בהר תשפ״ד

00:07 Good evening. Welcome to tonight's shiur, today's Thursday of Parshas Behar, tav shin he daled. Today's shiur has been dedicated by one of our regular listeners. He listens to the recording, lives in Bangkok. Perhaps I mentioned his name before, Rabbi Shmuel, Shmuel Avram Brill. And he's dedicated tonight's shiur to the shluchim, the head shluchim of Thailand. That's Rabbi Yosef Chaim and his wife, Nechama Dina Kantor, their family. It's now thirty years since they've gone out on shlichas to Tha- Thailand, and it's tremendous, tremendous hatslacha. I'm sure many of you are familiar with. There's also a lot of activity there with travelers and backpackers, but it's all under the auspices of Rabbi, uh, Kantor and Rabbi, Rabbi Shmuel Avram is very grateful for them, for their being there and personal involvement. So that's his bracha to them, to many, many more years of hatslacha in their shlichas in good health. Before going into today's shiur, I wanna share with you a new development. I've, I've been telling you perhaps, uh, on and off about a new edition of the siddur, uh, with... Or the Alter Rebbe siddur with resources and, and comments, which is something which I published about twenty years ago, and now it's a new edition. It's ready to, to roll. It just needs to have a bit of, a bit of a cash injection. So that's the, uh, appeal page. Anyone who, who wants to be able to contribute. It's-- I know it's a substantial contri-contribution, but BeEzrat Hashem. So you have here, uh,

02:11 the Sekhos in New York have put up a page for, for the, uh, fundraising for this. And BeEzrat Hashem, we'll be in touch, uh, if whoever wants to, uh, take a share in this, uh, project. BeEzrat Hashem. Okay. So that's just been launched today. You can see the goal is sixty thousand dollars. BeEzrat Hashem, we'll get there speedily. Right. We'll come back to that at the end of the le-- end of the shiur. Let's go now into our actual shiur. So last Motzei Shabbos, someone calls me up. It must have been about twelve o'clock. And, uh, he had benched. Then he realized that in benching a Motzei Shabbos, he had said Retze. So he's asking, "Do I have to bench again?" By having... Well, because, you know, Motzei Shabbos is really weekday, and he said, he said as if it was Shabbos. He included Shabbos stuff in benching. So what you have on the screen here is from the Ksav HaShulchan from Rabbi Chaim Noah, who writes that if during a weekday you had said a Retze in benching or Yaaleh Veyavoh in benching. So he says, if you're in the middle of benching, you should go back to that bracha and correct it. But if, if you finish benching, ein hozer. You don't have to go back to the beginning of benching. So that you have a clear psak that this mistake does not, having said Yaaleh Veyavoh or Retze when it wasn't warranted, doesn't oblige you to go back to the beginning of

04:02 a benching. That's the psak, uh, which I found quickly on Motzei Shabbos, uh, Sefer Shloshios Meyuvan, but then I spent some time looking it up and want to share it with you. So where did Rabbi Chaim Noah get his ruling? And so he's comparing this, first of all, to Shemoneh Esreh. What would happen if you included something in Shemoneh Esreh which you shouldn't have? You thought it was... Well, you were half asleep, and you said Yaaleh Veyavoh in your Shemoneh Esreh. Do you have to repeat the Shemoneh Esreh? And so this is where we have in the Alter Rebbe's Shulchan Aruch in siman kuf heh. One who makes a mistake and mentions me'eiro, the events of another day in a tefillah, sh'lo b'zmanah, when it's not the right time. So, for example, he said Yaaleh Veyavoh, it's not as bad as nochol ha'moed. Or he mentions Shabbos, uh, or Yom Tov stuff when in-- on a weekday. So the first opinion says, yesh oimrim, there are those who say that mentioning something which doesn't belong that day, that's not considered a hefsek. It's not considered an, an interruption to have-- to warrant repeating the Shemoneh Esreh. So the first opinion says it's not a problem. Second opinion says it is a problem. Yesh oimrim that it's as if you had chatted about, I don't know, Arsenal's against Spurs in the middle of Shemoneh Esreh, uh, which has got nothing to do with davening, yeah? For most of us. So then therefore, you'd have to go

05:43 back to the beginning of davening if you br- put in something totally foreign to davening. So in Shemoneh Esreh, if you've mentioned-- if you said Yaaleh Veyavoh when it wasn't warranted. So the first opinion says you don't have to repeat Shemoneh Esreh. The second opinion says you do have to because it doesn't belong there. Although generally we'll take the view of Safek Brachos Lehakil. You don't have to repeat the benching-- sorry, the Shemoneh Esreh. But in She-in Shemoneh Esreh, the recommendation is since there's the famous lotion of Regehenen, Halavai Shyesh Bad Leha Adam Kol Hayom Kulah Kol Hayom. A person... Halavai, I don't know what the English word for Halavai is, but if only you could say you could daven a whole day. Wonderful. So therefore, davening is a good thing any time. So therefore, it's recommended that in this case, the person said Yaaleh Veyavo when it's not warranted, he should repeat the Shemoneh Esreh. But you see it a-as I told you, Nedavah, Tefillat Nedavah. So what we're seeing, it's not so clear-cut that by mentioning something which is out of order for the day warrants that you repeat it. Shemoneh Esreh, okay, you, you, you repeat the Tefillat Nedavah. But when it comes to benching, there's no such thing as benching in Nedavah. And here we have from Tacha Bidchal Bizchazamosin in Kuf Peh Gimmel, where it talks about in the olden times, it was the style was the Mizamen, the leader of the benching, would say the benching aloud, and everyone

