כי תשא תשפ״ד

00:05 Speaker 1 A good shabbos. Welcome to tonight's shiur. Motzei Shabbos Parshas Ki Tisa. I hope the, uh, reception in the, the, uh, the internet seems to be a little bit on the, on, uh, l- low, the, uh, reception. So if there is a problem, let me know, and I'll switch to my mobile phone, which seems to be better. It won't have the screen. So start off with a question which I got at the beginning of the week, the past week. Someone tells me that he noticed in Sephardic Siddurim they do not have Shir shel Yom for Shabbos. To clarify a little bit, in Nusach Ashkenaz, Shir shel Yom is not necessarily standard every day. It's like an extra. Uh, it's after Aleinu. Modeh Aniyyen is followed Kadish and then Aleinu. And, uh, Shir shel Yom is like an extra. And that's why, incidentally, why it's followed by what's called a Kadish Yatom. But the Sephardim, they don't call the Kadish after Shir shel Yom Kadish Yatom. They call it Kadish Shel He Eshlomo. And in Kabbalah you have a sequence of Yerida shel Olamot and Kadish that is, um, the Kadish between Shemoneh Esreh and the Tachanan and Shir shel Yom. Because-- Uh, sorry, and, uh, Modeh Aniyyen. Modeh Aniyyen is connected to Olam Ha-Briah. Then you have a Kadish, and then you have, um, um, Shir shel Yom connected to Olam Ha-Yetzirah. And then you have a Kadish, and then you have Katav R'akav, which is connected to Olam Ha-Asiyah. So by Kabbalah, it's, it's a--

02:07 Speaker 1 The Kadishim are like the rungs between the Olamot. Why do Ashkenazim-- So in old, uh, uh, Minhag Ashkenaz, when there is a Chiyuv, uh, when this-- And they don't say to-- The original Minhag was only one person says Kadish at a time. So then, all right, so they have a Kadish after Aleinu. If there's two Yeridat, Modeh Aniyyen. So then the second Yatom would be said, "Okay, you do the Kadish after, after Shir shel Yom." So it became known as the Kadish Yatom. When Chassidim, in the times of the Medzhyter Maggid, switched over to daven Nusach Sefard. So then it becomes in the Seder Hatfila. But the name, the, the label, Kadish Yatom remained. And since Kadish Yatom, we're concerned about, uh, um, you know, what people would think, Rechuhu, and therefore it's called Kadish. Therefore, it remained, it's called the Kadish Yatom. But let's come back to the Sephardim. As I was saying, with the Sephardim, they would say, "Ki Kad--" They say Shir shel Yom every day as we do. In-- After actually Modeh Aniyyen comes Shir shel Yom. But on Shabbos, there's no Shir shel Yom. So I did a little bit of homework, and here you have from the Kaf HaChaim in Siman kuf lamed beis, the end of davening. That's where the Rambam mentions the ending of Shir shel Yom. And here, the Kaf HaChaim brings that each day you have-- When you say Shir shel Yom, you should have in mind to draw down a connection, et yesh vas

03:37 Speaker 1 haol, a ray of Shabbos, ray of neshamah of Shabbos, a ray of ruach of Shabbos. So each of the six days of the week, you're mamshich something connected to the past Shabbos. On Shabbos itself, so then, all right, so now Shabbos is providing for the next week. Therefore, there isn't this inyun of hamshacha, of a new hamshacha, uh, on Shabbos. That's why on Shabbos you don't need to say the Shir shel Yom in the regular way. Yeah. Now, then I read-- In the Kaf HaChaim, as you can see, he refers to the Sefer Yofte Alef. That's a twelve-volume set by Rav Nissim, Ra-Rachamim Nissim Palachi. What the relation his-- Well, his-- I see his father was Chaim Palachi, was more, more well known. He was a Rav in Turkey. So he discusses-- So the Kaf HaChaim refers us to the Yofte Alef from Rabbi Nissim Palachi. And here he says that the opening sentence of HaShir Shel Yom Al Binah B'samidosh, that is not said on Shabbos. And the reason is normally, he says, um, because, because on Shabbos, this shir of Mizmor Shira L'Yom HaShabbos is already said right after Boré Shomea. Before we say to Yichvod, et cetera, we say Mizmor Shira L'Yom HaShabbos, already in Psukim D'zimra. By the way, you know the extra chapters which we say on Shabbos, uh, in, in Shacharit? They are actually in, in the Zohar, I believe in Parashat Terumah, lamed chet. So in that region, it talks about the extra chapters which we say on

