במדבר תשפ״ד

00:03 Good evening. Today is, uh, Wednesday night leading up to when it's pre-recording the shiur for Thursday evening. I'd like to first of all, before going to the actual shiur, uh, join with the Kahal HaShluchim Chabad around the world in condolences to family Patlarsky on the, uh, passing of Rav Moshe, alav ha-shalom, who was, um, support to so many shluchim and indeed very close to my late father-in-law, alav ha-shalom. Rav Sodaki helped him out in various times of very challenging, challenging times in a very personal way. So, yehi zichro baruch, and, uh, yes, that the pu'os, the tremendous pu'os which he did during his lifetime will certainly have a pu'os lemshychas, an ongoing effect. So we have our first question, which I wanted to discuss with you, is actually, uh, understanding, appreciating a ha'arah of the Rebbe in a ma'amar. And, um, I said about the Havrenga on Shabbos. Towards the end of Sota, it talks about Mishemeso be'achiv vebot lo kabod haTorah. Shehayah derish tilei tilan shehalachos. And I'll call quotes with quotes, "tilei tilan shehalachos," that every... You found in every nuance in Torah, it became significant. And he showed, uh, when we learned Sichas, Rashi Sichas with Rebbe, do you see how every detail of a Rashi, every extra vowel, et cetera, becomes significant? We'll see, uh, something significant in, in the next discussion. But meanwhile, here's a ma'amar which the Rebbe said. It was... We learned it at, um, between Mincha and Ma'ariv a couple of weeks ago. And Nachshon learned it

02:22 all, taught the ma'amar. This is a ma'amar, a Lag BaOmer ma'amar, which talks about, uh, when there was a shortage of rain, a drought in Eretz Yisrael, and they turned to Rabbi Shimon bar Yochai. And, uh, instead of prayer, he said a Torah. He said a Bier on the passuk, "Ki mi mata shevas achim gam yochanan," and rain came down. And the famous discussion how he achieved rain through Torah rather than through, through, uh, tefillah. Okay. Meanwhile, this is associated with Rabbi Yoisi. Now, this piece of the Ma'amar talks about what's the significance of Rabbi Yoisi. Because Rabbi Yoisi is related to the malchus. Yoisi is Gematria eighty-six. That's the Gematria of Shem Malchut, Malchus. And it goes further that Gematria is lower than the, uh, main thing itself. So it's a lower Madrega. Gematria only bear Gematria Malchut. And their message is bringing from higher to lower, from a exalted level, the Atzilut, et cetera, to bring down to Bi'ah. So the message so far is that Rabbi Yoisi figures in the process of bringing from higher to lower. Then he says the following, "Ve zehu oimrei shevas achim gam yochanan," the passuk which is Yoisi's quoting, which Rabbi Shimon bar Yochai explained. Achim gam. The o- the emphasis on achim gam. And the words achim gam again allude to the, the lower Elokim Bi'ah, which are lower than the levels of Atzilut. And he adds these words, "Ki achim ve gamin miutin." The word ach and the word gam is to exclude, which

04:15 means to minimize, to reduce, going from Bi'ah, from Atzilut down to, from Malchus Atzilut down to Bi'ah. I looked at this loshon, and it, it's in my mind, I was thinking there is the loshon, "Achim ve rachin miutin." Gemara Rosh Hashanah also has Simoni, "Achim ve rachin shebeTorah." Ach means but. Rach means only. So the Gemara says, "Achim ve rachin." Those two words, however, only, but these are minimizers. These are reducing. These are miutin. By contrast, the word gam, also, and even the word es is inclusive. And indeed, everyone's familiar where the story of Shimon HoAmsoni, who would extrapolate, expound on each es in the Torah. Es, like, means something more. For example, I'm just adding, when it talks about To- tevila. So, so bamim es basari. Achas bamim es basari. So basari means the, the skin has to be under the water. Es basari, to include the hair. So es is to include. Gam, also, for sure means to include. So, so the Gemara, since the Gemara in a few term... Gemara in the Midrash tells us that achim ve rachin miutin,esin ve gamin ribuin. Therefore, this statement, which is in here in the berachot on the screen, "Ki achim ve gamin miutin," struck me as it doesn't seem correct Also, what I found remarkable, you have a Hebrew phrase, "Sheves achim gam yochad." And there, the word achim means brothers, and it's spelled with a Ches. In the, these brackets, achim ve'gamin seems to be taking the word achim, which means however, with

