אחרי מות תשפ״ד

00:06 Good evening. Welcome to tonight's shiur. It's, it's Thursday of Parshas Acharei. BeEzrat Hashem, we'll, through the summer, we'll keep the shiur on Thursday evening. One cheshbon of swaying this way is because there is a shiur chiddush on Sunday evening in Beis Lubavitch here by Rabbi Shol Ber Suler, continuing from the shiur which his father gave, my shver, alav ha-shalom, for many, many years. And some of our regular participants here join in that shiur. So Thursday is the, is the, uh, option for the moment. Okay. So let's go into some post or some shailas which came up before Pesach, during Pesach. So the first one we have here is, may I grind coffee beans on Yom Tov with a hand grinder? So let's explain something. We have clearly a mid-- a, a halacha in the Torah that we are allowed to do on Yom Tov, melachas ochel nefesh. "Ach asher yeuchal ochel nefesh ul'vado ye'aseh lachem." On Yom Tov, we are allowed to do melachas associated with making food. So what's the problem with, let's say, could I go and pick apples from my apple tree in my garden on Yom Tov? And the answer is no, you're not allowed to. In this itself, there are-- is a m-- this is clear that you cannot pick apples from your tree on Yom Tov. Question is whether it's asim min hatorah o midirabbanan. And the Alter Rebbe takes the view that it's midirabbanan, whereas it looks like some Rishonim hold it's derabbata. But either way, the-- it

02:04 seems to be that the, the logic for this is that kind of, kind of melacha which is done in bulk. So let's, let's go-- Let's keep to the Alter Rebbe for the moment. It's midirabbanan. But the kind of melacha which is done in bulk for several days' supply, that may not be done on Yom Tov. The kind of melacha which is done for immediate use, for, for today's use, and it's got to do with food, obviously, that may be done on Yom Tov. So the Alter Rebbe is quite emphatic. To grate, to, to, to grate chrain, horseradish, this is something which we normally do for several days' supply. We buy it ready-made in the jars, but it would be... It keeps for a few days, so therefore the Alter Rebbe is qui-quite strong that you wouldn't be allowed to do it on Yom Tov. Something like carrots, to grate carrots on Yom Tov. Well, since they would lose a little bit of their flavor if they were done in advance, therefore you are allowed to do them on Yom Tov with a shinui. You're allowed to grate your carrots, talking about with a hand g-hand grater, not into a bowl, but let's say onto the, onto the counter, and then afterwards you put it into a bowl. So that's, it's a grating which is, which there's a little bit of a loss of, of flavor, and therefore it's permitted, but with a shinui. So now the question which we're dealing with, this is in Siman

03:37 Tov Kuf Daled in Halachas Yom Tov. What about grating, gra-grinding coffee beans? You bought your beans before Pesach, and you want to know whether you can grind them on Yom Tov to have re-freshly ground coffee. Does freshly ground coffee taste that much better than coffee which was ground a, a few days ago? I'm a shvach a connoisseur in coffee, so I can't really comment on that. Um, but what we have here on the screen, on the top of the page, we have from the Shaarei Teshuvah, which is a commentary on the Shulchan Aruch, and he quotes the Ponim Me'iros. It's an early, I don't know, it's a Teshuvah Sefer about a couple of generations before the Alter Rebbe. And he writes that you are allowed to g-grind coffee in a small coffee mill, a hand coffee mill. He then says that the Birkei Yosef, the Chida, disagrees, or he questions this. Then he, subsequently, the Chida quotes in Machzik Brocha. He quotes from the Ya-Rabbi Yaakov Emden that in a personal, as a, uh, uh, domestic gri-grinder coffee mill would be okay, but in a commercial, in a shop's kind of grinder, that wouldn't be allowed even Yom Tov Sheni. Then he quotes Chasam Sofer, David Pardes, who says that in principle, you are allowed to, but it's better to be machmir. Uh, and then... So that's the, that's the Shaarei Teshuvah. Then we look at the left of your screen. You have here the Bier Halacha from the Mishnah Berurah. He quotes the Chayei

