ויקהל – שקלים תשפ״ד

00:24 It says Rayakel and it says Tsadak, so I hope I'm not, gonna get confused. A gut Voch. Welcome to tonight's cheer. And for those who clocked in half an hour ago, I apologize, but please send me your email. I'll put you on the list and you'll get updates of the, uh, any rescheduling, especially as we're coming up to the change of the clocks. We're gonna have to reschedule. We have our annual vote, whether we're going to go for Thursday evening or for Sunday evening. Um, so we'll be in touch. First thing tonight we have is about-- someone asked me about the Mincha. Is how, uh-uh, about women not doing or avoiding certain Malacha, certain activities on Motza'i Shabbos. What's the source for it, et cetera. And how far do we go about that? So here you can see on the screen, we have here from the Magen Avraham, Elyah Rabba, and then we'll have from the Piskei Teshuva. So one at a time. The Magen Avraham, this is in Siman Res Tzadik Tes, the Dinim of Motza'i Shabbos. And it says that there are-- the women, uh, who-- It says like this: "Women who have a Minchah not to do Malacha Motza'i Shabbos, ein Mincha. A Mincha is only until the t-the time that Tzibur have finished their davening. That's what the Minhugim," probably Isaac Turner, whatever, "Early Minhugim and the Tour. However, mi unagu hanoshim sh'lo la'aseth Malacha kol Motza'i Shabbos. It brings Rabud Aharon that there is indeed a Mincha of women to

02:21 avoid doing Malacha the entire Motza'i Shabbos." This is also now looking at the Elyah Rabba, who was a generation or two before the Alter Rebe. "Mi unagu ha'olam sh'lo la'aseth Malacha kol Motza'i Shabbos." And now he doesn't even qualify women. He just says not to do Malacha Motza'i Shabbos. Brings a Kol by the Tashbets. So there seems to be some kind of Mincha of avoiding Malacha, not rushing Motza'i Shabbos to, you know, start painting the ceilings and, uh, chulu v'chulu. Um, right. Then we have in the Piskei Teshuva, so it's a contemporary Sefer. It says, "In many..." Although he brings that some say it's no problem to do Malacha Motza'i Shabbos. "In many kehillot, holy congregations, communities, there is a tradition that women will not do heavy Malacha." Now, this is a bit helpful because he quantif- qualifies what do we mean by Malacha. It means sewing, weaving. Okay. Um, painting as in, uh, art and other Malachas which require in-in-intense kind of, uh, input. And that's the whole Motza'i Shabbos, even after Malach Malchet. Okay, so we have here various Minhugim. I would say that nowadays, Baruch Hashem, doing the laundry is not such a strenuous... I know therachona of preparing and sorting. Um, you know, I'll have to be careful what I say. But, um, but the actual pressing the button that it should start working, that is not such a big deal. So if there are certainly, uh, if you have been doing it till now, that's okay. Um, and also even

04:02 when there is this Mincha, when there's a bit of pressure, then one can be mekil. But there is a background to this idea that Motza'i Shabbos is still this, the, as we discussed a few weeks ago, beautiful Sicha, that you have-- although you don't have Kedushah shel Shabbos, but Birkat Shabbos continues in Motza'i Shabbos also. And that's because, uh, the Rebbe di-discusses that when the Yidden were in the desert and they had the Mon, so the double portion for Shabbos, the double portion. So it was, there was a Shabbos day meal and then for the Motza'i Shabbos meal. So that's the Rebbe discusses about the source from Malach Malchet. So there is still the aura of, of Shabbos on Motza'i Shabbos. There is therefore also the, um, uh, not saying Tachnun until Chatzois. After Chatzois is already considered the next day. That's how it's in the Rebbe's letters. Um, right. Let's move on. So now came up this following question. A, one of our local fine Yidden, after seventh of October, after Simchat Torah, he undertook to say Kaddish for one of the Kedoshim. Okay. So now someone who-- He teaches the children Bar Mitzvah. And so they, uh, they lost-- the child lost their grandparents. The parents are not so involved in, in saying Kaddish kind of thing. So he has off-- he offered to say Kaddish. Now, now he's, uh, on their behalf. So he's asking, is it better that it should be for money or is it makes no difference? Not asking

05:45 for economical. He's asking whether in ruchniut there's any difference whether the parent-- whe-whether the, um, child who needs to say Kaddish and wants to delegate, whether he should or, um, should be for payment or not. So now- Where would we find all of these dinim? So the main address for this is actually in Siman Kuf Lamed Beis. That's after the end of Shacharis. So Kuf Lamed Aleph is about Tachnun. Kuf Lamed Beis, there you have a lot of discussion in the Ramak Avraham about the Minhagim of Kaddish, and we discussed this before. Sometimes it would be a, a whole politic who comes first, et cetera. So the address of this is in Siman Kuf Lamed Beis. In that long stretch in Kuf Lamed Beis, the Ramak Avraham quotes, "Mashma B'Binyomin Zev, D'Mutav L'Ivnoi L'Haskir Echad L'Makaddesh B'Komoi Mi SheYom Ha'Ach Bechina." He quotes from the Sefer Binyomin Zev. It's a T'shuva Sefer, who writes that there's a preference, Mashma. I actually read through the, that, that, uh, article in the Sefer Binyomin Zev. I didn't see it clear, but that's, that's I guess the D'yuk of Ramak Avraham Mashma. That there is a preference that there should be by payment rather than it should be done for no payment. Now, as I say, it's Mashma. There's no explanation for this. It's not even said explicitly. It's a Mashma. So what exactly is the Svara? I could j-- I can see, and in the, in the Sefer Binyomin Zev, what he does discuss the famous story

07:26 of Rabbi Akiva, who sees a person who looks very b-a blackened face and is, is in, in, uh, anguish. And it turns out that this person was a person who passed away from this world and is suffering in the Aiyul HaMaves. And Rabbi Akiva asked him, "Is there anything I can do to help you?" And he said that he has a son, that if the son would say Kaddish. So Rabbi Akiva looks up the son, and he teach him, teaches him how to read. Then he teaches him say Kaddish. Then he brings him to Shul to say Kaddish. And then they, some time later, a few months later, he meets, Rabbi Akiva meets this, uh, Niftar again, who g-who's very relieved, very grateful for the fact that his son was saying Kaddish. This is a famous story. So the Binyomin-- In the Binyomin Zev, he discu-discusses why did Rabbi Akiva not say Kaddish on his own? Why did Rabbi Akiva not k-re, re, hire someone else to say Kaddish? Why was it imperative that it should be the child? So he's, he's, he's bringing here the idea that for a child to say Kaddish for a, for a parent, that's because the child is, is the offspring of the parent, was brought into this world by the parent. That the child making a, a Kiddush Hashem, saying Kaddish for the, for the parent, that's a merit for the parent. A pa-parent to say for a child is love, love kid. Ah, you see that Dovid