07:12 else was listening. And so the people who are listening shouldn't be talking about anything whilst they... about other stuff, whilst they're listening. Um, now, just like the one who's leading the benching shouldn't be talking about other stuff, so they also shouldn't. Ve'im Ohev Vesochru, if the listeners did violate and they did chat about unrelated stuff to benching, but it was between bracha and bracha, and it was at a moment where the leader of the benching had fallen silent for a moment. So Yotzu VeYoitzu. So here we're seeing that in benching, if you... Yeah, so even if they put in something which was totally ir-irrelevant to the benching, they don't have to repeat the benching. And how much more so in the case of re-putting in Yaaleh Veyavo something, which even in Shemoneh Esreh there's a Seferah to say that you don't have to repeat the benching. So therefore, so that's the... that remains the bottom line. That if in benching on Motza'i Shabbos or any time of the week, if you mention you did include or say when it wasn't warranted, you do not have to repeat the benching. Okay. Very clear. Let's move on to the next question. So a woman asked me this past week, she's expecting and sometimes has extreme thirst. Um, and I was taught by my late mother, Alav Shalom, that when a woman is pregnant, you really go... Well, if she needs something, uh, whatever, food, whatever it may be, you get, you get it, uh, you try very,

08:49 very hard to get it. My mother used the word, "Even if it's... you get feygele milch," which means milk from a bird, which obviously doesn't exist. Um, so you, you... if a woman's pregnant and she needs something, you really try to accommodate that need. So now she's got this, this strong thirst, and she's asking, sometimes it might be she's in the bath, sometimes it's gonna be on a Shabbos, she hasn't heard Kiddush. So can she, uh, have her drink, have a drink of water then? So very, very interesting. There's a Gemara in Shabbos, Daf Mem Alef, which says the following. That if a per-- It's all talking about protocol for bathing. And it says there, "Rochat BeChamin VeLo Shos Omhehen." If someone bathed in hot water and did not drink from them, from that water... Now, that, you can see there's a, a comment there. There's a little gimel suggesting that the word "Mehen" doesn't belong. Uh, we'll, we'll see that in a moment. So if a person bathed in hot water and did not drink, "Doyma LeTano SheYiziku Bechutz U'Leziku Bebifnim." It's as if it's comparable to an oven which has been heated on the outside, and the inside is cold. So it's important to have hot water inside your body as well on the outside of your body. So it looks like the Gemara is suggesting that you should have a drink when you're in a, in a bathhouse, in a, in nice hot mikvah. So that's Mibechutz. So you should also have

10:28 hot water, Mibifnim. Okay. So then Rabbeinu Yaakov Emden, in his comments on that Gemara, he says, "It doesn't mean you should drink the bathwater." And he gives a reference to a Gemara that bathwater may not be a good idea to drink. But it means you should have hot water. And that's, he says that's implicit in Rash. But then he asks a practical question. How can you have a drink of hot water in the bath when you can't make a bracha there? Because people in the, the area by there, they, they were, they're standing undressed. You can't make a bracha when people are undressed. For yourself. And he says, "Well, possibly the drinking here is not a drinking for thirst. But rather, it's like the story if a person's is-- feels they're choking on something, got something stuck in their throat." So the Gemara says in Berachahs that you should... that you don't make a bracha when you're having a drink of water just to swallow. So let's say people using pills, uh, and they need to have a drink of water, you would not make a bracha on that water because you're not having it to quench your thirst. It's just to wash down the pill. So he's suggesting that this water in the bathhouse perhaps is a similar thing. It's not because of thirst. And since it's not for thirst, therefore, you don't have to make a bracha. That's Rabbeinu Yaakov Emden. Which doesn't help us in our case because the woman is experiencing

11:52 thirst, therefore she, she would have to make a bracha. So then we go on. We have... Well, before going back to our, our case, back to the... still in the Gemara. So this I found in some, uh... I did a bit of research on the Yoetz HaChochma. I was intrigued about this beracha or drinking in the bathhouse. So this is a fairly contemporary Sefer, and he, he says that, um, that the dr- that, that the drink of hot water after-- it was not in the bath, but after going out from the Beis Hamikdash. The-- Not unlike the way the Yabiah of Emden understood it meant drinking. And he gives a reference, the Tur, "Sheyotzin Beis Hamikdash." So we have-- He suggests that the hot drink is indeed to warm up the body, but not when in the bath house, but when you're just going out. Then he gives another suggestion. Actually, it's not talking about a cup of water, but it means actually a cup of wine. As we find sometimes a person who's just had, um, bloodletting. So there is, uh, a, a idea of him having his, uh, his, uh-- depleting his energy in the bloodlet, bloodletting. So to have a cup of wine to replenish the energy. And so they're suggesting the same thing. He's suggesting that perhaps the, the, well, the drink which is being said here in the Gemara is actually a drink of wine and again after the bath. Okay. So that Gemara, the Poshtut Pshat of the Gemara

13:20 suggests drinking water in the bathhouse and with the attendant problems, couple of solutions which don't really help us. Current question is: what does a-- If a person is in, if a person is in a, uh, hospital or something, and they, they have right near them something which has got a very bad smell. Now, you're not allowed to make a beracha in the presence of a very bad smell, an offensive smell. The person has no choice to move or not to move. They're stuck there. Are they-- Do they have to starve also, or are they allowed to have a drink or have food with it? Well, we can't make a beracha. So can they have food without a beracha? So, sorry it's not on the screen, but I did see that the late Rav Wosner was asked this question, and he says that if you're onus, if you are-- if it's not in your control to be able to make a beracha appropriately, then you are allowed to have food or drink without a beracha. That's, that's where he paskens. Of course, at what stage you say, "Uh, um, I'm desperate." So he talks about several hours a day. But in the case of this woman who's pregnant, it, uh, uh... I would say that, as I said before, you don't delay. And if she needs to, if she's very thirsty, can't make a beracha, she can have a drink without a beracha. Make a beracha afterwards. What I did suggest to her is that before

