קדושים תשפ״ד

00:09 Speaker 1 Good evening, and welcome to tonight's shiur. First of all, I'd like to wish a mazel tov to Mr. and Mrs. Pinchas Rabin of Edgeware, sponsored the shiur tonight in honor of the engagement of their youngest son, Shauli, Shaul, uh, M-M-Rav Moshe Shaul, to Miss Eti Halperin of Monsey. „Techasenu ze sameach, she'as tov u'meztlachas," and lots of naches and in good health. Uh, I'd like to also befoarn that, uh, although many times Mr. and Mrs. Rabin have been the sponsors of the shiur, there is room for sponsorship for other people also. Anyone wants to do, to do so, you're welcome to do so and be in touch in the future. Um, I'm gonna take this opportunity also to share with you a personal simcha, which is just now one month since we made hasena, and we, at the hasena, gave out this, uh, what, this sefer, Nesivim Be-Halakha u-Minhag. Uh, it's my collection of about seventy, uh, halakha articles which I've written over the last forty years since, uh, I was in Kolol. And, uh, some of them are quite recent, and a couple of other very beautiful, um, addenda. There's something about Agadat Tam. There's a couple of other historical value, uh, inyanim. And, uh, anyone's who's listening wants to get hold of a copy, uh, you can be in touch, and I'll try to get one your way. Now, let's go now to the first question on our shiur tonight. And that is, someone's asking me about the word dekudsha in Kadesh. And as

02:12 Speaker 1 you can see, you've got here eight copies of different parts of The Annotated Siddur, which is published, it's now about twen- almost twenty years since it was published by Kehos. And it's inconsistent that you see the first one, it says dekudsha with, uh, without a star, without the asterisk. The, this one on the third one does have, the fourth one does have, the fifth one does, the s-sixth doesn't, seventh does, and the eighth does. It's inconsistent whether there is the asterisk or not. Just to fill you in, that the asterisk is there to tell you whether the sheva is a resting sheva, an inaudible sheva, sheva nach, or is it an audible sheva, sheva na, a moving sheva. And the asterisk was introduced by the printer in Vilna, uh, back in taf reish ayin alef, as a symbol to tell us that this sheva is a sheva na. So, the, the inconsistency is in what it is. But what is the question? What is correct? Is it sh'mei dekudsha brikh hu or sh'mei dekudsha? Is the sh-sheva of the daled. Is the daled with a sheva, is, is it brought out, or is it a silent sheva? That is his, his question. Okay. So now let's, uh, go back to... So what you have on the second screen is from the Vilna print, which I mentioned just now, of Vilna taf reish ayin alef, and that's from which the Siddur Tehillat Hashem was reprinted back in taf shin vav approximately. So there was, uh, it's

04:08 Speaker 1 a photoc-a photocopy of, of this siddur. And as you can see here, the word dekudsha is actually not with a vav malupum, but rather with a kubutz or three dots. And to explain a, a rule here, and that is we've got the vowels are in five, there's five, there's five groups. Well, there's five and five vowels. Uh, five are tnuot gedolot and five are tnuot ktanot. So the kamatz is a tnuah gedola, a more stressed one, and its parallel counterpart, tnuah katan, is a pathach. Seirei is the tnuah gedola, the more stressed one, and the shuruk is the counterpart, the tnuah katanah. Then we've got, um, we've got a cholem, and then we've got what's called a kamatz katon, which would mean when a cholem, like the word koil. So that's a, that's a cholem. Now, sometimes the word koil is connected to another word with a, what we call a makap, with a hyphen. So kol davar. So at that point, the koil is reduced to a kamatz. Now, we, with, the Sephardim tend to pronounce the regular kamatz as a pa-- as we pronounce a pathach. But the, uh, the kamatz katon, which is a diminished cholem, they pronounce it also as a kamatz. So they would say kol davar because the kamatz in of the word davar, do-dovor, davar, is a kamatz, what we call the kamatz gadol, and that Is diminished to a pathach in patah in pronounce-- Sephardi pronunciation. Whereas koil, reduced to kol, does not come down to kal.