05:19 Adam about grinding on Yom Tov. According to the Rashba, it's midirabbata. So this is what I mentioned before, that according to some Rishonim, the earlier melachas before the stage of making a dough, of kne- of kneading flour into dough, the earlier melachas of harvesting and, uh, winnowing and all that, then gr-grinding too, that would be a d-- asim min hatorah. And therefore, the Chayei Adam says, if that's the case, if grinding wheat into flour would be asim min hatorah, so the same thing, grinding coffee would also be asur gam. And even though it's going to lose a little bit of its strong flavor, but that doesn't, doesn't help. That's according to... That's how you understand the Rashba. Uh, comes along then Mr. Burr himself, and he says, even according to the Rashba, who says that grinding flour is also in HaTorah. But certainly, the definition of what is melacha or not is in the realm of the Hakhamim to decide what's also, what's not. And the definition, therefore, is still going to be influenced by this, whether it's done for bulk, for several days' supply, and if not. And, uh, then he actually quotes the Rashbo explicitly in the Sefer HaAvodah Zakkodesh, that the reason why the earlier labors of mala-- of, of, of, of preparing bread are also is because the na'aseh l'yom haba, because they're done in bulk. So, where's the Menatoyim Midrabonon, but the logic seems to be the same thing, the kind of stuff which is done for several days' supply.

07:03 Therefore, he concludes that grinding coffee, if it's a small gr... coffee mill, well, you only put in there just enough for one or two brews. And therefore, efshar, that is not subject to the Ish Chayim, uh, Rabbonon. And indeed, he quotes the Sharat Shavu'ah says the same. And even Chayyei Odom is a little bit... Well, he says about with Al Yadei V'Nochri. But kid sir, what we're seeing is that there are materials, there are poskim who do allow the grinding of coffee on Yom Tov. Others are machmir. And so I think it's a little bit left up to the decision of is it an choveh gadol or is it not a choveh gadol. So, it, it's better to be machmir, but if it's, uh, uh, very significant to the person to have their freshly ground coffee, then there is room to be make up. Let's move on to our next, uh, point. So this is something which interesting how you have seasonal, uh, you have shailas which, you know, we've had Pesach for many years. This is the first time we've had this shaila from several shluchim. They're making public seder. And, and then they do have seder with the family. So, the question is, I'm doing a public seder that's gonna take me an hour and a half, whatever. Am I allowed to make kiddush with them and drink some wine, or do I have to run it all on dry? And his question is, could I have... make kiddush with them at the

08:46 public seder, then I'll come home and do kiddush again for my family. We'll start from chades all over again. Is that okay or not? So-- And then an-another variation of this, I was, uh, asked from Russia, where the-- we-- because this year is an leap year, consequently, the-- we're later in April, and the nights are already getting quite short. And there, in addition to the questions we had so far, the sh- the struggle in, in, in, in, in northern region is that your window to be able to do your seder is that much smaller because you're soon gonna hit alot hasharah. And therefore, there's not enough time to be able to do a seder with the people in your, your public seder and to do a full seder with the family. There's simply not enough time in the night to be able to do both seder. And therefore, they're asking the question differently. Am I allowed to do the first part of the seder at the public seder? I'll go up all the way through till Maggid, and then I'll lead them at that point. Um, but then I won't, I won't... Uh, then I'll come home and my wife will have led-- uh, held fort and done, they've done the first part of the seder with the family. And then I'll just join them for... from a matzah, so it's for the end of the seder. And hasadef, he wants to drink the first two cups of wine at the public seder and then

10:26 join the family for the second part of the seder. Which even-- which myself just thinking it's what an amazing Mesirat Nefesh to neglect to, to, to, to give up seder with your own family to go and d-deal with your public seder. But that's a separate discussion. Now, this idea of making a public seder... Sorry, this idea of going to other people's houses to help them run the seder is not discussed in the Gemara. It is discussed in the Riv, and brought in a whole siman, a dedic- this is a dedicated siman in Shechinach, siman toch peh dalet. The whole siman is, "Mi sheeret zeh la'asot haseder bekal mamachaim." He feels responsible for a family who, for some reason, do not have the leadership there to be able to run a seder, so he wants to b-help them and do his own seder. So it talks about the various options. It talks about doing first your seder and then going to them, or in middle of your seder going to them. And then it talks about this option. "Veyivoh lakdumeh lahanichmati bereshah." What about if I want to make their seder first, which is very much the question which we have, to run someone else's seder before you do your seder at home. So the Shechinach writes, "Borich lu," he can say the brachas for them, "v'lo ochir v'lo toi," but he doesn't eat anything. "Hodar oz le'beit mikal," then he comes home and makes kiddush for his family. So he's going to be in the--