06:27 a Chaf, and comparing it to the word achim with a Ches, which is totally different words. So that-- these are two things which, which, uh, struck me. And I was puzzled by this further, and here there's a ha'orah of the Rebbe. Now, as I've just split the screen, and this is the volume of Toras Menachem, Volume Ayin Beis. At the beginning, they've got three or four, um, samples of, um, memoriam or sichas within that volume where the Rebbe had added, uh, had, uh, added some comments. So, there's-- it's built in Muga. It didn't come out fully edited by the Rebbe, but there was some kind of written exchange with the Rebbe. And here they're showing how it's, it's fascinating to see how they asked this question. They didn't understand what the Rebbe had said in the Maamar, and the Rebbe has got all these squiggles, uh, to include more and more references. So I want to go back. So this is the editors of the Sichas took these, um, these, the, these comments of the Rebbe, uh, as challenging as they look, and they did m-manage to work them out. And that's the note which we have now at the bottom of the page. So the first thing the Rebbe says, "Hakavannah bo zeh, 'Veloshon lo felaloshon.'" Indeed, the Rebbe concedes that he used the word achim ve'gamin as a play on words because it sounds similar to the word achim gam in the pasuk, "Sheves achim gam yochad." So because you have this various

08:12 places in the Torah where, let's say, Moshe Rabbeinu was told to make a serpent. He made it of, of, uh, "Selechol sarav simoni se'arav anez," and he made a copper one because he made a nachash out of nechoshes. So not loshon nefel al loshon. So nachash, he was told to make a sarav, which is a type of nachash, and then he made it out of copper because it's a sim-similar-sounding word. So it's legitimate on that level to use the word achim ve'gamin, um, inspired by achim gam yochad. Then that's on one level. Now to understand how to say-- how do you say that the word gam, which means also, is a miut, to reduce and to exclude. So here, the Rebbe continues to comment, "The achim ve'gamin koi bedvorim shehehem miutin." The word gam is also referred to not-- it's not m-- It's not solely to include, but it also is excluding. Because when you say, "Oh, this also," which means why do you have to mention this also? Because if I wouldn't have said also, you would just say it doesn't belong here. So that's what it says. So therefore, the, the word gam has got kind of concealed behind it a suggestion to exclude. "V'lo chen tzrichim limud miuch l'rabosam." Because there would have been a svara to exclude, therefore, you need to have a special limud to include. "U'midindi ta'an biya." In our context, it's a lower level of olam biya or olam asbiya, and therefore that needs a greater special effort

09:56 to bring from higher to, to biya. It gives us a reference to look at the Torah on the word gam, and also that davar filu gam where you can see this idea that gam means to include something extra which you wouldn't have thought otherwise. It gives us a reference to Brachos Daf Num twelve, say, from a base, the whole context of dreams there. And it says if a person dreams of-- sees a camel, so then he should ex-- anticipate salvation and brings the pasuk of, "Onochi ga'alcho gam olo." Hashem says to Yaakov, "I will bring you out from Mitzrayim, gam olo," which you say it quickly, it sounds like gam olo. That sounds like it's camel. And okay, so we have here another source of the word gam, where it would, it would otherwise predictably have gone differently, and gam is to say that that's gonna turn the course of events, um, despite the natural miut, which would have been the, uh, trajectory. Finally, the Rebbe ref-refers to Marat Zchayes to Daf-- to Sukkah Daf Lamed Heh samech alef. So that's this, and the-- you can see here how the Rebbe added each comment one after the other. So Marat Zchayes, he was a Rav in Lvov, if I'm not mistaken. Brilliant person. And he, in the Gemara Sukkah there, talks about, "V'hayisa ach sameach l'rabos yomim acharonim shel Yom Tov l'simcha." That the word ach sameach, v'hayisa ach sameach, you should be... However, you should be happy is to say that there's special simcha

