עקב תשפ״ג

00:07 Welcome to tonight's shiur. Yud Beis, Rebbe Nachum of... Actually, uh, my late father's yom holetes is born in Taf Resh Peh Heh, nineteen twenty-five. So, uh, zechuso yagein aleinu l'shmo. Right. So we have here some questions and some feedback. So let's go into the things Ala said. So first of all, someone asked me to clarify the background for Chabad having large tefillin. Large, particularly shul Rosh. So first thing you have is, well, let's go to on the left of the, of the, of the, uh, s-screen, where you have a toisfes from Eruvin. How does tefillin get into Eruvin? Well, there is this discussion in the Gemara, what happens if someone is walking on the street and he sees some tefillin which are on the way, at the, the roadside, about salvaging the tefillin. And the Ma- the Gemara says, Risa says, "Moku ein yesh beroish," there is space on the person's head, "l'honiach, sh'roie l'honiach beiv shnei tefillin." That person's head got space for two tefillin shul Rosh. So you could really salvage two tefillin at the same time. There's a discussion whether you can do that on Shabbos, but fine. We're not going to, to the, the detail of the halacha. And that's what we have, this idea that the space, um, to have two tefillin on your head. So he talks about this. The toisfes starts talking about different sizes, and then he says, um, "Ve'oimer li," says the Rebbe, Baal Ha- Baale Ha-Toisfes, that he found in a midrash that the size

02:07 for the tefillin is the base etzboas, is two finger breadth. Which means when we measure a finger, we mean the thumb, and the thickness of the s- thumb, and that's generally assessed at about two centimeters. So when you hear people saying about Chabad tefillin, arba al arba, it really irritates me because it's nothing to do with four-by-four. That might be good for a nice fancy car, but, um, f- we-- it's four-by-four centimeters because it's two-by-two finger breadth. Yeah. So the shir, the shi- the so, so says Toisfes, he found in a midrash that the shir of the tefillin is the size of two fingers, two finger breadths. And the semech lador, a support for this, that sits, which there's a gold plate, which was worn by the Kohen Gadol on his forehead. So it measures two finger breadths, as it says in the Gemara Sukkah. And then it says in the Gemara Eruvin that between it sits and the mitznefes, which is the turban, there's space for the tefillin. So the Kohen Gadol wears that sits, and then there's a hair, and then there's a turban. And then the hair, that gap, that was where he wore his tefillin. The Kohen Gadol, or for that matter, the Kohen HaGadol, did not wear shaliyad tefillin because that would be an interruption, uh, between the sleeve and their body. And it says, al basaro, yeah, they should be wearing their uniforms on their flesh. So they didn't wear shaliyad, but they did wear shul Rosh. Oh, I'm

03:46 sorry, the Kohen Gadol wore shul Rosh. I don't remember shaliyad, um, about the Kohen HaGadol. It says there was a space between the hair, the, the, uh, head plate and the, and the turban where the tefillin were visible. So Toisfes interestingly says that the, that although we then generally say that the tefillin are on the forehead, but Toisfes learns no, actually, that sits was worn on the hairline, above the hairline. And so there's the, there's the tzitxit, the tzitz, sorry, and then there's the tzitz, which is two etzboas of hairline. Then there's the tefillin, which is another two etzboas of hairline, and then starts the mitznefes. So that's the way Toisfes learns. That's a, a basis for the, what the Gemara, the Risa says, that the space for two tefillin, ma- one above the other, because it sits. And the, uh, and the tefillin behind it would be each two etzboas. So that's where he's got this source of the tefillin being two fingers. This is also brought in Shulchan Aruch. So this is in Siman Lamed, uh, Beis. So where we have here that basically there's no set size how big the tefillin have to be. Um, the titura should be at least etzba. HaGeonim omru. HaGeonim omru, that the batim of the shul Rosh should be etzbo ayin al etzbo ayin. So never mind the titura, which is the base of the tefillin, but the actual boxes of the tefillin should be etzbo ayin al etzbo ayin. Now, I recall when I was

05:31 in Yeshiva in Brunois, that's over forty years ago, there was the son of Reb Nissen, Reb Shonberg, alav ha-shalom, and he had somehow a, a very, very special tefillin. And the titura, which is like the ledge around the tefillin, was, was not more than three millimeters. It was a really very, very thin s- uh, difficult to make and difficult to maintain, but that was-- he had a very mehudedike pair of tefillin. And so- There is this, the idea that, that this is where the difference between Chabad Tefillin and others is whether the etzba'aim is measured in the box itself or is the etzba'aim measured in the, in, in the base. So what we saw already in the first part of this is that everyone agrees that the base should at be at least at be-- should be at least etzba'aim, which is about four centimeters. But here, the Alter Rebbe adds that actually the Goanim say that the box itself should be etzba'aim al etzba'aim. That's where the diff-- As I said, that's the difference. Other communities, they keep to having the etzba'aim, that the base's etzba'aim is four centimeters. And Chabad go as the Alter Rebbe says here, "Habatim shel rosh," the actual boxes should be etzba'aim. And, um, the Pri Megadim also learns this way, that the measurement of etzba'aim is actually in the base itself. This is also, of course, many of us will remember this is mentioned in Tanya. It's-- I think it's gonna come up soon in the Shiur Tanya,

07:11 where he talks about mitzvahs having a measurement. The length of the tzitzit is twelve, greatly twelve finger breadth, and the tefillin etzba'aim al etzba'aim u'merubos. So he mentions about the tefillin being a square. Uh, sorry, being, being etzba'aim al etzba'aim. So this is, so this is something which we are more particular than, which other communities, and so that's where there comes the large tefillin. And this is just a letter of the Rebbe supporting this idea that the measurement of etzba'aim is in the box. It's not just in the base, and he refers to the Pri Megadim who learns this way according to Rashi, et cetera. Let's go on to the next point. So here we have a shliach somewhere in Europe and has difficulty to source white eggs. And, uh, as we all are familiar, when you sometimes go on holidays and you buy some brown eggs, the incident of having a blood spot is much greater. And that's the simple reason because in the candling process, the shining of a light. So the, uh... if it's a white, white shell, then the candling is more effective and they can see, uh, impurities, whereas, uh, if it's a darker shell, so then the light doesn't penetrate, and so the s- the, the impurities will, will escape the scrutiny of whoever's supervising. All right. So now, is there a chiyuv to... Oh, well, you boil eggs. Are you m- obliged to check those eggs? So let's read it here. This is from Shulchan Aruch Yoreh De'ah.

