תזריע–מצורע תשפ״ג

00:05 Speaker 1 Good evening, everyone. Welcome to the shiur for, uh, the summer semester, which we're doing at, at, uh, on Sunday evenings between eight and nine PM. I hope it's convenient for you. And, uh, let's go into our questions. Question number one is-- It was actually Friday evening, the third day of Yom Tov, second day, Friday of, of Yom Tov, and a woman knocks on our door that her husband had gone to shul. They'd davened ma'ariv early. For us, it was well before. I hadn't left to, to shul yet. And she realized that one of the flames under her blech, under her hot food, one of the flames has, has gone out. Is she allowed to ask one of the neighbors who haven't accepted Shabbos yet to turn on that flame? So first thing, let's read it here. The Halakha in Aruch HaShulchan, Orach Chaim, Siman Res, S'if Gimmel. It says the following. "Mi She kodem hispalel aravit shel Shabbos kodem shehispalelu hakahal." There's an individual who has davened ma'ariv early, earlier than the community. If it would be the comm-- whole community, and we, we know the Halakha, that when there's a communal, uh, community accepting Shabbos early, that's binding on the individuals. But what happened over here was that the community is davening later. This person had davened earlier. "Af al pi shekvak chiyuv kabbalat Shabbos." So personally, that person has accepted Shabbos upon themselves. Nevertheless, "yochel lomar afilu le'isro el chavero shelehibol odo en haShabbos," he's allowed to ask another Jew who has not

02:23 Speaker 1 yet accepted Shabbos, "sheya'aseh lei melacha," to do a melacha for him. "U'mutar lehonos mei-ha melacha beShabbos." So Reuven has accepted Shabbos, and he asks Shimon to do a melacha for him, and Shimon does it. And then Reuven is going to enjoy the benefit of that melacha on Shabbos. Why is that so? If he's accepted Shabbos, why can he have someone doing melacha for him? And the answer is: "Di'kevan shelechavaeri mutar hu," since in essence it is a permitted, uh, activity for his colleague, "ein ba'amirose ele lov isur klal." When he says, "Shimon, can you turn on this fire, switch on this light?" he's not telling Shimon to do anything forbidden, because for Shimon, it's okay. It's permitted. So he's not asking his colleague to do something which is forbidden. If that's the case, you can ask the question, "Why is-- why am I not allowed to ask a goy to do melacha for me?" It's a forbidden-- It's-- If it-- For him, it's a permitted activity. "Velo asru ha'amira shel lenochri af al pi she'eino metzua beShabbos. Elak she'oi melui be'sha'ah ha'asura al hakol-- lekol Yisroel." When it is Shabbos for all Jews, then you wouldn't be allowed to ask a goy to do melacha. But when it's Shabbos for yourself, but not for everyone, then you are allowed to ask another Jew to do melacha, and certainly you're allowed to ask a goy to do that. The, the, uh, l-- the rationale for this, the Aruch HaShulchan explains that when you accept Shabbos, the

04:09 Speaker 1 voluntary acceptance of Shabbos, so you are accepting anything on your person. But something which is beyond your person, you didn't accept as Shabbos. And therefore, you are allowed to ask s-someone else who's beyond your person to do melacha for you. Once it's fully Shabbos, then you cannot ask anyone because then it's, it's totally Shabbos. What, what, what was a little bit concerned for me here was that this woman who had come, her husband had davened already ma'ariv. Does that make any difference? But actually, it doesn't make any difference. We're talking here clearly, even if you already davened ma'ariv, you would still be allowed to ask another Jew to do a melacha for you. Just one interesting a-a-added point that you know there are certain leniencies which you may do bein hashmashot. Let's say if you hadn't taken challah, you could took-- Say, as far as I remember, you can take challah bein hashmashot. You had a turkey which had to be dipped in mikvah, and you hadn't done it, you're allowed to dip it on Shabbos. Uh, sorry, dip, dip it in bein hashmashot. That's because it's bein hashmashot, so there are leni-leniencies in various inyonim which are forbidden mid'Rabonon. For example, dipping your keili, uh, in a mikvah is a tikkun d'Rabonon, and therefore also mid'Rabonon. Taking challah is a Rab-- is a Rabnonon. But if you've davened ma'ariv, you wouldn't be allowed to do that. So again, let's, uh, make this very clear. Even if you've davened ma'ariv, you can ask someone else