05:27 Speaker 1 Shabbos. It goes back till then. Kol Poneh mentions there also about Mizmor Shira L'Yom HaShabbos. It's already included in shi-- In, in Psukim D'zimra, which Ashkenazim also do. And at that point, in Psukim D'zimra, to start saying HaShir Shel Yom Al Binah B'samidosh-- By the Sephardim, they don't say B'samidosh, they say Al Habichan because it wasn't in the bui-building, it was on the outside, on the platform. Uh, but at any rate, to start quoting a piece of Mishnah, says the Yofte Alef, he says, "You can't stand say a piece of Mishnah in the middle of Psukim D'zimra." And, uh, and consequently, they swear they just are yoitze the inion of Shir shel Yom. I'm saying Mishebirchim Shabas, but the fact that it said Mishe in, in Pesukei deZimra. Question is the other way around. Why do Ashkenazim say it separately? Possibly because we want to say the Hakdoma Ashir shel Yom Al Min HaMeiseh Nikdos. As a result, it's be-- it, it is said a second time to be able to address it as, um, especially Ashir shel Yom. Okay, let's move on to the next question. Very interesting. About making a Brocha Shecheyanu on buying a new house. So Baruch Hashem, someone overseas, he has succeeded in buying a new house and is asking about do you say Shecheyanu. So all right. Now, there's a Mishnah which says, "Abonovais kadosh, vekonokeilim kadoshim, m'vor... amevor Shecheyanu V'kimon V'igiyon L'zman Ha'ze." That's also quoted in Shekanach, as you can see on the screen. Bonovais kadosh, konokeilim

07:11 Speaker 1 kadoshim. So you make a Brocha Shecheyanu. I was-- When the person asked me this question, my first reaction was that you don't say Shecheyanu, and the reason is because in Siman, in Halachot Veitz in Birchas HaMinim, the Alter Rebbe says, as you can see in the third quote on the page, that when you buy dishes, you buy equipment, even Kasve V'Zar, you don't make a Brocha Shecheyanu. And he also says, if you buy Seforim. Here there's a difference between the Alter Rebbe and the Luach and there's, and the Se-- Sefer Birchas HaMinim about making a Shecheyanu on new Seforim. So we don't make a Brocha when we buy n-new Seforim, a new, a new Keilim, new dishes. Now, what's remarkable, you see the, the first-- the third quote on the page where the Alter Rebbe be- is quoting this Mishnah. "Keitzad bona bayis kadosh o kono. O kono b'godim kadoshim." See, he changed in the word bona, kono. Fine, it's be-- whether you bought a house, you built a house. But then he says, "O kono b'godim kadoshim." Instead of where the Mishnah says, "Kono keilim kadoshim", the Alter Rebbe writes, "Kono b'godim kadoshim". And the reason is very simple. Since subsequently he's going to tell you that the meaning is not to say a Brocha on Keilim Kadoshim, on buying gold and silver Keilim. Therefore, in the opening, instead of saying, "B'godim, um, um, Keilim Kadoshim", which could mean equipment and it could mean garments. So he says, "Kono b'godim kadoshim". For that we

08:50 Speaker 1 make a Brocha. Although today people don't, don't make a Brocha mostly on new clothes because Baruch Hashem, it's not such a big deal for us to buy new clothes. Okay. But this-- Where does it come, this union of not saying a Brocha Shecheyanu on buying Keilim, buying a new, um, a new s-s-s-silver, um, cutlery? Beek Zemach. So here you have in the, the lowest, uh, quote here is from the Bes Yosef, in also in the same area in Siman Reish Chof Gimel, and it's from a Rashba. And the Rashba talks about, um, the Brocha Shecheyanu. And he says about buying a house make a Shecheyanu, "Lo ira isi she'nog uken afilu hagduli lamasher ba'aretz". I haven't seen people say Shecheyanu in a new house. And he says possibly because the kol sheini bo mizan la'zman k'mo yaduis ein levor Shecheyanu. It's not a, it's not a time-connected celebration. You have Yom HaTovim. Baruch Hashem, you come to your Pesach. Baruch Hashem, you make a She-Shecheyanu L'zman Ha'ze. When you buy a new equipment, it's not connected with time. Could... It's, it's... Now, I b'godim. That I can say. B'godim is normal that after a year or two, whatever, how long you wear a suit, you wear a hat, whatever, you have to replace it. Therefore, it's, it is time-linked in some way. Therefore, it makes more sense to make a Shecheyanu L'zman Ha'ze on a new garment. Baruch Hashem, you, you, you worn out, you know. Um, the Yiddish expression, turog iz und to heyt,

10:31 Speaker 1 uh, is, is the translation of the Hebrew, t'valeyot chadesh. Wear it out. Turog means wear it out. That you should wear it out in good health, and you have to replace it. That's why we don't say Shecheyanu. We don't say, um, tzedekadish on shoes, because leather means another animal has to be killed to be get the leather. Okay, another discussion. Kol ponim. So we have here that there is a Svara that something which is not evidently time-linked, there's no Brocha Shecheyanu. According to that, you can see the Rashba clearly, he says, "Bo kono batim acheirim", talking even about a bayis. His apprehension is even on a house. And yet the Alter Rebbe, the way I can see his wording, he does not s-- He doesn't de-um, diminish about bayis kadosh. He says, "Bona bayis kadosh ekano". And that, that remains. Although he says, "Klei ches ed klei zar" about not saying a Shecheyanu. Ein noge'in ki l'vorach klal. But on a new house, it looks like the Alter Rebbe remains that you should say Shecheyanu. So that was my netiya after looking at it more carefully that according to what the Alter Rebbe says, here one should be saying a Shecheyanu when buying a new house. Subsequently, I share this-- I say this Shear part of it on, on Wednesday night. So one of the listeners, a big talmid chacham, he sent me... Um, I feel very, um, how do you say it? Chuffed That there's Tamim Chachomim who are bakiyyim, et cetera, and they