11:39 in the last days of Yom Tov. So the question is: How can you say ach sameach l'rabos? Because ach, as we said, is to exclude. It means but, however. How can you say ach sameach? So he quotes from the Vilna Gaon to say that the beginning of Sukkos, the Torah says to rejoice. You should have the four, the lulav and the esrog, et cetera, and usmachtem lifnei Hashem Elokeichem. You'll re-rejoice. So you're rejoicing before Hashem with the lulav and the esrog, et cetera. So therefore, when it comes to the end of Succos, when you don't have those elements to s-s- to rejoice with, so you might have thought that you shouldn't be rejoicing so much. But there's the eight, ach sameach. Although there's... Despite the fact that you don't have those special items, nevertheless, you should be happy. Okay. Let's move on. Meanwhile, I found this a fascinating-- the whole, the whole, um, development of how this whole order comes about, um, obviously with a deeper meaning. So I found that it's certainly worthwhile sharing this idea, as I, I started off as saying how every word is, is, uh, takavona. There's a background to it, an explanation for it, and that's part of the appreciation of, of Torah. That every word in Torah has got kedusha and kavona. And if we don't understand, okay, im riku m'kem, we should try. So now, I've mentioned this last week, BeEzrat Hashem, we're pushing for the dedications for which we'll be able to print this Siddur Ben

13:27 HaSocher in three volumes. Meanwhile, I want to share with you, uh, a study which is actually, um, included in this forthcoming siddur, and that was relating to last week's Shabbos. So now, last week's Shabbos was Shabbos Mevorchim and Sivan. And what would be if on Shabbos Mevorchim Sivan there is a bris? So let's go through this carefully. This is on the first part of the screen we have, where it, it mentions the minhag to say Av Harachamim on Shabbos. Then, unless it's a day where you otherwise would not say Tachnun. Then he says, "There are those who have a minhag not to say Sh- um, Av Harachamim on Shabbos Mevorchim." And that's where, where-- That we take, we follow that. That usually Shabbos Mevorchim, we don't say... So Shabbos Mevorchim is a little bit less of a yom simcha because we do say Tzidkatcha on the Shabbos Mevorchim. And nevertheless, because of the simcha of the forthcoming Rosh Chodesh, announce the Chodesh. Okay, we just announced the Chodesh, so right after that, we don't go into saying Av Harachamim, which is perhaps a painful, uh, remembrance. Then continues, not that during Sefirah, when this-- although we've said Shabbos Mevorchim, Av Harachamim isn't said. But during Sefirah, on the Shabbos Mevorchim of Iyar and Sivan, Av Harachamim is said. So although Shabbos Mevorchim is just a simcha, and they sh- you don't say Av Harachamim, but these two Shabbos Mevorchim, there's something more, and it's more important to say Av Harachamim despite the simcha of Shabbos

15:30 Mevorchim. Why is that? Because of the, the, uh, this is referring to the Crusades and the, the, uh, ravaging the Jewish communities, particularly three communities with spare mines and worms were, uh, massacred during this time of the year. And the, the, as we say, particularly is re- alluding to those three kehillahs. And so because those events happened this time of the year, therefore, uh, the Av Harachamim is said, even though it's a Shabbos Mevorchim. Because it's so important to say Av Harachamim at these times, therefore, there's a next comment that even if there's one of those Shabboses, Shabbos Mevorchim, Iyar or Sivan, even if there's a bris, but nevertheless, Av Harachamim is said. So even though there's two elements of simcha, it's Shabbos Mevorchim, and there's a bris, and still because of the importance, the significance of the events, the destruction of those communities that happened at this time of the year. So the Av Harachamim, which is to commemorate, overrides. Overrides even two simchas. That is the way that it's presented in the Alter Rebe's Shulchan Aruch. We then go to the quote from the siddur as it's brought down. Alter Rebe's siddur. Starts off, Av Harachamim, Amim bechol Shabbos. So he brings this meaning of saying Av Harachamim every Shabbos, broadly speaking, throughout the year. Interesting lashon that is not said on Shabbos Mevorchim. And perhaps certainly when there's a day when Tachnanun is omitted, so for sure Av Harachamim is not said. Okay. Perhaps, uh, however you read it. Then he adds,

17:54 although we've said that Shabbos Mevorchim, Av Harachamim isn't said, but there's a Shabbos Mevorchim Rosh Chodesh Sivan where it is said. Now, you could read this to say that when you don't say Tachnanun, you don't say Av Harachamim. However- And that including a bris. However, if it's Rosh Chodesh Sivan, Havdalah Rosh Chodesh Sivan, even if there is a name emotion because it's a bris, but still it is said. That's how you can read. Yeah. So now then we have here the, the third part-- the third quote on the screen. It's from the back of the early, uh, edition of Kahas of the Alter Rebbe Shulchan Aruch, which was published around Top Chabad, around nineteen sixty-five. And it's quoting this piece from the Alter Rebbe Shulchan Aruch that Ov HaRachamim is said on Shabbos Mevorchim Iyar and Sivan. It says, comments, but in the siddur, it says Shabbos Mevorchim Sivan, it isn't said. Sorry, it is said. Which the implication is that Shabbos Mevorchim Iyar, it isn't said. And the reason may be because of it being Yomen Tov. So what's happening over here is Shabbos Mevorchim Iyar, that is the time of, of the programs, et cetera. But it's got two elements of Simcha. It's Shabbos Mevorchim. On top of it, it's Yomen Tov, and we also Okay. So now if you say that Shabbos Mevorchim Simcha with Nisan Simcha is you do say Ov HaRachamim, well, then I can take the same thing and say Shabbos Mevorchim Sivan and a bris. Also, you should