12:05 this, this family. Then he go-- they don't, don't have someone to lead the seder. He'll make for them kiddush. He'll make Borei pri hagafen, and he'll say the whole long bracha of Mechadeish Yisrael v'hazmanim, and he'll say the bracha on karpas also. He'll lead them and say all the brachas, and he's not gonna eat anything, not gonna drink anything. And why is he allowed to do so? Normally, I cannot make a brocha b'rei pri ha'etz for you. But here, it's a birkas hamitzvot. A birkas hamitzvot we have... Even the hagafen is part of the Kiddush. Therefore, I say the brocha. I'm allowed to say the brocha for them, and they eat with my brocha. That's okay. But I'm not allowed to eat or drink. Says the Mogen Avraham, the-- why can he-- why, why may this fine fellow, uh, why he's not allowed to eat anything, drink anything? Because he's not allowed to eat before Kiddush. And when he goes to those houses and he makes Kiddush, but he's not yoetz with that Kiddush. So if he would eat, he'd be eating before Kiddush. If he drinks the wine, he's drinking before Kiddush because he is not yoetz. Why is he not yoetz? Because he's not eating it. If he does eat, then he'll have to do birkas hamazon. I really don't understand why the Mogen Avraham had to throw this in, or what's it-- what does it contribute to the discussion. But pashut is he's not allowed to eat because he's not yoetz on

13:39 the Kiddush. On this, the Primordium asks, asks why-- what's the problem? Why can't he go to these houses-- this house, and he'll make Kiddush, and he'll be yoetz the Kiddush b'makom seudah. Because w-when we, when we say that Kiddush has to be b'makom seudah, we have in Shulchan Aruch Siman Reish Ayin Gimel back in Halachas Shabbos that some say you're yoetz, uh, with other foods, particularly with wine. If you have another cup of wine, you're yoetz the Kiddush b'makom seudah. So why could this person visiting other people's sederim, helping them, why couldn't he be yoetz the Kiddush by drinking another glass of wine? And then he'll come back and make Kiddush for his family. So this is what the Primordium asks. Let's now read what the Ateret Zekenim says on all of this. If you want to go to the other families and make the seder elsewhere and then come home, you may do that, but you have to be careful not to eat there because you're not allowed to drink. You're not allowed to eat, eat before Kiddush. And you're not yoetz about the Kiddush which you do there because you're ein oso yed shom bevotehem. So it seems, it seems to be repeating or a bit clearer than Mogen Avraham. Since you're not eating there, so then it's not Kiddush. You're lacking Kiddush b'makom seudah. So b-back to our question, why could he not be yoetz, uh, Kiddush b'makom seudah by having another glass of wine? So really, I did not find any

15:17 clear explanation. But what I would suggest is by looking in Siman Reish Ayin Gimel, why is a glass of wine Kiddush b'makom seudah? So the way it's presented in the Tur Reish Ayin Gimel is because on a glass of wine, you make a brocha acharonah, brocha Shem, you know, halagefen or pehagefen, brocha, the whole harichas. So it's got a chashivus. Again, the reason why a glass of wine is enough for, for Kiddush b'makom seudah is because the reveals of wine has got a chashivus. Now, that possibly is actually the problem on the night of Pesach because we're very, very sensitive. Sh'lo leho-- It shouldn't look like you're motzi from manyan hakeses. You shouldn't be adding... There's a, there's a takana of dafka arba keses, and you have several times in, in, in Shulchan Aruch you have sh'lo yiruh et motzi from manyan hakeses. For example, you have the case of a person who drank a cup of wine without a man, without reclining. And the svora is he should say-- he should drink another cup. And on the other hand, the downside is, is sh'lo yiruh et motzi from manyan hakeses. So we have this sensitivity. We, we don't want to be motzi from manyan hakeses. So possibly by having another glass of wine, you're doing it because you want to have makom seudah. But as a result, it's another, it's another cup of wine for a chashuv purpose. And therefore, that would raise a problem of motzi from manyan hakeses. And that seems to

16:54 be the back-- the... And that's what I'm suggesting, is the reason why the Shulchan Aruch says, v'lo ochil, v'lo to'eil. You make kid-- It's very nice you're making Kiddush at this public seder, but you can't, you can't drink anything because if you have another glass of wine, it's, it's going to be motzi from manyan hakeses. That's just why it's svora. Now, having said that, certain sevarot hateru'ah, if you're joining a public seder, and then you're gonna do a full seder at home, you shouldn't be drinking the wine at the public seder, and you'll have to manage on dry. Uh, if you do drink, like, a cup of wine because you felt you're de-desperate, you couldn't manage otherwise. So then, and you make Kiddush, obviously, you could still make Kiddush again when you come home. The English, as, as the Primordium had said, "V'vesiya kadish lo yotzu labon avni v'ese." Now, I wanna share with you a very important point about this, and that is that normally we have a rule that you cannot be motzi-- You cannot say a brocha for someone else unless they can't manage on their own. There's a concept of arvus. We have a responsibility that another Yid should do the mitzvahs. So if I come home, and there's someone at home who, who cannot make Kiddush, so then I have a mitzvah to make Kiddush for them. It could be an adult, it could be a child who's hilchah chinnuch. So I can make... That justifies making Kiddush again. What