12:06 Speaker 1 share, share their observations, Baruch Hashem. So he shared with me that in the Kitzur Shulchan, which for some technical reason is not gonna be up on the screen. In Kitzur Shulchan he talks about this, and he's questioning whether if you buy a house, not with cash, you buy-- you bought it with a mortgage. So you have the anxiety, will you be able to pay the mortgage, et cetera. It's not-- So you're not so confident that it is-- that's your house. And that he says possibly a reason for people not saying Shehecheyanu on buying a new house. On the left of your screen, you have here from the Sefer L'hoilos Nosson from Nosson Gestetner. He also talks about this and make-- differentiates between house Israel, Chutz La'aretz. Um, so it looks like the general minhag is not to say Shehecheyanu. But then you have the simple answer, the simple solution. You wanna say Shehecheyanu, so you buy a new garment, and on this you can say, uh, for sure you can say Shehecheyanu. And, um, I spent so much money on the house, where you have money for the garment, all right, put it also on the mor-mortgage payments. Okay, let's move on. Whenever you have a Sefer Shehecheyanu, so the idea is to make, to make, uh, to-to... Do you use a Beret Chadash or Pri Chadash? Pri Chadash is more complicated in our climate where many fruit are available throughout the year. There are some fruit which only see-- which are seasonal, so you

13:27 Speaker 1 could say Shehecheyanu on such a fruit if it's available and if you know what's seasonal or not. Let's move on. So someone is asking, what about-- what's the origin of the minhag of s- of making a Kiddish on the birth of a daughter? And can you make a Kiddish just with a few friends at home? Does it have to be a Kiddish in shul? So, so, uh, well-known minhag, minhag Yisrael. Now, what you have on the screen is a, a story. I-- So it writes the following. I heard from the Horen Steipler Rebbe in Eretz Israel. His Zeide there, Baal Emek Sha'ilev. If I'm not mistaken, he was the Eilen Kalos HaTzemach Tzedek. Um, so he writes that there was a meise. There was a, a father, and he had a daughter who's, uh, quite, quite gr-- uh, old, and they were-- they, they weren't able to find a shidduch. And they came to this Horen Steipler Rebbe, to the Baal Emek Shaolev. They asked what should they do. So he says, "The reason is, your problem is because you didn't make a Kiddish when she was born. And when you make a Kiddish, so then because you didn't make a Kiddish, so then when people make a Kiddish, the people come over and give berachahs. So she didn't have all the berachahs back then, and that's why the shidduch has been delayed." And consequently, this Hasid, this Talmid made a shidduch-- made a Kiddish, and everyone gave him a beracha that she-- he should

14:58 Speaker 1 be zocheh to magdal et helechupah ma'aseh tovim, and shortly afterwards, she found her zivug. That's the story which he's, he, uh, writes. Um, then he writes that the Steipler would make a Kiddish ve'ada shabaso for this story, and that's because he's named after the Horen Steipler Rebbe. So the Steipler, the Kilas Yankiv, his name is Yankiv Israel, so he was named after the Tzemach Tzedek's grandchild, was a Rebbe in, in, uh... Now someone is saying there's a similar story with the Rebbe and the Shochat family. Okay. Thank you. Got it. Let's move on. So, uh, yeah. So then, all right, so there's the opinion of, uh, making the Kiddish. And, um, does it have to be dafke in shul? Of course, the, the more berachahs you get, the better. I must tell you, today there was a Kiddish here in Stamford Hill for someone, a, a Spinka Hasid. He hadn't had-- He is, is, is twelve years he's been waiting for a child, and Baruch Hashem, he made a huge Kiddish. And, um, apparently, apparently, he had this... The way he tells the story, he had, um, sponsored a major, uh, overhaul of a mikveh somewhere in Eretz Israel. And he, uh, attributes to this, the zechus, that he was, uh, now Baruch Hashem celebrating the birth of his first child after so many years of waiting. Baruch Hashem. Um, now, the next question which we have is, so we don't have on the screen, is a child last Shabbos. On a-- Shalia writes to

16:57 Speaker 1 me, his little child emptied the urn of hot water. This is a-- I, I understand it's a Beis Chabad, and you have people coming, and there's no hot water. So not just for the family, but for all the people coming. He's asking in the future, prashas, I don't answer the phone on Shabbos. Um, he's asking, asking in the future, would he be able to ask a goy to boil the fresh water? And the goy will have a cup of coffee, so he's having hanot. And then he can, uh, everyone else will also have hanot. Uh, the Halakhah is actually absolutely no. That's not okay. And it goes even much further than that. Even if there's a case of Pikuach Nefesh, and so you're calling, uh, uh... And even if you do, even on Yom Tov, it doesn't matter. She'inyud Ches Yud Peh, that, that you're not allowed to have leftovers of water which is, or food which is heated up, which was cooked for a case of Pikuach Nefesh. And the she-- the reason is Shemo Ya'aveh Bishvileh, in case- When they're already doing it, they might do a bit more for you, so you're not allowed to have benefit from it. That's, uh, the halacha there in Shevi'it vesivchei. I just want to throw in a practical thing. Very often, Baruch Hashem, here in London, if someone is in hospital, so za'en fer gute zachen. So there is, uh, kosher meals. So they come in-- The hospital have a supply of kosher meals, and