08:46 Now, be careful. Don't look in Shulchan Aruch for the bl-laws of eggs. Rather, look in the halachas of blood. So there's two separate simanim. If you look in the halachas of eggs, he'll talk about which eggs are permitted. Here, it's not a question of eggs. It's a question of blood. So he writes here that-- the Shulchan Aruch writes, "Mutar lecho beitzim sluyos af al pi sheeino yachol lebadok." You are allowed to eat roasted, boiled eggs, even though it's not-- I can't check them. "Vechein ein litzo rech," says the Rama. You don't have to check the eggs if there is blood, because you, you can rely on the majority of eggs which don't have blood. However, "Naga gula hachmir she'oso ma'acholim be, biyim." If you are making, let's say, an omelet, where you're cracking the eggs, and it's during daytime, so then you should check before, before making your omelet in case there's blood in it. So this is the background where we are noyik, that we do check eggs before making an omelet, before making a cake. Um, now, what you have here on the, on the left of the screen is from the Kaf HaChaim, and he's bringing that the Arizal was not concerned so much about this chumra and just, if you're making eggs in a, in a frying pan, yes, but otherwise, you're not really mechuyav to check boiled eggs. I was brought up that we did. My mother, alav ha-shalom, did check eggs, but, um, that's, shall we say, it's a

10:24 lefenim yeshuas hadin. So I hope that answers the question. Let's go on to the next point. Okay. So here's a question. The chazan, uh, there's a, there's a, a minyan, baruch Hashem, there's a bris happening that day, and so the mohel is there, and the mohel had to rush off. So they've said-- they didn't say Tachanun for the beginning of, you know, right after Shemoneh Esreh, after Chazaras Hashatz. By the time it comes to Avos L'Tzion, so the co- the mohel has had to leave. So here's the question. Do, do they have to say Lamnatzeach? And do they have to say, uh, Tefillah Ledavid at, uh, before Sh'sheloim? In other words, does the exemption of Tachanun, is it cut off because the mohel's gone away, or does it continue till the end of davening? Now, you're not gonna find this in Ashkenazis forum for the simple reason that the Ashkenazim don't skip Lamnatzeach so fast. And as far as Tefillah Ledavid before Sh'sheloim, the chazan of Sefardis is not there. It's, uh, Sh'sheloim is said after Aleinu. So it's, it, you'd have to find it in Sfaradis forum if you're lucky, but you wouldn't find it in Ashkenazi. And I, and I looked around. I couldn't find anyone who comments on this. But let's, so then let's, let's, uh, see what we can find. So we have here Taz, and then we have Halachas Katanos, which is a later sefer, probably about 300 years ago, and then we've got the Alter Rebbe. I'm not sure

12:25 which way we're going to... But let's, but let's read the, let's read the Halachas Katanos. She'eil. Choson was in the shul when the tzibbur were davening. When it came to Tachnun, he's gone. Do we go according to the beginning of davening? There, there, there was a choson there. Or do we say that he's not here now, so we don't have to say Tachnun. So this is different to our question. He's talking about that before they even started Tachnun, before they e- well, before they even started skipping Tachnun, he's gone already. We're talk- talking when they did skip, w- whether the skipping has to be aborted because the, because the mohel's gone on his, on his way. In the, that sefer, Halachas Katanos, he refers to the Taz, which we'll read in a moment. Teshuva. Niere mehabsok himu ksovim. So the bsok himu ksovim is a section of the Trumas Hadeshen. And he says in the Trumas Hadeshen, in Siman Peh, he says that they used to have a minyan, that the chasanim would leave the shul in order to enable the people to say Tachnun. So according to this, the choson is gone, so you don't say... You do say Tachnun. Then the, the writer, the author asks the question. We have a rule that if you had a minyan and then one of the ten left the shul, so you're allowed to finish off. So if let's say behazaros Hashats, you had 10 people, and then one more person left, so then you could

14:02 still say Kaddish deSabba, because as if this, it's kind of the communion continues even though he's left. So he wants to say, just like you can continue, you can say Kaddish deSabba even though the, this man has left, so also you should be able to skip Tachnun because he was there at the beginning. Mashma debos Haschachah gamrinam. So he comes up with a sevarah that since at the outset there was the simcha of the choson and exemption of Tachnun, therefore that should continue even though he's left the room. Right. That is the, the, um, Halachas Katanos. And others, others dispute the, the parallel over here. But let's leave that to one side. Let's take a look at the Taz, and then we'll look at the Alter Rebbe. Look at it carefully. So it says in the Shulchan Aruch, I think it's the Ra- I'm not sure. Shulchan, Shulchan Aruch, the Rama, Velo b'beis haChoson. You don't say Tachnun in the house of a choson. Ubozer niere dafilu yotzei achachech l'veiso. Even if the choson has left, ein tzorich l'omer Tachnunim. You don't have to say Tachnun. K'gon v'hu rachum. K'kiven shehoia b'beis hachneses b'shas hatfila v'chol ha'olam hasimcha. Since he was there at the davening, and now even though the choson's left, you don't have to say Tachnun. V'chen b'milo. If one of the celebrants of the Bris were there, so then, and they left, you don't have to say Tachnun. Okay. Those are the words of the Taz. So there's a shul, and there