18:30 about if the family at home Are quite capable of making Kiddush themselves. Is it justified that Tatty comes home from the public Seder and does Kiddush again for the family? And very interesting, in the year Tof Shin Chaf Zayin, it was Rosh Hashanah. It was a, a Fri- Thursday and Friday going into Shabbos. And in th- those years, it was still a Seder of someone would make Kiddush for Shabbos just at, you know, just after Shkiya. The term you used is Po'es Mapo Mekadesh, and they continued the Fabregen into Friday night. So whoever was Yoetz Kiddush through this Po'es Mapo Mekadesh could now continue saying L'Chaim, et cetera. The Rebbe, at the end of the Fabregen said that whoever was Yoetz on the Kiddush, Po'es Mapo Mekadesh, when he goes home, he can still make Kiddush again for his family. So, and then on Tof-- on, on the Sukkos that year, obviously the same fiest, also Thursday, Friday in Shabbos. And the Rebbe told them to announce, told the government to, to announce this, that whoever was Yoetz of Kiddush from Po'es Mapo Mekadesh can still go home and make Kiddush for his family. Now, this is quite interesting because I would sus- I would suspect that some of the families in Crown Heights, the womenfolk who weren't at the Fabregen were quite capable of making their own Kiddush, um, reading from the Seder, et cetera. And still the Rebbe allowed, said that they can make Kiddush again for their family. And so what I'm

20:12 suggesting is that there is a shit of the Pri Chadash who holds it. You can, uh, even if you are Yoetz Kiddush, you can-- and you, you can make Kiddush for someone who, who has a... You can make Kiddush for someone who hasn't Kiddush, even if that person is capable of doing their own Kiddush. So he don-- He, he allows the Arevus even for someone who is able to address their duty themselves. But let's move on. What about then the story of the Kid-- the, uh, um, in Russia? There, I felt there's... First of all, there's a greater need. We talked about the very narrow window of being able to, to, to, to do the Mitzvah Salaygon. The other point is that there, they are staying on for the second cup of wine. They want to drink the first wine and the second cup of wine. Now, once the drinking says two cups of wine, for sure, and they have the Revias for the second cup, so then there's no question of, of Moase HaMin HaChosis because that's part of the agenda, they're having a, the second cup of wine. Uh, and so they make Makame. Now, they would have to say Baruch HaChano, obviously, before going home. I was hesitant whether Ha- Bar-- whether Baruch HaChano constitutes a Hepsek in the sequence of Baruch HaChosis. I was pleased to see in, actually in Tour, in, uh, Tof Ayin Daled. He brings a whole list of pos-- early poskim who debate, why don't we... Should

21:49 we say Baruch HaChano? We have four cups of wine. We only say Baruch HaChano once. Why don't we say Baruch HaChano earlier? Well, some say you should say Baruch HaChano. So therefore, the Baruch HaChano is not a problem. I think I wanna a- add one more point about this. And I mentioned about Alos Hashachar. What's... Now, Lechatchilah, that's for sure that we should be having the Kazais Matzah before Chatzos. Very important point. I remember someone, years ago, someone told me that his family, they would always arrange a public Seder, and then they'd come home, and they'd start their Seder at home, one o'clock in the morning, and they went through the night, whatever that... But they st- they, they had-- The Kazais Matzah was hap- happening after Chatzos. Now, we say every day in Davening, you sh- you say, "Omakaimon, Ve'eino Nechel Ela Balaila, Ve'eino Nechel Ela Chatzos." The Korban Pesach, the cutoff point is Chatzos. So despite the Mishnah at the beginning of Brachos, which says, "Kol Mar She'Omer Chatzos, Mitzvos Ya'at She'Ya'alam Ula'Shachar," that is true for other mitzvahs. But as far as Korban Pesach is concerned-- Sorry, as far as Mitzvah Matzah is concerned, there are Rishonim who hold that the Mitzvah of Matzah, like Korban Pesach, according to some Tannaim, Einot Mekaim after Chatzos. The p- The, um, the Noi- the Noide Yehuda in his Hagados in Chatzot Pesach, Dogal Mervovo, he says you cannot say the Brocha, "She'Kidshonu Veshe'etzanu Al Achilat Matzah," um, after Chatzos because of the Sheita V'Eila