08:46 HaMelech, it says in the Gemara in Gor Soita, he, he was able to elevate Avsholom that he shouldn't go to Gehenna. The whole thing, he said, "B'ni, Avsholom. Avsholom, B'ni, B'ni." Uh, eight times he said, um, the word B'ni. And the Gemara says that was, that was to, to elevate him from the seventh door to Gehenna and to the-- into Gan Eden. So you see that the-- I see that the, the answer already, uh, is given that this was in the way of T-Tefillah, but not, not as a Kaddish. However you explain that. So the question would be simply, what is the connection between this man who's standing in Shul and saying Kaddish and that Niftar? If there's a biological connection, okay, that he's the offspring. But otherwise, there's someone in a, in a different, different part of the world, passed away, and this person is saying Kaddish. What's the connection? If there is, uh, especially if it's a child who's giving of their money, which is their energy, and giving it to this person to say Kaddish b'mihra, then that can be somehow some association. This is purely my own Svara. I, uh, meanwhile, this came to mind, and I spoke about this on Thur-- on Wednesday, and one of our listeners sent me the following. There is a, an interesting, um, Zonis Dafin. There's a discussion whether in a case where, whether a, a son, where the child passed away, Mo'ed Etzan, whether the father should say Kaddish for the child. This is--

10:22 And whether the child or the father could have parents, doesn't have parents. And I, I heard that Rav Ashkenazi was adamant that a parent should-- a father should not be saying chi-- uh, Kaddish for his son who passed away. Very, very strong about that. So in the Hiskashrus Journal, so those who are-- want to look it up, listen carefully. In issue number Taf Reish Mem Daled, which is six forty-four, and in issue number Taf Reish Mem Tes, which is six forty-nine, there are a couple of articles about this. And they also have a, a letter of a Rebbe to someone called, uh, Yalov. And there, there's a discussion about Rav, Rav Franco. So Rav Shalom had, had some idea that a child who's under bar mitzvah, you don't need to say Kaddish altogether for them. Something on the-- Um, but the Rebbe there, he kind of disagrees with that, and he says Kaddish should be said. And but meanwhile, there seems to be the understanding about the father would say Kaddish for the child. But that's not the main emphasis of the-- of that letter. It's, um, and, and then you have other sources, uh, of, of not. Of not. So, um, Zonis Dafin, but there is-- There-- That's an address where this is discussed, whether it is a good idea or not. There seems to be that, uh, a possible idea that the, the, the anguish of day by day, the father having to say Kaddish can, for some people, can be very, uh,

11:53 difficult for them to handle. Um, Ari is, is sharing with us that he came across two versions of this story with Rabbi Akiva. One is whether the child said, um, Kaddish. The other one is that the child said Bar-- Led the community in saying Baruch. Either way, the word is that the son obviously was brought to Der Hayosher and was a yichus for the, uh, fa- the father in Elam HaEmes. Let's move on to the next question, and that is, a shliach somewhere in Europe, as many fine shluchim do, lays on a generous kiddush. It's a gevaldiger zach because this kiddush, a lot of people don't necessarily, uh, have-- make a Shabbos meal at home. And what-- if they don't stay in the Ba- Chabad house, they may, you know, uh, keep themselves busy in ways which are not so Shabbosdig. So they lay on a Shabbos meal and they have, uh... And the people spend another couple of hours in a, in a, in a Shabbos atmosphere, which is a gevaldiger zach. Meanwhile, he's noticed that they have a fish course, and then they have the cholent. The cholent is fleishy. See? Then you notice that some of them are mahader, they're taking the pasta which was served at the first course, but not because of fish and flesh. They're taking pasta and, uh, they're putting it into the cholent. They're taking hummus and putting it into the cholent. And he's worried, is there any issue of them do-- in your Bishul because of,

13:31 um, cholent might be like a dover gush or whatever. So he asked me a question. Yeah. So let's read first of all, this is in Siman Shen Yod Ches, the Alter Rebbe's Shechinorach, um, about, yeah, th- about putting foods in a kli sheini. So there are those who say that even in a kli sheini thing, if you put foods in, in a, in a kl- a kli sheini, which is a hot, a hot liquid, in a, in a kli sheini is also going to cook. Th-this is only if it's dvorim rachim, soft foods, which will be able to cook also in kli sheini. We don't know what is considered dvorim, um, rachim or otherwise known as kalei habishul. And possibly bread also will be under this category, and therefore we would not take, let's say, matzah and put it into a kli sheini of soup, et cetera. And this, this also applies to other foods. We're not sure what's called kalei habishul or rach, dvorim rachim. And he says, "V'yesh laach mevikulon l'vad mebetavlin shehetiru hachomen befeires litnan bekli sheini." But seasonings are allowed to be added into kli sheini, and also liquids. Alter Rebbe says all liquids can be added to kli sheini, so therefore, let's say a cup of coffee. In kli sheini, it's not a problem to add liquid, to add milk, uh, cold milk, not a problem. Um, so now the word which we're, we're focusing on is that tavlin you are allowed to add in kli sheini. So there is

15:12 a concern of adding, um, raw foods to a kli sheini. So now let's look at this bowl of cholent. The bowl of cholent has got... It's made with potatoes and beans and then barley, whatever, and it's got hot liquid. So I don't see that as a dover gush. Just to explain something. Some-- There is a concept of a dover gush, which is a mass. A mass of food, let's say a kugel, which is a mass, there are those who, the Maharshal particularly holds that that retains the status of kli sheini even if it's been m-moved to another kli. I don't see that as being true largely in the case of cholent, unless it's a very dry cholent. Usually, if it's got a fair amount of liquid, then that would not be qualifying as a dover gush, number one. Number two, it's a humra of the Maharshal, and the Alter Rebbe kima doesn't bring this whole word of do- of dover gush. M-- Let's come back to the main issues here. He's taking pasta and putting it into the cholent. The question of Bishul, well, the pasta is cooked already, and therefore it's ein bishul achar bishul. Adding the pasta is not a problem. So you're allowed to take, you're allowed to take a cold lochsen and put it into a bowl of, uh, a hot bowl of chicken soup. Not a problem, because it's ein bishul achar bishul. Question is about the hummus. Now, I'm not familiar whether hummus has been cooked before. Even if