05:56 Speaker 1 to do melacha for you, so long as it's not sunset. But as far as you yourself taking challah or dipping a resembling something like that, then once you've davened Ma'ariv, you would not be allowed to ask someone else. You, you wouldn't be allowed to take challah. Yeah. Okay. Let's go on to the next point, and that is a question. Are mikveh towels permitted to be laundered on Shab-- on Chol Hamoed? What's the question? Well, we know that on Chol Hamoed, there are certain activities which we're not allowed to do, and one of them is to do laundry. So now, especially when you've got a run of three days, may be difficult then for mikveh. How many towels can mikveh own to be able to provide for all their users? So well, actually, I wasn't-- I should or shouldn't have said that because we're not talking about for the three-day stretch. We're talking about Chol Hamoed. Yeah. So although normally we don't do laundry on Chol Hamoed, there are exceptions. For example, you got little children who soil their clothes the whole time. It's... You're not expected to have a supply to, to last through the whole of Yom Tov. So you would be allowed to do laundry to wash the clothes of children because little children can't be expected to not soil their clothes. Whereas with adults, that is expected. So let's read this inside. This is from the Shmiras Shabbos K'Hilchasa, uh, chapter samech val, peh samech-- uh, sif samech zai. So he writes,

07:41 Speaker 1 "It is permitted to wash towels which are normally u- washed, laundered after every use. For example, in a mikveh. If you assess there's not gonna be enough towels for all the users during-- for the, for the duration of the Yom Tov, so you would be allowed to do so." So although in the Shulchan Aruch, it talks about not washing towels during Chol Hamoed, that's on the assumption that the towels would be changed weekly. Whereas here, we're talking about towels which are changed, a, a fresh one for every user. In addition, he adds that it could be considered tzorech harabim. Uh, it's con-considered a communal need, which has got e-extra leniency. He quotes here from the Beer Moshe, from the Devar Shitnah, who recommends that it should be done through a goy. Now, the truth is that not to be, um, um, uh, confused, actually, Chol Hamoed, we're not allowed to do melacha, and largely, doing through a goy is also not a heter, largely. Here, he's saying, "Really, I'm more inclined to say it's okay." Just to mitigate things a little bit more, so he says that it's better do it through a goy. He then goes and discusses what about a hotel. Whether you would be allowed to have, um, w-wash their laundry during Chol Hamoed. Now, there's a difference because a hotel is, is not necessarily called tzorech mitzvah as much as a mikveh is a tzorech mitzvah, so-- tzorech, tzorech harabim. So he has a little bit of discussion in the notes

09:40 Speaker 1 whether, whether a hotel would be allowed to use a heter of washing their laundry during Chol Hamoed. Right. So they didn't ask me that question, so we can go on. Right. What's the story here? This is actually, I fi-- very surp-- I find it very, uh, surprising, and that is about reheating foods on Shabbos. Now, there's a rule that ein bisul achar bisul. Once a food is cooked, reheating a cooked food is not considered cooking. There is a separate issue of nira k'mafashil, that you shouldn't be doing something which looks like you're cooking. Therefore, even a cooked food, fully cooked food, would not be placed directly on the stove, on the blech, nira k'mafashil. But-- So we're talking about here, let's say, taking something and putting on top of another pot. So that's not a normal way of cooking. It's not called nira k'mafashil. So we heat-- reheating foods in an, in an unconventional way of cooking, would that be permitted? And here there's a difference between a food and a liquid. By, by foods, we say, "Ein bisul achar bisul," which means there's no prohibition, and reheating is not called cooking. By contrast, with liquids, there is the term, yesh bisul achar bisul, which means that reheating is considered cooking and is not permitted. So we're not allowed to reheat, um, a cooled off liquid. What about a food which, if you warm it up, it's gonna return-- change into a liquid, or some of it's gonna change to a liquid? What's the story

11:40 Speaker 1 with that? So that's what we're going to read now. In the Shulchan Aruch, the Alter Rebbe had followed the Poskim, that the term in Hebrew is chozev venimcha, a food which is a solid, which is going to now dissolve into a liquid. So in the Shulchan Aruch, he followed the view that that would be considered a food, and reheating is permitted. In the Siddur Which he published in his lifetime. Um, so here, the Alter Rebbe takes a strict view, and he says reheating, um, a, a food which is gonna turn into a liquid does have a restriction of, of cooking on Shabbos. Now, let's read the words inside, because we're gonna find some very interesting observations. "O af al pi," although there is a general rule of, "ein bisel achar bisel bedavar yaves." So a dry food, a solid food, there's no problem of reheating. "Veccomoken im chozve venimche mimenu ktsas," if some of that dry food will then melt, "yesh bo misum bisel achar bisel," there is a forbidden... prohibition of c-recooking. "Velachluchis hamochim," the flu- the, the moisture which dissolves, "im hayatz ledees bo," if it dissolves and it bec- then it becomes, uh, uh, "hayatz ledees bo," it's, it's a problem of, of, of cooking. "Loken tzorch lizor moi," therefore one should be very careful. "Shlo leochim bosor oyeifas sleyim mimbeshalim," not to reheat meat or roasted chicken or a cooked chicken. "Im yeschamim hamoiel hanimche meihem," if the liquid which will dissolve and ooze away from them, if that liquid be,