23:33 Yoetzah, Mitzvah Matzah after Chatzos. The Alter Rebbe brings this in Hilchot Sukka. Talks about whether it's raining and eating ma- eating in the Sukka. So if it's getting close to Chatzos, make sure you eat your Kazais before, in the Sukka, Kazais Matzah. Sorry, Kazais, um, Chala in the Sukka before Chatzos because the 15th of Nissan is-- of, of, uh, of Tishri is compared to 15th of Nissan. Just like the Kazais Matzah has to be eaten before Chatzos, so too the Kazais of the Sukka has to be before Chatzos. So it's ruled like Derech Agav. So when you learn in Chatzot Pesach, you learn the, the S-Seder Night, it doesn't say anywhere. It says you should be Mizdah or some... It doesn't say Bedia. So the Chatzot... So now, what, what, what... Um, so the... What I'm seeing here is there is a strong emphasis to eat the Kazais Matzah before Chatzos. Now, however, when you look in Hayom Yom, and it says how the Rabbeim were Noidech to have the first Seder, they would make sure to have the, um, Kaf Ikohim before Chatzos. Shehecheyanu the second Seder, it says in Hayom Yom, but they started about nine in the evening. "Ohoiu Marichim B'Piro HaGada," and it would finish at three, four AM. It doesn't say when they had the Ari- Marichim B'Piro HaGada. But B'Parchas, it means that they... That Marid took several hours, and they had towards the end, after, well after Chatzos, that's when they had their Kazais Matzah. That's the second

25:11 night. Because second night is Rabbonon, perhaps that's why they were not so worried. But my impression there is that, that they were doing, making the Brocha Al Achilas Matzah after Chatzos also. I don't have solid, uh, source for that, but it is... How do you say? Um, there seems to be... That's the indication you get from it. Okay, let's move on. So we just come from Yom Tov, and I noticed that some of the Balit Tequila did not say the Eleh Keneh, V'Eleh Keh-- Ad-ad-ad Birchas Kohanim were not saying Eleh Keneh, V'Eleh Keh, V'Eleh Seh, V'Eleh Borcheh Nobar Brocha V'Ham Shulches, weren't saying it aloud. They were completely silent and just called out the word Kohanim, and not even finishing off with Am K'doshah K'ohamor. So let's explore this. And so here we have in Siman Kuf Chof Ches. There's Dinim Birchas Kohanim. So the first opinion in the Ramah, I think it's Sifud. So he says that you shouldn't say Eleh Keneh, V'Eleh Keh, V'Eleh Seh. Chazan shouldn't be saying this. When there's no Kohanim, of course, when no Birchas Kohanim, the Chazan says this. But here, there is Birchas Kohanim. He shouldn't be saying this because the, the real Birchas Kohanim happening here. V'yesh Omerim She'omer Misiba Lachash Im Milas Ko-- Ad Milas Kohanim. Some say you should say Eleh Keneh, V'Eleh Keh, V'Eleh Seh till the word Kohanim. At which point, we're also Omer B'Kol Rom, and they say the word Kohanim aloud. And then V'Chozeh V'Omer, then the Chazan continues to

26:49 say the words Am K'doshah K'ohamor V'Lachash. V'Chen Nu'agim HaMedinis. That's the Ashkenaz Minig. That the Chazan does say the whole, uh, paragraph, Eleh Keneh, V'Eleh Keh, V'Eleh Seh, and says the word Kohanim aloud. The rest is quiet. Now, then here also, the Alter Rebbe brings this, that the Chazan says, um... Now, in some places, they, they wouldn't. They'd just be, uh, say the word Kohanim. But then Mediras Eilu, the Chazan does say V'Lachash quietly till the word Kohanim, he says aloud. And then Am K'doshah K'ohamor, he says V'Lachash. All right. Let's now look at the Alter Rebbe Siddur. We have here, the Chazan says, Eleh Keneh, V'Eleh Keh, V'Eleh Seh V'Borcheh No till he comes to the word Kohanim. And then he says, which he says that word B'Kol Rom. He says aloud, Kohanim. That is Kria L'Kohanim. That is calling to the Kohanim. Now, to, to prompting the Kohanim to come forward and say their Brocha. And then he finishes off with three words, Am K'doshah K'ohamor. Now, the word V'Lachash is clearly missing in the little bit on the instructions which we have in the Alter Rebbe Siddur. Rav Chaim Noah picks up on this omission. You see, the word V'Lachash is left out. It's evident the Alter Rebbe says that, "No, you don't say V'Lachash as in a whisper." The Chazan should be saying B'Kol Einani Kadarkoi. He should be saying Eleh Keneh, V'Eleh Keh, V'Eleh Seh at a regular, uh, le-- voice level. The word Kohanim, he should be saying aloud.