15:01 she goes into the bath, her room, she, she can prepare. She, she should have a, a, a drink. If she's a bit thirsty, she can make a beracha on water. If she's not thirsty, have a drink of orange juice or something. But have a drink of, uh... Make a shehakol before you go in, and you anticipate you'll be thirsty. Okay. So then that's what I suggested to her. Make a beracha before you go in, and then problem solved. So she got back to me and said, "What about the problem of Ruach Ra?" Of there's a general, um, general approach, uh, that we don't take food into a bathroom or toilet because of Ruach Hatumah or something like that. Now, that is true. That, that's the general minhag. The earliest source for that is one of-- is from the first Belzer Rav. So that's talking about a hundred and fifty years ago. That's the earliest source that you have. I remember as a bocher, I learned in Brunoy for a few years, and I used to be, um, very Haimish with the Rosh Yeshivas, uh, Rebbe Goldberg, Rebbe Yeshiv Goldberg. And I remember they, they, they, they would kasher their chickens in the bath. They had, uh, like some kind of grid. I mean, it came to kashering chickens, and I, I, I'm sure I've seen that, uh, elsewhere also, people kashering chickens in the bath. Uh, this is-- nowadays, all of this is obsolete because we buy them very well-packaged, and all kashered, and, and

16:32 sliced, and, uh, whatever. But when people used to kasher things, uh, chickens at home, I believe it was quite common that people did then-- did it in the bath. And they wouldn't say, "Oh, it becomes Ruach Ra." Um, okay. So it's not such a big issue, this Ruach Ra business. Then the other... So that's, that's not such a big issue as far as I'm concerned. Uh, if she's need-- So, so let's just... She could have a drink in the bath. The beracha is the issue, but not the Ruach Ra. I don't see that's such a big issue. Okay. So necessity. What about on Shabbos, so before Kiddush? So there is something not to have a drink before Kiddush Friday night. That's written clearly in Shulchan Aruch. Even water. Shabbos day, different, uh, there are two opinions in Shulchan Aruch, whether you're allowed to or not allowed to eat or drink before Kiddush. By Havdalah, Min Hadin, you are allowed to drink before Havdalah. It's-- In Chabad written: Hayom, Hayom is we don't. So there is room to be make-- at least in by day and, uh, before Havdalah. What I would say, well, I'm wondering by night, okay, if, if she's desperately thirsty to take a cup of wine or grape juice and make your own Kiddush. And, and, uh, say, "Oh, if you can't handle grape juice, do, do... Make a cup of tea." But you make your own Kiddush. It says you have to-- it must, um, supper the thirst. If you need

17:57 to drink, so okay, you can, you can sort yourself out. Okay. Let's move on. We were just recently learning in Gemara, in Gemara Yuma, about the whole, uh, should we call the word fiasco? But where David HaMelech unfortunately was, um... One of the mistakes which he made, the way it's discussed in the Gemara, um, although he wasn't-- So that, that, that they-- he, he called, he called for a counting of the Bnei Yisrael, a, a headcount. And there was a-- afterwards, there was a plague. And so we were discussing at the table what's the reason why we should not be counting Yidden. So in the pasuk, in the beginning of Ki Tisa, it talks about giving a half a shekel, and it says, "You should, you should give a shekel for-- half a shekel for each person." „Velo yihyeh bohem negef bifikoi otam." That there should not be, there will not be a plague by them being counted. So Rashi there says that counting is inviting, or it is a-allowing ayin hara. It's set a number. We know this, the, this, the parallel to this is ein habrachah shoelet ella bedov ha-somer min ha'ayin. Something which is discrete is a recip-- is a receptacle for bracha. Something which has been more quantified, then it's not a keli for bracha so much. And that's what Rashi is saying. Because it's a set number. Oh, it's, this is the number. Vadevar bo aleihem. And that's gonna bring-- invite that there will be a, a plague, as we

19:46 find in these times of David. Um, just an interesting comment. There was never a comprehensive count of the Bnei Yisrael back in the desert. Of course, you're gonna say there was a count with the half a shekel. Now, it wasn't comprehensive because it only counted males from twenty to sixty, and it does not-- did not count Shevet Levi. Shevet Levi were counted from the age of t-thirty days old. And so you do not have accurate data, neither of the younger age or the older age, because you don't know. How many, uh, in-including Shevet Levi, how many twenty to sixtys were there? We don't know. Because we don't know the number of Bnei, of Bnei Levi, how many of them were between twenty and sixty. So there was never a comprehensive count of the whole Klal Yisrael. Okay. What I... As I'm looking this up, so you always-- and you read the Gemara how David made this mistake. What-- Why did he-- How could he make such a mistake when there's a pasuk in Chumash? Well, a year Bohem Negev. Do a half, do half a shekel so that there should not be a plague. So here you can see the Sifsei Chachamim says that he thought that, uh, there was the count for the machatzis hashekel to build, to ma-- the, uh, for building the Ohel Moed to make the Adonim. And he thought that the, that the count with half shekels was because they needed to have the funds for, by, for the, for

21:18 the Adonim. Karbonis. Velo ledoros. No. Velo ledoros. But in subsequent generations, it perhaps it wouldn't apply. Vechoshav. Then he says another point, that when it says, "Lo yihyeh bohem negef," perhaps he, he didn't see that the counting is inviting a negef. Rather, he says, y-your count, when you do a mitzvah, you bring karbonis, okay, to do a sdoka tatzil mimoves. If there is some gezarin, so the sdoka will, will rep-- um, protect from it. So he did not see that the Velo yihyeh bohem negef was a, uh, an automatic result, so to speak, of the counting. But rather, it's saying that therefore you'll be protected from a negef. It doesn't say clearly that it, counting without, you know, without shtick will, will, will bring, uh, chas veshalom, uh, a plague. And that's, that was how he, why he thought it was okay. Unfortunately, it wasn't okay. And as we say the story, we know that there, there was a plague, and that's why we have the Halakha in the Gemara, which s-s-says that you're not allowed to count Yidden in a, in a regular way. Um, famous sicha of the Rebbe, which says that the Kitzur Shulchan Aruch says to count for your minyan, to count with Hasheah samecha. In earliest form, Siddur Rashi says, I think it's his attempted words of, "Vani b'rov chasdecha ovai v'esecha eslach va el echal kodshicha v'yirasecha." So in earliest form, it has the pasuk to count for your minyan, Vanis filosi. And the Kitzur talks about the pasuk,