16:42 it hasn't, so the hummus would be like a tavlin, would be like a seasoning. And therefore, the Alter Rebbe has said here that the seasoning, it's doesn't, uh, it, it doesn't fall into the category of kalei habishul, and you're allowed to add it to kli sheini. The issue I think, though, is also that we're talking here about not whether he's allowed to do it, but he's got guests at the Chabad house, at the table, and is... They are other... You know, I just described what the, what this, what the story is. And the question is, does he have to intervene and tell them, "No, you mustn't put the pasta, you mustn't put the hummus in there." Or he can, uh, you know, ignore it. I feel that there's plenty of ground to say that it's not a problem. Let's move on. There was someone who submitted a quote here. So one of our listeners is saying, in the name of Rabbi Levi Yitzchok, that one sh- that one should pay for a said, a kaddish saying, because in Shemayim, otherwise, otherwise in Shemayim, the one who says kaddish will get the benefit, not in the Shamayim, unless the child buys it. Yeah, that's the idea which I was saying, that, that it has to be somehow that the, the payment kind of links the kaddish saying to the, to the beneficiary, the intended beneficiary. Thank you. Let's move on. So that was number four. So someone, a shliach somewhere in, uh, somewhere in the world.

18:05 Okay, we'll leave it at that. Um, without identifying, he asks me that he's even, you know, he's hired a magician for- Purim. For a Purim event. And one of the tricks which he does is with playing cards. Playing cards, I mean with the spades and aces and que-queens and kings and jokers, uh, et cetera. So I responded on two levels. Number one, hiring a magician itself is a problem. And then we go about the, the playing cards is a separate problem. So let's look at one thing at a time. So here you have Yedidiah on the, on the screen. Yedidiah Simon Kofain Tez talks about the enormity of, of witchcraft and magic and conjuring. There's a word here, "Ouch es es ho ein ai," one who seizes the eye. That's for, is, is... That's "Achizas ein ai," a manipulation of the eye, is also forbidden. So there is a kind of magic which is using spiritual power, and then there is manipulation of the eye. And this is on the post it says, "Loisa nachashuva loiso eineinu." So, one of the translations of "Loiso eineinu" in Chazal is Achizas Ein Ai, manipulation of the eye. And here you have the, on the margin, you have the Shach, and you can see on the screen from, uh, Simchat Torah Yitzhan. He quotes the Bach and the name of the Rambam, but also Achizas Ein Ai, manipulation of the eye, even not with witchcraft, just through, um, sleight of hand. Sw-swift movement is also forbidden. That's the

19:47 definition of Achizas Ein Ai. I remember once seeing a fellow, um, playing with, with cherry tomatoes, and he kept on pulling more and more and more out of his mouth. It was just, you know, as if he had twenty tomatoes in his mouth. He was obviously somehow, uh, playing on our eyes. It was very entertaining. Um, but that's, that's what... Yeah, if you look up the Rambam. Now, the Rambam, as you see, is not in Sefer Hayyad. The Rambam in Sefer Hamitzvos, which he wrote in Arabic. Well, that's irrelevant, I think. But he describes very much that kind of thing. A, a, uh, not, uh, using any spiritual power, just sleight of hand. Now, there is a tshuva in Igres Moshe who disagrees with the Bach, and he says it's okay, something on those lines. Um, you know, it's very strange. You have a Rambam who says that, um, that it's, it's forbidden, and, uh, Moshe seems to be a little bit, uh, lenient on that. But the fact is, it's, it is, it is an issue. Um, there is a letter of the Rebbe saying... Now, in the notes, you have a reference to the Sivim B'sti Ashlichas. So in volume two, I wrote a chapter about events. Event planning, et cetera. And in that, I have here an entry about this question, where the, it, the, uh, Igres Moshe is quoted and also a letter of the Rebbe, where he says, "If you are having this kind of entertainment, it has to be

21:21 Al Pi Shuk Hanarach." What does it mean that it, it has to be Al Pi Shuk Hanarach? Is either, is, is, is there any leeway Al Pi Shuk Hanarach? So that's, uh, not, not such a clear, uh, thing. Here you have a, a couple of... It's, it's not a, a really a straightforward thing to employ a magician, conjurer, um, one who manipulates the eye. Okay. Now, that's one thing. Now then, the other thing is about playing cards. So this was his second question. Which was the only-- It was, it was the only question. He didn't a-ask about the magician. That was my interference. Now, on the HaKitzot Shuk Hanarach was written by Reb Shlomo Ganzfried. And when he had longer, uh, discussions rather than Halakha, like a Tosafist kind of thing, so he calls it Lech Em Aponim. In the edition published with the Misger Shes Shuchan Otzot She'ar Hav. So he, uh, he also kind of adds a few such kind of, uh, notes, and he included this in the Lech Em Aponim. So just clarifying, this Lech Em Aponim entry is not from Rav Ganzfried, but it's from the Misger She'ar Hav. That's what it says here. "Agos mi bal ma ha Misger She'ar Hav." So now this is in Siman Kuf Lamed Tes because when people played dreidel, it seemed to have been a popular thing that people would also do other gambling together with the dreidel thing. And so he quotes here, a, um, outspoken rebuke for those people who pl-play

23:00 with cards. And he refers to the Rekeh, Rabbeinu Yona, Toras Oshon, who, who says you should fast forty days for repentance for having played cards. Now, I did not look up any of those three sources. I don't-- Not familiar with the Sefer Toras Oshon. He then refers to the Sefer Ohr Yisroel. Again, I'm not familiar with that Sefer, but he, and this is also quoted in the Sefer Nun Heh Shin, Nehar Shalom perhaps. Again, I don't-- wasn't able to trace all of this. But he's saying that he discusses at length the, you know, playing with cards. And he says, "Hayore et devar Hashem," one who is fearful of the word of Hashem. "Yarchim," the organization, should keep a distance from this sin, and he would be of-- it, it'll be, uh, given to him the brocha, "Hashem oleim yichle." That's the first five lines. Then he brings from the Kedushas Levi, for the Bardichever, also in his droshas of Hanukkah. And so he says, "You should know that every card has got a great tumah, uh, im-impurity." And he doesn't want to go into detail of, of that impurity. And he says, "You should know how much, how much trouble and o-um, obstacles there are through this, uh, game." One is that when you're playing, you forget about Hashem. And then, um, secondly, I think I, I'm, I'm, I'm pretty sure that it's considered stealing. Of course, when there's money. You're gambling with money. And the third thing, you're metam'e, you're impure, you're impurifying yourself.

