כי תצא תשפ״ג

00:05 So, good afternoon, good evening to all of you joining us tonight. It's afternoon, wherever you are. Sunday of Parashat Ki Tetze. Let's start, uh, with some questions which come through the past week. So first question here is, "Can I use a brick?" By-- This, this is from a Chabad house opening straight onto the street, and the question is about using a, a brick as a doorstop. So there's two issues here. One is about muktze, and one is about carrying. So as far as carrying is concerned, we're not allowed to carry dalet amos. Four amos, about six feet in the street. So to move the brick in one go, to move the brick more than six feet would not be allowed. But within six feet, within dalet amos, that would be okay. Question is, as far as muktze is concerned, is the-- are those bricks muktze? And does it help if they were designated for this purpose before, uh, before Yom T-- before Shabbos? Sorry. So let's take a look in the Shulchan Aruch. We're looking at Siman, we're looking at Siman shin tes, Sif nun yud. So we have here a halacha. Also, let out till the cars, a, a, a log of wood, piece of wood, like, uh, from a tree. A, a coarse log or even-- or to take a stone, a rock. The house is by hemp here covers. You're not allowed to take a rock to cover a... as a lid for a barrel. Or Lizger by hemsadel so to block

01:57 a door. Or Lahakas when the barzo, or to use them to strike a bung. Now, the word "beres" in contemporary Hebrew is referring to a tap, faucet in, in American, where you can turn the handle to open and release liquid. My understanding of beres in their, in their, their language is-- refers to a bung. And to get it in place, you'd want to strike it with pressure. So you wouldn't be allowed to handle a rock in order to strike this bung into place. And the chiddush here is, I think when you start with your hand touch with their carpal rabbis bechael. Even if you've used this rock several times, many times in the weekday, and host of Alemay buidion, even if you've had in mind to do so before Shabbos. This time is where I'm tasked with their Shabbos. So you've got this rock, and you've used it several times in the weekday for striking or for blocking, whatever it may be. Azer moyle klub. That's not enough to demuktze it. Hello, even can you hadom lekach loylon. Unless you've designated that rock indefinitely for that purpose. And only then she all your adalehem toidas kali, only then will the rock become a u-utensil as such. Are you dating a siach to let us with Zeliulom by being designated for this perpetual. Aberma she yichadom letash with Zele Shabbos zey bilvat. That which has been designated just for the one Shabbos, ain zer moyer dalehem toidas kali. That does not afford them the status of

03:44 kali. El imken osobehem shumay se shal tikun, unless you've done something to modify it. A mechiah, which will indicate shehem uchonim hoindron lekach, that they are going to be designated for this purpose. And then you're allowed to move them to osmutu latalf lon. Then you're allowed to move them for that purpose, but not for another purpose. So let's come back. We've got these bricks. These bricks are just plain bricks. They have not been modified. And so-- And I would suspect that if there would be some building project in the future where they need a couple of bricks, so those bricks would be used for the building project. They're not, they're not meyukhet for door, doorstops. So according to what we've just read, those, those bricks should be muktze. Yeah. That seems to be. But bear with us in a minute, another minute. Let's finish off the scene. But mad v'ramamuri, when do we say that merely using a rock for which not indefinite designation, uh, is not good, good enough? That's talking to use it, but kisui pichovet, to use it as a lid. Asgida sadelas and to block a door. Rakal bebarzo and to strike a, a, a bung. She ain't the such things. She ain't darkom shal ait veeven lyachid oystermakach, where it's not normal to designate a rock or a, a, a log for this purpose. Ave the very same rock, the very same log. Because shevalem nishtamesh bohem. Lamach a task with Shadar. Come to Yachid, a son and task mesh

05:30 ze. If you designated this rock or this log for a use which is, is normal to do so, you get Kosha, Kosha, Vala, Even. The same rock he'd had in mind before Shabbos lived. So ya boy goes in to use it to crack nuts. Not Lebau Chiminka fine. Ave pishela yichado lekach ele Shabbos ve bilvat. Even if it was only being-- gonna be used as a nutcracker just for this Shabbos. Mutale tal talat. Then you are allowed to move it gam dochol tzeracho. And not only just for this purpose, for other things too. Here's your Kim saying, "Uya le is yachid lekach loylon." Since it is suitable for this purpose, and for important point, Bedar Kabakach, it's normal to do so. It's normal to use a rock to, to crack a nut. Okay, um, that's, that's in their lifestyle. The Fischochodayla Bahachono Kalo, it-- the designation does not need to be an indefinite designation. Even a minor designation is also enough. The Hainu Bemachshova, the Shabbos Reblvad, even if the intention is just for the one Shabbos. Or Mishtamim B'kvar Mishtash Mishembechi Afim Pam Achaz, even though he didn't have in mind for, for this job. So coming back. So now, coming back to our question. We have here a question of using a brick as a door stop. Is that a normal use or is it a totally unconventional use? I believe it's a very normal use to use a brick, an odd brick, as a door stop. And therefore, in the Sif which