15:46 was a choson there, and the choson left, or the, or the bal simcha, the baalis left. Um, wait a minute. Yeah. Right. Ve'afsh-- Let's read the Alter Rebbe. Ve'af la'achah sheyotzo hach- mibeis haChoson v'ha'ovel v'bo levateiha. Even after people have left the Beis HaChoson and come home, they do not, they do not need to say Tachnun. The fi- And he answers and says, "Why?" The fi shemekomehu miyad achat tilas Yud Ches. Because the spot for saying Tachnun is right after Shemoneh Esreh. V'kiven shenidchem m'kom kevi osoi nidche legamrei. Since the s- the slot where Tachnun belongs was over- was overru- overrules, so to speak. So this is different, yeah. It's certainly that the Choson is there, um, he was there at the moment of Tachnun, and then they didn't say Tachnun because he was there. Then the Choson, they went, the, the people left the Beis HaChoson. See, that's a slight, a slight difference, yeah. Here, my impression is that he's talking about the Choson left the house, and here he's talking about when people left the house of the Choson. All right. Meanwhile, the Alter Rebbe says, so the, y- y- you, you were, you were in a Choson's house, in a Choson's shul, and then you went home, you don't say Tachnun. Because at the given slot where Tachnun is said, you didn't say it with the reason, with, with the, you know, justification, so you don't have to say it later. What about V'hu Rachum? So he says also, since V'hu Rachum

17:42 is said in Nusach Ashkenaz before Nefilas Apayim, even though they're zachim to say V'hu Rachum, according to Min HaGamin, you know, it says here on the level of Mincha. And at the moment of the Chiyuv, they were exempted, which is the moment of Chiyuv is right after, um, Tefilas Yud Ches, right after Shemoneh Esreh. Therefore, they have an exemption for the rest of the day. So on the surface it looks like that the reason why you, why you don't have to say Tachnun when you come home from a shul where there was a bal simcha- Is because at the moment when it was meant to be said, you couldn't say it, and therefore it's, it's, it's lost. Well, then what about the, uh, the other case where you... The Chassan was, was there for-- or the, the Mohel here in this case. He was there for Tachnun, and so there, Tachnun was, was pushed away. But what about Lam Natzach and, and, and Tehillah L'David? They weren't pushed away because he, he wasn't there. So L'chaire, the reading from the Alter Rebbe, L'chaire, you should, you should be saying it. That, that's, that's the L'chaire, the impression. Um, however, I'm just, I'm just-- something was bothering me. The Alter Rebbe says, "You left the Beis HaChassan." Whereas the Talmud seems to be w-words presenting it more that the Chassan, the Chassan has gone out. And I'm, I'm, I'm thinking Alter Rebbe davka worded it that you left the house of the Chassan, therefore that's the

19:18 question whether you should say Tachnun now. But where-- If it was that you were in the Chassan's house, the Chassan was there, and the Chassan has left, in other words, you were just sure. Again, if you left that premises, so then the exemption is only because nidchamim kein k'viaso. But if you're still in the same premises where the Simcha was there, possibly then the Simcha remains in that place, and you wouldn't have to pick up later. I'm just reading from the way the Alter Rebbe presents it. Why does he, he say, "After they left and went home"? Why didn't he present it that the Chassan left the premises? So therefore, I'm suggesting if the Chassan left the premises, the Simcha would remain similar to what the Halacha Sefas Emes is saying. If, if, uh, if an individual leaves the premises, then let's say... All right, so let's-- in, in-- to summarize. If someone was there at the, for Tachnun and didn't say Tachnun because there was a Chassan, then he rushed out. Not the Chassan, someone else. Another Baal Bas runs out, rushes out, and he's now in the middle of Ashrei, uh, and Ashrei Letsi. Does he say Lam Natzach? And the answer is yes, because there's no reason. It's not nidchamim kein, kein k'viaso, and nor is he in a place of, of, uh, Simcha, and therefore he should be saying it if he leaves, uh, the premises. Okay. Um, there is a generally a rule when there's a safek whether to say

20:38 Tachnun or not, you take the lenient position, you don't say it. Let's move on. Um, right. Now, someone asks me the question. He's a Shliach in a campus somewhere in the United States. He listens to the recordings, and so hopefully he'll hear this one too. And he does not have a minyan for Friday night. So in certainly the summer. So the question is, does he Mekabel Shabbos early? Perhaps he does have some students come for the meal, but they don't have a davening. He's got family, whatever. So he wants to be Mekabel Shabbos early, Mekabel Shabbos early, and then make Kiddush, and then after the meal, have make Kiddush, have the meal, and a-after the meal is over, then to daven Ma'ariv. So is that okay or not? So I told him it is okay, and I'm told that in Manchester, where you've got these extremely late Friday nights. So the Minchas Yitzchok Rav Weiss was a Rav in Manchester, and that was what he did. That they were, I guess, not on his own, was a minyan. They would leave a Kabbalah Shabbos, I don't know, seven thirty something, something like that. D-do Kabbalah Shabbos, and then they'd go home, make Kiddush, have the meal, and come back for, and come back for the, uh, to daven Ma'ariv. So I ha-- I know that there is, that there's, it's, it's, it's got ba-a background to it, got backing to it. So his-- he, he wrote this in Yeman. He wrote to me. He sends

22:23 me a, a, a quote from the Kaf HaChaim in two places, in Siman Reish Ayin Alef and Siman Ayin Reish Beis, I think, where the Kaf HaChaim says, "According to Kabbalah, there's a certain sequence." There's a sequence of the Neshamah, Yesira coming, and it comes first at Kabbalat Shabbos, then it come, then it comes more at, at, uh, Shemoneh and Borchu and then whatever, and then it comes the more in, in, uh, at Kiddush. If you're going to Kiddush before, before, uh, Ma'ariv, so then you're, you're mixing up the Seder HaShabaton. You can't-- The Seder of the, you know, the Kabbalah, the Seder of the Kabbalah. All right. That might be the, may be, that may be a valid point. What I did have a, uh, a problem. So he's saying, "According to this, perhaps you should daven Ma'ariv early. Rather than leaving Ma'ariv for late, you should daven Ma'ariv early." So you should do Kiddush and then Ma'ariv. Sorry, Ma'ariv and then Kiddush, which is the normal sequence. Well, my, my response to that is that davening Ma'ariv early, the way it's presented in Shulchan Aruch, and Alter Rebbe, Siman Sadik, Sif Yod, says that davening Ma'ariv early is only in order to be able to daven with a minyan. Davening Ma'ariv on your-- early on your own is not so poshet. Okay? There is, you know, referring to a Sha'ar Tzemach Tzedek which talks about this, that, uh, about davening a short-- That's a different discussion. Should you daven Birkat HaGomeel late, or