13:37 Speaker 1 will, will be reheated, "ad shehayatz ledees bo," it will reheat it to become very hot. "Mishum isur skilave koros chass v'sholom." He brings in here that it could be an isur min haTorah, which is punishable with c-koros, et cetera. Now, that I'm sure you're familiar in Chabad, that you, you would not put cold meat on the same plate together with cholent. That you have a thick cholent, and you have your cold meat, and that if they touch, and then there's gonna be a bit of fat s-on the cold meat that's going to be, be, be sitting in the cholent, and the cholent is, is, is solid, so it's got... it retains like a, a din of kli rishon possibly because it's thick, then the fat will be re-reheated and gonna be a question of isur skilave koros. Okay. That's the general view. Okay. Uh, general minhag of Chabad, at least. So reheating a... Now, here's... So again, reheating your food, which some of it will revert into a liquid, and that liquid becoming yatz ledees, that the Al- Alter Rebbe says that's not okay. Now, here's an interesting question. What would happen if the reheating will be whilst the liquid is still in the food? Is it talking about it des- that it'll ooze out? Let me read those words where they were, those words on the screen again. Um, "Im yeschamim hamoiel hanimche meihem," that the, the fluid which will dissolve from them, if that fluid will become yatz ledees bo. So in Rav

15:18 Speaker 1 Farkash's sef- um, um, Shabbos KeHalacha, so he wants to infer from this, that's talking about that the, the, the juice, whatever you wanna, the fluid trickles away from the food, and then it becomes heated. But if the fluid becomes hot as it's still inside the food, then it doesn't have a problem of bisel achar bisel. Now, this is g- this is, uh, very significant. You take a kugel. Let's, uh, look at this carefully. You take a kugel out of the freezer, out of the fridge. Is it dry to the touch? My experience, it is. I know that, that warm kugel, if you touch it, your fa- hands will get greasy. But a dry kugel, it's not, it's not wet. It's, it's... Now, you warm it up. If you warm it up in a tin, sitting, uh, on... Let's say you take it out, and you put it on top of your urn, your hot water, uh, uh, kettle. And after half an hour, that kugel will now become warm. Now, if you would take it out of the tin, it's likely that some of the liquid would trickle away, and so you'd have hot liquid. But because the liquid became hot, yatz ledees bo, whilst it was still absorbed in the kugel. So what Rav Farkash is saying, that does not go into what the Alter Rebbe was machmir. So he's saying it's only if the reheating of the liquid is after it's become a liquid, then it becomes yatz ledees bo. That's a problem.

17:09 Speaker 1 But if it beco- if the liquid was still absorbed in the food, so then we can s- go back to the principle of, um, ein bisel achar bisel in a food. Now, that, that is all when we're talking about when it is a, a dry food. As I said, take it out the fridge, it's dry. You may remember some months ago, we had a discussion about a certain type of cake, a chocolate cake, which has got a fluid. It's got some cream inside it. As you warm it up, the cream inside becomes, uh, hot, and then there's a very special taste. They have this chocolate cake with the hot cream inside. At the time, I said no, and I still say no, because there, that, that cream is in a liquid form. And s- what we're talking about is, as you put it on the heat, it is in a solid form. And it's, and it's not Right. Um, let's move on to the next question. So here was in a particular community, there was a mix-up with Kriyat HaTorah during, during Chol HaMoed. Now, there are eight days of Pesach, and unlike Sukkot, where the same pa- passages almost are read throughout Sukkot. On Pesach, there are eight passages in different parts of the Torah, and for each of the days of Pesach. So you have here Moschach, which is Mishchuch, Then we have Bechorot, is the reading of In kesef tal ve'es ami. Then we have from Parashat Ki Sis, that's from Parashat