07:04 we just saw, it says, to use a door... a, a brick as a use old stone, as a cover, as a lid for a barrel, that not because that's normal. That's not normal, and it's only gonna be on Muksa if it's designated for so for this indefinitely. But if it's talking about a usage which is u-is normal, then even just designating for the one Shabbos is enough, and it's not Muksa. So therefore, the answer is that those bricks having been used, um, or designated for the one Shabbos is enough to m-make them not Muksa. So, um, no one's asking about you can't crack nuts with this stuff. So Min Chabad is the Alter Rebbe's, uh, was concerned. He obviously noticed that sometimes when people were cracking nuts, they sometimes came to do boiler, which means if you're using a hammer and you're cracking nuts, sometimes the, um, from the pieces of shell, you actually got a pile of nuts, and here you got a pile, a pile of cracked, you know, shelled nuts. And here you crack on the other side of the table, you're cracking them with a hammer, then a little piece of shell would jump up and fly and settle in, into the cracked, r-ready to eat nuts. And now you, you, you normally will be tempted. You'll pi-you'll pick out the shell from amongst the nuts, from which are from edible nuts. They shouldn't, you know. So that would be an act of boiler. So because of this, obviously, the Alter

08:33 Rebbe saw this as a, a, a, a problem. Therefore, the Alter Rebbe advises not to crack nuts altogether. So in Chabad, we don't crack nuts altogether. Although nowadays, we use profess- you know, there's proper cr-nutcrackers. So this business of bits and pieces flying all over is obviously much less, but that's the Min Chabad not to crack nuts on Shabbos. Min Hadin, um, um, the Alter Rebbe made it a corner for his, for his following. Min Hadin, you are allowed to crack nuts on Shabbos or Yomtov. Right. Let's move on. If that answers the question, let's move on. Right. So now you're gonna see a beautiful picture. Where is it? I mean, mouse. Okay. Ah, you see this? Let's just say this. Uh, my impression is that this picture is somewhere in Tel Aviv or Natanya because it's overlooking, it's overlooking the sea. That's why I suspect it's somewhere, perhaps Natanya. Kolponim, it's, uh, somewhere in the picture. To-look top, top left, you can see, um, there's a word in Hebrew. That's why I'm, I'm guessing it's in, in Israel. So anyway, the question was about using this beautiful veranda to use it as a sukkah. So the top, as you can see, is with slats. So they are spaced enough apart so that you should be able to put schach over it, and you're gonna create a sukkah. That's not a problem. The question is about walls. What you can see in the picture is there's the one wall, which is the patio doors. Whichever

10:21 way you're going to roll them, one way or the other, it's going to be a wall of s- of, of seven tefachim, that's which is the minimum. Now, the main question is on the right as you're looking to the picture, which is closer to the sea. But before that, let's look at the left. As you can see on the left of this picture, there's a wall, and then the wall is, let's say, about t-ten tefachim high. On top of that, there's a glass barrier. You can see the same on the, on the far right. You've got a wall and then a, a glass barrier. So my impression is that even the, even the wall before the glass barrier is already ten tefachim. And then it goes... There's a, there's a gap to the ceiling. So what we have in Hilchas Sukkah, we have a, a usage of a rule called Gud Asik, that if you have a wall which is ten tefachim high, then you could imagine as if it's extended upwards until it reaches the level of the schach. Now, had the, had this pergola or whatever it's called not been open all the way, and it been like you'd have to use the principle of Doif Naakuma, then you'd have a problem to allow the imagination to work twice. To imagine that this is wall that's coming all the way to the top, and then to say the wall is bent over. To be able to use Doif Naakum and Gud Asik in