20:14 say y-y-you should, you should skip Ov, Ov HaRachamim because you've got two elements together. So a regular Shabbos Mevorchim Sivan, it's just one element of Simcha. Okay. Then, then Ov HaRachamim prevails. You've got two elements come together, shouldn't say it. That's how you can learn shot. So again, as you read the Alter Rebbe's siddur, you can-- it looks like don't say Tachana, don't say Ov HaRachamim. But Shabbos Mevorchim Sivan, regardless of it being a day you don't say Tachana, you still say it. That's how you can read it. But the way it's presented in the, in, in h-here, just like Nisan with Shabbos Mevorchim overrides, so too a bris with Shabbos Mevorchim should over-override and not say Ov HaRachamim. Now, then there's a reference to here, this is when... There, there's a ref-reference to the Primordium. The way it's written here means. And you look at the Primordium, and he talks about even if it's, you've got even a bris and Shabbos Mevorchim, you still say Ov HaRachamim. And he says, even it's, you still say Ov HaRachamim, something on those lines. So if you've read that the conclusion would be that you should-- that the milah with Shabbos Mevorchim say-- come together to s- and they, the two, two Simchas say you don't say Ov HaRachamim. Well, Primordium says you do. And he says two, three. You still say Ov HaRachamim. Now, what's fascinating is that about ten years ago, nine years ago, the, the manuscript of the Rebbe's writing of this, this, this

22:06 comment over here was published on, in a family Simcha, in, uh, Feldman's, uh, family, Chason Zichron. And this Rashatefus, at the end of the Rebbe's comment, instead of, it says. Stands for, which means the Rebbe is not saying that Primordium says anything different to what he said. On the contrary, he is saying, "You want to understand what I've said, look up the Primordium in." And he's saying, therefore, just like Mishnah, he's saying that, that, that, uh, it doesn't matter. You still say Ov HaRachamim because it's so important to say Ov HaRachamim the time of the year. So even as a bris together with Shabbos Mevorchim Sivan, you still say Ov HaRachamim. So by just that wow, whether it's read or , has changed the meaning of this of the Rebbe. And if I'm not mistaken, the conclusion would be that indeed that Ov HaRachamim is said because of the, uh. This is just one, uh, item which is written out at length in the siddur, which will, Hashem, be published as soon as we get the sponsorships coming through. And, Hashem, we'll be able to print it. Um, as we say, . Okay. So now someone asked me on Friday about a children's group where they give out the chil-children on Shabbos for davening, and they give out tokens to the children, and then the children can take these tokens and quote-unquote, buy packets of Bisley, bu-a-a drink, whatever, some kind of nash. With the amount of tokens they have, they can then go, go

24:15 and get these various prizes. So is it legitimate to do that on Shabbos? So what I'm seeing here is, um, in pr-- this is from the Shabbos. He talks about children's groups for, say, Tehillim, learning groups on Shabbos. You can give them tickets for a raffle, which will happen after Shabbos. So you can't do a raffle on Shabbos. That's clear as Shulchan Aruch. You cannot do a raffle on Shabbos. Even the raffle is for food, you cannot do a raffle on Shabbos. So to give out kids, uh, cards, so they should be able to join the raffle after Shabbos, that's okay. And he prefers, says it's-- it shouldn't, there shouldn't be any writing, sorry, any, any number of how many units they g-have, have earned with this t-token. It's also just if you want to give different value tokens, you can give different colors, but you shouldn't have a, a figure on it worth ten pence, fi- twenty pence, whatever. Okay, so you're allowed to give out cards for Hagralah, which will have a lot of shops. In s- another quote from the Shulchan Aruch, in another chapter, he talks about a, that you can... Let's say if I have a restaurant which is open on Shabbos, but obviously from Yidden, would be people want to come in and have various foods. So then they can buy vouchers before Shabbos, and then on Shabbos, they'll give a voucher for cholent and a voucher for, uh, fish, whatever it may be, whatever they want, whatever level.