28:29 And so contrary to what you could have thought the word V'Lachash means in a whisper. However, you're not P'shat in the Shechinah, but clearly in the Siddur, we, the, the guidance is not to say it in a whisper. To say it perhaps on a regular tone, perhaps an undertone, but not, not in a whisper. And, uh, the reason is because of Eleh Keneh, V'Eleh Keh, V'Eleh Seh, says Rav Chaim Noah. It's part of the davening. It's, it's part of the davening. So what's the point of the Chazan saying his Chazara Shachars quietly? His whole, uh, his whole function is on behalf of the Tzippor, and the Tzippor should hear. As we know, the Rebbe talks about saying Moydim, that they... You know, some places, the Chazan kind of fall silent, uh, when Moydim, because everyone's saying the other Moydim. And no, uh, we, the R- the Rebbe says the Chazan should say Moydim aloud, like a regular voice. Don't have to scream, howl louder than everyone else. But it should be like the rest of the Chazarot Shachars at an audible voice. Okay, let's go on to another question. So someone asked me just this morning. So this is, uh, "Are you allowed to put on a coat?" It's Shabbos afternoon. You want to go for a walk. You want to go to shul. The weather is nice now, but you've got to stay now Mincha Ma'ariv, and you are a Novi, and you know that by Ma'ariv time or after Ma'ariv, it's gonna be

29:54 cold, and you don't want to catch a cold. So are you allowed to wear a coat on Shabbos? So you don't need it now, but you want to do it. You want to do it so that you shouldn't catch a cold later. So this is Shechinah. I remember, I remember clearly that the Sheminat Shabbos Geon Haza allows this, but it's really, it's, it's based upon a Psak of Rabbi Shlomo Zalman. And you can see it on the screen. This is written in his second volume of Minchat Shlomo. He says, "It seems to me that a person is allowed to walk out on Shabbos." Uh, no, let, let's read the principle. You're allowed to walk freely on Shabbos wherever you want to go. If that means, as a result, you're gonna have to wait, take with you a coat to be able to we- to wear later. Now, he's talking about as a Sror and a Yeru, but it says, uh, "You're allowed to go out with the intention of coming later. If that means taking a coat with you, so then don't say, 'Oh, he's, he's preparing. He's preparing for night.'" Um, he says, "No, since his- Since it's not a mechana to s-- it's not doing it to save money or effort for night. It's just to protect himself from catching a cold. So he says you're allowed to ca-- he's allowed to, uh, take the coat with him. I think he's actually talking about carrying, as I said, within the eiruv. Now, v-

31:18 another variation is in the next paragraph. He talks about, again, within the eiruv, you want to leave the house, and this can be relevant also on Yom Tov. You leave your house, you're not to carry. You want to take a key with you. You don't need the key till after Yom Tov. So if you say you can't take a key, that means you can't leave the house. Are, are you only need the key by night? He says, "That's not, that's not really not an issue." Because that is the derech, he says. That's normal when you leave a house, you take a, you take a, you take a key with you. So she- so it's as if the taking the key is en-enabling you to leave the house. It's a slight di- slightly different... Both of these, I, I, I-- the sympathy is there. Not, not such clear halachas. Um, say these are Svara, sort of, Zelman. He, he, he's math here. Then later, he was, he was challenged a little bit with this, and so he's said, "Well, you're not allowed to," for example, Alter rebbe is quite clear about this, uh, in his Yom Tov, to go to the, to the wine cellar on sh- on the afternoon to bring up wine for the nightfall, for Havdalah or something. That wouldn't be allowed. To ca-- If there's an eiruv to bring your megillah to shul, that is if on Yo- Shabbos afternoon for, uh, night. So there, that's not allowed. Or on Tisha B'Av