11:55 one wall, that's problematic. But as it is, where the wall is right at the edge, this wall is right at the edge of the sukkah within three tefachim. Therefore, this is a low wall on the le- on the, on the my left, as I'm looking And this wall on my left as I'm looking towards the picture is a valid wall for the sukkah, uh, even though it doesn't reach till the top. Okay. Before we get... Someone's asking something. Let's keep to the, um... All right, now let's now f-focus on the right side of-- as what we're looking, the side closer to the, to the sea. So there it's all open. So the fellow who asked me the question, uh, asked, first of all, if there were a glass wall, would a glass wall count as a wall for a sukkah? And my answer was emphatically yes. A glass wall is a wall. Um, actually, a lovot wall made with three wires is even more transparent than glass, and it's kosher. So the fact that it's, it's, it's, uh, transparent does not, uh, does not in, in, in, impede. It's kosher. And when we say there has to be an X amount of shade, that's talking from the top. The fact there's lots of daylight coming from the side is, uh, irrelevant. Okay. But now the main thing is that there's no glass there either. The-- Everyone knows that you can have a sukkah made with two walls and one tefach. And there is a, a

13:38 beautiful piece in the Ketuvim talking about, , that his left hand is under my head, and that's referring to Rosh Hashanah and Yom Kippur. It's a time of samuel, a time of, of, uh, of, of, uh, of strictness, if that's the time, right word. And then, embraces me with his li-- right arm, and that refers to sukkot. So there's kinyan sukkot is a time where the sukkah is all around you. It's Hashem embracing us in the sukkah. When you embrace someone, so you've got your upper arm and your lower arm, and then you've got your, your, your hand. So as if to say you've got one arm, you've got two walls and, and a little bit. So it's well known that as a, a, a wall, the third wall of the sukkah can be even a tefach. However, it's not so posited that... So even, and you'd-- if you're not, not learned the halakhah properly, you get the impression that you put one tefach right at the edge and, and you're good. So that's your, your tefach. Now, that is not the correct halakhah. And we're gonna read this inside from the Shulchan Aruch, Siman kuf reish lamed alef. The following sukkah, if you-- the walls of the sukkah, if the two are connecting like an L shape. So, so then, you can make another wall, a third wall, which is a width of a tefach. Now, um, just to clarify before reading further, the third wall, min hatora, or halakha from Mount Sinai, would

15:22 have been kosher. Just one little tefach, one tefach at the edge would have been good enough. Mid'Rabonon, you're going to make a wall, a panel of a tefach, and we're gonna, um, uh, somehow develop it into seven tefachim. Again, we're gonna have here a panel of a tefach, and that tefach is going to be... So you'll see how it's going to be expanded as if it's seven tefachim. How so? You take a, an, an oy dofin which is just over a tefach, and you place it sha-- within three tefachim from this wall, from the, one of the walls. So now we have a concept of lovot. A gap of up to three tefachim is as if it's closed. So we've got a panel of just over a tefach, a gap of just under three tefachim, so together that makes it four, four tefachim. So instead of putting this panel of one tefach just n-near the wall, we move it a little bit away, two and a half tefachim, let's say, and then that gap will be counted, uh, will be counted as filled in, and we've got four tefachim. We're not finished yet. Then on the other side, we've got this panel just under three tefachim from the wall, and on the other side, you're going to put another post, and we're gonna connect the t- the, the, the panel to this post with a lintel. In this way, there's gonna be a doorway. So a doorway almost also counts as a wall. So on

16:56 one side, we're gonna have a tefach and a lovot, and on the other side, we're gonna have a tsuras apeira. And in that way, the tsuras apeira at least around four tefachim. In that way, we've got four and th- and one and... Yeah. Four and one and under three. So that's gonna be approximately the sheer of, of seven tefachim. It's... All right, the, the details are a little bit more complicated, but that's, that's what he's saying here. But again, let's read inside. Then you place another pole at the other end of the wall. And the author writes, "This is a doorway." Now, what is... Now, I'm gonna go into a little bit of detail. As you know, when you make a tsuras apeira for eruv, it's imperative that the horizontal sits on top of the verticals. So somehow to take, to put it, uh, this panel, you'd have to somehow, um... Well, it wouldn't be able to... In this post, as you can see in the picture, it wouldn't be able to be knocked onto the side of the post. You'd have to add another little piece of wood, a vertical of ten tefachim high, let's say, on the inside here, and you'd connect the panel- From the top of the panel to the top of this extra piece of wood, and in that way, you created a tzur hasapesa, and that's how you'd be able to have your third wall, um, as if it were a full wall. One other point is that the,