18:29 Speaker 1 the patient, uh, will choose which menu. And then they will warm it up. The staff will warm it up, and comes mealtime twice a day, they will bring a, a hot kosher meal. The likely... V-very often the case is that the patient doesn't have a, doesn't have an appetite. And the visitor has walked four miles or whatever to be there, does have an appetite. So the shailah is, is the visitor allowed to have the, uh, shirayim of the other patient? So, and the answer is yes. That was-- That's why I did some research years ago. That was my conclusion is if they had mamash boiled water, which mamash is a bishul, then no, you wouldn't be allowed to. But if it's just that they reheated a meal. So my understanding at the time was that that's not called a, a full melacha. And consequently, if the patient isn't interested in eating it, so the visitor would be allowed to enjoy it. Let's now go on to the next thing, and that is a very unusual shailah for this part of the world, um, that's in u-urban settings. So we have here a shailah, someone, uh, he's, has, has, uh, chickens, he breeds chickens, he, she, whatever. And they have, um... And they use the eggs themselves, perhaps for, I don't know, for commercial, but they, they, they have breed chickens for eggs. And one night, he said he hears, uh, major, major, uh, uh, screaming going on. The, the, the, uh, whole, uh, the chaos

20:08 Speaker 1 there. So he realizes that possibly there's a fox that's found its way, uh, into the, uh, chicken coop, and he runs over and he manages to chase away the fox. So now, okay, so now Baruch Hashem, all the chickens seem to be now safe. But now there's a ma'aseh b'sofar derussa. The ma'aseh is that if a animal of prey claws into a s- an animal or a, a bird, so then sometimes it could be that it's pierced into the inner organs, and that would make the animal, the animal or the bird treif. And that's the, the-- In Hilchot Treifos in Siman Nun Zion talks about this, that if the animal is quiet, the animal of prey, and the birds, the victims, are all screaming, then the likelihood is that they had been mauled. And as a result, every one of those chickens is now a sofer treif. Now, when if a chicken is treif, treif doesn't mean dead, yeah. Treif means, treif means it's been mortally wounded. If a, if a chicken is treif, if it lays a egg, that e- that egg is, is also forbidden. For ex-- Similarly, if a cow is treif, so then that, that, that milk of that cow is forbidden milk. This is a common thing that they have, uh, in, in dairy farms. Sometimes there's a cow which has got some gas problem, and the, the ol-- the vet will make a cut in the back of the cow, near the back, uh, and to release the, to

21:47 Speaker 1 relieve the gas problem. That cut makes the animal treif la-halacha. So when a, a hechshear is given on milk, so in a-- in addition to just the mashgiach seeing the cow being milked, they also they have to verify that the cows which are being milked haven't been done this operation upon them. And every cow has got to have a logbook or a passport. Every cow has got a logbook. And so for the m-- the cows used for producing milk for kosher will have to be those which have not, not had such an operation. Because as I say, if an animal became treif, so the milk which it produces is treif milk. Now, similarly, if a chicken, a hen lays eggs, but if the hen is treif because it's been mauled, so those eggs are treif. So what's the solution? So now let's take a look here in Yoreh De'ah. This is actually in two places in Yoreh De'ah. Um, one is in Siman Nun Zion, where it talks about animals being mauled, and Siman Peh Vav in the Dinim. So here we can read, "Treif o eino yoledet." There is an s- an understanding l'halacha that a, a creature which is mortally wounded will not give birth. "Vechichach oif shehu sofer treif o veheital bai." Now, a s-- an, a bird which has been through a situation and maybe, uh, it became treif as a result, if it lays eggs, "Mashin ha'osuri achyatu kol beih shetoyan kvar." That in the body of the hen, there's

23:27 Speaker 1 a cluster of eggs. And that cluster, if it was mauled, but that cluster, it will still be able to produce, but it won't be able to produce another batch of eggs. But "Im yitro pam acheiret," if the hen b-starts another batch, so then keshira, then that, that, uh, b-bird, that hen is kosher. "Venei dazeh." How will we know whether it's a new batch or, or the old batch? "Ki sheshas o bensiv leil o letchilas leil o chaf alav yom shlem." If there's a twenty-one full days in elapse, "Chi kein zman ibur." That's like the pregnancy of a, of a, of a chicken, of a hen. So it, it ca-can carry eggs inside it for a maximum of twenty-one days. And then after that, if it, if it survives twenty-one days and continues to produce eggs, so then those eggs are s- are, are, are confirmation that it's not treif. Because had it been treif, it would not be able to continue producing eggs. So that's the solution here. And certainly, after twenty-one days, any eggs which would be laid in this coop, uh, you can rely that the, that that hen hadn't been mauled. Let's move on to the next question. And that is, someone's asking me, someone's asking a question. Going back to the previous question about kiddushin. On, uh... So this is a shliach who was in a, uh, place where there's not many Shamori Shabbos. On the advice of a Rav to minimize Kiddush Shabbos, we made a kiddush for our youngest