19:56 Speaker 1 Mishpotim. Then we have Ki Siso, we have Psol Cho. Then BeMadbaro is somewhere in Sefer Bamidbar. And then we have, all right, so the Shalach Bechor. Each one, there's a different reading for each day. This order becomes-- g- has a change when you've got a Shabbos is the third day of Pesach, as was this year. Because the, the reading of the third day, which would be Kadesh, is not long enough for a Shabbos reading, because a Shabbos reading needs to have seven aliyot rather than just the four for Chol HaMoed. Because it's not big enough, therefore, there's a switchover, and on Shabbos, we would read the passage of Psol Cho, including a part earlier, Re'eh ata oimei elai. So that Psol is, which would normally be the fifth day, is read on the third day, you know, expanded edition. And as a result, there was-- that which should have been read on the third day is going to be read on the fourth day. That's what we're reading, reading here in the Shulchan Aruch. Since on the third day is Shabbos, we read then Psol would be read on Shabbos. And on the three days of Sunday, Monday, and Tuesday, that's the f- fourth, fifth, and the sixth day of Pesach, we'd read Kadesh, Bechorot, and BeMadbaro. So there's a changeover. So what happened this past Pesach, that in one shul, they opened up the siddur, and it says on the first day of Chol HaMoed, you read Kadesh. So they read Kadesh, and they

21:53 Speaker 1 called up three fine gentlemen. Each one said a beracha before and afterwards. And at the end of the reading, someone pipes up and says, "You know what it says in the siddur, that if it was Shabbos, you know, we should be reading something else." So they've already done it. So now, a- what actually happened was they, they, uh, read the other one, the, the one which they should have read, they read without berachahs before and after. But let's say that wasn't the case. They just read the wrong reading for the day. They-- uh, let's, let's rephrase that. They read the reading of another day of Pesach during Pesach. What's the score there? So here we have, this is in Tov, Siman Tov Tzadik. That's from the Shulchan Aruch, and this is from the Mishnah Berurah. So in the Biur Halacha, it says, "If there was a mistake, and there was a s- a switchover within the four days of Chol HaMoed. So then the following day, they should read the chap-- the passage, the reading which they missed should be read the following day." And, and further he goes into what about the first two days if the switchover happened then also. Well, certainly we have here a clear guidance. If there was a s- a switchover. So what I told them actually was, was since they read Kadesh on the, um... Um, actually, I don't remember. Whatever, whatever they, uh, whatever they missed, they should read on the following day, basically. That's what I

23:30 Speaker 1 told them. Even though they had m- missed it, switched the order. Let's go on to question number five. And someone asks me very kind of a contemporary type of question. Is the mitzvah of a vegatel avincha only to a son or also to a daughter? And you know, it's very interesting because in the Shulchan Aruch, in a later-- well, here's it from Tov Ayin Alef, but it's in Tov Ayin Gimel, I think, or Tov Ayin Beit. It talks about when a person, that you have the children ask Veyiman es tano. What happens if there's, there are no children? Then it says, "Em ein lo ben," so his wife should ask him. And if there are two rachumim, one should ask the other. It doesn't mention if there's no bonim, the banos should, should ask. So you could read that two ways. But here it's very clear, where it talks about, about having the m- the, the mitzvah foods on Erev Pesach. So it says here, "A katan u'ktano," whether it's a s- young boy or young girl. If they don't understand, you'd see a mitzvah in the whole story, then they're allowed to have matzah on Erev Pesach. Are you not allowed to give her yom? It goes into that. But it g- it's... The not eating matzah on Erev Pesach has got to do with the fact that you're gonna have matzah for Sefirat HaOmer by the time at night. Avel katan u'ktano sheyodea bo hem daas, but a boy or girl under, a

25:04 Speaker 1 youn- a child, uh, who do understand Sefirat HaOmer by night, then also lo hachil hom beyad Erev Pesach. They wouldn't be allowed to eat matzah on Erev Pesach. So you're seeing here very clearly that the mitzvah of regard to levincho applies to a daughter as well as to a son. So it's not so directly addressed, and I would understand when it says bonim. So sometimes the word bonim is generic, and it means children. So when it says, uh, ein lo bonim, ishto shoyeles, I would understand therefore that mo-mo-ein lo bonim means he doesn't have, um, any children, boys or girls. Okay, let's move on. Sorry. Right. So here, someone asked me, I don't remember even who it was, but we're talking... It's something which is so relevant and so commonly, uh, comes up, and I thought it certainly were valuable to discuss it. What are the gu-- what's the guidance about asking a child to do a melacha in the case of an e- some type of emergency? We're not talking about sakonas nefashos mamash, because then if it'd be absolute danger, you would do it yourself. But when there's sometimes there's something which, which you're unable to do, but you'd ask a child to do it. Now- We're not allowed to eat treif food. We're not allowed to give treif food to a child, and that's also min haTorah. To give treif food, it says, "Lo yeocheil," and we learn from this, um, we can see here, "Lo seicheil, lo seicheilum." You should not