06:18 Speaker 1 So that, that... the kamatz-koton. So for Ashkenazim, we don't have much of a difference between kamatz-koton, kamatz gadol. Look in Sephardic Sidurim, they do have, um, let's say, in the Imrei Fi sidur, I've, I've noticed, uh, they will have the kamatz-koton will have the, the vertical part longer as a way of indicating this is a kamatz-koton, which should therefore be, should be pronounced a kamatz-koton. We have chirik. There's two ways of a chirik, e and i. So the tnua gedola is the i, and the tnua katanah is the e. And finally, what's relevant to us is the, the u and oo. Let's say in the word bul, it's also... that would be a kubutz. It's a sh-shortened, um, u sound. And then in the word rum, which is a more stressed u sound. That one's a kamatz gadol. Sorry, one's a shuruk, one's a tnua gedola, one's a tnua katanah. Before coming back to our discussion, I just want to point out something fascinating, which Rav Broin of Crown Heights pointed out to me a good few years ago, that in the word kamatz, we have the vowels of the name kamatz. I've got a qamatz and a pathach. In the word pathach, we've got a pathach and then a qamatz. So you've got... in both of the names, they've got their primary niqqud, and then they have the second consonant will be of their, of their counterpart. So too in sere, sere. So it's the a and, and the e. And I guess according

07:58 Speaker 1 to that, it should be segal, but never mind. And then we've got the cholo, the oi-o. Because as I said, the koil will be reduced to a kamatz-koton, that would be the cholo. Um, chi, rik. So here we have the e and the i sound, and ku, ku, butz. Uh, so this is the, the first one is the shorter one, and then we've got the longer one, the stre-- more stressed one. That's the, the, the three dots in the diagonal. And then we've got the vav with the dot. So then the primary one is the u, the stronger one, and the counterpart is the shorter one, which is the three diagonal dots. So that's in the names of... You see here the kubutz and shuruk, that they are... they've got both niqqudim, but, uh, in the opposite order, because one is the main one and one is the counterpart. Let's come back. So now we have here a rule that after a tnua gedola, so then a, a sh'va following a tnua gedola will be a kam-- will be a, uh, sh'va nach. A sh'va after a tnua katanah will be a sh'va nach. That's, that's the, that's the rule here. So now, coming to our question, the word d'kudsha. If you pro-- if you, uh, vowelize the ku- the kuf with a sh- with a kubutz, which is a tnua katanah, there's no question that the sh'va is a, is a sh'va nach, and therefore it's d'kudsha, not dkudasha. So coming back into the

09:36 Speaker 1 prints where they do have vavs, well, that may be just for whatever reason, sometimes the Kardash is printed without nekudos. So sometimes the vav is a binqim of the, the, uh, three diagonal dots, kubutz. And that's what it seems to be therefore the more correct one. Uh, it sh- It should be a k- um, it should be a sh'va nach, and the asterisks which were put there really don't belong there. Uh, one o- a-a-as I'm going through this, someone c-came to also a discussion, Uvnei Yerushalayim Ira Qodesh. So, uh, in the, in the, uh, Regel HaChabad Tillis HaShem Sidah, at least the American one, there's going to be Uvnei Olam, Binyan Olam in, in Meshuvanesre. The vase of Uvnei has got an asterisk. You open to Benching, Uvnei Yerushalayim Ira Qodesh, the same va-vase does not have an asterisk. And you ask, um, "Where's consistency?" So the secret is... This is just, uh, not Halakha, just, just facts. That when it came to publishing the Tillis HaShem Sidah, as in largely, they copied from the, uh, Seder HaAvodah printed in Vilna Tofre She'ain. Certain parts where there was so much correction needed to the Vilna print that instead they took it from the Torah Oh Sidah. When it came to Benching, there was so much stuff which needed to be changed for whatever reason, that the Tillis HaShem Sidah, the, uh, that, that, that fourth, Tillis HaBasha HaShalem Benching is from the Torah Oh Sidah, not from the Seder HaAvodah Vilna Sidah. Consequently, in the

11:29 Speaker 1 Torah Oh Sidah, there are no asterisks. The asterisks were min hachadash by the printer Vilna and Tofre She'ain Alef, whereas the Torah Oh Sidah never had asterisks, as the Alter Rebbe never had asterisks in his, in his Sidah. So Uvnei Yerushalayim Benching doesn't have asterisks because it's copied f-from the Torah Oh Sidah. And if you doubt my, my, um, my, my, uh, cer- uh, uh, a-allegation or assertion, Siman Godel Yesod Avodah, that the Tillis HaShem Sidah, following the Vilna Te-Te Davoidah, has invariably the, Hashem's name is Yod-Yod. The Torah Oh invariably is Yod He Vav He. Look, now take your To- your, your T-Tillis HaShem Sidah, open up to Benching, and you see there, it's not Yod-Yod, it's Yod He Vav He. And the answer is because that's been copied from the Torah Ohr siddur, and therefore it's Yud Ki Vov Ki. Whereas the Shimon Esther is largely copied from the, uh, Siddur Avodah siddur, and therefore it's Yud Yud. Um, just a little bit of history. Okay. Um, now since we're on, onto Dikduk, so I'm going to what was called a Gilgul Shuo, going on to another Dikduk thing, which again came this week, yeah. So one of the teachers in school was-- We have a Chabad teacher and a non-Chabad teacher, and challenging about the way you pronounce words in Shema. We're talking about young girls who are learning to daven. So is it Uvelechticha or Uvlechticha? Is it Uvesochbocha, Ukeshartom, or is it Ukeshartom? So this is the question. So now...