18:30 the, the corner shulgan bayit does not need to touch the verticals. Let, let's, let's address that. Let's say... Let's be-- Let's try to be as practical as possible. Let's say you manage to get a piece of furniture which is ten tefachim high, and you place it over here m- and within three tefachim of the, of, of the existing wall. Or it can be there, it can be over here on the ei-either, either edge. Okay. You place, again, you place a piece of furniture which is ten tefachim high, uh, a unit which is ninety centimeters high for safety, and you place it over here within the three tefach. Then you want to now make a tzur hasapesa. So you could put a piece of wood, as I said, a vertical piece of wood on the inside of this post. On the corner, this corner post, you have a, a, a stick which is ten tefachim high. Then you could put a horizontal from wall to... from, from the post till the wall. It does not need to touch the vertical post that you've added. It can be higher up, so long as it's directly above the two posts. So again, you have a, a post down here, ten tefachim high, then you can have your horizontal added somewhere acro-across here. It could be even, but you might be able to count the existing piece of frame, uh, if it's directly above it, and that should be like your do-- your, your lintel. So that's the way

20:07 you could make the sukkah. Again, one tefach plus a lavud plus a tzur hasapesa. So I wanted to clarify that, not to, not to do-- rely on, oh, just one tefach is enough. It's one tefach which is developed into seven tefachim. Right. Um, coming back, you asked about the stone. Could you crack... If you'd... So what we saw in the previous question, if you designated a stone as a nutcracker and you, you designate indefinitely, then you'd be allowed to crack nuts with a stone. All right. Not, not terribly practical. Let's move on to someone asked me this question about the berakhah on soaked oats. So we generally talk about either baked foods or cooked foods. Here, we're talking about soaked. So that's not so, uh, explicit in Shulchan Aruch or the Alter Rebe Sefer Ha-Berakhot. That's why I'm going to read from a contemporary sefer called Shaarei Ha-Berakhah. And so he writes in, in his text, he had written about soaked oats or soaked, uh, grain. "Ma she-kosav, she-im nishru dinam kemivshol," that, that oats which have been soaked have the same status as if they were cooked. "U'af'hu ma hu de-kaimalon, de-shliyo din ha-kebush," in many areas of halakha, something which has been soaked overnight has got the same thing as it was cooked together. So let's say if, um, if you had soaked potatoes in milk, so then those potatoes become milchig. If just a, a little bit of it fell into the milk and you took them out and washed them, they

22:00 wouldn't become Milchig. But if they were soaked there for, for a while, so then the soaking makes them as, uh, absorbed, similar to the way cooking makes them absorbed. So therefore, he's saying the soaked oats is as if they have been cooked. "Be-id, sh'zedah hi ki hi gavno. Ein achilas ha-garinim nehesheves ke-gesis ba-albo." When you've had-- got these oats soaked overnight, it's not just a nibble like you have, like, a nas or something. "Elu k'tav shil." It is, it's not-- It's, how do you say, shall we say, an authentic way of eating. It's co-- It's pre-- You prepare the food in a, in an authentic way, and therefore, the berakhah is boreh mine ha-mezonim. Then he brings another sefer who says even if it's less than twenty-four hours, fine. The vort is, is it, is it, uh, um, should we say, a relatively menshe l'cha form of eating rather than just snacking. You can eat a snack and you could nibble on a couple of grains, but that's not what you'd have for breakfast. Uh, whereas if it's soaked, it becomes quite edible, apparently, and therefore, the berakhah becomes mezonot. Let's move on. Okay. So now someone asked me, and I felt it was worth discussing, we're coming up to Tishri, and we're going to have three Shabbatos, which overlap with Yom Terumah. So the first day of Rosh Hashanah, first day of Sukkot, and Shemini Atzeret are all on Shabbos. Okay, that's beautiful. And, uh, and whenever this happened, the Rebbe would really... I

23:43 learned on, on Shabbos, I was reading a letter of the Rebbe, uh, Michnav Klali. The Rebbe talked about this being a Shabbos like a year, how to, how to take the me-me-the message from how the year starts with Shabbos. At the moment, we're gonna focus on the halakha. What is going to ha-- What would happen if on Sh-as you're davening on Sh-on the Yom Terumah davening, you're using your Machzor, and you forgot to say, "Be-yom ha-Shabbos" say. But at the end, you said, "Mikadesh ha-Shabbos li-Yisrael be-zman." So are you yotzer now? Now, as we all know that, let's say, if it's on Rosh Chodesh and you forgot to say, "Yalaveh yaveh shachas omeincha," you have to repeat the Shemoneh Esreh. So if on Shabbos you're done the Yom Terumah davening, you didn't mention Shabbos at all, obviously, you have to daven again. So here the question is, what about if you mentioned it only in the ending, "Mikadesh ha-Shabbos li-Yisrael be-zman," but in the middle of the berakhah, you didn't mention Shabbos at all. This is really what we're going to learn carefully. Um, let's see. Right. Let me just throw at you a question. Why is it that the first, uh, the-- If you forget the Yalaveh yaveh at ma'ariv of Rosh Chodesh, you don't have to repeat the Shemoneh Esreh. And the reason for that is because in the times of Chachamim, of times of the Sanhedrin, at ma'ariv they didn't... It wasn't confirmed it's gonna be Rosh Chodesh. Because the next morning