23:03 Hasheah samecha. And the Rebbe, um, in the later years, and you said, "Why did they, why did they change to using the pasuk, Hasheah samecha?" Because we're closer to the Geulah, therefore, the pasuk of Hasheah samecha was used rather than the pasuk, Vani b'rov chasdecha. Okay. Let's move on. So bread baked in a fleishig, uh, fleishig oven, milchig oven, does it become fleishig, milchig? And two parts of this question. What is the status of the bread baked in a, in, in, in an oven which is fl-milchig or fleishig? And the other one is, are you allowed to bake milchig bread or fleishig bread? Now, there is a Halakha in Gemara that you're not allowed to bake a fleishig loaf of bread because of the possible michshiel of people mixing up and having it with milk, and also you're not allowed to make a milchig loaf of bread. Well, most recipes in, in, in England where bread is usually made with milk, uh, we're not allowed to make bread with milk because of the possi-worry of the mix-up. In Eretz Yisrael, I think I mentioned this before, everyone knows that borekis, which are square, are pareve, and borekis which are triangle-shaped are milchig. Every kid knows a con-- a triangular boreka is milchig. It's got cheese in it. A square one will be potatoes or something like that. But it's, that's not such common knowledge in this part of the world. So the, the... If you did want to make a milchig bread, you'd have to

24:54 make it in a specific shape that people will know that this is, um, unusual, and it's milchig, or I guess then you have to have, create another kind of shape for fleishig. But you'd, you'd ha-you have to make it a special shape. So now we've got here then two questions. One is, does the bread become milchig or fleishig? And number two, um, are you allowed to do it? So one connects to the other. Now let's read carefully this Halachah from, as you can see, it's Yoreh De'ah, Siman Tsadei Heh. "Beisah she-nisbash lo be-ma'yim be-kedero choleves." You have a milchiga pot, and you boiled an egg in water. So pareve food in a milchig pot. "Mutar loses oseh betochata negeiles." You are allowed to take that egg and use it for stuffing a chicken. "Afil ulechatchilah." So your egg boiled in a milchiga pot remains pareve to the point that you can now still put it into a fleishige dish. If it was, "nisbash lo be-kedera me-basar," if the egg was boiled together with meat, even if it was, the egg shell was on it, also, "lo ochlah be-kutach," then it becomes fleishig because it was cooked with meat, and despite the shell in between, it's gonna become, the sh- the egg is gonna become fleishig, and you wouldn't be allowed to have it with kutach, which was some kind of tahina or whatever stuff made with lots of milk. So this is the position of the Mechaber, of the Sh- of the R' Yesov Karo,

26:34 that the, the pareve food cooked in a milchiga pot does not become milchig. "VeYesh," says the Rama, "VeYesh machmilin be-tseliyah ubeshuv." There are those who take a stricter view that if it wasn't just placed in a milchiga dish, it was actually cooked in a milchiga dish or roasted in a milchiga dish, "le-so nosen tam ba-nosen tam." That we're going to say that the taste of the dish, or the pot rather, is going to enter the food. Again, so you got, you've got... The m- the milk has, eh, been absorbed in the pot, and now the, the milk in the pot is now gonna be absorbed in the egg. So that's nosen tam ba-nosen tam. A taste from the food into the, the milk from the pot, from, from the pot into the, into the pareve food, and therefore it's got a milchiga character to it. So we've got two opinions. Does an egg boiled in a milchiga pot become milchig or not? Mechaber says no. The Rama says others are machmir. "Ve ha-minhag le-so lechatchilah." So the minhag is lechatchilah, that the egg boiled in a, in a milchiga pot would be considered milchig. But, and therefore, in the example of can you now use that egg to stuff a chicken, the answer is no. Uh, whereas not lechatchilah, but de'eved, if you took that milchig stroke pareve egg and put it into a chicken, then it would be muter be-chol inny. So coming back to the question. We're talking about an oven, which is

28:20 not mamash the same as a pot because there's the contact of the food with the oven is less. But taking that approach, bread baked in a milchig oven is not fully milchig. It's something which you would avoid lechatchilah having with meat and... But if, but it does not cause any issue if the mix-up did happen. And the same thing, challahs baked in a meaty oven. So we wouldn't have cheese with those. We wouldn't have them with cheese or with butter. But if it, if it did happen, it didn't, it's, it's, uh, it doesn't make anything treif. If that is the case, certainly it's not a problem to bake challahs in a mil- in a fleishig or milchig oven. Although there are gonna be lechatchilah, milchig or fleishig, whatever it may be. But if an accident happened, it's not so terrible, and therefore you are allowed to bake your challahs in a fleishig oven, and so on. What is normally done is if you make cake and you do in a fleishig oven, and you want to be able to have your cake with a cup of coffee with milk, so then the minhag is to kasher the oven by making sure it's cleaned and turning on the oven at full heat for half an hour, whatever it may be, for, for a little, for a while. And then we'll consider the oven no longer fleishig, or it become pareve, and then the cakes that you bake inside that oven will then be considered totally pareve,

29:54 and you could have them with, with milk if you wished. Let's move on. So one of our shluchim here in the United Kingdom, he is in a community where there's a fairly large Frum community. And he goes there sometimes, and he was listening to a shiur, and it came up about the concept of kli shlishi. The Rav there was giving a shiur, and he was not very, uh, supportive of the concept of kli shlishi, so he comes back to me and asks me about it. So I did some b- some homework. So let's explain what's the story here. There is a rule that, in Gemara, that kli sheini eiנו מברשין. So you've got the pot sitting on the fire, that's called a kli rishon. You pour from that into a bowl, into a cup, that's called a kli sheini. And the understanding in the Gemara is that food put into a kli sheini will not cook, uh, and therefore it's permitted to do so on Shabbos. Having said that, there is then a, another level called kalei habishul. Foods which only need a little bit of cooking, slight cooking, and that's enough to change them. And so from the Gemara we learn that kalei habishul will cook even in a kli sheini. Therefore, you're not allowed to put kalei habishul in a kli sheini. So for example, let's say you had matzah. Matzah is baked. You wanna put it in soup. The soup is cooked. Now, food taste-- uh, the taste of cooked and taste