24:32 And it's, it doesn't-- It's something which is something which one shouldn't want to associate. Therefore, he says, "My brothers, my, my, um, dear ones, I, um, I plead with you. There should not be... Don't take this lightly." And he says, "Use the time for learning Torah. Go to a Talmid Chacham and listen Torah from him, and then you'll have the light of the mi-miracle of Hanukkah. Hashem should provide us with the miracles and wonders of His Torah. B'meheira b'yameinu, amen." So anyway, so the, the Kedushas Levi is, uh, Bardichever, who generally we associate with being very Melamud Chassidus. But here, actually, he's quite outspoken to keep a distance from playing cards. He says it's a klipa. Now, the fact that people are so obsessed with playing cards, that shows you it's koach haklippah. That there's-- It's, it's, it's, it's got a pull. And yes, it's, it's got a power. And for that very reason, we should keep our distance from it. Right. Um, so someone is pointing out that someone-- some that Rab Be'she, uh, is meikel, or some possibly by meikel if the m-- if the, uh, entertainer shows how he did the trick, that should take away the issue. So possibly... All right. Let's move on. If I'm gonna learn... Really? One, one can try to find other entertainers. We have here bikvarot by the, uh, event like Boima, et cetera. He brings, uh, fire jugglers and, uh, tightrope walkers and, uh, other meises. Now, the magicians are not the only ones. You

26:10 can have people make stuff out of balloons. There are different things you can do to entertain without dafke bringing magicians. Okay. So here, very interesting. Last week, we had a discussion about saying a bracha at the sink, which is just out in front of the mikvah, if you remember. The mikvah door being open between the dressing room and the sink room. Then someone asked me that he takes his son for swimming sessions, and he himself doesn't go into the pool. So he's waiting 'til his son finishes. He waits in the other room. So then you might ask, "What does he do this time?" So he says, "Can I do my chitas in the dressing room?" The dressing room has got-- It's a, a large room, and it's got cubicles. Each cubicle has got a curtain. And so he's allowed to sit in the cubicle of his, uh, where his son's stuff is, and to sit there and do his chitas and Rambam, whatever. That was his question. And then listen to this. Then I'm learning Gemara. I'm learning Gemara in this, um, omud yud mi. So in daf yud, omud alef, there's a whole discussion. What a Shabbos, whether you're allowed to say Kirshbaum in the Merchatz. He says-- Then he says, Rab Be'she says, "You are allowed to. You're not allowed to." And then talks about the inner room, the outer room. So I saw, you know, all these, these things coming together. Well, me-- oymas-- ze oymadarshay. So we have the discussion in

27:33 Siman Peh Dalet. This Gemara in Shabbes Daf Yud is brought in Siman Shulchan Aruch Herchayim Peh Dalet. And he says, "If it's a brand-new me-- When it said you're allowed to say bracha, um, Kirshbaum in the Merchatz, that's talking about a brand-new facility. It hasn't been used yet." Oh, the Merchatz Yosher, and that's on the top of the screen. If it's a used-- it's been used already, then we're going to identify three areas in this bathhouse. Ba'as Hachritzei, in the outer chamber. Shekol ha'omnu shom heim levushim, that everyone there stands is clothed. Then you're allowed to read Shema and to daven. In the middle one, some are dressed and some are not addressed. Then you can greet someone with the name Shalom, but no Shema, no D'vrei Torah. Then there is a line after the alef in brackets, Afilu besho she'ein shom od oim, od om ohrim. That the status of a-- the in-- the middle chamber being i-i-- an, an unfit for Torah and tefillah is even when there's no one undressed there. That's very, very important for our discussion here because this Chinese little boy is often at the pool, and there's no one there. So is the status of this chamber of it being inappropriate because it's a place where people don't undress, even when no one's there who's u-undressed? So that's Alter Rebbe's position. Now, actually, this is a machloket of early poskim. And some early poskim say that if there's no one there, you are allowed to say D'vrei Torah.

29:14 And here, the Alter Rebbe has poskim like the Bach, et cetera. And that you can see when they have this symbol, this alef, is the Kuntres Acharon. Here, the Alter Rebbe in the Kuntres Acharon, um, establishes why he poskim that even if there's no one there, also the status of being a, uh, a dressing room where people go u-undressed is-- remains even if s-there's no one there. Okay. So therefore, we do have a problem for him to say his chitas, et cetera, in the cubicle because that's a place where people get changed. So I looked around a little bit, and in the Piskei Teshuvot, he talks here about also in Siman Peh Dalet, talks about the dressing room. If it's even, uh, it says this, uh, it's, it's-- He, he says the same thing. It's, it's got like the cheder and so on, but you're not allowed to say berachahs. Here it is allowed. Okay. And then he says, "HaMeikel ha'orech shom v'lo yima shahar D'vrei Torah, yesh lo al mi lisnoch." As I said, the Mishnah Berurah brings both opinions. And so he's been mentioned, but the Alter Rebbe for us, the Alter Rebbe says it's, uh, als-also, that's not okay. So in the dressing room, inside the cubicle... Okay. What about-- I, I spoke to the Gemara today. What about in the main room, the main dressing room? So if it's everyone who dre-undresses, undresses inside the cubicle behind a curtain. So in the main room, no one's going there undressed. In other

30:46 words, no one's going there with their ervah megulah. They may be going bare-chested, but not going with their ervah megulah. So therefore, in the main room, you can sit there and do your chitas. But actually, there comes a schorrer that you could also say in the pool, at the poolside. At the poolside, there is, uh, everyone's there is, is their ervah is covered, so you're allowed to, uh, sit there with a Sefer. So now, just as a chiddush, yeah? So in the Piskei Teshuvas, again, he talks about this, and this is actually very relevant on the Frum beaches. Now, it's a ...</See, people go there on Friday, uh, to the beach. Are you allowed to sit there with a sefer? Not saying you should sit there bare-chested with a sefer. You're sitting at the side and, uh, someone else... There are other people there who are, uh, who are just wearing swimming, uh, uh, trunks. Would you be allowed to sit there with a sefer? Are you allowed to say Devar Torah? Apparently, the Minuchah used to be make all of that, yeah? That's what I was told when I was, uh, uh, my... When I was in yeshiva in Eretz Israel. Look, it says, says the following: "The Inyan Harochatzos who bathe in the sea or by a pool, one can take the view that you're n- that you, that you are allowed to say brochos and Devar Avedushe in the mo- in the water or nearby because the people are not going totally