32:52 to bring... on Shabbos afternoon, if Tisha B'Av is not Shabbos, to bring with your sl-slippers to shul within the eiruv, that wouldn't be allowed. So he says that is clearly because what you're doing is you don't need it now. It's something which is clearly associated with chol. But collect, uh, protecting yourself from the cold is, is, uh, that when that's not chol or co-kodesh. It's nothing to do with Shabbos or not. Um, it just happens to be that it, you know that it's gonna be colder later at night, but, uh, after nightfall. But in, in principle, protecting yourself from cold is not a chol activity. Then he, it's interesting. Towards the end, he says, "Kimiduma, my impression is that people on Shabbos and Yom Tov take with... if they go for an outing with the children, they will take with a supply of chitulim, of dam-- of di-diapers, also for after nightfall." But he says, "I want to emphasize, this is ha'or li'ayin v'chalil l'ma'ase." So to go out on Yom Tov or on Shabbos within the eiruv with a supply of diapers to... also for after nightfall, here he says, "Chalil l'ma'ase." He's, he, uh, he doesn't want to allow that. But he doesn't seem to cancel his, uh, his, his view about c- taking, uh, wearing a coat for afterwards. That seems to be okay. Um, right. I just... A, a variation on that. My son, Mendel, zaros ain gezunt, he mentioned a couple of years ago. So the kid-- When the kids

34:29 were coming to us for... Here we are. The family were coming to us for the Seder night, the second Seder. And so they had nice Yom Tov outfits and, uh, they bought for them like aprons or change of sort of... That they shouldn't dirty their Yom Tov out- um, outfits at the Seder night with all the spilling wine. So it's carrying. So the child, you've got Monday and, and Tuesday. On Monday afternoon, they're gonna come for the Seder, which is gonna be Monday night. So it's preparing f- bringing clothes on Monday, which is Yom Tov Rishon, for Monday night, which is Yom Tov Sheni. So to put them in a... To carry a bag of these clothes from one day to the next would be the chail, uh, uh, problem. Unless it's together in the bag, there's also some stuff which they'll need for that, that day. But he... That is... I, I do see that as a problem, just taking stuff, stuff. But, um, I think the Svara which Shlomo Zalman is saying, you're carrying with you a, a coat. And as I said, that's better than the story with the key. You're carrying with you a, a coat with you because you may be cold later. That's not a mechana mi Shabbos l'chol. That is to make sure that when it, when it gets colder, you have your coat with you. Um, that's as much as I can say for the moment. Let's move on. Right. Um, so I have here about feedback

35:55 on rounding off the corner of a kapota to avoid the need to equip it with tzitzit. So a couple of people, um, wrote to me about this. What I'd said last time, if you remember, was how the sheer begead, smallest begead is three by three finger breadths, which is six by six, uh, centimeters. So to make that, the, the two kind of like a, like a CD, the old CD discs would measure twelve, uh, centimeters across. To make a circle that they should be, um, from, from six centimeters from either corner should already start curving. So one of the people who wrote to me is a Rosh Yeshiva in Crown Heights, and he referred to me, me to various poskim who are much more lenient about this. And what I, what I've seen is that, uh, particularly the Biach of Emden says... He's, he's questioning this whole idea. Who says that rounded corners take off the kir of tzitzit? Who says the corners have to be pointy? Why can't they... If they're a little bit curved, they're not called corners. And somehow, and therefore back to under-underpin the logic of making this, this, uh, shir. Rather than saying, "Oh, it's a rounded corner," it's to say that the beged doesn't have a corner at all. Because it's a shir beged, the, that's... three by three is a shir beged. It's, it's, it's not there's a, a corner which is rounded, but it's the... That's... There's, there's no corner at all because it's, it's... That the

37:41 beged there is, has got no, no, no edge, no, no corner. However you work out the lengths. So another one of our listeners asked me, um, how rigid is this? Because sometimes people... And this is particularly relevant with the kapotes, where you've got the two front corners are fairly pointy, and if you've got a split at the back, and so what the tailors generally do, sew the inner flap of the, of the split at the back. They sew the inner one to be rounded. Sometimes the rounding is not as round as described in last week, in last shir. So how's, how rigid is, how strict is this halakha? So the answer is that actually there are poskim who are more lenient, and they say if it looks round, that's good enough. So there are poskim to rely on. Chaf Chilah, Rav Chaim Noah, um, tells us to make this rounded, this shir of, of six centimeters. Um, certainly worth well following that. Just... And I responded also, uh, about Sha-um, Shabbos. For the last Shabbos was published a sifra, and what the Lahak do, they, who publish these sifras, they publish, um, every week a couple of letters which have never been printed before, letters of Rebbe. So here there's a letter from Chaf Beis Tammuz Tof Shin Mem to one by the name of Rabbi Moshe Hirschmann. Never heard of him before. And he's asking things about the, the Alter Rebbe siddur, uh, Nusach, et cetera. Rather, no, no, no massive chidushim, but he,