31:46 of, of, of baked is different. So is there kind of, shall we say, taking the matzah, putting it into a soup. We're gonna upgrade this from a, a fiya to bishul. A slight upgrade. Now, would that happen in a kli sheini? Possibly, because it's only a very slight change, and that's, that's therefore should be a problem to which therefore we have... Don't, don't, don't put, don't put matzah on Shabbos in a kli sheini of hot soup. So we know that. Does it help if I pour the soup from one bowl to another, kli shlishi? Does that solve the problem? So, and I'll tell you up front, I've really never been comfortable with this because I understand kli rishon has got the power, that it's got heat absorbed in the material of the walls. Kli sheini is weaker because its walls were not on the fire, therefore it's... the heat has dissipated. That's the difference between kli rishon and kli sheini. Taanis mamais, taanis mekores. I never got my head around where is the difference between kli sheini and kli shlishi. I know that there's a transition, there's a movement from one to the other. But if I know that the, the water or whatever it may be oil in a kli shlishi is boiling hot, way beyond yad soledet bo, I don't see dy- what's the difference of the dynamics of a kli sheini and kli shlishi. Seems to be both on the, uh, on the ebb, and those are the difference. And so now

33:29 what we see here is that this is from the Sefer called Urim. The Rebbe Elazar of Metz, one of the later Rishonim, and he talks about these things, kalei habishul, not to put them in, in a kli sheini, and not even in a kli shlishi, yad soledet bo, because we don't know, uh, whether these s-s-subtle changes will happen even in a kli sheini. So he says clearly kli shlishi also not. But we do know that many of us are... have been taught that you make a cup of tea on Shabbos, so you pour from the kettle in-- on the urn into one cup, on the second cup, and that second cup you can put in a tea bag. That's very widespread, at least in Lubavitch, yeah? So, and I've got here on the second quote on this, on the, on the, uh, screen is from a Sefer Hilchos Hakara from Rav Fardovich, who is, uh, eminent Talmid Chaham in Chabad, and he writes very much about pouring... You want, you want to make a cup of tea. He says, "Pour the water from the meikam," from the urn, "pour it into-- from one cup into another cup, and then you can add coffee, instant coffee, tea, sugar, et cetera." You know, some other interesting things there. But he's certainly giving us the green light to, to make a cup of tea in a, in a kli, uh, shlishi. I must tell you that I was brought up, uh, in, in my house that we had

35:07 a little... Besides the big Shabbos kettle, we had also a small teapot, an, an, uh, an earthenware China teapot, and we put in tea in that before Shabbos, and that stayed also on the blech. And so we had tea essence, and we would have, um... When we wanna make a cup of tea on Shabbos, we use the tea, that tea essence, and poured it into the cup, um, with, with... the glass with, with hot water from the urn, and that's how we had... So we d- we didn't make... We didn't use tea bags on Shabbos. But I'm gonna say that many, many families I've seen do use them relying on the concept of kli shlishi. So now I'm looking at the Rav Farkash's Sefer. Rav Farkash is a contemporary of the Chazon Ish. That's, that's long ago. And he, one of his... He's currently working on a series of seforim on Hilchos Shabbos called Shabbos Klalacha. His first volume is dedicated to Bishul, and in the first chapter, he addresses the kli shlishi concept. And he writes the following, that the Poskim debate whether kli shlishi and onwards has got the same status. You know, so whatever you're not allowed to do in kli sheini, are you not allowed to do kli shlishi because of the concern that it will cook. Many are makeil, and indeed, v'chen nikba lo halacha, and ve'olam naheig kidavram. That's broadly followed. However, there are those who are machmir. And therefore, when it's not too difficult, one should be following

36:39 other methods, which he discusses, um, further on in the Sefer. So he's the... He who's, you know, really a very thorough writer and Talmid Chaham, he's not confident with the, with the kli shlishi story. Now, I just wanna add one, one, uh, argument here, and that is there's a concept of sfeik sfeika, which we often use in working out a halacha. So with the matzah- Does matzah, which is now put in, uh, cooked, is it really a melacha because you're changing it? Is it really a melacha? I don't know. Is kalish lishi the same as kalish eini? I don't know. So then, okay, we can do the s'veik strategy and, uh, and, um, uh, and let it, let it ride. When you say I've got tea which was dried out in Sri Lanka and put in little bags and brought to, um, brought to Sainsbury's and Waitrose, and now it's, it's never been cooked. I put it into a kalish lishi. Either kalish lishi does cook or doesn't. I don't have another, I don't have another suffek here to, to bring into the equation. So I'm not so confident about it. If I'm disappointing you, sorry. Okay. Let's go on to the next point, is that someone in Etz Chayim, he write, he writes to me a few questions. He's asking me that it's known that the Rambam takes the view that wine for Kiddush is only acceptable if it's acceptable on the Mizbeach. And therefore, yayin mevushal, according to the Rambam, is not valid

38:25 for Kiddush. And sweetened wine, which has got added sugar, is not valid for Kiddush, according to the Rambam. So, okay. The person, Shiloh Tamim Chacham, wants to also be conscientious with the Rambam. So this fellow's asking me the question, "I've got yayin which is not mevushal-- no, not sweetened. It doesn't taste so good. And then we've got ya-yayin, uh, which is sweetened, which I enjoy more. So should I opt to be machmir, to use davka, the, uh, unsweetened wine, or can I go for a sweetened wine even though it's at the expense of being machmir like the Rambam?" So we-- this is we have here, it's on the screen. This is from the Alter Rebbe's Shulchan Aruch, Siman ain reish beis. And he brings here the Rambam's position that you shouldn't use neither boiled wine or sweetened wine for Kiddush because it's not fit for the Mizbeach. Others disagree, and they say that the-- Some things, some things are disqualified from the Mizbeach because they've got a bad smell or because they are-- have been exposed. But something which is boiled, it hasn't spoiled the wine. That's okay to use for Kiddush. And same thing, how much more so if it's been sweetened, that it's not... There's something wrong with the wine, the country, but it's just that there's something about the Mizbeach. Now, we shouldn't put a devarsh on the Mizbeach. We shouldn't put in sugars on the Mizbeach. But there's not in-- nothing wrong with the wine itself. And therefore, v'chein ikar, the