25:28 they'll be waiting in-- the Beis Din would be waiting for the witnesses, and if the witnesses didn't come, so it would not be Rosh Chodesh. So for that reason, unlike the night of, the nights ma'ariv of Chol Hamoed, where if you forget Yaaleh Veyavo, you do have to repeat. But yeah, if you forget Yaaleh Veyovo, the night of Rosh Chodesh, you don't have to repeat. Now, I ask the question, the night of Rosh Hashanah, also, they didn't know whether the witnesses would come the following day. So if you forget to say, okay, HaMalach HaKodesh or if you forget or whatever, or if you forget the Yaaleh Veyavo in bentching, you shouldn't have to repeat the, the bentching, et cetera. And the law is just the opposite. Listen to this. The Alter Rebbe says in Siddur that if you forget Yaaleh Veyavo at night of Rosh Hashanah, you do have to repeat bentching. If you forget Yaaleh Veyavo by day on Rosh Hashanah, you don't have to repeat bentching. And I'll explain that. If you forget Yaaleh Veyavo by day, since there is permission to fast... I know it's not, not a wide, popular, popular minhag, but there is a... There are those who are knowing to fast on Rosh Hashanah, and they have permission to do so. There's a whole Siman in Shulchan Aruch. So to, to fast on the day of Rosh Hashanah is permitted. Since it's permitted to fast, you can't be, um, you can't be, uh, obliged to repeat the, uh, bentching

27:02 if you forgot it. It's like a-- It's not a Chiyuv to have that meal. Actually, in the original Alter Rebbe Siddur, there's no Nusach of Kiddush for Yom Tov-- for Yom-- for day of Rosh Hashanah, sorry. For Kiddush, for Yom Tov, there is. They have Elul HaYom, but this, the Nusach which we have for Rosh Hashanah, um, et cetera. So that, the whole Kiddush is not there in the Siddur Tehillat Erez. Okay. Ma She'enken, the night of Rosh Hashanah. So then it, there's a whole thing in the Gemara, in Gemara Eruvin, it talks about a person wants to have a Seudah, we should eat this food and that food, and there's all this Seudah which we have the night of Rosh Hashanah. So the night of Rosh Hashanah, there's a Chiyuv to have a meal. Therefore, if you forget Yaaleh Veyavo, you know, that bentching, you have to repeat the, the, the, the, the bentching. By day, it's not a Chiyuv to have a meal, and therefore, if you forgot Yaaleh Veyavo, you don't have to repeat the bentching. So I'm asking here the question: Why is the night of Rosh Hashanah different to the night of Rosh Chodesh? That, that's, that's my question. And the answer is the following. That the way it's described, and there's a beautiful Siman Taf Reish in the Alter Rebbe's Shulchan Aruch. It's, it's a very long Seif describing the whole development of when the witnesses coming late, et cetera. And it says the following. What would happen in

28:34 the times of Chazal when they were waiting for the witnesses? So it would be the night of Rosh Hashanah. Today, this morning was the twenty-ninth of Elul. Tonight is the eve going into the thirtieth of Elul, possibly to become Alef Tishrei. So we would go to Shul and we'd daven ma'ariv. And all relying on the likelihood of the witnesses coming tomorrow, and to-- and they'll, the Beis Din will pronounce the day as tonight and today and tomorrow as Ro-as Rosh Hashanah. What would happen if it comes till midday and no witnesses have come? So at a certain stage, they made it a Takana that we're not gonna accept their witnesses in, in after Chatzois. But still, the first day will remain Yom Tov until nightfall, Mid'Rabbonon. And it will be Lamed Elul. Lamed Elul, and it would be Yom Tov. And then the following day would automatically be Alef Tishrei. So the... And that would be the, the Rosh Hashanah De'Rabbanan. So again, if the witnesses did not come by midday, so then the first day of Rosh Hashanah would be Rosh Hashanah until nightfall, Mid'Rabbonon. The second day would be Yom Tov Rosh Hashanah Minhag Tehillah. This is the whole thing, you know. You've heard this expression of Kedushat Achas and Yom Ha'Arichta. That's-- this is-- that's the background to this. That the first day of Rosh Hashanah is, is going to be Rosh Hashanah either way, either Mid'Rabbonon or De'Rabbanan. Consequently, it's not like the f- the night of Rosh Chodesh 'cause the