13:12 Speaker 1 So the background to this is... Now, these are-- What you have on the screen are both Chabad siddurim. I don't know whether I've once discussed this before, but what happened is the following. There was a master pedactic by the name of Rabbi Zalman Henner, a contemporary of the Baal Shem Tov, and he introduced various significant Chidushim in the laws of Dikduk. He is not, um, the last word, and there are others who vehemently disagree with him, most notably Rabbi Akiv Emden, and he wrote a whole Sefer of arguing. But, you know, nevertheless, uh, Rabbi Zalman Henner was definitely a great master in Dikduk. He's quoted, uh, in, in great reverence by the Primordium and others. And the Alter Rebbe seems to have also... How do you say in English? Gerechtensachmeta. He took him-- He res- he respected his opinion. I'm not saying he gave him a, a blank check, but he certainly... We see that the Alter Rebbe, like I mentioned perhaps before, term called Yitzur Nivro rather than Yitzir Nivro. That vowel of Yitzur Nivro is a Chidush of Rabbi Zalman Henner, and that's in our siddur. The Alter Rebbe accepted it. Okay. So now, Rabbi Zalman Henner was of the opinion that the, th-these Shevoin are Shevoin Noin, and the Prince of Vilna, Tofresh Ain Alef, followed the policies of Rabbi Zalman Henner. And for many, many years, the Kol HaSiddur, Tillat Hashem, was just a reprint and another reprint and another reprint. And back in the Tofshin Mem's, Reb Boruch Noah writes

15:00 Speaker 1 to the Rebbe about an issue with this Shevoin. And the Rebbe says, "I don't have, I don't have the person, as far as I remember. I don't have... We have bigger problems than that in the Dikduk of the Siddur. I don't have the right person to do it, and that's why it stays the way it is." Something on those lines. The letter is published, I think, in, in Tsadik Lamelech. So anyway, around twenty years ago, it was the, the, um, the publishers of the Kol HaSiddur in Eretz Yisroel came to the point where they felt they need to retypeset the siddur. So instead of just re-recopying, copying, copying, kind of retypeset from scratch. And Rebbe, the head of Kol HaSiddur in Eretz Yisroel, Reb Mendel Menak- Menik-, uh, Menik Wolf, is a son-in-law of the late, uh, I mean, it's like he was a son or the late Reb Mottel Schuster man. And Reb Mottel Schuster man was at the behest of the Rebbe, taught Dikduk. In seventeen seventy, he was a Baal Koreh by the Rebbe. He was very knowledgeable in Dikduk. And somehow, Menik Wolf decided not to be beholden to Reb Zalman Henner, and instead we're going to make the new Kol HaSiddur is going to be according to the rules as we're taught by Reb Mottel Schuster man, which follows a policy not like Reb Zalman Henner. And therefore, if you start comparing Israeli siddurim to American siddurim, you're going to see a lot of differences if you are sensitive to

16:32 Speaker 1 Shevoin. And I'm, I'm, I'll tell you, my, and I confess that I use a Torah Ohr siddur, which doesn't have any asterisks at all because I find to get, you know, in the middle of davening to have to start, "Yeah, he's right or he's wrong." Leave me alone. I just want to daven. So I, I, I, I just use a siddur without any asterisk. But fine. But this, this is what's happened over here. So the lower screen, the lower, uh, uh, picture is from the Israeli siddur, and there it's Uvelechticha, Uvkomicha. Whereas... And that's why they ask for it also. And, and that seems to be the official position, the literary position of pronouncing Uvkomicha, Uk-Uksavtah. However, the, as they say, the Rabbi Zalman Henner taught, and this is the way it's in the original, um, Tillat Hashem siddur, whatever, Tillat Hashem HaShalem, that it is a Sheva No. And just in case that's not so clear, I've put also on the screen the transliteration, which appears in the Tillat Hashem siddur, and it's, um... And you can see here, uh, Veshina-Veshinantom, whether Vedibartah, whether Uv-Uvelechticha. Yeah, you see that, the U and then a hyphen, Velechticha, U-hyphen-Veschachticha, and so on, rather than UV-hyphen-Komicha, et cetera. So that's, that's the policy which is being followed. I also took the trouble to listen to a recording of Reb Mottel Schuster man, uh, as he's reading Parashat HaShavua, reading Parashat HaShma. And again, you can hear it's Uvechol, Uveschachticha, et cetera. So definitely that's the way our