39:58 halakha is that you can use sweetened wine, uh, for Kiddush. And let's finish off the last line, which is the kind of the balance here. V'chein noya gimla kadish aleihem, it is customary to use sweetened wine or boiled wine for Kiddush. Afru yesh lu yayin acher, even if you have another wine which hasn't been boiled and hasn't been sweetened, elo she'eino tov k'mosom, it's not as good quality. So it's okay to use a better quality sweetened wine, even though as a result, you're not yoetz a Kiddush according to the Rambam because the halakha is not like the Rambam in this respect. I just want to throw in another point, and that is one Shabbos, I was-- I made Kiddush in shul. And what I do after making Kiddush, I pour in little cups, and people can have some brachos. I'm sure many shuls do that. And just across the seat-- across the table from me was someone who was not Jewish. He was in the process of giyur. He wa-- That wasn't known to everyone. He didn't have a badge with a big L plate. Um, and so he was very helpful. He took one of those cups and gave it to the guy next to him. And before I could say boo, the guy had already drunk the cup. And I was very dismayed because it means that this person, the, you know, person of anash had had wine which had been handled by a, a, a non-Jew. So I insisted from then on

41:34 that in our shul, for Kiddush, it has to be yayin mevushal. And I would say that, that should be also a standard in any similar setting where it's possible you have such a mirchel. Keep to yayin mevushal. I know that, you know, I'm hearing this a lot now. People are saying that the mevushal is not as good quality, da, da, da. All right. But at least in a, in, in... I think it's something which one should try to have as a standard. Where you have a risk that people who are, uh, non-Jewish or chalil Shabbos for Hesi will touch the wine, then to use yayin mevushal. Let's move on. So this I got here, a question. A shliach just moved out to a city. His, his background is he li-- He's from Brazil, where there's the, the days are never so long and never so short as we have in Northern Europe or northern anywhere, where we've got very long days in the summer and very short days in the winter. So he's working with young professionals, and so he's-- once a month, he's going to do a Friday night dinner with his young professionals, and that's going to be-- for this, he's going to daven, um, Ma'ariv early and Mimkabbalah Shabbos early. And then the other three weeks, he doesn't have this young professionals dinner. Can he, um, Mimkabbalah Shabbos later? So can he one Shabbos Mimkabbalah Shabbos at seven thirty, another Shabbos Mimkabbalah Shabbos at nine o'clock? This is his question. Can he

43:06 pick and choose one week yes, one week not? So let's take a look at Siman Reish Lamed Gimel. Now, we have the famous thing that this Machloket, when is the end of Zman Mincha and the beginning of Zman Ma'ariv. So we've got a concept called Plag Mincha, which is an hour, about an hour and a quarter before sunset. And according to Rabanan, Mincha can be done until sunset, and after that comes the time for Ma'ariv. Rabbi Yehuda says Mincha can only be done until Plag Mincha. After Plag Mincha is the time for Ma'ariv. So we have now between, let's say, this time of the year, between seven thirty and nine o'clock, according to Rabbi Yehuda, is Zman Ma'ariv, according to Rabanan is Zman Mincha. So now, the way it's written in Shechinat Ha-Elohim and the Lashon HaGemorah, we don't have a clear ruling like one or the other. Therefore, we've got this very unusual situation. De'ovid Kamar Ovot, De'ovid Kamar Ovot. You can choose to follow Rabanan. You can choose to follow Rabbi Yehuda. So you can choose to daven Mincha at eight thirty to... and you can choose to daven Ma'ariv at eight thirty. VeHu SheYa'aseh LeOlam KeChad Minaim. But you have to pick one or the other. You can't take both. Yeah. So now he's saying if you did like Rabanan and you daven Mincha at eight thirty, then you can't daven Ma'ariv at eight forty-five, because either it's Zman Mincha or Zman Ma'ariv. And if you daven Ma'ariv, if you want to

44:46 daven Ma'ariv at eight o'clock, okay, but then you should be daven Mincha before seven thirty, because this, this zone is either Ma'ariv time or Mincha time. You can't have it Mincha and Ma'ariv time. Having said that, many, many shuls do exactly what I just... what, what said it, uh, it shouldn't. And they, their argument is they would not get a minyan for, for Ma'ariv. That they wouldn't have Mincha, Ma'ariv one after the other. Okay. So there's many shuls are, are lenient on that. But that's the mis- the position of the Mechaber, that you cannot choose... you have to choose one or the other. The impression you get from the Mechaber is that you should make a lifetime decision. Either you're gonna follow Rabbi Yehuda or you're gonna follow Cha- Chacham Rabanan. However, Birkei Yosef and others, Rabbi Chida, so he writes that... he quotes from the Meiri that it means on the one day you shouldn't be combining to follow Rabbi, uh, um, Chachamim and Rabbi Yehuda on the same day, to daven Mincha, Ma'ariv within the same zone of pla- of be- between Plag Mincha and sunset. Aval Miyom L'yom Ein Lo Hushkalal. But from one day to the other, one day you're following Rabbi Yehuda, one day you're following Rabanan. He says that is quite okay, and it's not a contradiction because you... He brings examples of precedents in Halakha where you can choose one day like this, one day like that, and he says that's okay. So long as that they're not

46:09 Mamish directly in conflict, that's okay. So I, what I did tell him is it's legitimate that one Shabbos is going to be davening Ma'ariv early, and the other Shabbos he'll be davening Mincha at that time. That is legitimate because, uh, it's not on the same day. Right. Let's move on. Okay. This is a, uh, question about sukkot written on T-shirts. It's coming up to like Lag BaOmer, and some of these T-shirts have got a pasuk from Tehillim, And I'm sure the question has been addressed before, but one conscientious young mother is asking, "My boy is wearing such a T-shirt, and he needs to use the room without a mezuzah. Does he have to take off the T-shirt each time?" Um, and this is, this is the question. Yeah. So I'm sure the question has been addressed before. I did reach out to someone who may have, have knowledge about this, uh, whether it has been a psak. What I can tell you is that Rabbi Moshe Weiner, who is the fa- famous for his encyclopedic work on, on, uh, beards, Hadras Panim Zakein. So in the Kovetz Razash, which was published a memorial volume for Rav Zalman Schemm of Walkin. So Rabbi Moshe Weiner has a brilliant article about Sivras Hashem. Now, Sivras Hashem w- was launched around Tov Shin Mem Alef, around then, and then you got these kids wearing the emblems, the logo. And it says on it, Sivras Hashem. Now, Tzevois is one of the names of Hashem. So is it okay