25:54 So that's okay. They give vouchers and get... Again, here, the vouchers have no price written on them. That's not allowed. To go and to give prepaid vouchers at the value of five pounds, ten pounds, whatever. And therefore, you can get according to your value, value. That's basically creating another type of money, and you're trading on Shabbos. That would not be okay. So I'm looking at these two points together. Giving out tickets to the kids is okay. Using tickets which do not say anything about money to, um, if they got them before Shabbos, to get the, to get their things on Shabbos, that would be okay. Here, I'm a bit more concerned when the two things have come together. Giving out the tickets on Shabbos, and they are redeeming them on Shabbos. Um, all right. If there would not be any, any numbers, then I think that would be more straightforward. But if they are accumulating numbers, and with this they've got enough to get this and get that, that I, I, I believe is problematic. If it would just, would, would just be a green gets you a drink and a blue gets you a, a, a bizley, et cetera, I think that would be okay. But if it's, if they ac-ac-are able to ac-accumulate a number of tokens, that sound looks far too similar to, to business, and I don't think that's okay. Um, I might be wrong, and, uh, I'll be, I'll be happy to be proven wrong. I'm always happy to find,

27:34 to make life easier for Yidden, to be able to, especially mechanchim, mechanach children to enjoy coming to shul and davening. Okay. So here we have the following. Is it okay... We have a situation where there's a, a Beis Chabad, a shul, and in order to enter there, you need to have a, a fob. This fob is like a, looks like a credit card. It's got some kind of data or message on it, and then you swipe it, and it lets-- it, it allows you to come in. Of course, a Yid would not, for me, a Yid would not use that on Shabbos. So the question is, we've got actually this shul. They have a person who isn't Jewish. It's a process of conversion. And meanwhile, that person's happy to be the Shabbos goy to, to... The question is as far as in, in relation to muktzeh for a moment. Is it permitted for any Shomer Shabbos to pick up that card and give it to the goy to open the door? And it's a very, very interesting question because they're a, a, uh, tool which is dedicated, designated, designed for melacha, for, uh, for something forbidden on Shabbos. May not be moved on Shabbos as muktzeh, but you are allowed to move it If you need the space or if you needed this particular shape for a particular function, you are allowed to. So my example is, if I want to wedge the door open, happens to be that a screwdriver serves as a wedge.

29:35 So I'm allowed to take a screwdriver to wedge a door open, and the answer is yes. That's called moving It happens to be a suited shape for this purpose of, of wedging a door open. I'm allowed to do that on Shabbos. So a s- so a, a screwdriver is less muktzeh than a packet of flour. A packet of flour is called muktzeh Because it's a commodity, it's not a keili. A screwdriver is more, uh, is less muktzeh, more usable on Shabbos because it's a keili. It's not a total muktzeh. Now, the question is, am I, I am allowed to move the... I am allowed to move the screwdriver. If I wanted to use it as a wedge, that's okay. Here, the question is that it's but it's giving it to a goy to do something which I'm not allowed to do. So am I allowed to handle this, this card, this fob? Had I want to use it as a paper, uh, how you say, uh, a bookmark, I'd be allowed to. But am I allowed to pick it up to give it to the goy to swipe the door? So it's something which I was struggling with, and someone pointed out to me that in the Aruch HaShulchan Ha'aruch, it's pretty much implicit that it's not allowed. And that is that the Alter Rebbe in s- if-- in Siman Shin Ches is the pri- my primary siman about muktze. So in Shin-Shin Ches, Sif Lamud Gimel. But it's Sif Lamud Beis. Sif Lamud Gimel,