32:06 undressed." So that's, that, that's, uh... I'm not saying it's, uh, Sidra Shahangagi. I'm just saying whether it's pe-permitted Halacha, yeah. Now, just want to pick up one more thing. Looking there, he writes the following. Um, he says, "Vechein HaMel Tachot BeChadrei Halbasha," the dressing rooms at the beachfront. So he says it's, it's, um, uh, "Miderch Val Eimei Halchim Arumi Eladu Zev Devar Avedushe Bikdush." Um, beMachilas Kroydo, he made here a, an, a mistake. He-- because his source is, he's saying here that in the dressing room by the beachfront, you are allowed to say Devar Torah. So in the dressing room, in a regular bathing, um, um, uh, swimming pool, not allowed. But at the dressing room, the kiosks, whatever, which are near the, near the seafront, you are allowed to. What's the difference? So his source is in this sefer called Zecher Yehosef, and I'm going to read it. "Al Kol Poni Im Poshet. Dahani Oholim", these tents which are near the river, which are used to ba- wash yourself a bit with cold water as people are undressed. "Lo Kevi", they are not, they're not, um, permanent to have the Din of Beis HaAmeketz. And he gives us a reference to Eruvin Daf Nun Hey, and that's got nothing to do with meketz. It's talking there about Yosve Tzeliphin, people who live in huts, in these, uh, temporary huts. "Ein Modedin Lehem." The question is: How do you measure for Tum Shabbos? And it talks there about those who live in these very, um,

33:56 makeshift huts that you wouldn't measure from the end of their plot of land, but just from the d- d- door of their huts. So he's, he's saying that just like you see in the Din of Eruvin, that because it's a temporary thing, it doesn't have the same status. So the same thing, the temporary tent which is near the river doesn't have the status of Beis HaAmeketz. So this is really a crucial point here, that the, the, uh, leniency which this Zecher Yehosef is saying is, if it is a pe- temporary structure, then it doesn't have the status of Beis HaAmeketz. So therefore, this, when he quotes this to say that the dressing rooms which are near the, uh, beach are not a ghetto of Be- Beis HaAmeketz, it's, it's un-- it's, he's missed the point. He should have said it's only if it's Mamish a temporary thing. But if it's a built structure, you know, been to board, et cetera, you have these kiosks which are near the, near the ca-- It may be something different. But the, the operative word is, is it a, a temporary structure or temporary structure-- uh, or a permanent structure? Temporary structure, you have the heter. It's, it's-- It doesn't have, uh, the status of Beis HaAmeketz. If no one's there, you could say a Brodo Torah. If it's a permanent structure, then it's got a ghetto of Beis HaAmeketz, and then you wouldn't be allowed to say Devar Torah. Let's move on. Just the, the value of... It's

35:21 wonderful you got these Melachim, but then the value of looking up each thing in its source. Okay, let's go on. So now, I don't remember. We've had many Mezuzah Shalos in the past, but I don't remember discussing this one. And this is also very interesting because, 'cause we're learning in the Shir, we're learning Gemara Yuma. And the, uh, around Daf Yud in Yuma, that's where there's a whole discussion about Mezuzah, the placement of Mezuzah. Um, it comes to do with the chamber of the King Godol, where he was in his seven days preparation for, uh, Yom Kippur. So it talks all about the entrance. So it comes up about Mezuzah. Uh, it generally is discussed here. One of the few, two or three places perhaps in Shas where Mezuzah is discussed at length. And the main, main Sugya is Malachos, but here you're having in Yuma quite a discussion. So now it comes up in discussion in the Gemara there about a doorway which the bottom is straight, but then it becomes a dome, a curved top. And so is it Chayav Mezuzah or not? And the bottom line is that, yes, it is Chayav Mezuzah. But that, now we have here a dilemma. Exactly where do we-- what is defined as lintel and what is defined as wall, as, as door post? And here there seems to be a difference between Rashi and the Rambam. The ba-- What our question here is like this. The Mezuzah is meant to be in the top third

36:57 of the doorframe, of the door, yeah, or the, of the door post. And Gemara says, "Mat Filin Begoiva Mezuzah Begoiva." Just like the tefilin, we put high up, we put on the head. So too, the Mezuzah should be high up. So the Gemara says the mezuzah should be in the top third. The question is that where do, where do you c- measure in order to calculate the top third? As you see on the picture, we've got this door which has a round top, and he's... The fellow who's asked me drew a green line. Is the whole line divided into three or only the straight path, part until where it starts curving? That remains a dilemma between Rashi and Rambam, and where possible, you'd put the mezuzah in a, on a level where it is within the top third, um, from the overall measurements and also, um, within the top third f- from, uh, just measuring until where it starts curving. As you see on the diagram, which is from the Sefer, I think from the Sefer, um, um, Sefer Ha-Toivah, Sefer, Sefer Ha-Mezuzah. So here's shown here the dilemma of where we would define, define the, the top third. And so if you can fit it, and it happens to be in this picture that the mezuzah being near the top of the straight part of the doorpost is, uh, it's in the top third of the overall also. But it could be, um, that you wouldn't be able to accommodate both opinions. That would

38:40 be a difficult shailah how to pass through. Because to put... And also to put a mezuzah on the curved part, which is almost like making, putting the mezuzah horizontal rather than vertical, is also, uh, looks very strange. Okay, let's move on. Okay. So now one of our local people here in, uh, greater London asks me that she has till now always been... When she makes a challah, she takes a, the piece of challah and she burns it. And then she recently heard that it's instead of burning the challah, you can wrap it up, double wrap it, and then you can put it in the garbage. So she wants to know, is it okay? Is it not okay? So the idea of burning challah, what's the issue? Challah, uh, has the same status of terumah, and it should be given to a Kohen by, by, by, by design. But it's got, it's got a kedushah. And if it becomes tamei, so then it cannot be eaten. And therefore it has to be burned. And the idea of burning challah is mentioned dozens of time... Well, many times in the Mishnah. And here you have it, Shulchan Aruch talks about, um, a minhag ha'poshut to have, to be mafrish one challah and it's burnt. And 'cause in the times of the Mishnah, they would be mafrish two challahs. One would go, would be burned and one would be given to the Kohen. Then we have, towards the end of this quote, we have that, "Yesh omerim," when