25:14 Speaker 1 daughter on a weekday instead, since many extra people would come for the Simcha. Would you advise that we do a Kiddush for each of them on a Shabbos too? We now have a shul with a weekly Kiddush anyway, which was not the case when they were born. Interesting question. I think you've already made the celebration. So whether it was on a Shabbos Kiddush or a weekday Kiddush, uh, or whatever you want to call it, weekday celebration, but you had the berachos of people. So I don't think there's a necessity to start making a new Kiddush. Uh, it shall help them, the shidduchim should come at, uh, on time. If Hashem shown there's problems, then you can always make another Kiddush, yeah? Right. Uh, so someone asked me just namash this past week that, uh, the, the men's mikvah, so there's a, uh, the room where the sink is, is, uh, just outside and the door is often open. So is it okay to make b- a berachah when you wash your hands? He's there to wash your hands and to make a berachah at that position. So the simple answer is that when we-- when the, the fact that it's a different room does not protect from the exposure of ervah. Let's make it clear. It says in the Torah that, "VeHoyo Mahanecha Kadosh," your camp should be holy. "VeLo Yira Becho Ervas Dovar VeShov MeAcharicho." When there's exposure of ervah, that chivyochil pushes away the presence of the Shechinah. That's why we cannot say

26:53 Speaker 1 a berachah in the presence of an exposed ervah. Now, what if the ervah is covered over by a glass, by the window? That's called ervah basashos. That doesn't solve the problem. It still remains the exposure of ervah, so you're not allowed to make a berachah when there's a ervah, when there's, um, un-un-uncovered parts of the body which are normally, normally covered. I'm talking about the lower parts. So then even if there's-- it's be through a window, a clear window, you wouldn't be allowed to make a berach. Certainly, if, if there's a door open between yourself and the dressing room, and there are people there who are undressed, so then you wouldn't be allowed to make a berach. If you turned your back to the room, you've turned your back and you're looking the other direction, because you are in another room, then you could make a berach because technically it's another room. What about the, uh, the water? So we know that the Rebbe was-- this is, uh, from various sources. We know that the Rebbe was quite concerned that water for netilat yadayim, etc., shouldn't be taken from a beis hakese. So, um, I heard that when the Rebbe visited Machane Chana, he made this observation. And certainly, the Rebbe's house were told that the Rebbe was very particular. Water used for netilat yadayim, uh, which he wanted, should be to-- uh, should be pure. It shouldn't be taken from a room which has got a ruach hatumah. Uh, I used to, for years,

28:28 Speaker 1 I used to schlep wa-- When I heard this, I used to carry water from downstairs to our middle floor where our bedroom is night after night when I was, uh, not, uh, so-- too exhausted. And eventually, we, um, we installed another sink in the hallway on the, on the bedroom floor so that there should be a, a, availability to have, um, to have water for netilat yadayim, etc., without having to take it from a bathroom. And I don't know if some of you may receive the Compass magazine. I was asked to write an article about, um, doing Shabbos in hotels. So in hotels, usually the, uh, sinks are together with the, with the beis hakese. So the simple solution is, uh, Baruch Hashem, today bottled water is available. So you, you find either to use bottled water or you go, go down, go downstairs or by the, uh, lobby. Usually, there's a place there you can get water which isn't mamash in a beis hakese. And then to use water from there for, for netilat yadayim. So coming back, so here the, um, the, the sink room, which is outside the room of the-- the dressing room, I think is, is a, in that respect, is a separate room and therefore the Inyan of Ruach Roah wouldn't be a problem. Let's just see what someone's putting here. Okay, let's move on. Um, so someone's asking me question. Oh, so here is that. Let's, let's actually read. Screen's a little bit faneret. Uh-huh. Okay, so this

30:01 Speaker 1 is here, um, about the, the hot water. Now, this is again Sheyur Chesed Hey. As I was saying in Palpe, I was a little bit apprehensive. So let's read it inside. "VaFilu Osah Yedei Nochri." Even if you cooked water or food for a, um, uh, by-- through a goy, whether for a "Choire SheYesh Besachav Na Choire SheEin Besachav Na." A "Bori," someone who's healthy, would not be allowed to partake of that water or that hot food. "Gzeiros SheMeYarve Bishvilo." In case you might come to ask them to, to cook more. So therefore, e-e-even if the goy cooks something "BeHeter" for even for a "Choire," but that's not "Heter" for any, uh, extra, um, drinks or extra food beyond what was done to the "Seirach HaChoire." Okay. Um, someone's asking, "What about a bathroom without a toilet?" I think it's the same thing. It's still, it's a Makom which is, it's a Derech for people to stand there naked, and therefore it's a Inyan of Ruach Roah. There, there is room to differentiate, yeah? There's a room to differentiate that in, in the ear- in times by gone, the, the bathhouse was physically had, had vapor. So it was, uh... You'd come in, you'd feel the, the atmosphere. Much eng- Today's bathrooms is, uh, not-- come out no different to a regular room. That's on the vapor side. On the-- But on the, uh, o- the other aspect of, of remokim ship in the order, maybe the marumim, it's the same thing. It's mayuchid for people