30:16 night of Rosh Chodesh, if witnesses don't come tomorrow, it's gonna be, uh, the garbage. It's just Lamed, Lamed of the day, isn't it, of that, of last month. As Ma She'enken, the Lamed Elul, even if it doesn't become Alef Tishrei, it still remains, still remains Rosh Hashanah Mid'Rabbonon. And as a result, if you forgot to say, okay, HaMalach HaKodesh, and if you forgot Yaaleh Veyavo at, at, uh, at the bentching, at the meal by night, you do have to repeat the bentching. Okay. So that was a little bit on a tangent, but, uh, let's come back. So now, here we have the question of what happens if you forgot, forgot to mention Shabbos in your Yom Tov Dikdukei Damin. Just let me take a look at the chat. Right. So let's read this carefully. So this is one where from Siman kuf peh zai. Let's read this carefully. If we didn't... One did not say after vechatanu, and you started Yaaleh veyavo. In Yaaleh veyavo, you added Shabbos. You- If you did say Yaaleh veyavo, Yaavim lo yiskesh Shabbos bechasimo. If in the middle of the berakhah, you incorporated mention of Shabbos, ani Yaaleh veyavo. But if you didn't mention Shabbos in the chasimo, in the borach at Hashem, you just said mekadesh yisrael v'azmanim, so then you have to repeat the Shemoneh Esreh. So it, it's imperative so far to mention Shabbos both in the main body of the berakhah and in the ending, borach at Hashem, ending of the berakhah. V'yesh kholkhim omer,

32:10 others disagree, and they say, if you did not mention both Shabbos and Yom Tov at the ending, you're yotser because you mentioned it in the main body of the berakhah. Okay. So, so far, we see here like this. If you mentioned Shabbos in the main body of the berakhah and you didn't mention Shabbos in the ending, two opinions. But what happens if you mentioned it... If you didn't mention it in the main body, only in the ending, that's not so clear. The Alter Rebbe doesn't address that. But now let's take a look in the Mishnah Berurah, in the same place, in Siman kuf peh zai. Let's read this carefully. Um, mashma melashon zeh. That if in Yaaleh veyavo you did not mention Shabbos, you wouldn't be yotser. Uh, even if you mention in vechaseinu, which is the last paragraph. And you said, Shabbos komereh dekedshato. So he says that's not good enough. He's, he's... He brings such a story. But that's-- That, that if the... So again, you've three main areas. You've got ve'titen lanu, then you have, um, Yaaleh veyavo, and then you have vechaseinu. Mishnah Berurah is, is, is, is, uh, is mulling over whether mentioning vechaseinu is good enough. But that said, therefore, that's-- It, it follows therefore, if it's mentioned just at the end, that's not good enough. And this is where you see a quote from a contemporary Sefer called Ish Yisroel. If you didn't mention Shabbos in the berakhah, even though you finished off mekadesh ha-Shabbos mi-yisrael v'azmanim, you're

34:04 not yotzer. So let's just summarize very clearly. If you did not mention Shabbos in the main body of the berakhah, even though you mentioned Shabbos at the end of the berakhah, you would not be yotzer. If you mentioned Shabbos in a main body and you forgot it at the end, then you would be able to be yotzer according to the Alter Rebbe's Bring the Tudstart. Right. Let's move on. Now, there is obviously a bunch of just, I just mentioned the-- there's a difference between the way two days of Rosh Hashana and two days of Rosh Chodesh. The way we work is the s- the second day of Rosh Hashana is... So second of Rosh Chodesh is Alef. The second day of Rosh Hashana is Beis. That's true, because generally the, the, uh, the witnesses would come on time and Lamed Heh will become Alef Tishrei. All right. Let's not get into the sidetrack. That's another, uh, complex, complicated dis-dis-discussion. Okay. So now, someone asks me this past week, a cholent which has in it chunks of meat and chunks of potato, and the chunks are so large that if you lift with a regular spoon, you'll have either potato or meat, but not both. So what is the berakhah on cholent? Now, cholent is, is, is... If they put in barley in cholent, it makes it complicated. Remember, cholent is a food to be eaten at a Shabbos table, uh, where you've washed. You shouldn't have these shailas. But people ask the question because they