40:14 you burn, this is from the Ramah, that when you burn the challah, you should burn it on its own because we-- it's because it's, uh, sacred, so we shouldn't be, uh, having benefit from the burning challah. Therefore, there's a minhag to throw it into the oven before baking. So it should be burnt before, befo- It should be... There shouldn't be benefit for the burning of the challah. So that is the, uh, that's the Shulchan Aruch and Sm"a. In the Alter Rebe's Shulchan Aruch, in Hilchot Yom Tov, he's talking about a person baking bread on Yom Tov. Now, today, no one does it, kima, but it's, uh, m- m- for various reasons, for practical reasons. Much easier to use the machine than to use an, uh, switch on the oven, switch it off. But really, if you had a, an old-fashioned oven, you're using a, a firewood, and you made, ba-baked a dough, you could bake a, you could bake challahs on, on Yom Tov also. So now what do you do about Hafrashat Challah? So then he says in the second line, "If you made challah, you should not burn a piece of challah on Yom Tov. It's a positive mitzvah to burn the challah because Yom Tov is asei v'lo taseh. And so the mitzvah of burning challah doesn't override the mitzvah of Yom Tov, and therefore you are not allowed to burn it on Yom Tov. You therefore you have to wait till after Yom Tov. Okay, that's, that's the point over here.

41:52 But what we're seeing here, he's saying it's a mitzvah. It's a mitzvah, mitzvah asei to burn. And if, if... Like we know about korbonot, which were disqualified. It's a mitzvah asei. It's the same thing here. So now I looked up this. This person asked if she saw in some Chabad website where it says that there's an alternative to wrap it up and put it in the bin. And I looked up that website and, uh, I was, I was dismayed that there's no reference to this here, this part in Alter Rebe's Shulchan Aruch, where it says that mitzvah challah is asei. I, I wrote to the, to the, to the author, and he said that he'd been told by various rabbonim this, this advice. And this is because they've heard so many shailahs of people burning the challah at the same time as baking the food. They felt that it's better that the people should wrap it up and, and, and dispose of it without burning it in the oven. Be that as it may, the main source of this is actually in the Shu"t Minchat Yitzchak on Rav Weiss, who was first in Manchester. Well, of course, he was in Hungary, but then he, uh, he was abroad in Manchester. And later he became the av beit din of Geiver in Yerushalayim. In volume daled, he's discussing this in, you know, the burning challah vis, um, disposing of it, in wrapping it up. And he does allow- The wrapping it up, if it's any... If

43:15 it's difficult to burn it. So then this is an alternative. But I'm just have it on the screen. On BeZeH HaTav VeHaLedino, how can-- the conclusion he says, certainly it's-- they had so little, so from darker. Certainly that, that the, the, um, one should be burning the challah as you have written to the person too. But when it's efshir, when it's not possible, then he says, "Okay, then you should wrap it up in paper and put it into the garbage can." So it's, it's certainly even the Mir Hasidism is the source of this. It's not a rachmana licah to wrap it up with. So now this person who wrote to me asked why then, this one who has the website, why then, you know, when it comes to terumah, people who had to throw, buy fruit or vegetables, whatever, the mafrish terumah. Now everyone, um, wraps it up and throws it in the bin. So what's the difference between the burning of challah, which I'm saying that that's should be pursued, and what about terumah and, um, et cetera, which people are certainly not so particular. So having read through the Mir Hasidism, et cetera, the answer is very simple. That for food to become eligible for terumah, there's something called hepher she'le terumah. It has to be, have come wet. Become wet with one of the seven liquids, yad sheh ada, and only then is it eligible for terumah. A dough is made with water, um, typically, and therefore the dough has become eligible

44:51 for terumah. And because we are ultimate meiz, the dough has become terumah. There's no question that the dough is terumah, and therefore you have to burn it. When it comes to fruit, did the fruit become wet? Did not become wet, et cetera. It's not clear that you have some dates. Did they ever come into contact with one of the seven liquids after they were picked off the tree? We don't know. Is it safek? Therefore, it's not a given. And to-- So the-the-- If they're not tameh, then you shouldn't be burning it. It's only if you know for sure that it's terumah. Therefore, that's the difference why with fruit it's not a given to burn it, whereas with, uh, challah, it's certainly that's the, uh, correct thing to do if it's possible. What I did add to this, as I said, someone who lives relatively local, that in the front yard of the kahilla building across the street, there is a large brown bin which is dedicated for challah. People who want to burn their challah, they don't have their own facilities, they can pop it into this, um, one of these, like these recycling bins. But, uh, they do have a lot-- Besides the slot for throwing the challah, they also have a slot for donation. So, uh, all right. When I was a shomer Shabbos writing, there was a non-Jew who wanted to eat the burnt part. Well, um, I'm sure you didn't let him. Okay. Now, I want to spend a couple of

46:20 minutes on the following, and that is about sheitels. Now, I don't know if you can see, but I-- this was pushed through-- put through doors in this, uh, in-- I'm also posted in shuls all about, uh, another tirade against sheitels. And that's become quite fashionable for various, uh, sources, whether it is, uh, you know, extreme elements of the Haredi community, and then you have also from Sefardic sources and-- But here it is become a, a new level. They have written that the Rebbe, as in the Lubavitch Rebbe, is opposed to wearing sheitels. And so you can see here the caption, "HaRebbe," with a picture of the Rebbe, "Motel L'vos Peah?" With three question marks. And in the English, "No Parnassa. Take off the Sheitel." Lubavitch Rebbe. Now, this is a total distortion, and I think it needs to be res-- um, a response to this. And I want to go through this carefully. I'm-- I suspect it's gonna be difficult for you to read the full text on the screen, but you can see there is a letter of the Rebbe. The letter is dated, um, Tiv Shin Yud Ches, in Marches van Tiv Shin Yud Ches. So I'm going to read this letter, and it's to, it doesn't say the name. "A Rav a Chossid Ish Aurelikim." They write, "Nois Tzeve Noisen," which actually means Nichmad Veneileh, but no, Nichmad Venoym. "Veeseh Betzocheh Tzibur Mrein HaRav Sheyuchya Shalom Uvrach. Bema Shekesev Oydeg HaParnossa." You're writing-- This is a letter to Australia, to Melbourne. Uh,