23:59 in other words, after nightfall, or daven with a tzibbur early? Here, he doesn't have a tzibbur in any case. So his question is, "Should I daven Ma'ariv early Birkat HaGomeel or should I... A-a-and then I'll have the Seder of the Kabbalah correct, or should I daven Ma'ariv late? The Seder of, of Kabbalah will not be in, will not be per-perfect, but he won't be davening in Ma'ariv." In other words, the whole, there's a whole business, the Oved, the Behuda Oved, Oved, Oved. There is a, a, there is a leeway. There is leeway to daven Ma'ariv early from Plag Hamincha, but that's generally, the advice is that's only in order to enable you to daven with a minyan. All right. Sometimes someone has got other health issues, and therefore one would be mekil to daven BeShashat Chak, but really, davening Ma'ariv early is, is a kind of, it is a compromise. And therefore, what I'm saying to this Yingerman is, whichever way you're gonna turn, you're gonna have to compromise. If you daven Ma'ariv early, it's a compromise. If you daven Ma'ariv late, it's a compromise in the Kabbalah sequence. And as I say, you have, you have certainly a precedent to be davening Ma'ariv after Kiddush. Uh, it's not the ideal, butit may be the better of the two, uh, options. Let's move on. Yeah, actually, you mentioned about the Tzemach Tzedek. This yungerman sent me a copy of the Tzemach Tzedek, which is quoted in the, uh, in the, Sos Halshulchan. Rav Chaim

25:29 quotes that Tzemach Tzedek. Let's move on. So here is a question. We have discussed this similarly about, uh, at the beginning of the year, actually, Shabbos Breishis, well, possibly, about recharging an-- a, uh, a hearing aid. So the woman who asked me, uh, is part of a support group for children who have hearing problems, and they wear hearing aids. Now, there's something called co-a cochlear implant, and apparently the procedure for ins-- uh, putting those in is that they, they would actually-- the procedure will destroy any natural hearing, and the, the implant takes over. Well, the implant only works with a battery, and that battery works for about sixteen hours. So... And, and, and basically, what that means is when it's not working, they are-- that hearing is totally lost. They hear nothing at all. So what can they do for Shabbos? Shabbos is usually more than sixteen hours. So how do they m-- how can they manage to keep-- to be able to hear for the rest of Shabbos? It's-- We should offer an honest, you know, also not really, uh, it's the same problem. So they, so they ask, what about if they have a, a charger which is on a time switch? Does it help to put the ch- the, the, the, uh, the appliance on the charger whilst it's off, and then later it'll go on? So there is a little bit of gain in that because at the time when you put it on, there's no- there's nothing happening. Some will

27:19 say that it makes no difference because it's absolutely inevitable that it's going to go on. Absolutely, in other words, ninety-nine point nine. In this part of the world, Baruch Hashem, you very rarely have power cuts, so it's almost inevitable that it's going to go on at a later stage. So that doesn't-- Is-- Does that mitigate it? A little bit it does mitigate it. But my, my approach here is the following. The Alter Rebbe in Siman Shin Chaf Ches has got a, quite a revolutionary Chidush. And that is that you are allowed to do a Melacha Kelacha Yad for a Cholel She-Ein Bo Sakan. So this, the Alter Rebbe's Chidush, others disagree, but according to Alter Rebbe. So he writes here, if a person is Nofel Mishko, that's a lav-- definition of a Cholel She-Ein Bo Sakan, and is, is not functioning. So then you cannot do yourself a straight Isur Derabanan. You are allowed to do an Isur Derabanan in a unusual manner, Kelacha Yad. Then the Alter Rebbe adds this, this point, which is very powerful. With-- If you're doing it Kelacha Yad, you'd even be allowed to do a Melacha Gemura. And the source is about a Gouneah, a person who's got some kind of, um, problem, and his, his healing is to, to suck milk directly from a goat. So he's allowed to... I, milking a goat is a Melacha, but milking by, by sucking directly, that's not the normal way you milk goats. Not that we'd milk, that's how baby g-goats

28:57 milk, milk, with suck-sucking, but we, we would normally milk into a bucket. See, there you see that. You're allowed to do a Melacha Gemura in a, in a, in a Shinui, in an unusual way. So on that basis, you're allowed to, this is something which I rely on the whole time, to advise people that if there is a case of a Cholel, the needs of a Cholel, you're allowed to do even a Melacha DeRaza in an unusual way. My feeling is that a person who's unable to hear at all is no less needy than a Cholel Kol Gufai. There is a Halacha that if you, if a person, in, in Halacha, if you make someone blind, so you have to give them compensation. If you make them a loss of other limbs. If you make, make this person, uh, deaf, Cheshe SheNo sheD'mekulim. You have to com-compensate as if you totally ruined the person. A person can't hear, then they can't, they're, they're, they're, they're not, they're not meant, they're not, you know, they're not able to function normally at all. Therefore, I see that as Cholel Kol Gufai. It's interesting, in a conversation with this mother, she said, "Is there any leeway to say that a Chereish is Patum Ha-Mitzvos?" So therefore, the child, when, when they don't have-- when their hearing aid is not working, they, they kind of switch off, become Patum Ha-Mitzvos. They're allowed to do what they want. So I said that, that I'm find difficult to accept. A person