26:58 Speaker 1 eat them. And that's read by, uh, Pisha Chachamim, "Lo sachgilum liktana." We're not allowed to give treif food to a child. Even the person, let's say, a, a, a person has got no awareness of, let's say, for, because of, um, a mental condition, they have no awareness what's going on, you're still not, not allowed to give them treif. Um, not because, not even because of chinuch. It's nothing to do with chinuch. You're not allowed to give treif to a Jewish person, even if they have to-no, no awareness at all. So what about... That's about treif food. What about sh, chilul Shabbos? Are you allowed to feed chilul Shabbos to a child? So the Rambam is the first opinion over here, and he's saying just like you're not allowed to feed treif food to a child, even if they're beyond understand-- they don't know how to understand. So the same thing, you're not allowed to give a child a chilul Shabbos, even if it's only a sudra bonon. The Rashbo disagrees, and he says, "If it's an Issur d'Rabonon, then you would be allowed to, so to speak, feed it to a child." So here, how, uh, this is the second opinion over here. So sometimes you may have a need which is needs to be addressed at an urgency. And so if it's Issur d'Rabonon, according to the second opinion, you are allowed to give the child the wherewithal to do this violation d'Rabonon. It's, but it to do it on a regular basis, k'nosu

28:38 Speaker 1 lemichvias todih. On a regular basis, that's not allowed because that's going to be training the child to violate Shabbos when they become an adult. But if it's done be'akrai be'alma, if it's just very much on the ad hoc and a exceptional circumstance, that would be okay. This relates to the famous halacha, a person's walking the street on Shabbos and realizes he has his wallet with him, uh, so he should give it to a goy to carry for him or put it on a donkey. If there's neither goy nor donkey available, and there is a child, so then there is a heter to give it to the child to carry for you. So the, well, how does that fit with the Rambam, etc.? So at, at any rate, the, the Rashbo will say the reason why that is permitted is because it's an exceptional circumstance. And therefore, the Alter Rebbe concludes taking the view of the Rashbo. This is in Shim Shim Mem Gimel. Any shavus, a Issur d'Rabonon, which we would be allowed to ask a goy to do for a mitzvah purpose, we wouldn't be allowed to do it through a child, lest they'll start getting used to it. Im lo be'akrai be'alma. If it's an exceptional circumstance, then it is allowed. So again, an Issur d'Rabonon. To ask a child to do an Issur d'Rabonon because of an exceptional circumstance, that would be permitted. That's the... So now coming back. The, the question was that they had somehow s- get... One of the

30:19 Speaker 1 flames on the gas stove had been turned on by mistake. Why is that a danger? I d- you know, I, I d- that's, that's beyond... In their circumstance, that was unexpected, and therefore they felt it was... They were very anxious it could be dangerous because it wasn't usually left on. So are you allowed to ask a child to turn off the fan? That's... Here the question is, is turning off a gas stove, switching off the gas, is that considered a melacha min haTorah? Is that a violation min haTorah, or is it an Issur d'Rabonon? Now, that's for sure. Turning off an engine- It's certainly not a Issur Min HaTorah because an engine, the fire of an engine is continual drops of fuel and drop new explosions, and therefore you stop the flow, you've stopped the creation of flames. That's definitely not Issur Min HaTorah. But what about a gas flame? You've got a supply of gas. So just like we know the Mishnah, if you have a flame, uh, and there's a oil-- there's a bowl of oil, and there's a wick coming out, and it's burning. So to scoop oil out of that bowl because you want to d-d-dress your salad or something, that would be Issur Min HaTorah because you are taking fuel away from existing flame. Um, so LeChayav, you could say the same thing, turning off the gas. However, I see here, this is a quote from Shemitah Shabbos Kil Chaser. It's talking about a person who had to take, uh,

32:00 Speaker 1 someone in an emergency to a hospital on Shabbos about turning off the engine. So he says, "That's not a problem." Min HaTorah-- Min-- Min-- Min HaTorah, that's not a problem. Then he says, "What about when you turn off the engine, you're also switching off the lights, some of the lights." So he says, "Turning off lights, electric lights, is also not, not-- is only an Issur d'Rabanan, not Issur Min HaTorah, because the Issur of Mechaber, of extinguishing a flame, is because you're creating a, what's called a Pecham. You're creating charcoal. But turning off a lamp, an electric lamp, is not creating a Pecham. It's not creating a charcoal, and therefore it's an Issur d'Rabanan. So he's saying here, turning off an electric light is an Issur d'Rabanan. I would say the same thing with turning off a gas flame. You're not creating a charcoal. There's no remnant of which, you know, from that flame, and therefore it's an Issur d'Rabanan. Consequently, to ask a child in an exceptional circumstance to turn off, whether it's an electric flame or a gas flame, that would be permitted when there's exceptional need. Let's move on to our next question. Now, we've touched on this recently, and I just wanted to finish-- come back to it because there was some lack of clarity on it. About this situation of Chazanim switching over. Let's say there's two Chiyuvim, and so one does Chazar Sasha-- from beginning the Chazar Sashaatz, and then hands over to the other Chiyuv, uh, for Asher Waletsian.