18:17 Speaker 1 Masorah is to pronounce it as a Sheva No. And I spoke today to someone in Eretz Israel who has a great yishmak in dikluk, and he corroborated that this is the view of Rab Zalman Henna. And here's an interesting point. If it were, if it were a shevonach, then it should be, let's see, of the word, um, then it should be uch tavtom. It should be after a shevonach, then the tof, it should be, it should be a tof rather than a sof. If, if it's ovchol, if, if it's ov, it should be ovchol. The fact that it is chol and, um, and it's savtom tells you that this is a shevonoch. Um, and all right. So that's enough of dikluk for this evening. Um, now let's go on to a question about Hirhus Shabbos. Yeah. Okay. So the bottom line is, I'm happy the way I was taught, ov lechucho, ov komecho, et cetera. Um, although not everyone agrees. Um, Artscroll included don't agree on that. They follow the Litvisher way, but that's-- this seems to be the Masorah, uh, which I was brought up with. Okay. Okay, let's go on to a new point. Totally new question. So someone to-- somewhere in, in, in Central Europe, last Shabbos, or was it two Shabbosim ago? There was a debate. You got a-- We've got a, a Shabbos belt, and that's where you can have a key added to your Shabbos belt. Yeah. Well, that's what the Shabbos belt is for, to be able to...

20:10 Speaker 1 Are you allowed to, um, link in the keys into your Shabbos belt on Shabbos, or does that have to be done before Shabbos? That was the question. And the fellow who contacted me says, "Why should there be a problem of inc-inc-inc-incorporating the key on Shabbos?" If we are talking about makeh bepatish, you're completing the belt. Well, the belt was a complete belt before, so you're not fixing the belt. If you're going to be talking about tying, who says, well, who says you have to make a kesher shel kayom? You can make a, uh, you can make a loop, whatever. So he's asking, is there any problem of, of clipping those keys into position on Shabbos? And there was something in my mind which bothered me because I remembered something the Alter Rebbe saying it has to be done before Shabbos. Although he doesn't spell it out so clearly, but we're going to-- that's what we're gonna be looking at. Now, so the main focus here is in Siman Shin Alef, which is talking about carrying on Shabbos. And on the, uh, on the, in the Shulchan Aruch, the new pr- the new edition, Rabbi Levin, zal zayn gezunt, refers to his-- to an article which he had written in Ha'or HaSaburim, where he'd explored this very question. And I read through the article. Um, I'm not gonna say I absorbed everything. Lots of, uh, interesting stuff there. It is valuable to know that this whole business of taking a key and making it part of

21:51 Speaker 1 a belt, where n-n-- several Rishonim were quite against it. I believe Rami Ruttenberg is one of those, but it's, it was not unanimous. Now, let's read the Alter Rebbe's lotion about the key. He says, "In Makkot," earlier we were talking about if you have a key which was made into a brooch. You took a key, and you coated it with silver. Now, then you've got an interesting... It's got a double identity. Is it a, is it an ornament, or is it a tool to open a door? So that's a debate. When you've got something that's a, that's a dual identity, can you say, "Oh, it's a brooch," or do you say, "No, it's a key"? That's, that's an earlier discussion. Following on from that discussion comes therefore this, this thing. Im hu kavua berosha hagurah. If it is fixed at the end of a belt. Ve'asui kein zenku. Now, I'm gonna tell you that the brackets which are with the yellow background were put in by myself. In the Shulchan Aruch, as we open it up, there are those, those brackets aren't there, and I'm gonna explain to you why I put them there. But meanwhile, let's just read ha'ach. Ve'asui kein zenku. If the key is at the end of a belt, and it's made like a buckle, possibly. Lag gurbah. So now the key is now being used to clasp the belt. Yesh matirin. Now those who permit this. If fishe osu mesamash lach agurah. Because then it's an accessory to the belt.

23:35 Speaker 1 Uvotal etslo. And therefore, it is, whatever the word votal is, but it becomes like nullified towards. It becomes part of the belt. Then there's the added explanation. V'af al pi sheein hu kavua shomea lo b'Shabbos bilvad. Even though it's not only, only for the Shabbos. Vechein noiagin b'mikstas medinos eilu. Let's just read those words. B'mikstas medinos eilu. As I said, not all Ashkenazim agreed with this. But Maril was one of those who said it is okay, and that, and that's been accepted. Okay, the Ramoh follows this. B'mikstas medinos eilu, that there's a concession, that a key made as part of a belt, in as a part of a buckle of a belt, is okay. Well, let's, let's now go back. Why did I put in those brackets? I want to explain. What are brackets in the Alter Rebbe's Shulchan Aruch? It's well known that the Alter Rebbe had sometimes chidushim dinim, and he put them in brackets because he wanted to perhaps come back later and review them. That's, that's the common explanation of the brackets. Not all brackets are the same, but one rule I have with brackets in the Alter Rebbe is that the sentence has to be readable with the bracket or without the bracket. You should be able to read the sentence smoothly without the bracket, and then you can reread the sentence with the bracket. So now let's try to read the sen- the sentence without, you know, um, without the bracket. Im hu kavua berosha hagurah v'asui vechein noiagin