30:34 who is, who is chronically deaf, doesn't communicate. So then, unfortunately, doesn't communicate, therefore, um, therefore they, they, they don't have-- they don't relate to the world, therefore they're exempt from Mitzvos. Uh, but this, this boy, you know, for sixteen hours of the day, he's communicated normally. The fact his hearing is switched off for a, for a minute or for ten minutes, for an hour, that doesn't make him- You know, loss of contact with the world in the broader sense. So for the moment, yes, but I don't think that makes it part of a mitzvahs. Yeah. That, that's my, my, my, uh, feeling about it. It's, it's not like, you know, I, I feel he's, he still knows what's going on, et cetera. So therefore, I, I, I took... the-- I'm taking this view that being totally deaf is a, an illness. Uh, for this you are allowed to do a melacha, even if it were deoraita. Certainly, I know, uh, they say if this electricity is deoraita or not, we can argue about this. Probably not. So then again, that helps us. But to put those, those, uh, those, uh, hearing aids, implants, whatever it is, to put it into the charger, kilay chayya, and then to take it out after recharging to put it back on, on, uh, in their ear. So, so just, just in other words, just the remo- placing in the charger, removing from the charger should be done kilay chayya. Then they can put them into their ears or remove

32:09 them from their ears just the normal way. That's, that's the way I felt would be, um, a fair psak. Okay, let's move on. So now, the story here is that there's a... someone is... I'm, I'm making up a story to just to cover the details. He's go- He's gone off to France, and every year he goes to, he goes to the same place, uh, in the Alps, and, uh, there's a local bakery. And the bakery makes just these French baguettes, which are just flour and water and a bit of salt. So the ingredients are okay. Now, I will tell you, I said this word over Friday night, and Yosef Landau told me that regular bread has... regular commercial bread has close, has-- could have 100 different ingredients. He says, "In fact, you can see that commercial bread lasts longer than homemade bread. That's because they put in stuff." Um, perhaps we don't want to know what they put in, but so it, it's not so poshit. So we're talking about this aspect of the Halakha. Does the kasherus, the kasherus has to be looked in more carefully. Meanwhile, what happened here is, he comes this year to the same village, and there's a new owner, and his name is-- Well, he's, he happens to be a Jewish boy. He's open, unfortunately he's open Shabbos also. So now raises the question. Of course, I'm not gonna buy the bread which he bakes on Shabbos. But someone raises the question. Well, hey, hang on a second. If

33:48 bread is baked on Shabbos, it's forbidden. So then that makes the keilim forbidden. Therefore, even the bread which you buy on Sunday may be baked on Sunday, is also, it's baked in the same, uh, equipment which, which was baked, used for baking on Shabbos. Does that not make the whole, all the equipment asur? Had it been a goyish bakery, no problem, because he's allowed to. But here, because there was a violation of Shabbos, does that make the keilim asur? That's, that was the question. So here we have the beginning of Siman Shin Yud Ches. And here it talks about the concept, which is called the Halakha Maaseh Shabbos. The things which are made on Shabbos. So it starts off, one who cooks on Shabbos or any other melacha, of the, of the, you know, melachas. If it was done, if he did so willfully, knowingly, he is not allowed to benefit from that, ever. From what he... Let's say he cooked something, he made a cake on Shabbos, he's not allowed to eat that cake, ever. Not only is the cake asur, but also the baking tin in which the cake was sitting, or he made a, he made a, a, challah. So the challah pot which he made on Shabbos, so that that pot is also asur. Because the pot has absorbed a taste of the challah, which was cooked with the isur. Therefore, just like if you cook Bishul Akum, you cook Cholov Akum, so then it makes an isur on the keilim.

35:28 So, so too here, the, the pot with which cooking was done on Shabbos, that pot is also asur, not only the food. But then it says further, But for other people, that same food is permitted. Never mind the pot. The food itself is permitted. So according to this, arguably, if I come Motzei Shabbos to that bakery, and there's a Jew who baked bread on Shabbos, he's not allowed to use it, but I would be allowed to use that bread, because for others, it's mutar b'ahavta after, after Shabbos. It's also poshit. We'll see some, um, uh, how you say, pull back on that later. Now, that is in Hilchas Shabbos. In Hilchas Yom Tov, the Alter Rebbe says, "If someone violated Yom Tov, and he wanted to make some more soup for next week and made two pots of soup, two pots of chicken soup, and he only needed one today, the other one was made for after Yom Tov." Well, that's a being, that's a violation of Yom Tov. So he says, So then there's a penalty. Not only is he not allowed to eat it after Yom Tov, but even his family are not allowed to eat it. So there seems to be a contradiction where... Sorry, I didn't bring the full thing in. In Hilchas Shabbos, the Alter Rebbe says the family are allowed to partake of it. And in Hilchas Yom Tov, he says the family are not allowed to. In other words, for whom it was made. And here, the Kitzur

37:09 Shulchan Aruch, he talks about this. So there seems to be a little bit of a contradiction. Possibly, possibly you could say that the hilchot Shabbos, which is more chamor, the Alter Rebbe was able to be make up because if people are not gonna take, uh, advantage of it, in hilchot Yontif, which is per- perceived as less chamor, therefore, there's a need to be more mahmir. Which is... Okay. But meanwhile, what we're seeing here is that, that in principle, y- you have a halacha that the baked, bread baked by a Go- by a Yid on Shabbos is mutar after Shabbos for others. And certainly then, the keilim should be mutar. So I saw in one of the contemporaries' forum about a, um, a group of students, and they share, they share a flat, and some of them are Sh- they, they, they've all agreed to keep Sha- kashrus, but some of them are Shomer Shabbos, some of them are not. So I saw one, I made a search somewhere on my Google somewhere. And, um, so the- one of the s- the, the poskim was saying that there's a problem for the Shomer Shabbos students because the keilim have been used for, used for cooking by the non-Shomer Shabbos students on Shabbos. But, um, really, I don't see the problem because the, uh, the, uh, Shomer Shabbos student is a chelim. For a chelim, it's mutar, so the keilim are mutar. Now, he- here's this from Piskei Teshuva. Some people are, are recommending to be machmir