33:53 Speaker 1 Whether they do the handover after Kaddish, before Kaddish, that's another discussion. But meanwhile, the-- how this discussion began was because in some contemporary source, they were saying that you shouldn't be surrendering your Tes-- If you were the Chazan, and you said to... and so you should be saying Tes Kabbot Tzelosain. And by giving over to someone else, how can someone else say Tes Kabbot Tzelosain, the Tefillah should be accepted, if he did not say the Tefillah? So, but this idea of switching over the Ca-- for Ca-- um, for Waletsian, for another Chiyuv, I mentioned a couple of sources, and s-after that, Rabbi Meir Zirkind pointed out that actually Ramoh, the Dinim of Aveluz, also mentions this. So what you have in front of you is the Ksav Shashulchan from Rabbi Chaim Nora, and he writes the following. "If you have a switchover, that there's someone else is taking over from Ashley onwards, so then the first Chazan has to take three steps back after the repetition of Shemoneh Esreh." Normally, we don't take three steps back when we are serving as Chazan because we're relying on the three steps back at the end of Kaddish to Kabbot. Whereas here, since this fellow is not going to be saying Kaddish to Kabbot, so then he should take three steps back at the end of Sim Shalom. He'll say, he'll say, "Yud Leodsin," and he'll say also, "Isha Shalom Mimreimo," take three steps back, and then continue with Tachnun, if it's a Tachnun day. And then what

35:32 Speaker 1 would happen, as a separate question, if a Chazan forgot Ya'aleh Veyovoi in the quiet Shemoneh Esreh. So he's allowed to rely on his Chazar Sashaatz to be serving for his own personal Shemoneh Esreh. In that case, if you are-- you're using the Chazar Sashaatz for your own personal Tefillah, then you'd have to finish off with Eli Chayotzin and also step three steps back as, uh, uh, Yachet. So, we discussed this, uh, more than a year ago at length, that why, wh-what's the reason for this. So again, a regular Chazan doesn't take three steps back by Sim-- the end of Sim Shalom because he's relying at the Kaddish, at the end of Kaddish. But if his, if it's his private Shemoneh Esreh, he has to take three steps back right away. Separately, if he's not gonna say that Kaddish because it's handed over to someone else, then he has to take three steps back, um, right after Sim Shalom, Yud Lotzin, he'll step back then. Right. Let's move on. Let's move on. Um, right. So someone asked me on Erev Yom Teru, asked, "Are they allowed to grate potatoes with a hand grater in order to be able to make fresh latkes on, on Yom Teru?" Allowed to fry on Yom Teru. How about grating? So the jet-- this, th-th-now, we know that in HaTorah, any food preparation is permitted on Yom Tov. But we're not allowed to pluck apples from a tree on Yom Tov. We don't milk cows on Yom Tov, et cetera. What's

37:20 Speaker 1 the reason why some food-related melachos are forbidden on Yom Tov? So let's keep to-- we'll leave the cows for the moment. We'll look at the apple tree. Why can't I pluck apples from apple tree on Yom Tov? And the rule for this is that any melacha which is normally done for several days' supply in one go, that kind of melacha may not be done on Yom Tov. So plucking apples from a tree is normally done for a few days' supply, therefore, it's forbidden. Alter Rebbe says it's Rabbonim. Um, right. So what about grating? So the Alter Rebbe differentiates between something like chrain. He mentions particularly chrain. Chrain where he says that kind of thing is a food which is normally grated for a few days' supply, and therefore may not be grated on Yom Tov. Period. When it comes to something like carrots, although the Alter Rebbe does not mention carrots by name, as far as I remember, but if it's a food which it could be grated a day before, but it would lose in quality, then you are allowed to grate it on Yom Tov with a shinuy. A shinuy means in a different to the usual way. So instead of grating your carrots into a bowl as you would do, you know, on a regular weekday, on Chol HaMoed-- Sorry, on Chol HaMoed. On Yom Tov, you want to grate the carrots, you'd grate them straight onto the table, coun-counter, and then you take them and put them into the bowl. So