25:09 Speaker 1 b'mikstas medinos eilu. That does not make sense at all. That, that, that sentence does not make sense. Whereas if you read it, if it's beracha hagura and it's made, and the ketzenkel can be sometimes a translation, okay. It's made to as a belt. "Yesh materin vefish ozo meshamash lahagura ubotlet etzelom." Then the Alter Rebbe adds, "You know what? This belt buckle, uh, solution is even if it's only for the, for the one Shabbos, it's also good." So that's a, a chiddush din, and they put it in brackets. I'm pretty convinced that that's the way the brackets should be rather than the way it's, uh, appears in the print. Okay. Be that as it may. So now we have a chiddush din, which Maharil and others accepted, that if a key is made into part of a buckle, that is a heter to, to, to wear the belt on Shabbos with the key. Siman shi... Further on the same siman, we look at Sif Chof Gimel, talks about a handkerchief. And y- you know, the younger generation, if you want to see a handkerchief, you have to go into an antique shop. You might find a hand-- a cloth handkerchief. Anyway, some people used to have a handkerchief in their pocket. On Shabbos, he wants to have a handkerchief. Can't carry. So he says, "Einu takon ela im ken yitsheren beracha hagura." You're gonna tie it, similar solution, to the end of the belt. "Mi'erov Shabbos bekesher shel kayomo." A permanent knot. Of course, it has

26:49 Speaker 1 to be... If it's a permanent knot, it has to be before Shabbos. So here, by the, by the, uh, handkerchief, it has to be a kesher shel kayomo. And here with the key, it seems to be it's okay for the just for the Shabbos. Okay. Let's now go to something... Now, um, I put on the questions something which I may have paskened wrong before, but I'm pretty sure that it's wrong. I have a pair of reading glasses, and I want to take them to shul. Can I take the reading glasses, and I have a elastic band, and I'll put the elastic band around in a way, you know, the handles on either side, and then I wrap, I wrap it around my waist, and they're there. I've got my, I got my, I got my glasses to shul. I come to shul, and I'll take them off the elastic, et cetera. Is that okay? Is that any different to using a key to hold an elastic around your waist? And here you're using a pair of glasses. Seems to be fairly innocuous, yeah? And I've already, um, bavaron that we're not gonna get away so easily with this one. And this is, uh, where Rabbi Levin points this out. Later on... I'm sorry. Earlier on in this siman, and those who are doing three perakim a day of Rambam will recognize this from yesterday's Shir Rambam, about a needle. Having a needle in your lapel, uh, and walking out in the street on Shabbos. Now,

28:30 Speaker 1 there's a massive chiddush here in the Alter Rebbe, and I apologize that I haven't managed to check where the other poskim, uh, follow this, but it's a massive chiddush. Because when you read that Mishnah, you're talking about a needle which is just being kept for storage. It's a convenient place under your lapel. That's called carrying a needle. But let's read what the Alter Rebbe says over here. "Ish sh'yotze bemachat hanukuva," a man who's going out with a needle which has got an eye. "Hatchu lo bibigdo lechabe ketzo ysov." The needle is being used here to connect the two sides of your coat. "K'goy maftach eich halukoy vechayotzim boze." You've got a jacket, you've got a halat, and it's got two sides, and you want to connect them with one another instead of a button. So you put them over one another, and you put in a needle to hold it together. "Mi hamekomas shebibigdo sh'derech lidcho sham machat bechail." If it's somewhere where it's normal to do so in the weekday. "Afal pishi tzo dechala visha chayiv chatos." If you're taking a needle and you're using it as a form of button, and he says, "Chayiv chatos," it's considered a neveira min hatora. "Nefish sheein derech lidcho sham machat hanukuva." It would be normal to use a pin, which has got a solid head, not an, a, a needle which has got an eye. "Ze shetoch ha machat nekuva masu yihu lo," now that you are improvising. Instead of using a pin to hold your