48:12 you're writing about Parnossa. And also, "Oydeg Eizeh Meha Nash Sheyuchya," also of Anash, others who are struggling with Parnossa. "Eineni Rashai Lechasois Deiti Bozeh." I am not permitted to withhold, to cover up my view on this, my opinion on this. "Keve Shenegel Acheirim", because it's relevant to others. "Uvenyonim Acheiche Hashuvim", and for matters which are so important. "Ve Deiti Hi", Deiti Hi, my opinion is, "Shemeh Hasibes Ikriyos", one the primary causes. "Leheder Hatzlacha", for the lack of success. "Ad Atahu", until now, is, "Lo Kokach Hasiba Hativis", not so much the natural cause. "Vematzav Hacalkali Vemedinosem At", of the economic situation of your country at the moment. "Sheani Kam Acham Hisyav Rualz Ze." Numerous have managed to overcome that, that, that difficulty. "Elo Ho Inyan Desheitelim Shel Neshei Anash Tichya." The issue is the sheitels of the wives of Anash. "Veaf Shalimet Chus Aleihem", although one can say, uh, explain for their benefit, benefit of the, um, their world. "Lo Rag Shlimet Chus Levad." Not just ever. "Elo Ami Toshe Sheldober." It's actually true what I'm going to say. "Epne Shehugu Luboze Vemedin Saint Lefonim", because of what was the-- they got used to in our country back then, referring to Russia. "SheShom Haya Kosher Ze Bekeshuim Gedolim Achai Gedolim." It was very, very difficult to keep this. "Vaydea Heregu Keheter Chas VeChol Nash Lehem." It became, because you got used to it, it became as if it's permitted. "Avi Adu She'Inoni..." Then the Rebbe continues. "Limet Chus", even if I'm trying to say the, the,

50:05 uh, how do you say, to, uh, vindicate. "Goylem BeYosef Ve'eizeh Meshana Hamatza." That doesn't change the situation. "SheSof Sof, Inyan HaSheitel klal." The inyan of sheitel is not beseder. And he finishes off, "Yarotz" my words should be a- accepted. I'm not coming in the way of kipped. I'm not in complaint, but with the hope that hopefully this will make, uh, Chabad Chassidut do what they can to increase the hatslacha, um, they-- what they can do to increase the hatslacha and success and for health and parnasah and true nachas from all their children. Simcha tov levov. And, um, you'll find the appropriate words to explain all of these things that should become, uh, actualized, and the swicker-- the swifter the better. A bracha for good news in all the of, of the apa. This is the letter. So now, inyan ha'sheitel. So these people have very, um... Well, I'm not su-- They, um, they have taken this shei- inyan ha'sheitel and said that the sheitel is the problem. We all know, Baruch Hashem, that the Rebbe was the one who actually pushed very much the inyan of sheitel. And in case you had any doubt, so I've-- I looked for a letter of the Rebbe from the f- same period, from Winter Tov Shin Yud Ches. Um, before reading this, the following letter, I'm gonna say what the Rebbe-- what, what he means by inyan ha'sheitel. He's very simply, he means the neglect of the inyan of sheitel. That people were not covering their head-- That

51:45 women weren't covering their head adequately. And when he talks about Russia, he's talking about that they were suffering, and they were, uh, to be a frum Yid on the street, it was, was a, was a, uh... Well, it was, it was dangerous. It was something which you'd get-- you'd get into, um, trouble with the authorities. And therefore, it was very difficult for people to be, uh, l-l-living a-and dressing like frum Yidden. That's what he's talking about. And he's saying that the sheitel, by, by, by rectifying this, by wearing sheitel properly, that will be the, uh, um, that will be the es- the key to success. So this quote, no parnasah take off the sheitel, that is a distortion, and so is the Hebrew caption, um, on the contrary. Now, but just let's read in case-- And I want to share this with people who might say I'm, you know, reading in things which the Rebbe didn't say. So let's take another letter, and this is one of, I'm sure, dozens of letters, Plisi Fiddison. But here he writes-- Uh, it is, as I say, in Tov Shin Yud Ches. You can see the-- it's imprinted in Igros Kodesh, where you're talking about the covering of the head. I've already revealed my view on this many times, several, several times, that covering with a tichel, with a head kerchief, and, uh, "Beineiseinu harabin." Um, "Beineiseinu." And nowadays, "Eineh machzik ma'amar." That's not, does-- Is not a stable solution because it means, "Bechol pa'am u'pa'am", every time,

53:11 every time a woman we-wears this, "Ha'emei de'sani ha'isheh be'nisayon", she has the challenge whether she should cover all her hair or only part of the hair or, "Oichul", or I guess even less than part of the hair. Because she doesn't want to be, "Shelo just baish be'pnei ha'am ha'ligyim", she doesn't want to be, uh, the, the, uh, the subject of people's scorn. "Oish afshu eineh mele be'din yono", even though this is just-- could be just her imagination. But sometimes it's also been metzius. "Ma sheh nkein b'levishas hasheitel", if she wears a sheitel, "So ei afshu lehasiyir hasheitel". You're not gonna be able to remove her sheitel when you're in a messiah, when you're with-- around people. Y-You're not gonna take it off. "B'frat kefisha koitzim", it mentions about there, they would shave the hair completely. Um, then, "Hader chayusim b'choyno. Ma she-" Then he goes another point. "Ma sheteilech b'sheitel m'gula". You'll be wearing-- She'll be wearing a sheitel without a cover on the sheitel. "Har ikhvar eizeh deyoris she'ein machpidin klal oseh." It's several generations, and this is not an-- has-- is not seen as an issue. And you have to worry follow according to minhag, the, uh, even minhag ha'mmokim, et cetera. It shouldn't be a pirsa. But the inyan mitsat atzmo is, uh, he says to, oh, to, to cut the hair short and to wear a sheitel is much better, "Lo pi erech tov", from the other forms which have been de-, um, discussed. So this is, uh, very clear. And

54:36 as I said, this is one of many letters where the Rebbe promotes the chidush to wear a sheitel. This is also accepted amongst the Litvisher world. This is accepted in the many of the Chassidisher, uh, communities. And, um, then you've got a very small but vocal minority who keep on agitating and s- putting this up and putting that up, um, notices a-against the inyan of sheitel. And they, uh... But, you know, it's... Let each one, you know, let each community follow their leadership. Uh, there is a sefer published by Rav Volpo in response to Rav Mazuz. And with very great respect, Rav Mazuz is a yedid of Lubavitch, a Sefardi shar of Tunisia. And he spoke about, writes about the inyan of sheitela. But Rav, Rav Volpo put out a, a volume about twenty years ago, uh, twenty chapters explaining... He says, "No, y-your-- If that's your community, gezunt aheyt. To a guide for your community. But in Lubavitch, this is what is, what is, uh, the guidance." Now, then they have another thing, which is a ichidus, which they write that some person by the name of Dubovik was in ichidus here in Tov Shin Lamed Beis. And the Rebbe said to him, uh- That to buy-- you should buy a sh-sheitel from someone who's trustworthy because there are problems and concerns with the hair from India. So first of all, I would want to point out the glaring contradiction. Here, you've quoted that for Tofshat Yod Ches, the Rebbe is opposed to sheitels.