31:35 Speaker 1 to be standing there undressed, and therefore it's, uh, not, you know, it's, you know, it's not, not befitting for saying brochos, et cetera. Uh, okay. So someone's asking if, if a Yid comes afterwards. All right. After we are cooked up. But if the Basche is, is not okay. Let's, let's go on to, um, the next question. Can I then donate tzedakah on account of my future, uh, maaser? So the, there is a safer on tzedakah from the Chofetz Chaim. It's called Ahavas Chesed. And there he, he writes that you can. So again, I have, uh, there's, there's some need which has come up to, to, to my attention. My maaser kitty is empty, so I want to give two hundred pounds from my own money on account that next month that will be from my maaser. So he says that that's okay. Uh, in Surah, it makes a lot of sense. So it's just apprehensive. It says it's not actually bal olam, whatever. But, uh, you have, uh, Poskim say it is okay, so yeah, the answer is yes. Um, let's move on to the next question. Foods. So pareve foods made, baked in an oven that was just now used for pizza. Now, for those who are not aware, pizza is usually made with cheese. So then you have a, an oven which was just used for pizza, and then you put in some potatoes or something, something pareve. Now, does that pareve food become milchig to the degree that if I eat it,

33:33 Speaker 1 I now become milchig, and now I, um, wouldn't be able to have fleishig within, you know, whatever time I have to wait? So again, that's-- the question is: how far does the, does the taste sha-- um, transfer? So if you can see on the notes, I have a reference to a Sefer HaKasherus, which is a very contemporary Sefer. Uh, and he addresses this, and he says, "No, it does not become-- does not make you milchig." So again, you, you warmed up, you, you c-cooked pareve food in a milchig facility. And he says, "Even though it's not perfectly clean." Okay, so that food, those potatoes which are cooked in that, that, that, uh, oven, you won't have them with the, with, with meat. But it's not such a strong thing to make you, um, subject to become milchig, et cetera. Just to explain perhaps a little bit more. Min HaTorah, you're only in violation of V'lo BaShol Echad if milk and meat were cooked together. Min HaTorah, if you'd had a sandwich with a slice of salami and a slice of cheese, and you ate them together, Min HaTorah, that's not an Aveira. But m-certainly Midrabonon, there's a story in the Gemara about someone who says, "In this respect of waiting between meal-- milk and meat, I am like vinegar, the son of wine. My father, if he had cheese today... Sorry, if he had meat today, he wouldn't ch- eat cheese till tomorrow. And I wait from one meal to the next." That's the basis

35:07 Speaker 1 of the Min Hagisro, which is broader Shecan Daraf, waiting whether six hours or one hour, uh, et cetera. But that's the, the... But this is all on the level of, of, um, Min Hagtoiv, which is mentioned in Gemara. But to say that because you had pareve potatoes cooked in a mu-- in a milchig, uh, oven, therefore you should also be bound that you can't have fleishigs, et cetera, for the next amount of time or the other way around, one doesn't have the B'machmir so much. That's, that's what in this Sefer HaKasherus brings. Um, I didn't st- um, trace his sources, but it's, uh, Dvar Hamestaber. Right. I'm, I'm gonna finish a little early today. I wanna share with you t-two more things. One is about Shalom Aleichem. So last week, we discussed about saying Shalom Aleichem if you're doing Kiddush Livana and you're all alone. There's no one else there to say Shalom Aleichem to. Do you say Shalom Aleichem to the, to the moon? And, uh, so someone, my... Actually, my future Chosson, future aidim, he sent me the, the reference to the Shaaret Filloh. Now, Shaaret Fi- Shaaret Filloh is the earlier edition of Shaar HaKol. So the Rebbe's Eil Tzedakah, Rav Ram Dovid Lachaert, Rav Nicolaiv. So he publish-- He pub-publishes a, a, uh, siddur. He published a Torah air siddur. Now, just maybe of interest. And he passed away Taf Resh Mem Tes. In, I think, some, somewhere around then. In Taf Resh Chof Ches, that's twenty years earlier, there's a

36:57 Speaker 1 siddur published in Vilna, and he's very much involved in that publication. Um, and the Rebbe's-- And the Rebbe Misforim, which are in, in captivity in Moscow There is a siddur which belonged to the Rebbe Maharash personal, um, his personal siddur, and that was published in Vilna, Tof Reshof Ches, and Rav Lavut was involved with this. In the pre-- You can see in the, in the beginning of the volume, you can see that he's involved in the, uh, preparation for printing. Koponim, at some stage, I'm not sure which year, he publishes Shaarei Tefilah, which is a, a, a, y-- study of the Yom HaTefilah. And later on, he publishes a new edition called Shaar Hakal. In the Rebbe's Reshimas, Reshimas HaYomen, there's a comment that the Rebbe Rashab-- Rebbe Rashab was born Tof Reshof Alef. So he was, um, when the, when the Rebbe Maharash passed away, he was twenty-two years old, Tof Reshof Mem Gimel. And the Rebbe Rashab gave stacks of information, of, of comments to, to Rav Lavut. Rav Lavut was, was, uh, was, you know, shocked that such a young person should have such a wealth of information. And there is, if I'm not mistaken, an expression, "Ahalve Shaar Hakal is from the Taten." That, uh, uh, fifty percent of the Shaar Hakal is from the Taten. So anyway, the Rebbe Rashab was evidently very involved in giving feedback and contributions to the Shaar Hakal. So now we have this story in the ear- fir- first edition. So it says the following,