30:12 Speaker 1 coat together, you're using a needle to do exactly the same thing. "Afal pishi tzrich lo lilvish shosoi." You're using that pi-- that, that needle to hold your coat together, and it's considered carrying. And here's very powerful lashon. "She'ein od hamrashai lotzes im kol hachafetzim hatzrich lim lo she'ein lim lo da tachshit ve lo derech malbush." You've got something you want to transport from A to B, and you're gonna use it as to hold, hold your coat together, but it's neither tachshit nor derech malbush. It's not an ornament. It's not derech malbush, and therefore it's considered carrying. So now I ask you, reading those words, "Ein od hamrashai," you cannot carry stuff... Sorry, go out with stuff if it's not a tachshit nor a derech malbush. A pair of glasses with a rubber band, with a rubber, with a ru-elastic around your waist. I, I, I, I, I'm, I am, I have no choice to say it's us. The rise of the Rabbonon, you can say it's, it's... In the bracket it says that's called Hitzot Kadarakot. You can say it's not Kadarakot, it's a Rabbonon. But there's a definitely no. Yeah. I'm, I'm, I'm very, very convinced of this. So this is Rabbeinu Levin asks the question: If so, if a machat, which is a needle, which is holding your coat together, is considered carrying, so why is a nee- why is a key holding your belt together, why is that not called carrying? Which we have to explore. Of course, it's Mutar, but we

31:55 Speaker 1 have to explore why. Um, Reb Shlomo Zalman in Shimir Shabbos Kilchaso has this note. A, a s- a, a similar type of Halacha. There is also yesterday's Rambam. Pirefes, as, as a word in Hebrew, Perifor Alo Ego is Perifor Alef. I don't know whether there's a word in English for it. But imagine I want to hold my coat together, the two sides of my coat, and I don't have any buttons. So I take a small ball-shaped item and a ro- a stone or an, a nut, and I gather the material around it, and now there's a bulge. And then around the bulge, I take a string and tie it around a few times, and that holds it together. That's, that's, that activity is called Perifor. And it says you are allowed to do so with a, with a stone, even with a nut. But then we have the following Halacha. It's a Shin Gimel. The Alter Rebbe doesn't have this. Missing the Alter Rebbe's Shechinach unfortunately. "Im Ois Sotzrich Alo Itzi Ego Livno," a woman wants to carry a nut sh- from A to B to give her son a nut. "Uporfor Olov Kdei Lo Hitziyo." She's not using the nut to hold the coat together. She's using the coat to take the nut from A to B. "Im Lo Shus Arvim Osan," it's not permitted. To commoners, it's Isid Rabbonon, and therefore to a Cherus Adam it's not allowed. To commoners, it's allowed because it Shvus this Shvus. Says the Mishtebruah there, "Osur to

33:35 Speaker 1 transport the nut by wrapping it around with a string. Mid Rabbonon la'asos ken. Afshur derech malbush ve'ein derech hitzo bekach. Neshe Niro kemare mes lo hitzi bashabbes." You're doing shtick. You're doing shtick to carry a nut from A to B. So now we're back to the question: Why is a key any different to the nut? Why is the key any different to the, to the machat? This is, this is the, the, the, uh, the, the question. So the Teitz is, the Teitz is that the k- the, the story... Well, let's go with the, with the handkerchief. It's become part of the Chagura B'kesha shel kayomo. That's why it's allowed. It's become one thing with the belt. So coming back to the, to the, to the key, "Im Hu Kavu'a b'reisha Chaguro." It's become Kavu'a. It bec- it was fixed before Shabbos. It was fixed into the Chaguro. Now, either Alter Rebbe doesn't say Le Shabbos, it says Be Shabbos. The word is, I think, very simple. Imagine taking today, and not to say on Shabbos, taking your buckle, opening it up, taking out the tongue, and then putting a key in back in place and putting the tongue back on... pu-putting a key instead of the tongue. To do that on Shabbos, "Hayal El Adas," to be such a thing. That's Mamish Betakin Gele. So of course it can't be done on Shabbos. It is, even though this improvisation of putting the key is i-i-instead of the, the tongue of the buckle, is only done

35:25 Speaker 1 for the Shabbos and not Kesha shel kayomo. No, it's also good, also, also okay. But definitely the Hether is only because it's become part of the Chaguro. Therefore, you ask, can I do so on Shabbos? Do so on Shabbos is the same as the machat. You got a, you got a key. You want to bring it from A to B. You take a couple of clips or whatever, and you wrap it around your waist. You're going to write it. So that's Mamish the same thing as the machat. I don't see any Hether for it. Now, that's what I'm, I'm... This is my, uh, I'll tell you. Shimir Shabbos Kilchaso says you are allowed. It's allowed. He says you are allowed to make a... You can, you can read it here. This is Peh Yud Tes, Peh Tes. And he gives us a guidance how to do it. And let me just, if I can go to the next slide. No, it's not here, is it? Oh, he refers to Rav Dovid Feldman. Rav Feldman's Kitzur Shechinach. And he talks here about taking a key and putting a string through. Yeah, you d- a string through and one, the, the middle of the string is through the hole at the top of the key, and the other end goes around your waist, and then you do a loop at the end of the key. So this Shimir, Shimir Shabbos is also referring to this, and he says you're allowed to do so on Shabbos. Yeah? So