56:20 And, uh, then you have in Tofshat Lamed Beis, the Rebbe saying you should buy a sheitel, but buy it from a trustworthy person. That's number one. Number two, when someone comes out of Yechidus and says something, um, if it's not, you know, the Rebbe didn't give it out in writing, we don't know what, what was said, what wasn't said. And if you want, I'll just share with you that a couple of years ago, the Rav of Bnei Brak, Rav Isaac Landau, came here for a family simcha. I was sitting next to him, and I asked him what was his father's view, Rav Moshe Landau, what was his view about the-- this whole saga of the sheitels from India and hair from India. And he says his father was-- saw it as no problem at all. He said he's not, not-- he was not concerned. I want to just add a little bit, uh, who Rav Landau is and that, uh, in relation to the... One time, about forty years ago or more, someone brought to the Rebbe a gift, a, a packet of ritzuos, of straps of tefillin. And the Rebbe refused that the-- those straps should be put on the table in his r-- in his office. He said, "Send it to Rav Landau, to Bnei Brak, to check it out." Rav Landau did not find-- did not solve this mystery until about twenty years later. It turns out that those rit-- those tefillin straps were smeared with an animal fat, the non-kosher animal

57:53 fat. That was like to make the gloss or something. So the Rebbe got these ritzuos, and immediately he senses that they're not okay. Now, as I said, the, the same Rebbe, um, was the one who encouraged thousands of women to be wearing a sheitel. So there's thousands of women who are wearing sheitelach, and these people-- And they also passed by the Rebbe, and he never made a public statement, a fuss about the Indian hair. Now, this Indian hair story didn't just come up ten years ago. It came up also fifty years ago. It's-- there's a lot been written about it. And so people are coming up. I just see this as, as agitation, um, marginalizing other people, um, and this... You know what? When, when it came a few years ago, when there was this whole story with the, um, Indian hair, so one woman took it seriously. Yeah. "No, take off the sheitel. You say there's a problem with the sheitel, take o-take off the sheitel." Rachmanu Litzlan. You, you know, you have to be so careful with who, who you're dealing with, and you start giving out all these notices. You know, be, be, be, uh, you know, uh, chacham im hazaru b'divreihem. You may be actually be working against Yiddishkeit rather than for Yiddishkeit. And let each, each, as I say, let each kehillah follow the leadership and the guidance of their kehillah and, uh, you know, each one going their way. Um, each one-- We'll all, we'll all get there, don't

59:28 worry. One last thing. I'm, I'm speaking this way. I hope to also put this, um, discussion available for the broader community, so that's why I'm kind of speaking in that kind of language. One last thing, which is about, about, uh... Last week we had this discussion, if a, a, a goy boiled water, is a Yid allowed to have the, the leftovers? So certainly to ask a goy to make himself a drink, and then you'll have the leftovers, that's not okay. So someone asked last week, what about if in, i-in genuinely a goy boiled the kettle. He's, uh, and, uh, and now you're in the same facility. A goy boiled the kettle for himself, and now there's leftover hot water. Are you allowed to have it? So here you have from the, uh, Piske Choshen again. So he likes-- He writes the following. This is in Shin Chof He. You have a discussion of benefit. Let's say if a goy has a bakery. If you wanted to buy, uh, where, where the, where the goyishe bread is, is kosher, et cetera, you know, the baguette, whatever it is, like the French bread. It's not a question of kashrus. And you're, and you're ready to buy in pas palter. Could you buy, uh, um, could you get, take a-- use a loaf on Shabbos, which is baked by a goy? That's the discussion in Shin Chof He. Be-- And if the city mostly is goyim, so then the bakery is baking bread on Shabbos. It's basically for

1:00:55 goyim. Then you're-- according to, uh, um, many poskim, you'd be allowed to use that bread on Shabbos. Now, then he says to-- in the Piske Choshen over there, he writes the following. V'lo yisa belvad. If a goy made for himself, but if it's yours, if it's-- he works for the Yid. Even it's not your worker, but he's a friend of yours, and he knows that when he's doing this work, he knows that the Jew will, uh, ha-has need for, for the, uh, for this product, for this surplus. So then the Yid would not be allowed to have benefit. Afin balbeshas hachak oletzeach mitzvah. So he's quite adamant that no, you-- even if the goy, the goy knows that you have need for, for, uh, or will be interested in a cup of, a cup of hot water, the answer is no. Oh, so one question. If there's-- So Ari is asking a question. If burning challah is a mitzvah, why don't you make a bracha on burning asher kidshonu b'mitzvotav v'tsivanu l'vadel lecha challah? So I saw this question. I have a sefer called Chelkas Binyamin, a contemporary sefer, and he asks this question, and he brings in answer the following. That you make a bracha on a mitzvah done in the ideal way. But when you have challah, which for whatever undesired reason became impurified, so then that's not, that's not the desirable thing. Therefore, we don't make a bracha on a mitzvah, um, which is to kind of after a problem develops. So

1:02:19 someone actually asked me last night. I said this word over. So he asked me on Arifas Egla. Of Egla Arufa. Uh, not Egla Arufa. Of, of, um, Bechor. Um, Bechor, uh, Bechor Hamor. Would you make a bracha asher kidshonu b'mitzvotav v'tsivanu la'aros es ha'egla? So I said, "I've never really been asked that question, so I don't know the answer." Um, and also Rav Ari is saying he worked with Hindus. There's no holiness associated with the hair being removed. That's-- So, uh, thank you for that. Uh, our ritzuos contain, contain shellac from insects. It's the black, um, malacha mission sinai. It has to be kosher. Okay. Um, when it comes to safra stuff, really, I leave it to the experts. So with that, I'm gonna wish you all a gutten voch and a gutten chodesh. On Simchas, Simchas Be-Be-Be-Be'nigla. We should see the geulah of the Indian Yidden who are in Bashevi. And, uh, we should have a geulah shlema klal Yisrael, Mashiach tzidkeinu, mismo geulah l'geulah. Kol tuv. Kol tuv.