38:53 because there are poskim who are machmir, especially for the family. Okay. Then there's another important point here about, um, the Ksav Sofer. He says that which the Mor Ha-Avraham in She'el Yichus says, that it's permitted for thon- for those for whom it was made. That's only if it's just a one-off situation. He did it willfully, but okay, we don't expect him to do it again, et cetera. But says the Ksav Sofer, if you have a, a restaurant who is r- regularly cooking on Shabbos for others, and that's his parnassa, certainly there should be a penalty for other people not to be allowed to benefit from it. Even though that may not dis- discourage them from running their business on Shabbos. But we, we shouldn't be allowed to have benefit from that restaurant or that bakery after Shabbos. And therefore, it concludes that factories, uh, which are open on Shabbos, or hotels, et cetera, which are working on Shabbos a- as, as, as a other than weekday, one wouldn't be allowed to buy their products which were pr- produced through hilchot Shabbos. Okay. So whilst we've seen, in She'eilot U'Teshuvot it says, "L'achelim it's mutar," the Ksav Sofer is saying that for his customers, no. If that's his regular thing, that he, he, he ba- bakes stuff on Shabbos, you would not be allowed to buy that bread after Shabbos. Having said that, let's take a look in the notes here in eighty-four. However, as far as the keilim goes, says the Ksav Sofer himself, that

40:40 you are allowed to, you don't have to kasher them. You don't have to worry. We're not worrying, we're not talking about whether there's a worry about treifs. Just talking about the hilchot Shabbos. So even the Ksav Sofer, who's been, is saying that the commercial and establishment which is open on, which is r- running on Shabbos, are you not allowed to buy from them? But he's still, he, uh, also is, um, allowing the keilim, that the keilim are mutar. Therefore, coming back to our question, we're not even talking about the product. We're talking about buying bread which is made on Sunday or Monday because of the keilim. So again, basically, l'achelim it's mutar. Then even if you take the chumra because it's doing it for customers, et cetera, but the keilim is mutar to us. Let's move on. Mendel, you're pointing out that the Alter Rebbe in Shulchan Aruch, he says that, he, he says that point in, in the Halchos Achron, uh, especially since there was a ma'arim. It seems to be even if it wasn't that aspect, it would also be, um, machmir. Okay, let's move on. Okay. So now, different question. Interesting. Someone sent me this question that they buy... This is a question, I think, from, from the United States, one of our listeners who listens to the recording. You can buy, you can buy semi-baked bread. So you've got a commercial, uh, a factory, and they, you go to a freezer shop, and you can take from the freezer, Jim, and

42:21 you can have a semi-baked bread. And on the instructions, it says, "Pop it in the oven for so much time, and then it's gonna be very geshalt." So if it's not pas Yisroel, does that... Are you-- Does it... And now you, you, the semi-baked bread, you pop it into your oven. Does that now become pas Yisroel? That's the question. So here we have on the screen from Siman Kuf Yod Bet in Yoreh De'ah, the Dinim of Pas Achron. It says the following: If a goy baked bread without a Yid being involved in poking, circling the ov- the, the oven, didn't even throw a piece of wood into the fire, even if the, the, the, uh, the bread has become a little bit crusty, still, if a Yid goes now and pokes the fire, so long as the bre- the bread still needs the oven- And it's going to be improving as a result by stuff like staying in the oven, so the intervention of the yeet is going to make it into pat Yisroel. So e-- So, again, so ve-very clear. Semi-baked bread, it's not... And, and still needs the benefit of the oven, then that would be pat Yisroel. Then we have the second part. Yes, Mishoimer. Even if the bread was taken out from the oven, and you pop it back, and yeet pops it back, and it becomes better. It's fully edible, but it becomes better by putting in the oven. That's also good enough to make it pat Yisroel. Now, that's

43:54 actually, the question which the fellow asked was, sometimes it says, um, it's semi-baked, and sometimes it's fully baked, but you will make it geshmakhe by putting it in, in by hot, et cetera. Th-does heating it up, making it geshmakhe also make it into pat Yisroel? So the second opinion says even making geshmakhe is also enough to make pat Yisroel. Now, can we rely on that second opinion? So here in the Kaf HaChaim, he quotes from the, um, Mara-- from the Kidur, that when we have... The Shulchan Aruch set a plain Halakha, which says only if the oven is going to make it better, as in it still is not totally finished. Then he says, "Yesh Mishoimer," even if it's just making a smor geshmakhe. When the Shulchan Aruch says basically it's not okay, and then it says, Yesh Mishoimer, that it is okay. Well, it should be Machmir that it's not okay, even if there's a Hefse Merube involved. He gives that re-he gives a reference, this entire sitzis, but at any rate. So, so I would not go for the second opinion. That is, that if the rolls are totally edible, just gonna become geshmakhe, to pop them in the oven, that would not be enough. But if it's semi-baked, and so it's not f-fully edible, and you now pop it in the oven, that would be called a Bishul Yisroel. Okay, now, the next thing should be very interesting. So I was in a conversation before Yutish Bab, on Yutish Bab, about, um,

45:30 w- is it, is it that, uh, it says in Shulchan Aruch, there's a similar in Shulchan Aruch, I think it's Tav Kov Samech, about Zeicher U'Churban. And it mentions there about a woman would miss out one of her items of jewelry. So that she has a complement of jewelry, and she'll miss out one item, Zeicher U'Churban. So the woman who's, um, corresponding with me was asking, "Is that the reason why a Kallah does not wear jewelry for a chuppah?" I, I see, see these are totally separate things, because there you're talking about missing out one item, here's not wearing jewelry at all. But so therefore, but I was intrigued. I didn't find too much. But what we have on the screen here, like this I found from the Sefer Minchat Yisroel, and refers us to the Sefer Avodat Yisroel, which is the Kozhnitzer Maggid, who was a colleague of the Alter Rebbe. Brilliant, uh, brilliant sefer. He was a brilliant person. He's, uh, uh, he had the reputation of being baki in, in, uh, six hundred Sifrei Kabbalah. Right. So now he talks here, this in Parshas, um, I think Parshas Achri. No, no, no, no, no, no, no. It's in, it's in Parshas Hazino, V'Zot HaBeracha, somewhere around there, and that's in the topic of Yom Kippur. Now, Yom Kippur comes together with Parshas Hazino. So he says the following. The Kohen Gadol wears eight ga-garments. The Kohen Hedyot wears four garments. What are the four? The Ksones, the, uh, tunic. Michnosayim is the