36:04 want to be mekayem toiamer chaim sh'kholo. I don't know. Or they want to have the, you know. It says in the Zohar, "Shabbos m'neim is borakhin kul ha-yamim." So the rest of the week, they are enjoying the leftovers from Shabbos. Fine. Uh, anyway, here's the question, is what's the berakhah on a cholent, which has got large chunks, it's... And large chunks of potato, large chunks of meat. Is it one berakhah or two berakhahs? So again, I'm using this contemporary Sefer, She'ari Habirakhah, and he writes the following. Ta'aroves shel dvorim gdolim nechesheves k'ta'aroves. The mixture of even larger pieces would still be considered a mixture, which therefore the majority would prevail. Im oileh bekaf ve'eisar chilon mishnei aminim yachad. It's only when do we call it a mixture that and one, uh, that one component will dominate the other. That's only when, when you lift a spoon of the stuff, you're gonna have both components in that spoonful. You can recognize them from one another. That doesn't matter because there's a mixture. Right. And therefore, we have it. It goes into details about salads, et cetera. Now, this idea of whether in every spoonful you're gonna have both, both, uh, components, it's not mentioned anywhere in Shechinat HaElohim. The Alter Rebbe doesn't mention it. And you can also start arguing what's the size of a spoon. But it is written in, in, uh, in quotes here in the notes. He quotes from the Aruch HaShulchan, who's a contemporary of the Tzemach Tzedek, uh, a little bit

37:50 later. Uh, he met the Tzemach Tzedek. Um, that if you don't-- In one spoonful, you won't have both components, that's not called a mixture. He brings also from Shemirat HaLashon, um, something to that effect. So this is a, this is a, uh, kind of a guidance from contemporary Poskim. When is it called a mixture that w- the majority or the main component will, will dominate when in, uh, usually in every spoonful you'll have, uh, both elements. But if it's such large pieces that it's either one or the other, then they are not considered a, uh, mixture, and you'd have to make a separate beracha on the meat and a separate beracha on the, on the potatoes. Let's move on to the next question. Next question is... Where is my question? Let's see. Okay. So the same fellow asked me, I know it's not your cheat, but he asked me what's the din of lokshen in chicken soup. This is already more meforshem in the Alter Rebbe siddur in page zayin, if I'm not mistaken, where he talks about the mixture, and he says that the... When-- if it's a soup. This is if they are cooked together. But if they were not cooked together, they were, they were just mixed later on, then you'd-- He says, if you want to have both, the intention is for both, then you would not follow the majority. Rather, you make a beracha on each of the two. First on the food, and then on the soup. And even

39:39 if the added ingredient, like a lokshen in this case, is grain, but... And so normally we say in a combination, grain would be the dominant feature, but that's only if it were also a, a food. If both were a food. He says, interesting, uh, logic here. If grain was made into a drink, it would also become shehakol. So at any rate, the bottom line is that if you take chicken soup and you take separately lokshen or mandela, and you put them into the soup, they don't become one food, and you make a separate beracha on the mandela first and a separate beracha on the soup, shehakol, second. Right. It's straightforward. Let's move on. So here we have a question. One of our listeners, he listens to the recordings. He met me at the, at the oil and he says, "Okay, I want to ask you a question. How does he work as far as carrying?" As you can see here, there's a steps up to the main entrance and the steps down to the basement, and he wants to be able to... This is particularly relevant on Sukkos because for them to go to their Sukkah, they have to go through the main stairs, down through the basement, and that's how they'll get to the Sukkah. So they want to be able to carry in this area in front of the stairs. So what would be necessary in order to make it permissible to carry? So just to perhaps emphasize that the halakha, as far

41:18 as the shess ha-yochid is concerned, is not about ownership but about structure. So we have no doubt that this area, which has got this light green, uh, line there, the light blue line, that area is definitely is, is the property of the Chabad house. There's no question of ownership, but it's totally open to the street. There's, there's no wall setting it apart. There's no... Not-- Nothing just to separate it from the street. It's what we call loshon, loshon, poritz bemilo. It's totally exposed to the street. And therefore, that does become a problem to carry there. And we're going to learn inside from Alter Rebbe's Shechinat HaElohim, shin samech gimel, what would be necessary in order to be able to carry there. So shin, shin samech gimel, sif beit. "Lehitot be-gimel mechitas velechi echad ekodo rechov hatefach al bemovoi aval hotzer shehiprutz bemilua belul achrit is." You have a hotzer, and it's totally opened on the fourth side to the street. "Ein hu neteres ela bepas ruch avdaled fochim." You have to have a panel of four tefach wide. "Sheyamidenu betsad echad bemakom haporitz." Um, so let's come back to the picture. If you'd have a panel of four tefach wide, somehow minimizing this gap. So that's one option. Um, all right. "Ui im yirtzeh letaknabishnet sidei hapirtzo dai bishnei pasim sheerochovon tefach." Sorry. Sorry. "Temashul sheerak shehi yogavo ya'avovam yutvo." You could ma-make this permissible to carry by putting up two panels. Each one is a mashul. If you take a, a... Even a one