38:39 Speaker 1 "Veraisi meiadmur ba'al tzemach tzedek zal." This is Rav Lavut is writing in the ear- first edition. I saw from the Tzemach-- the Rebbe, the Tzemach Tzedek, that he was in the Kaddish Levona on his own, and he said, "Shalom Aleichem" on his own. And that is corresponding to, that fits to the reason of the Mekubalim that you say, "Shalom Aleichem" for a spiritual reason and not necessarily to the one who's standing next to you. All right. So you have here that the Tzemach Tzedek said Kaddish Levona on his own, and he said, "Shalom Aleichem" on his own, on his own. Then you see that this story is not in this next edition. See, it was taken out. Obviously, knowingly, it was taken out from the next edition. Why was it taken out? I have a question. How does-- How can you say, first of all, because the Rebbe has, has meshig-pe-people with him. He has a gabbaim, etc. How could it be that he said Kaddish Levona on his own and someone saw it? If someone saw it, then the Rebbe wasn't on his own. So the, the maise is a bit of a strange maise. And, uh, and Lava- and Lavut is not saying that he saw it himself. "Veraisi meiadmur," it seems that he s- he, he said, he read, he read somewhere something like that. But at any rate, strange story. And the, the strongest thing is that it's not, it's not printed. It was taken out in the subsequent edition, which

40:07 Speaker 1 means that it doesn't have the full credibility. Maybe it was an idea. That was last week's discussion. You can say, "Shalom Aleichem" to your wife also. I mean, it wasn't his wife, it was another woman. It wasn't Eidis. Okay. Let's move on. Okay. Um, ein let's tzach, and that is about being mafsik between shaliyad and shalosh. Now, I mentioned last week that the Alter Rebbe in the siddur says different to the Shechinah Oro. The Shechinah Oro, he says, "Do not interrupt between shaliyad and shalosh to answer davosh and bekidusha," because then you're gonna have to say an extra berakhah on the shalosh. It's a megadim ha'rokh hashem tzricha. In the siddur, what he says, normally on shalosh, you don't say a berakhah al mitzvas tefillin. But if you are caught in the middle of putting on tefillin and you hear Kaddish. So you should answer. Ah, as a result, you're gonna have to say an extra berakhah. But Ashkenazim always say al mitzvas tefillin. So no big deal. Nicht gefarlokh that occasionally you're just gonna say an extra berakhah on the shalosh. That's the Alter Rebbe's hachluh. What discussed last week was the Alter Rebbe says so about kiddushe, uh, ka- ka- l'mishenah avoh kaddish and a borchu. He does not mention moedim. Although la- uh, nearby, he talks about being mafsik in the middle of birkas kishmei. He mentions moedim on the same footing as the other three, as davosh and bekidusha. Here, he doesn't mention moedim. And I mentioned last week that Rav

41:36 Speaker 1 Lemberg, in his Sefer Hefsik B'Tfill on the later edition, he says that you should not be mafsik to answer moedim anachnu l'och between shaliyad and shalosh. So after Shabbos, I got a message from Rav, um, Sholom Ber Weinberg in Kansas City, which included in the list of eminent amilekhakhakhim who enjoy listening to this shiur. So he sends me back a message that when he, uh, turned Bar Mitzvah. So his father, Rav Yosel Weinberg, alav hashalom, his father brought him to Rav Shmuel HaVidon, alav hashalom. And Rav Shmuel told him this, that although it seems-- it looks like in the siddur you should be mafsik, lepo'el you shouldn't be mafsik between shaliyad and shalosh, even to answer l'mishenah. But this is very practical, yeah. The Hasidic dimension makes sure that by the time the chazan starts choidu, they're already wearing talison tefillin, and they start together with the chazan, but not everyone is so mesuder. And it turns out that many people are putting on tefillin while the chazan is saying Kaddish, or they, they would be here while saying Kaddish d'Rabonam. It's a very common, common thing. So should you be mafsik in middle to answer? So the Alter Rebbe says yes. Now Rav Shmuel HaVidon says no. So here we have a letter from the Rebbe, yeah. It's from Chelek Tzvah, page kuf peh heh. "Milishain Admor HaZaken Shelo Livatul Chulu Mukech DeChiyugu." So this is the Rebbe's, uh, uh, responding re- re- relating to this thing about between shaliyad and shalosh. And the