39:27 the Rebbe does... At the end, there's a NB, nech-nech-nech nichter betzidui. When it came to the shiyurim, reference the idea of quantities for mitzvahs, the Rebbe says, "Look up the Sefer Shiyurei Torah written by Rav Noia, Yushalayim Tof Shin Zayin. Bo yemevo eres shitas Chabad po ze." Which I found quite remarkable that the Rebbe is giving a, a, a shtempel of approval that what Rav Chaim Noia says in the shiyurim is shitas Chabad po ze. And although here we're not talking about shi-- Well, it is also shiyurim. Yes, the shiyurim of exempting a, a, uh, a garment from, from tzitzit. So the Rebbe says that shitas Chabad is what Rav Nachman established. So I, I'd keep to that, even though Sha'at HaChak there are more lenient opinions, but his... I think the previous Rebbe also had said about him that oys ondzer posek. Um, one last question which I have, which I want to address, is about letters for tzedakah. Now, there is a strong thing of ma lim ayin min ha'tzedakah, to ignore someone who come for tzedakah, and you ignore them. Now, that's quite a serious thing. Now, so you, you, you try to give them something, yeah? And really, you have to give them de'ah maksorer. So now, this what you have on the s- on the screen is from the Sefer Tzedakah U'Mishpat. It specializes in hilchot tzedakah. It's today you have individuals who may ha- send hundreds of letters to people who are far away, and it becomes difficult to

41:26 mail to each one a small amount of tzedakah. Are you in violation of the law of ignoring a poor man? And he quotes the Sefer Be'er Moshe, who says you would be in violation even though you did not meet the poor man face to face, even it's just a letter. L'choir. That's what he says. Be'er Moshe l'choir. That even a letter, a plea, a plea for tzedakah through a letter should also be the same as if the poor-poor had been right in front of you. But he's, he, the Rav Beloi is a little bit less extreme. There are... You could argue and say, "No, it's, it's... You know-- If you know of a poor man, but he's not in front of you, then perhaps you aren't in violation of ignoring to help." And then there's another level. Now, they said there's a mitzvah de'ah maksorer. You should be helping them to, to cover their needs. But then there is actually, once the person has really gone to machaz al habsochem, is going knocking on doors, then you're not required to fi-fill, fulfill their need because they are going around, and you can give, you give a small contribution, but you don't have to fulfill their need. And therefore, he says perhaps you could say you're not in violation of ignoring to help. So he says that, that to say that you're not over de'ah maksorer, okay. Um, but he's not so sure whether, you know, there's no, no violation at all. Um, that's... This is

43:15 one source. And then we have another source in the-- I presume this is the same Be'er Moshe, which, which, uh, Rav Loy mentions. Loy is a con- very much a contemporary of his, Rav Debratsinerov in Boro Park. Uh, who asks, he asks this question: Are you in violation of, uh, ignoring Tzedakah, please, by a letter received in the mail? And he discusses whether receiving a letter is the same as being confronted face-to-face. And he refers to the Halachah of the Rambam, called Hamalim Eino Min HaTzedakah, one who ignores Tzedakah. It doesn't say Hamalim Eino Min HaAni. Therefore, the fact that there's a plea for Tzedakah in front of you, even though you don't have the physical pauper, it should also be, uh, included in this Halakhah. And he finishes off and says the following: If the letter has been signed by a Ra-a Rav Mumcheh, a Bezdin, a person who you have reason to trust that it's an authentic request, and this, um, authority is, is endorsing that this is a tr-- uh, on a, a, a bona fide case. Uh, it, uh, then-- And, and the person writes that it's Cheir, uh, all, all Yidden to help this person, then there is a Mitzvah of Tzedakah incumbent upon the recipient. And by ignoring it, you'd be ignoring a, a, a Cheir of Tzedakah, even though you don't see the poor person in front of you. And he writes, "Indeed, that's what I do. Every ba- every request which is supported by a Bezdin or

44:59 a Rav Muvhak who is familiar, who is, uh, authenticating that they're familiar with the, uh, predicament of this poor person, then I sell to send them something." So it's not a clear-cut thing. And, uh, why is it? What you, at least what you're seeing here is if the plea is authenticated by a, well, the authority, that's, that's Be'er Moshe. To say you owe him in HaTorah, no, but it seems to be, uh, recommended at least. One should be giving a little bit to, uh, to each of those cases. Um, yeah. Okay, I'm gonna stop here and wish you all a good Shabbos. And should Zecher to hear Besuras HaGeulah and Mashiach Tzidkeinu bimheira veyamenu, Amech. Amen. Yes, and where. Gesundheit, Zimer. Gesundheit, Zimer. Thank you.