47:09 briefs. Mitsnefes is a turban, and Avnet. The Kohen Gadol wears another four. The Choshen is a breastplate, and the Ephod, which is the, um, apron of sorts. And the Me'il is some kind of a cape that sits on the head plate, which we discussed earlier. So he writes the following. The Kohen Hedyot is not able to be Mamtik Dinim. He's not able to sweeten severity as much, and that's why he could only wear, um, the white clothes, which are Chesed, relate to Chesed. The Kohen Gadol was able to also wear the ga-- the other clothes, which also include gold, as... Well, let's look at those four. The Choshen has got gold. The Ephod has got gold braided in. The Me'il has got the bells, which are made of gold. And then the Tzitz is made of gold. So the, the other four are the Bigdei Tzohar. So the Kohen Gadol has the ability to also be Mamtik Dinim and to take gold, which can also be causing trouble, and make it into, uh, into Kedusha. Now, then he quotes, um, Shamshin of Ostropol. Shamshin of Ostropol lived about three hundred, three hundred fifty years ago. Uh, uh, he, what he writes is absolutely phenomenal. It's, it's, it's like a brilliant... There's a piece which is somehow goddess for Erev Pesach. It's just phenomenal, uh, Gematria, but it's like amazing, amazing stuff. Uh, unfortunately, he was killed Al Kidush Hashem. Uh, uh, they... In some pogrom, they... Someone, so, uh, some Russia stuck up a, a

48:50 spear up him, uh, his body. Um, so Shamshin of Ostropol writes. He quotes a Medrash, "Va'avonisechem shulcho imchem." That because of your sins, your mother was banished. Now, that's a posek. Now, then the Medrash says, "Shulcho imchem ishtoyr amchat." And what that means is the following. That after the Churban, Imchem stands for... Well, let's look up here. Stands for Avnet, Michnosayim, Ksones, and Michnosayim. So Imchem is a remez for the four white garments of the Kohen, what the Kohen Hedyot wears. And because of the Churban, that was, was banished. The, and those four correspond to the letters of Yud-Heh-Vav-Heh, which he doesn't explain. What's left is Amchat, which stands for the Ephod, Me'il, Choshen, and Tzitz. And Notarikon, yeah, but, "Shecheneger Osios Adni." So somehow, he, the, the Shamshin of Ostropol connects these two sets. One corresponding to Shem Havayah, and the other one, which is more Chesed, and the other one corresponding to Hashem Adni. And then the fact that the Kohen Gadol, although he is able to wear Bigdei Zahav and is even able to be Mamtik Dinim with the, with the Zahav too. But when he enters the Kodesh HaKodashim, he doesn't wear that, the, the, the Bigdei Zahav. He wears that because that's the whole business of the Mikvah f- five times because he has to change into Bigdei Lavon when he goes to the Kodesh HaKodashim. So why does the Kohen Gadol, who is able to do a, a Birur even with the gold, why does he, when he goes

50:40 to Ko- Ko- Kodesh HaKodashim, why does he have to take them off and he goes in with Bigdei Lavon? So he says because that's the moment of Yichud. Um, Shas HaYichud, even the Kallah takes off her jewelry, as is customary at the Chuppah to take off the Kesherim or the Bigdei HaKallah and as a preparation for Yichud. So he's, he's, you know, saying, like, a more spiritual reason, um, I think. You know, I don't wanna speculate too much. But he, he's, he's saying that there is this Minhag of a Ka- Kallah not wearing the Bigdei Zahav at the Chuppah, which is similar to the Kohen Gadol who's going into the Kodesh HaKodashim. And that's such a moment of, of Yichud, you don't want to have the distraction of the Zahav. Of course, you're gonna ask, what about her gold ring? Um, you know the answer. Okay. All right, I predicted that. Okay. Um, right. So but I, I guess because that is, that is the vehicle which is creating the Yichud. But a, a side, a, a side of gold would be a distraction from the Yichud. Okay. So that's just, uh, I just found it very interesting w- how he explains this, this, uh, Minhag of the Kallah not wearing jewelry. I looked for it. I remember somewhere in, in the Reshimas somewhere about the Kohen told not to wear cufflinks. Because there was a word in Yiddish. It was, oh, now I remember now. Za- Zapon- Zapunkis or something like, Zapunkis, to take

52:05 them off. Um, I didn't, I didn't manage to find it today. So we have that Minhag of the Kohen not wearing, uh, gold, and I guess it's the same thing for the Kallah. Okay. We had a discussion about not wearing, why, um, about not having meat during the nine days. So someone sent me another source. And because it says the following: Min HaDin, you're not allowed to have a haircut during this, this week of the nine days. Therefore, there's to remind you, there's also this Minhag of not having meat and, and wine, uh, which are Um, there someone put this question to someone, uh, Rav Gamaliel Rabinowitz, w- writes many, many articles. Um, is it okay to take the pieces from the br- broken, um, dish at the Tna'im or the broken glass and make from them a piece of artwork? And he says, it says in Poskim, the reason for breaking the cup at the Chuppah or breaking the, um... There are, there are reasons given for it, but there's, there's... It doesn't say anywhere that it's Osah B'ono. But, um, okay. Then he brings from a Sefer called Keser Shem Tov. Now, this Keser Shem Tov was actually, I think he lived in London. His name was Solomon Gaguin, and he writes, uh, the Minhogim of, Minhogi Hasfardim of London ve Amsterdam. In the Rebbe Zahagada, he's mentioned several times. So this Keser Shem Tov writes that there was a Minhag in Eretz Yisrael to bury or to, uh, hide the broken pieces