31:22 sorry. So the Alter Rebbe talks about a candle. Now, just to clarify, in hilchot muktze, there's a huge difference between a keili, a tool, a piece of equipment, although it's dedicated for melacha, and on the other side, a commodity, which is not a keili. So I mentioned flour, paint, sand, stones. These are all not keilim. So th- those, those are called muktze gamer. Um, a, a keili, a, a piece of equipment isn't muktze gamer. So therefore, you are allowed to improvise with it. It's not a total muktze. You're allowed to improvise, and let's say you want to use a screwdriver to wedge a door open, that's permitted. But here, going, coming back. Here, you don't want to use it in a permitted way. You want to give it to the goy, and he will use it in a forbidden way for your needs. To you, for you should be able to get him to shul. So that's-- it's not so clear. But here it looks like... Oh, sorry, coming back to the candles. So with the candles, the Alter Rebbe says that a candle is a keili. A candle isn't a commodity. Interesting, because a candle, you know, it burns out. It's like fuel. But yet the Alter Rebbe looks at a candle as a keili. And as a result, you're allowed to move a candle if you need the space. If you want to sit down with the candle on the, on, on your seat, you're allowed to pick up the candle and put

33:05 it, put it a-a-away. Says the Alter Rebbe, "Omikan yotza ot ha'amen." From here came out the mistake of the less lettered people, "Shemetaltelin nesholem," that they feel, um, permitted to can-- to move, to c-carry in the house, yeah, a, a, a candle. So why they... And they're moving it when? For Motza'i Shabbos. To light Motza'i Shabbos. Or they're moving a candle on Shabbos because it's not really muktze, yeah? If I wanted it to use it as a, as a, uh, permitted thing, I'd be allowed to. So now they're saying, "Oh, I wonder. It's permitted. I'm moving it for Motza'i Shabbos," or moving it for a goy who should use it for himself. And the Alter says that's not okay because that which we've said, you're allowed to move a keli she'mechtzol is l'tzorech gufo means ki shetzorech Yisroel lishtamish bai, when a Jew has need to use it, b'Shabbos atmo, on the day of Shabbos, eize tashmish hamuta. There's fa-various criterion here. One is that it is for use by a Yid on Shabbos for a permitted activity. And therefore, to give it to a goy doesn't count. To use it for Motza'i Shabbos doesn't count. It has to be, like I said, taking the screwdriver to wedge the door open on Shabbos. That would be okay. But if it, if it's for... Okay. So now... But I want the door open. I need the door open. So it is a tzorech. It is a tzorech Yisroel. And that's, that's, that's the dilemma. Now, here

34:53 we have, I say, the Kol Toaros Shmuel who addresses this. What would happen if the goy wants to use your screwdriver to wedge your door open? That would be okay. Of course, if he wants to borrow your screwdriver for him to screw screws, you wouldn't be allowed to move it. It'd be muktze. Then he says further, um, if you wanted to ask a goy to do something on Shabbos, which you're not allowed to, you are-- but you are allowed to ask a goy to do it. Nevertheless, it's poshet d'oso le-talin et yadlo nachon. It's poshet you're not allowed to hand it to the goy. So then we have in the bottom, we have a note from Mishnah Shabbos go, "Chas ve'shalom" further about this. Let me just suggest something. There's always this question. When there is a heter, is it d'chuyah o hutra? Is it a total heter, or is it that the need overrides the, uh, concession? The need justifies the concession. It's really a concession. So I mentioned about using a screwdriver to, to wedge a door open. How about if you have a, a, uh, you have a, a, a kosher alternative? You have a, a non-muktze alternative. You could put a ch- a chair in the way. You could, um, use a spoon. Can you use a wedge? I, I have a wedge. So are you allowed to use a screwdriver when you could have used a wedge? So the Mishnah Berurah says, no, you shouldn't. It's only when you don't

36:39 have a non-muktze alternative, then you're allowed to use a semi-muktze keili for that purpose. The Pri Megadim disagrees with the Mishnah Berurah. The Alter Rebbe doesn't mention such a thing. And then the debate goes on. And according to the-- that view, you are allowed to move a-- use a screwdriver to wedge a door open, even if you have a non-muktze, a total non-muktze alternative. So we're gonna use the, the labels of d'chuyah o hutra. Mishnah Berurah is seeing tzorech And, and, and the tzoidekh gufa as gut-- as the chuye. Okay, you have a need. Okay, we allow you to use a screw-- to move the screwdriver for it to provide your need. Whereas the other view is to say hutra. No, it's not muktzeh. It's-- You are allowed to move it because it's not muktzeh. Now, possibly, according to the view of the Mishnah Berurah, it's stronger. It's, it's more arguable. The, the argument could be stronger that it's the need which justifies the movement. So what's the difference whether I need the... I, I need to use the card for-- as a paper, as a, a bookmark, or I need the card to be able to get into shul. Happens to be that it's gonna have to go through a goy. If you see a chuye, it's my need. This is my need. This is my need. It should be justified. Whereas the other view is saying, "No, it's hutra." It's, it's not muktzeh for improvised use. So to use a screwdriver to wedge