43:15 by one, even less than that. And you'd attach it here along to this... Is that a gate? Either there or maybe, uh, somewhere around, around here, you'd have a vertical thing of ten tefachim high, and the same thing you'd have is here something which is ten tefachim. Um, assuming that this is less than three tefachim, I, uh, didn't-- can't measure that, uh, but you'd, you'd have to have a post of, of, uh, s-ten tefachim from the floor up here. So then by having a post on either side, somehow reducing the gap, that would s-- they-- those two posts would allow you to be able to carry on this, this landing between the upper st-stairs going up and the staircase going down. So that's what you need to have, is two verticals, one on either side of ten tefachim, and that would be enough to allow you to carry in that space. Now, we have one last thing. Someone was asking me about... It's not on your list, but someone was asking me this past week. They're writing an article, something about Shabbos, uh, about Shabbos meal, and we're talking about is the-- is it-- is the fish, s-chicken soup, and the chicken, uh, menu. The three courses, is that, uh, uh, part and parcel of the seudas Shabbos? Okay, that's the gen-- the traditional, uh, seudas Shabbos. Then I mentioned also about a white tablecloth. So the person wrote back, and then they asked, "Is a, is a white tablecloth, take, uh, in, in, in...

44:57 Is that important for Shabbos?" Or kind of is... The person writes that there are some people put down a golden tablecloth. No. Is that a hiddur, et cetera? So what I saw here, I looked around. There's a very good sefer on halachas Sha-on, on minhogim of Shabbos. It's a two-volume set. HaShabbos BeHalacha UBeChassidus, written by Rabbi Yosef Karasik. And there, he gave a reference to Siddur HaArizal. So what you have here is from the Siddur HaArizal. This is from the Rav Shabsi Mirashkov's edition. And he talks about preparing the table, and we've discussed this once about the table should be, uh, four legs. There's a preference to have a four-legged table compared to the table in the Mishkan. And putting salt at the table, b'somim. Now, the Sephardim have this minhag of having, uh, ha-hadasim and saying a bracha on, on the, "Borei Assi B'Somim" or something at the Shabbos table. Uh, Ashkenazim, I guess, were lucky to have hadasim for sukkas. So it's not, uh, it's not a minhag by us. But then he says here, "Yifros halah mapot levano." It means a lavon. Lavon is a bread. You lav-lav-mapot levano, one should spread on the table a white tablecloth or, uh, "lechem beemtz ha'shulchan," and also there should be bread at the table. And, "ve'al halechem mapa shnia," and on the bread should be another cloth. That should be that the bread, the bread, the challah, should be enclosed, "beyn betoch beit mapos," enclosed between two cloths. "Zecher l'man," reminiscent of the man,

46:49 which was enclosed, enclosed, sorry, in, uh, between two layers of, of, uh, of dew. So that's why we have, uh, a preference to have a white tablecloth. I know not... Uh, most people are not particular having a, a white, uh, cloth to cover the challahs. Uh, I don't know what the Rebbe did at home, but the Rebbe's Farbrengens, they would be, uh, covered with a white ta-- with a white cloth, but I don't know whether that's what they do. But, um, so... But I call upon him that the, the white tablecloth, this is general minhag Yisrael. It's important to, of course, to... If people are, are, are asking to understand the hierarchy, uh, of halakha, it's not the same as making kiddush or having candles, uh, for Shabbos. It's on the level of a minhag tov, et cetera. But yes, that is the traditional minhag, is to have a, a white tablecloth for Shabbos. Um, in the Piskei Teshuvos, he mentions this also, "venergin bemapa levana." It gives a reference to two sources, one to Deroshos Ibn Shuaib, which I did not manage to find. It's a sefer which was printed four hundred years ago. A bit difficult for me to read the... and to do a search there. Um, then he gives a reference to Chuos Maharsha, which unfortunately I didn't get around to looking up, so we'll leave, leave it there. Um, Rabbi Lou is commenting, "Not tablecloth, but candlestick. We got from a company." So this is going back, uh, probably about

48:28 forty-five years ago by Mivtza Neshek, and the, the organizers for Mivtza Neshek managed to obtain from a company a small black candlestick. And the Rebbe commented that it's not appropriate to have for Shabbos a black candlestick, any other color, but not black. Thank you, Rabbi Lou, and I wish you all a good evening, and we should meet in good health. And kaminag, wish you all a ksiva v'chasima tova, l'shana tova umasuka.