36:50 Speaker 1 this is where he says, "Ya'alu," to take a long string, and you put it through the hole, uh, the upper hole of the ring, and then you tie the other two ends with "Lo Bechesed, Be'anivo" on, on Shabbos. So he seems to be allow, allowing you to do so Uh, to do this whole thing on Shabbos, although it's not explicit, but it's fairly, fairly evident. The... Also, the Piskei Teshuva s-say, uh, seems to say that you're allowed to do this on Shabbos so long as they're not a Keshe Shehaya. I'm, uh, totally unconvinced because I think the heter is only because mamish, it's become part of the belt from before Shabbos. In Rabbi, um, Rav Levin's article, he challenges also-- He's talking about Kavuah, beKavuah beresh haguf. It's fixed into the belt. And what you're talking about, you're taking some clips. A clip here and a c- a little, like a press. It's in, it's out. That's called Kavuah. He questions whether you can use the term Kavuah with the use of clips. Um, since I'm already onto this, uh, topic, a couple of points, couple more points. In-- If you go to Crown Heights in the hardware store and get a key made, very likely they'll make a key, they'll give you a key which has got two holes besides the main hole. And it was, it was said that this was the Rebbe's minhag to have the two a-additional holes so that the, somehow the, the key, the top of the head of

38:25 Speaker 1 the key should be more significant in holding it together. I've been told by, um, families of the Rebbe's Gaboyim, one of them, that that's not true, and the Rebbe's key did not have two holes. Vel zein azoy. Now, one last thing. Yours truly was of the feeling that it's, uh, since the heter here is not unanimous. It says, "Yesh matirin," yeah. Yesh matirin, So I'm really backtracking on that and, um, I know I'm gonna get some flak about this, but you know, Torah ivre a little bit on the tzorech. So I'm really very, um, surprised with what I've discovered in, um, what's going on here about the heter of using a key for, um, uh, a Shabbos belt. Someone sent me just about fifteen minutes ago, a link to a website called The Key Belt, and it actually has... You can check it up yourself. Um, my yeshiva training didn't tell me how to put a video into a PowerPoint, so I don't know how to put it on, um, the, the vi- to show you the... But you can look it up, The Key Belt, um, dot whatever. And it has actually a mamish buckle, and it has a way of pulling out the l- the tongue and putting in a key and putting it back in place and having the key mamish as, as a, um... So instead of these little clips, it's mamish serving as a tongue of a buckle. Mamish like the, uh, heter of the Maharil. And that, uh, that,

41:00 Speaker 1 that you have, uh, you know, a sh-- That's, that's been a That's the Mechaber Doniel. Then we have Reb Akiva Eger in the same space Uh, in the Shechinat Haho. And he's-- He has a different argument. He says, "True, the small room does not require a mezuzah, but the door," he called the word kameche. They say in his German Yiddish small room. But the kameche, the door of the kameche is a door to the room. It's a door to the kameche. It's a door to the s- the little room. It's also a door to the big room. So it needs to have a mezuzah because it's a door to the big room. So these are two arguments to oblige having a mezuzah on a smaller room, less than dal dal dal when it's part of a larger building. Now, coming back, now we're talking about the fridge, even the fri- now you-- N-now nothing to do with the how big the fridge is. What are you telling me? The fridge is unlivable, but it's part of a building, part of a house. It's part of a, a mosod. The mo-- The building is a livable building. It's a function of that building. So the fact that you can't spend a long time, you can't live in the fridge, it's the same thing as, as, as the pantry, which is less than dal dal dal, but it's a part of the function of the house, so it's chayav b'mezuzah. Then we take Rabbi Akiva Eiger's approach,