38:28 a door open, well, no, it's, it's mute. Okay. But then that, because I'm saying it's hutra, on the other hand, it doesn't spread over to allow you to give it to a goy because that's a melechet issur. It's not in, in also. The word is also. The tzoidekh gufa means to improvise. I'm taking a hammer to crack a nut. You don't buy... Hammers are not made, not come manufactured to crack nuts. So you're improvising. You t-- In this case, you're using a... If you use a card as a bookmark, it's not what it's made for. You're, you're improvising. But if you're using the card to open the door, to, to, to, and to deactivate or activate a magnet, that's what it's made for. That's, that's not a, not a improvising. That's using it for its, for its function, which that isn't, that isn't permitted. One last thing, and that is that I was, uh, asked to revisit or just repeat something we discussed last year about having an early meal on the second day of Shavuos. Second evening of Shavuos, sorry. So because especially if it's a leap year, Shavuos is, uh, night, nightfall is very late. And so the question is of having the meal earlier and davening Ma'ariv. So all right, Chabad generally try not to daven, daven Ma'ariv earlier. But if let's say that's, that's what... Daven Ma'ariv earlier, having the meal earlier. So there is legit-- In, in, in the Sefer Mishtashelachles, Volume One, addressed that and brought a source from

40:13 the Ben Ish Chai, from Bah Erav Olam, that it's okay, if necessary, to have your second night Yom Tov meal, to have it earlier. It doesn't have to wait till ma'amar shachrit. It bemizra dov ha'poshet that there's no sense of if you're eating your meal at eight o'clock, there's no sense at ten thirty-five, whatever the time is, on the, on the candle, on, on the luach. You're gonna light candles at ten thirty-five when you're all just about to get into pajamas. That's not what that's acharonov hadlakat nerot is. Therefore, if you're having your meal early, so then you should be doing hadlakat nerot before the meal starts. You're not, you're not diminishing the Yom Tov by starting Yom Tov sheini early. It's still Yom Tov, and so I don't see any down factor. The other side I want to say is about our short calendar, that when, when it comes to Ma'ariv throughout the week, we follow the Al Trava Zeman, which is sometimes twe- ten, twenty minutes earlier than the Zeman which is the, the, the Shtot Luach, the, the local luachas. And let's say the Al Trava Zeman is when the sun is about six degrees beneath the horizon, and the general Motzai Shabbos is, um, follow-- when the sun is, um, eight and a half degrees beneath the horizon. So that's-- So what we've done is for Ma'ariv, we're following the Al Trava Zeman. For Motzai Shabbos, we've been sticking to the Shtot Zeman, as it's known. So now, um, when it

42:03 comes to the second night of Yom Tov, so what time are we going to write on the luach for hadlakat nerot? So we're gonna have to write the same time similar to Motzai Shabbos. We're gonna, we're gonna have the latest Zeman. So now we have the... Here comes the anomaly. The men in shul say, "Oh, we, we've been davening at ten o'clock, so why should we wait till, uh, another fifteen minutes?" So they want to daven Ma'ariv at ten o'clock. The women are following the cand-- the, the calendar, where it says you can't light candles before ten thirty-five. So then, okay, so you got the, the, the men are gonna daven Ma'ariv early, or not early, early, but on the Al Trava Zeman. They're gonna come home, it's gonna be just about the time of l'hitlatlan. So then, well, nothing's ready because you can't get ready. You can't prepare anything in, in advance. So it's just frustrating. Uh, it doesn't contribute to shalom bayis unless the men really are going to roll up their sleeves and start, um, preparing everything for the meal th- there and then. 'Cause normally you come home, everything is ready. So because of this, we've been, uh, keeping on the second night of Yom Tov. We've been keeping the latest Zeman, um, despite that we could have d- done it earlier. But for man or shalom, we've been, uh, keeping to the latest Zeman. I hope you've enjoyed tonight's shiur, and I wish you all a good Shabbos, a good

43:33 Yom Tov, habolas hateireh, simcha, b'fnuyes, moshid hi besuras teheves, the shiur from the hostages, and a geulah shlemah v'yamu chayeinu b'yemei hamashich. We should celebrate Shavuot with Moshiach Tzidkeinu in v'ayas hashlishi she'ivdanu b'mehera b'yemei hamashich.