43:08 Speaker 1 Alter Rebbe says that you, you-- that Let's read the lotion here in note Dal. Now, the notes, what you have on the, on the screen here, this is from this, the Shulchan Menachem, where they've got the letters of the Rebbe on Sefer of, of Shulchan Aruch. Um, those things which are Negeila Al Ha'arech. So the Alter Rebbe, in Sefer says you can relay, rely on the Seforot always says, um, on mitzvot tefillin on the Shel Rosh. I normally, we don't say a brocha on the Shel Rosh. But he says you can rely on them. Shelo livotel mei'ani ha'dovesh b'kidosh. Not to miss out on answering a dovesh b'kidosh. So the Rebbe is reading from those words, Shelo livotel, mu'kal zechir, that's a chir to interrupt. Okay. Last week I mentioned something about the, uh, letter of the Friediker Rebbe in, during the war and, and read to the Chassidim in Vilna. And so this is what's in the footnotes over here. So let's read this carefully. The Igrot Koidesh of the Friediker Rebbe says the following: Auf shalt pi din. You're allowed to be mafsik between shel yad and shel rosh. And when you interrupt to answer Amen of Kaddish or, or Kidushe, then you have to make another brocha on the shel rosh. However, ro'yel dayek should be careful not to be mafsik between, in, in, in between the shel yad and shel rosh, and shelo leharbos b'brochos. And not to, uh, incur making an extra brocha. So ostensibly, this is contrary and to

44:34 Speaker 1 what the Alter Rebbe says. And, um, this is possibly the source what Reb Shmuel Levite was saying about not answering. So in the notes of the publisher, so they, they suggest that it's not a contradiction here between the Friediker Rebbe's letter and what the Rebbe is saying and what the Alter Rebbe says, that there is a chir. That if, if you are confronted in the middle of sh- putting on tefillin, you sh- you are obliged to, um, interrupt. The Friediker Rebbe's writing, shero yel dayek shelo lehafsek, means you should be careful to avoid getting into a situation where you'd have to be mafsik. So let's say you're putting on tefillin, they're about to start, uh, Kaddish. So wait with your putting on tefillin or you can, if you are, uh, able to have the influence, they should wait another minute till you put on your shel rosh, and then that way you av-avoid. So avoid getting into the situation. But if you are already in that situation, bediaved, then you'd, you should be mafsik. And indeed, he says, you can read the, this into the words of the Friediker Rebbe's letter where he says, ro yel dayek shelo lehafsek, which is an interesting lotion, yeah. It does- doesn't say categorically you should not be mafsik. Ro yel dayek shelo lehafsek. It doesn't say, yeah. Because he's, he's saying take the efforts that you shouldn't come into a situation where you have to be mafsik. I'm going to share with you one last thing which I

46:04 Speaker 1 don't have on the screen, and that is some mis-- Someone sent me a, uh, question about a door which the regular front door, but the top is domed, like a curved top. Now, very interesting because we just learned in Gemara, in Gemara Yoma. So we j- we just learned this qu- discussion about a domed top door. And, uh, the Paloche is for sure it's got a ten tefachim height and four tefachim width. The question is, chai bimazuzah. So now, the question here is: How do you measure the inyon of, of, of the top third? And this is an, a, a, uh, serious dilemma. So the question is like this. I've got the vertical door posts, and then I've got a curved top. Does the curved top all belong to the lintel, and therefore the mezuzah should be on the top third of the straight posts? Or do you say no, a little bit of the top is obviously the lintel, but the rest is like the door posts, and therefore you should put the mezuzah in the top third of the overall height? And that can sometimes be, uh, a bit of a conflict. Uh, and but the way the, the... I don't have the picture on the screen. It should be as high as possible on the, on the straight path. If it's a conflict, I would, I would still say to put it on the straight rather than on the curved. There is a sevarah, first of all, there is a sevarah, as

47:49 Speaker 1 you know, that if a very tall door says, "Yesh shama, you can put it in shoulder height." This yesh shama is also quoted in Tosafot in Yoma, which we just learned. Um, so that's, that's brought in, in, in the, uh, in Poskim, that if it's a very tall door, some, some Poskim say you put it shoulder height. Although the Rebbe Rashab told Rav Yaakov Landau to put it on the top third even with a tall doorway. Okay. Um, but that's, that's one cheshbon. Another is some, some Poskim say, although l'chatchila the, the mezuzah should be in the top third, but if it's in the top half, it's still considered still kosher. So as I said, so just come, so just to summarize this last point. When you have a, a doorway which is starts off straight verticals and then you've got a dome on top, it would be something to ask a shailah exactly how to measure the-- what, where do you-- where is-- how do you measure the top third, where, where to put up the mezuzah. And if it's negeila maysa, ask a shailah and hopefully you'll get good guidance. I see, uh, one more que- one last question here. Is milk from a treif cow mixed with milk from a kosher cow? Does it become kosher? The answer is no. If the milk was, uh, it-- If you have a mixture of non-kosher and kosher, so the g- you-- the general, um, psak is that that is not kosher. That's... All right.

49:19 Speaker 1 I'll wish you all a gut Voch, and it should be, uh, living up to the inyon of marbim b'simcha. That's we should see lots of simcha. And simchas hageulah. Geulah of the hostages. A, a, a, a, a shalom. Nasat shalom be'aretz. And geulah shleima b'mashiach tz'dkenu b'meheira b'yomeinu amech. A gut Voch.

49:41 Speaker 2 Amen.

49:42 Speaker 3 Amen.

49:43 Speaker 2 Thank you.

49:44 Speaker 1 A gut Voch.