44:18 Speaker 1 and he says, "Well, it's a door to the fridge, but it's also a door to the, to the, to, to, to the, to the kitchen," whatever. It's a door to the larger room. Chayav b'mezuzah. So bottom line is that despite in... You-- It's un-- You cannot live inside a fridge, certainly not in a freezer, uh, for a prolonged period. But there are arguments that you should put up a mezuzah. And so this seems to be the later consensus that you should put up a mezuzah without a bracha because it's not, not, not, not unanimous. Okay. Um, one last point about that was although normally the mezuzah is put inside the door frame, if the door frame is inside the fridge or the freezer, I don't know whether the cold temperature would cause damage to the mezuzah over a longer period. I don't know. I don't know how, what they, how, how they, how mezuzahs cope with extreme weather. And because of that, I advise them to put the mezuzah on the outside rather than in the inside of the fridge. We have one last, um, point which I wanted to share with you. Also, as someone, someone sent me. This is somewhere in Midwest America, but it's the same Torah everywhere. And that is the following. We have here, not a very clear picture. We have here, uh, sliding doors, and these are to the outside. So what you see here seems to be a, um, these, this wood, these wooden pieces seem to be,

45:50 Speaker 1 uh, like an overhang sticking out beyond the house. It's bas- It's, it's doors to the outside. Now, we have a rule of hekers here. We have a rule that, that the door, the way the door swings, that's gonna dictate where the, what's the inside and what's the outside. Now, we have a general rule about that. What about a sliding door which doesn't swing in, doesn't swing out? So here we have Rabbi Akiva Emden came along with a chiddush, which I think is fairly logical, that you have a door between, let's say, the dining room and the kitchen. There's a doorway, and there's a sliding door. And he says, "Where is the track where the door is sliding? Does the door slide on the dining room side, or does it... The door on, on the, on the, on the kitchen side?" So let's clarify. The doorway is ninety centimeters wide. The door is a meter wide, now a hundred centimeters wide. So the door is either sliding on one side of the wall or the other side of the wall. So the side where the track is, where the door is sliding, he says that's the hekers here. Just like the tir, the hinge, is where the hinge is. If it's on the interior, that's considered the interior. So the same thing if the track where the door travels, where the door slides, that's the interior. Okay. That's Rabbi Akiva Eiger. Uh, sorry, Rabbi Akiva Emden. Now we have, however... Now we have the, the following.

47:26 Speaker 1 Here we have two doors. We've got two doors next to one another. One of these doors is rigid. It doesn't slide. The other one does slide. So now you've got to take the Rabbi Akiva, Rabbi Akiva Emden's Sefer and say, "Oh, if the... Which side is the sliding one? Is it the inside one or the outside one?" And that's gonna dictate which side w- you're going to put the mezuzah. The right side. Which side is the right side? Just to make things more complicated, in the same room, there's two sets of doors. And one, the, the carpenter, when he put in the door, he put the rigid one on the outer side and the moving one on the inside. And the other one, it's the, the opposite. The, the inner one is the rigid one, and the outer one is the s-sliding one. Are you gonna tell me that the, that that's gonna make a difference where, where it's called derech halicho one way or the other? I find it very difficult to take Rabbi Akiva Emden's chiddush so far and to say that, to, to apply it in such a case. Find it l- not, not very convincing. Generally, sometimes I'll tell you to put up a mezuzah on the right as you go to the garden. There is such a thing. But pr-- In principle, m-mezuzahs are more for houses than for gardens. And therefore, I'm more inclined to say, put the mezuzah on the right as you enter from the open air

49:02 Speaker 1 to the house. That seems to be more correct rather than making a whole pilpul which is hekers here based upon Rabbi Akiva Emden, et cetera, with the chiddush Chabad who follow hekers here. I'm not so confident, confident with all of that in this case, and I'd prefer to say, put the mezuzah on the right as you come in from the outside. Now, if you're looking at this picture carefully, you can see where I'm pointing now. That's where, that's the, um... That's part of the rigid panel. And the mezuzah has to be on that, that edge of the rigid panel, not at the far end and at the far left, should we say, or the far right, whichever way you're coming from the outside. Because as far as I'm concerned, the rigid panel is a wall, and you can't walk through walls. A pesach is where you walk through. So the... Where the door is opening and allowing you to walk through, that's called pesach. Where the wall-- Where the door is not allowing go-to go through, that is gonna be called wall, and therefore the mezuzah has to be at the edge of the walk-through area. And therefore, it's gonna be on the edge of the rigid panel, uh,where it abuts the, the open space where you can walk through. I'm going to stop here because I want to get into ti- into shul in time for maariv at nine thirty. And meanwhile, I wish you a wonderful Shabbos. I wish you to hear

50:27 Speaker 1 Besuras Tovos from acheinu bnei Yisroel be'eretz ha'kodesh, especially the shvuyim be'eretz Azoh. And, um, biiker, be'ulah, when Mashiach tzikeinu bimheirah yameinu hameish. Chad chilahi.

50:42 Speaker 2 Amen.

50:42 Speaker 1 Todah.

50:43 Speaker 2 Amen. Yasher koach.

50:46 Speaker 1 Todah.