39:01 Speaker 1 then something which is, it, it, it's not gonna lose its taste totally, but it's gonna lose a little bit. So then you are allowed to grate it on Yom Tov, but with a shinuy. What about things which are really going to lose quality if you do them a day before? Then you are allowed to grate them on Yom Tov. So he gives here an example, apples. He has, uh, apples, bananas, onions. So he says you'd be allowed to. Then he mentions here about you're allowed to mash potatoes which have been cooked. So I, I, I didn't realize till today that he's talking about mashing po-cooked potatoes, and I'm talking about grating raw potatoes. But, uh, I might be wrong, but I believe that if you'd grate the potatoes a day in advance, they would, uh, discolor no different to bananas or, uh, uh, perhaps more so than apples. I don't know. I'm not so experienced in the kitchen other than on the eating side. Um, so I mean, I, my, my impression is that grating potatoes a day in advance would compromise the quality of the food significantly, and therefore you're allowed to grate them on Yom Tov without, uh, without a shinuy, in a normal way. Let's move on. Number nine. Very common question. That's why I thought it's, it's valuable to discuss it, and we have discussed it before, but always new people listening. So a-- someone who's discharged from hospital during Shabbos, certainly on Yom Tov, is there-- may they be driven

40:56 Speaker 1 home by a non-Jew. So there, here we have from Siman Shin Chof Ches, and we have here a definition called choyle she-ein bo sakana. A person who's bedridden, but they're not in danger. So the rule is that they are allowed to have their needs done with melacha, even melacha in HaTorah, done by a Goy. So a per-person who's in a hospital or for that matter, could be at a, at a home, if they have a condition that they are, uh, bedridden, you're allowed to have a, a Goy, let's say, boil a kettle to make them a tea, and so on. And so for the same reason, if they're discharged, usually if they're discharged, it doesn't mean they're ready to start climbing mountains. They're still frail. And therefore, you would be allowed to have a Goy to drive them home. And I'm not talking about if they discharge an hour before the end of Shabbos. But if they discharge, discharge several hours before the end of Shabbos, where they're gonna be, they're gonna be sitting in some waiting room, et cetera. It's not, it's not really, uh, ideal at all. And we know that hospitals are not necessarily the best place to avoid illnesses. There are infections abounding. Get out of there as soon as you can. Not, not going crazy, but as reasonably, you get out of the hospital as soon as you can. And therefore, it's, it's, it's okay to have a... What would you... I would advise you go to the reception in

42:29 Speaker 1 the hospital, and you ask them to call a car service for you, and you go home with a car, with a Goisha, Goisha driver. In our area, the, uh, Ezra Imarpe organization have an arrangement with a car service that they will pick up people if they're called, and they will, uh, they will not charge. You, you won't have to pay right away because they have an account with the Ezra Imarpe organization. And a-after Shabbos, after, you would be expected to settle that account with the Ezra Imarpe organization. That's not necessarily available e-everywhere else. But, uh, that's a wonderful thing that people can call a ca-car service, the hospital, the reception, know the number, know the name of the car, car service, and so you... So the going home in the car is, is not a problem. Uh, furthermore, if there's someone accompanying them, again, I feel strongly that a patient should not go home alone. If they have a c- someone, a companion, that companion should come with them in the car. Sitting in a car is not a melacha. Sitting in a car is just slowing down the speed. Either the... An empty car with the same amount of petrol will move faster. A fuller car with this, with, with, with this, will, will... The same amount of petrol will go slower. What makes the car move the same speed? Well, that's because when there's more people in, in the car, more weight, then you have to-- the driver has to press on the

43:59 Speaker 1 pedal. But when I'm sitting in the car, I'm not making it work harder. I'm, I'm eating, I'm taking away speed into movement of weight. Uh, and who's making, making it use more petrol? That's the driver's choice. And, and most of London is not gonna make any difference in any case because this place is so, uh, full of traffic jams. Um, right. Now, since we're already talking about this, we have another major Hetter of the Aruch HaShulchan. Here is something which other Poskim don't have, and that is that you are allowed to have a Yid do a melacha for a Choleh in a Beshinui, B'derech Hachol. So this is a separate thing, but it's related, that a Jew is allowed to do a melacha in an unusual way, and even a melacha, not only is it Rabon, even a melacha Gmurah, even a melacha d'Sh'otah, you know, in an unusual way. And therefore, for the same, uh, example, on a hospital bed, to press the buttons to go up and down, so you press it with the back of the, of the, the fingers, that would be permitted for a Choleh. The toilet in the, uh, if it's got an electric light which is going on as you walk in, so you walk in backwards, so it's, it's switched on with a Shinui, th-that, that would be permitted, let's say, a Choleh, even though it's a Yid who's doing it, even, you know, if they're gonna say it's, it's a Min Hatorah, still that's permitted if

