speaker 1 okay. There's a tshuva in Egelis Moshe about this, um, he takes that view. That it, it's neither shchuta, nor is it the chashash he might eat from it. That would be okay. Um, the last question on the list. But I have another one which I want to share with you, and that is: Should a woman be removing her rings before washing Negel Vasher in the morning? So there are those who are a little bit lenient about this. But what we see in the Alter Rebbe's siddur, he says that whatever is an impediment for netilat yadayim le-seudah is also, uh, applies the same for netilat yadayim in the morning. You should be koheich keli and koheich adam, and talk about touching the keli. «וכן צריך לזה עם דברים החוץ מזה.» So does she have to sleep with her-- If a woman does go to sleep with her rings, if she does want-- if it's, you know, she could wash Negel Vasher with her rings on, but before she does the second, second Negel Vasher, which, uh, which she makes a bracha, just like she removes her rings before netilat yadayim for a meal, she should also remove her rings before netel Negel Vasher, upon which she makes a bracha. Having said that, there are those poskim who say that the reason why you have to remove a ring is because when you're going to be making a dough, you'd remove the ring. Some women don't remove their rings even when they're making a dough. So there,

39:52 Speaker 1 there is room to be makeil and not to remove the rings and say it's not a chatzitza altogether. Generally, we don't follow that, and especially, you know, in some mikvah, et cetera. So generally, women do remove their rings for, uh, netilat yadayim le-seudah. So by the same token, they should remove them before netilat yadayim in the morning when st- when they're going to make a bracha thereafter. One last thing which I want just as a bonus. Oh, so here we have a whole thing about, um, right. So someone asked me today about Hoshana. And that is, if you read HaYom Yom, was it yesterday? It says that the Mincha, I think it's today perhaps, that we begin the circuit either by the letter Samech or by the letter Ayin. I don't know whether I rem-mentioned this last week. I don't know. About why Samech or Ayin. No? Okay. I s- I, I read a fascinating article. Someone by the name of Rabbi Mendel writes this in, uh, he lives in Kiryat Gat. And he, he points to a Tzemach Tzedek in Ohr HaTorah, and he shows where the days of Tishrei until Shemini Atzeret are twenty-two-

41:11 Speaker 2 I think he said it last week.

41:11 Speaker 1 Twenty-two days, and they correspond to the twenty-two day-- letters of the alphabet. Says the Tzemach Tzedek, if you count from... So the, the first day of Sukkot is going to correspond to the letter Samech. Samech stands for Sukkah. Very nice. So if that's the case, then we've got a nice word here, that when do we start Hoshana? The first day of Sukkot. So therefore, we start the circuit by the letter Samech. But if the first day of Sukkot is Shabbos, so when do we start c-c-circling with the Hoshana? On the second day. On Yom Tov Zain, which is cor-corresponding to the letter Ayin. Okay. So that's why the-- that's the background to the Minch-- That's his, his theory. That's why the Mincha Chabad is to start circling either by the letter Samech or by the letter Ayin. And of course, now we're gonna start making a whole new chart that it depends what type of year it is, whether you start by Samech or Ayin. Um, before you take this too seriously, um, in seven seventy, they used to usually actually start by the letter Nun. And the simple reason was because it was such a big crowd, um, they needed to have a bit lo-more to say to be able to finish it, to, you know, to, uh, to, to able to do the circuit while saying the Hoshana. But that's not what, what I wanted to share with you today. The question was that in, in HaYom Yom, it says that Hoshana said

42:35 Speaker 1 before the phrase and after the phrase is only when the chazan says aloud. So we say also Hoshana. We say, "Irim lo ani," Hoshana, Hoshana, "Anonim lahamni," Hoshana, whatever. But the earlier part, Hoshana lamaan amito, Hoshana lamaan birsato, Hoshana lamaan dorsavo, we say, we, we, but we don't say Hoshana twice, only the part which are said aloud with the chazan, and is asking the reason for this. Now, on the left, you have here a quote from a sefer called Otzer Meforshai Hoshana. I did-- I saw it in a shop. It was about five hundred pages. Um, a commentary on the Hoshana. I didn't buy it because I've got it on the computer in any case. Um, but here he brings various minhagim about when to say Hoshana twice or Hoshana once. My theory is the following, and it's not written there. And that is that the chazan would say, "Hoshana lamaan choleicheinu," and the tzibbur would respond, "Hoshana." And then he'd say, "Hoshana lamaan chivereinu," and everyone would say, "Hoshana." Because not everyone knew all the details by heart. So the chazan would say aloud the phrase, and everyone else would join in, "Hoshana." Like the Rama says in Hilchot about Halal. The Gemara Chanukah talks about, about how people would respond, the chorus. So possibly, this is, this is my theory, that the, the, uh, the res- the, the repeating Hoshana at the end is reminiscent of when the tzibbur would respond to the chazan. The chazan would prompt them, "Hoshana lamaan such and

44:10 Speaker 1 such," and they would say, "Hoshana." Therefore, it makes perfect sense that davka, when the chazan is leading the tzibbur, going around, uh, the bimah and Hoshana lamaan, um, for, for this, whatever it may be. Uh, and, and then those we say Hoshana twice. Whereas when it's not said aloud, each one on their own, then you just say Hoshana once. The Eibishter shall help them, that we should have, uh, see, we should be the siger Hoshana, the full y- full Yeshua. And, uh, al yem HaMashiach tzedkenu, we should celebrate the, the end of Chag HaSukkot, the Mashiach tzedkenu in, uh, Yerushalayim Ir Hakodesh, birah aman u'mamlech. A gutah vokh kol tuv.