48:02 for the kids to be running around wherever with, with the Sivras Hashem? And so the question was both on the word Tzevois and the both... and the letter Hashem. And he, he, he, he explores this very well, and he shows how it's, it's okay because the word Siv- Sivras Hashem is not a reference to Hashem. The, the Tzevois means the Yidden are the army of Hashem. So what, it's the armies that doesn't have a Kedusha. And the word, the letter Hashem is a Hey. It's not, it's not Yud Hei Vav Hey. It's not one of the seven names. So he, he does, um, find that okay. But here we have a pasuk, which is a quote straight from, as it says, a pasuk from Tehillim. Would it be legitimate? Is there... Or, or the other way around. Is there a heter that you, that you don't... it's okay to wear it in a place where you're not allowed to bring Divrei Torah? So, um, what I have on the screen is from... I have a Sefer called Ginzei HaKohelet, which is all about Shamas, et cetera, and Kedusha of, um, uh, script, et cetera. And he gives a reference, and he, he, he brings here about a dollar, which has Hashem's name written on the dollar. So most poskim say it's okay to carry a dollar into the Beis Haknesses, although there are those who are mehaneh. Then in the notes he has, apparently a hundred Shekel note in Eretz Yisrael at one stage, they

49:33 put on a pasuk or several psukim, but it was very small writing. Then, then again, that was dismissed. But then he has the Ein Kavanos some klal the pasuk. I don't know what that means. Then he brings from Rav Shlomo Zalman Auerbach that it's okay to carry this hundred Shekel note into, um, in, into Beis HaMikdash, et cetera. He gives a different reason, and he says, "Hachnosah L'Beis Hakisses Gil Yoiser Mimichiko." It's not as strict as e- erasing. So to erase, um, a pasuk, erase, would be stricter. But taking it into a place which is a makom, which is not a tzniusdike place, is, is less of a problem. And so that's why he allows the carrying of these, these, um, banknotes, which have got pesukim. He says because it's not... You're not erasing it. You're just carrying it into a place. He'll say it's not such a problem. That's as far as I managed to get with my research. Um, I don't like to say this attitude, that ain't cover nosom klaal haposuk, to say that there's no intent of a pasuk there. In our case, I don't know what, what was written in the banknote, but clearly here, the intent is the pasuk. You want to invoke the idea of hineni matov, that, that, this achdus we need definitely is the intent to quote the pasuk. So I am a little bit, um, you know, I'm not sure. But we have, Reb Shlomo Zalman does have, um, a... It's hard to say it's,

51:18 it's not as bad as erasing it. So you wouldn't be allowed to set fire to such a thing, et cetera, to burn it. But, um, sorry, I didn't, I didn't, uh, when it was been on my mind, I didn't, uh, carry it out. In the Alter Rebbe of Shocharitch, he has something about not... In the, when he talk about decorations of a sukkah, he talks about not taking a, a, um, a pumpkin and cutting out, carving out basukkos teshu shivas yomin. You shouldn't carve that out in a pumpkin, um, because it'll later come to disgrace. So that, that might have an impact on our, our discussion. I'm sorry I didn't, uh, go through that before this year. Now, coming back to the, the, um, just a little bit of feedback. So if you remember, we had this discussion about, about hagbah, which way to rotate, and do you go half a circle, three-quarters, just a quarter. I mentioned last week also the story, um, I put on the screen, a letter from Reb Leibel Bistritsky by saying that the Rebbe had taught him and several other young people to do hagbah just a quarter. Turn to your left and turn just to one quarter, then you put it down. So here I-- someone, a, uh, shtikel mishpacha, his name is Reb Mendel Munsheim, and he sent me a, a letter, fascinating, that someone told him that the minhag of putting down the Sefer Torah after hagbah, which is unique to Chabad pretty much, that was

53:00 introduced in the time when the Friediker Rebbe was, you know, he was paralyzed. He would stand for hagbah, and when you do ha-hagbah and t-um, and you sit down and you roll the Sefer Torah, it takes longer till you're finished. So the Rebbe would stay, the Friediker Rebbe that is, would stay standing until hagbah was done. So in order to make it quicker, they introduced this idea of putting the Sefer Torah back on the bimah. So then that shortened the process, and the Rebbe, Rebbe was able to sit down. That's, that's what the, this, this story which he's telling. Now, here on the screen, we have a letter of the Rebbe to Rav Zevin, and this is in Taf Shin Chof in nineteen sixty. And Rav Zevin is writing to the Rebbe that in the shul where, somewhere in Yerushalayim, they're starting, started doing changes about hagbah. And the tyanda was, the changes were that they were following the minhag which was done in seven seventy, the shul of Friediker. So-- and Rav Zevin was complaining about this introducing a minhag which was not the local minhag of hagbah. And so the Rebbe responds, said, "Perhaps you might be right not to change the minhag, especially," and this is very important, "especially this was the minhag of Ziknei Anash in previous generations, bevo yom le'eretz hakodesh." That when they came to Eretz Yisrael, that they followed the minhag of Eretz Yisrael of doing hagbah the way it was done in Eretz Yisrael. Says the Rebbe,

54:49 "However, now that these young people," I presume, "are, have interested, we want to do hagbah the way it's done seven seventy." So to start cooling that off, uh, he says that's cooling off someone's hiskachrus. That's not a good idea. Even if they're overstepping the hiskachrus, um, even if it's, it, it's perhaps out of order, but to start putting a dampen on hiskachrus, the Rebbe says that's not a good idea. And, um, then he says further that someone who comes into this shul and see, oh, they're doing the hagbah like this, they'll ask, "Where does it come from?" So they'll be-- the answer will be, "Minhag avoseinu shebekedem. Kemaimar zal ad Hebron." There is the idea of when they, in the Beis Hamikdash, they said, "Is it, uh, is the light until Hebron or something?" So the Rebbe's saying that there is a ma'alah, people come in. Why are they doing it this way? Ad Hebron. That, that's, that's how the Rebbeim are doing it. What I found very, very strange is that this suggestion that until nineteen forty, Chabad were doing hagbah like everyone else, and then it changed because of the Friediker Rebbe's health. It could be. I'm, I'm, you know, I'm not y- I'm not old enough to remember These things are possible. It was really interesting, though, that how would this change have reached to the Yidden in, in Russia behind the Iron Curtain for decades. And I never heard anyone to say that in Russia they used to do it differently.