55:53 of glass, or they would, they would dispose of them totally. And he writes there, he heard from the elder people of Yerushalayim, there was a kind of belief that there are people who are, um, into witchcraft who could- Who could, um, manipulate the nerves of the chosson. They shouldn't be able to have contact with this kallah, and they would... by taking an item of, of the broken glass, they would be able to do this. Therefore, as soon as they broke the glass, they would take the pieces and bury them, that they shouldn't be accessible to these sorcerers. It says another minhag of p-putting, um, coins, g-golden coins in the pockets or in the shoes of the chosson, which I've, I, I saw th- I saw this mentioned somewhere. I've never seen it done. Anyway, so that they shouldn't be subject to, to the, uh, sorcerers. So you see that there was, like, this minhag of gathering the pieces and throwing them away, and they shouldn't use them for anything. So he says that nowadays, so he concludes, nowadays that people are not concerned. That's a straw. We don't see the influence of this sorcery, et cetera. Um, and therefore he says that not that it sh- that isn't a such a worry. He finishes, though, nikati nirah d'yesh lehaḥmim ba'zeh. He, he does conclude to avoid doing this. So you-- I'm just seeing here a whole range of Rabonim back and forth, whether... And, and, and what's interesting, I mentioned, I think, last week, uh,

57:24 I, I think we should be looking more at this question, who is the ones who are into it? Is it more like, should we say, Mizrahi, that type of, uh, community? And these Rabonim from the, from those-- some of these Rabonim from the, from the, that community, and they're also having reservations about it. Okay, so there's... you can see there's the spectrum there. Some say p-pro and, uh, some say it's not a problem, some say that it's not appropriate. Okay. Um, one last thing which I wanna share with you, and I wanna just remind, r-remind... say something that the Rebbe once said, by HaRav Breiner. He was talking about a Rashi, and he said that, "But he had a, he has a, uh, he, he, he had a question on the Rashi. I, although several years ago, I discussed this Rashi, and I gave an explanation for this Rashi." So he says, "But I reserve the right, like someone else can ask questions on what I've said, I can also challenge what I've said." So I want to challenge what I've said about, um, about the Shalom Aleichem. So for a couple of weeks ago, we had this discussion about whether women at home should be saying Shalom Aleichem together with the menfolk when they come home from shul. So what you have in front of you is, I just, c-came, came, uh, to my attention this week. This is from the Siddur Shalom. So just to fill you in, there's two editions of the

58:55 Siddur Shalom which pre-- which pre-preceded the Alter Rebbe. Both printed in Amsterdam. First one was printed in ayin tof, ayin zayin. That's just over, just over three hundred years ago. The second one was printed in tof kuf beis. There are very significant changes between one and the other. One of the changes is that in the first Siddur Shalom, I couldn't even find Shalom Aleichem, never mind the instructions. In the second Siddur Shalom, we have this instruction. Now, that, that point is very significant, because you see the Sid-Siddur Shalom with awe and respect, but when you see that it's not there in the first print, it's there in the second print, so you know this is not from the Shalom. This is from the printer who, all right, uh, generously added more information which the Shalom didn't say. So, all right. So that, we has here in the Siddur Shalom, the second print. V'zo hi ha-tefillah sheyomru kol ish ve'ishshah ba-bayis achai yetsiyas ve'sakneses. This is a tefillah which is recommended for every man and woman at home after coming out of shul. So this is printed in tof kuf beis in Amsterdam. Just, uh, now we look lower down. On the left, we have here from the Alter Rebbe Siddur, mm, the one which is tof kuf samech beis, tsadi samech gimel, some sixty-odd years later. When the Alter Rebbe publish his, his-- publishes his siddur, he definitely had this Shalom Siddur. No question about this. And he had this Shalom Siddur, and he changes

1:00:42 the wording, and he says, ki she'yo'u ve'mi be'sakneses yomar ze. So it's, changes very much. That the re-restrictions in the earlier edition is when they come back. And, and you know what? In all fairness, why should only the men be able to say Shalom Aleichem to the Malachim? Why should the women not say Shalom Aleichem to Malachim? I don't, I don't want... You know, why, why not? So that's what, that's what he, his, uh, the Siddur Shalom is saying. And yet, the Alter Rebbe took that out, and he says, "No, it's, it's got to do with the one who's been coming home from shul, and he's been accompanied by the Malachim, and then he's greeting them and bidding them farewell because they're going on to their next job, whatever it may be. So it's got to do with the one who's been accompanied." So is there a source for women also to say? So there you are. Uh, I didn't, I didn't realize this last time we spoke about it. There is a source for it. What is our minhag? Primarily, it would be the one who comes from shul. Someone else wants to join in, um, you know, that's... can't do any harm. Okay. Um, right. So I think we've covered all the points, and I want to wish, if both the husband and wife... I, I doubt that in, in Amsterdam or whatever, also, they also had kindalach and they didn't, I don't think they, me-- He's, look at, he, he asking whether

1:02:03 the husband and wife go to shul. It doesn't, doesn't read into the words. It says, it doesn't say bevoy, it doesn't say the word bevoy ve'sakneses. It says they should say it at home. Achai yetsiah ve'be sakneses. It doesn't say after. So it does, does... You can, you can pick a lot of, um, uh, holes in, in this sentence over here. Um, but the Alter Rebbe is quite, quite clear, at any rate, the one who comes home from shul, when he comes home from shul, says this. So all right, I'll leave that with you. I wish you a wonderful week, and, um, you should be be in good health and enjoy your holidays if you-- whether you're here or you're going to Romania or whatever it may be. Enjoy your holidays. Cholntov.