45:33 Speaker 1 it's done in a Shinui. Right. Um, almost finished our list. Right. Um, number ten. Number ten has got nothing to do with this picture. And number ten is when immersing a pot and its lid in a mikvah, do you say Al TVilas Teili or Al TVilas Keilim? So really, to think more carefully, what would happen if I'm toiveling just a lid? For some reason, I had a pot, but I had... My, my lid got broken. I bought a new lid. Is a lid called a Keili? So you don't cook in a lid. But on the other hand, sometimes you do use a lid to lift some liquid out. It, it, sometimes it helps you drain. So does-- is a k- is a lid a Keili per se, or is a lid only an accessory to the pot? So actually, in the contemporary Sefer called TVilas Keilim, he's more inclined to say Al TVilas Keili because the lid is part of the, of the main, main pot. Uh, it's not such a big issue because whether you say Al TVilas Keili, Al TVilas Keilim, in any case, the Bracha is, uh, is, is valid. But which is a preference. His preference is to say Al TVilas Keili. Fine. No notes on this, uh, picture, but this picture is of a... We've gone through this in, in, um, um, previous years, and it's asking as far as Shabbos and as far as Mezuzah, would you be allowed to carry in this space, in, in this kind of

47:13 Speaker 1 porch, which is in front of the, uh, house. It's like an inset porch. Now, as far as Shabbos is concerned, as though it's got three walls, you'd need to have something to offset it from the Reshus, uh, from the, from the outside, and therefore you'd need to have some kind of panel, um, on either side in order to offset it. So you wouldn't be allowed to carry where that blue reclining chair is. You wouldn't be allowed to carry there on Shabbos unless there were added poles of some sort on either side of this little porch. Uh, as far as Mezuzah is concerned, as we've discussed not so long ago, this kind of L-shape ending of a wall does not constitute a doorfr- a door post, a door frame, and therefore it does not require a Mezuzah. One last question, and that was something which came up after I'd sent out the list of questions on Friday. As you can see the picture, this fellow's... We've got a Tzitzit. So you've got the corners of our Tzitzit have a-another patch of cloth on the inside to strengthen the corner, and in Chabad, um, Talis cotton, it's made with two holes. And so you've got two holes next to one another in a diagonal, uh, formation, and the Tzitzit are hanging from there. What happened here was, and I'm sure it's not so unusual, that it's become very weak, and it's simply hanging Mamash on a thread, literally. Is it still kosher? And are you allowed to...

49:04 Speaker 1 Can you repair it? Now, this is a Poshut thing. If it had snapped off completely, you would not be allowed to sew it back. That's the concept of Ta'aseh V'lo Min Ha'osur B'psul. To take a, um, a rearranged Tzitzit and sew it to a garment is not valid. You'd have to undo it and do it all over again into the garment. But here, it hasn't been detached totally. It's still connected. Is it connected with the wool, or is it connected with the cotton or silk behind? Does that make, does that make any difference? I was gonna say, is that material to our discussion? Um, so let's read here from Piskei Teshuvas in, uh, Se-um, Siman Tes Vav. It says, "If a Tor- The Talis is torn, but the piece of cloth which is, um, underneath hasn't gotten-- ha-has not torn, and it's still hanging there, you are list- You can repair it. You don't have to undo the Tzitzit and do them all over again." And this is whether it's one hole or two holes. Doesn't ma- Doesn't matter. Um, and he saysdoesn't matter even if it's just hanging not on the wool but on the c- the cotton or fabric, which is underneath the, the, uh, corner, the corner, the woolen corner. Um, all of this is okay. And his, his point, which he's saying, is because it's still part of... That which is holding it is part of the garment, therefore it's still part of the garment and you can still repair

50:41 Speaker 1 it. There are halachas about repairing a tallis cotton, a tallis, within the corner that you should not use the same fiber as the material. So you would not be allowed to use... It's not, not likely, but you wouldn't be allowed to use woolen thread to make this repair. Or if it, let's say, was a cotton garment, you wouldn't be allowed to use cotton thread to make such a repair. And the reason is because it might be that someone would use the same fiber to, to sew it and then have a loose thread, and that would be... look like it's being used as tzitzit. But that's, that's not really the question over here. It's a woolen garment, and so it can be repaired with cotton, with cotton thread. Unless, uh, if the underside is also cotton, perhaps to use something from a different fabric. Okay, I'm gonna stop with that. I know it's a couple of minutes early. That's gonna enable me to hopefully get in time to, uh, to shul for Ma'ariv at nine o'clock. I wish you a good evening and a good week. Kol tuv.

51:45 Speaker 2 Shabbat shalom.