56:22 Furthermore, my reading of this l- phrase to Rav Zefin, Shekenu vezikri anash vedoyrus shekodmu bevoyom le'er tzakoidesh. That the Zikri anash, when they emigrated to Eretz Israel, they followed Hagbah one way, which means until then, they only know Hagbah the other way. So I'm, I'm, I'm more inclined to say that, you know, that the Hagbah was done back in Russia, uh, historically was done the same way we would do it now. But what I would suggest is that if you remember last week, I was questioning Rabbi Bystritsky's story that the Rebbe told him to do a quarter turn. Possibly that was at that time. That the Friedrich Rebbe is in seven seventy, he's at, at, at davening. They lift the Sefer Torah. The Rebbe is w- standing until Hagbah is over. Okay, just do it quickly. Do a quarter turn. The Rebbe will see it, put it down, then the Rebbe is able to relax, able to s-take a seat. It could be that's where it came from. And as you remember, if you remember from last week, I was saying that we saw that in seven seventy, it was not followed to just do a quarter turn, and it doesn't fit the Braisa and all that kind of, you know, the, all the sources we had last week. And so to say it was, it was a Hedorah, sure, because the Rebbe is struggling to stand and to... All right, I can understand that, and that would, that would resolve the various contradictions, sure.

57:49 Okay, um, another point of feedback, which is not on your list, it was added to me later. If you remember last week, we had a whole thing about singing, uh, of girls in the presence of their brothers. And I brought a quote, a quote from the Kloisenberger Rov. So someone, someone called Zvi Levitin pointed out to me that actually I had misread the Kloisenberger. I had two quotes, one from Rav Fisher and one from the Kloisenberger Rov. Rav Fisher is also clearly talking about families and brothers and sisters, and he is lenient about that. The Kloisenberger Rov is talking about father and daughter. That although, um, some, th-there affectionate contact is permitted, and therefore the singing, uh, hearing of the singing of a father to his daughter would be okay. But the Kloisenberger is not, is not talking about brothers and sisters. So, yeah, so I stand corrected on that. I'm going to chap a rain one last point about going back. If you remember last week, also talked about rotating right, to your right or to your left. I'm sure you remember this discussion. And, and what I said was that there, according to Semach Tzedek, that it's more correct to rotate to your left rather than to rotate to your right because that's working backwards than working forwards. Okay. So that's how we do it by Bayit V'Shalom. So just this week, we're learning Gemara about the Paris in the Beis Hamikdash. So you have the selection process, which Kohen are gonna have

59:21 the privilege to do the Korbanot. So you have the way it says in the Gemara, Kuchliar, Kuchliar. They're standing, the Kohanim are standing around in a circle, and there's a Mamuna, there's a, an awarden or whatever, standing in the middle, and he, he takes off the turban of one of them. This is in the Elish Kasai, this is in the side chamber. And he counts from him, and count, he has a, a number, and he goes around and around. The one who the number, uh, the chosen number finishes, he is the winner of today's selection process. Okay. But there are thirteen privileges for today. And so the way the Gemara says is that the four, one wins, he is the first of the thirteen. And the subsequent twelve people next to him, they are given the other twelve privileges in sequence. So we've got here the Kohen standing in a circle, and then the Mamuna stops by one of them, and then the person next to him gets privilege number two and number three, et cetera. Which side? Or, or which, which way was the warden, this Mamuna, which way was he rotating? Was he rotating to his right or rotating to his left? Which means, you know, and no one really comments on that. At least I, I didn't find anyone commenting on the movements of the, um, the Mamuna. What it does say, though, Rashi says that the one who, the second one is standing to the right of the first one. So

1:00:49 you got here Reuven wins the selection. Shimon is standing to the right of Reuven. Okay? So then he gets the second privilege, and so on. It follows to me that if the man is standing to my right, if the Mamuna is working, turning clockwise, the man standing to my right has already been passed. He's behind, been rejected by the selection. Selection has passed him. So why should he now be given the privilege? Whereas if you say this, the, the Mamuna is working anti-clockwise, so he comes to Reuven. Okay, Reuven wins. Then after Reuven, he would move, move further, would be Shimon standing to the right of Reuven. So I'm suggesting that since Rashi says that the next privilege is given to the one standing to the right, so then of the, of the one, the first winner, therefore that would suggest that the Mamuna would actually be moving anti-clockwise, as we discussed about by Bayit V'Shalom. Just to finish off, especially for those who came late, BeEzrat Hashem, um, very exciting that the campaign for, uh, raising funds for the printing of Siddur Rabbeinu HaZaken. You can see it's three beautiful volumes. BeEzrat Hashem, the ins- the inside will be much more beautiful than the outside, and the outside will get torn and, and, and worn out. Um, but BeEzrat Hashem, that's, uh, been launched and looking for funders to reach our goal of sixty thousand dollars. Uh, so there's, there's dedication oppo-opportunities, as you can see on the screen. And so if you are,

1:02:30 uh, game for dedication, um, let's be in touch. Okay. Wish you all a good night and a very good Shabbos, and we should hear Psuras Tovis, uh, Yeshua Uvenuchamos, especially from the Yidden in Eretz HaKodesh. We should see a Geulah Shleima, the Moshiach Tzidkeinu, bimheira b'yameinu amech. Thank you, Charles. Thank you. Charles