מוצאי שבת חול המועד סוכות תשפ״ה

00:12 Speaker 1 Welcome to tonight's Shiur. Motzaei Shabbos Chol Hamoed Succos tov shin pey hey. It's-- 'cause it's, um, Melavah Malka time, so I want to go back to some of the feedback. So some of the feedback from previous Shiurim. So we had a discussion about using boiled eggs from Melavah Malka. So I mentioned that The Rebbe at one stage saw the menu of the Agudas Yisroel, how they were there serving mala-- um, eggs, boiled eggs for Melavah Malka, and The Rebbe, uh, took exception to that. So someone sent me that this is also mentioned in ear-earliest forum. So I have a volume ca-- well, it's actually five volumes called Minhag Yisroel Torah. So in the, the chapter on Melavah Malka, Siman Shin, he quotes from a Sefer called Asse Loso, which I'm not familiar. A minhag not to have eggs on Motzaei Shabbos, even if it's the leftover from Shabbos. He then quotes from Rav Buchaim Falaji, I think he was in Turkey, in his Sefer Kaf HaChaim, where he write-- gives a reason for this because the egg is a fruit of Aveilim. Therefore, it's not a good Siman to start off on Motzaei Shabbos. It's a time for, for having the symbols of life and Simcha and Sason. So Motzaei Shabbos, a special time for Simcha and Sason. Two other points. Also feedback. So someone sent me, and f-forgot now. It, it goes out of my mind what it was in connection with. We're talking about the meat which was sent to, to Israel and

02:30 Speaker 1 this is p-post-war, so there was, uh, the American government, I believe, sent a, a gift of meat to Eretz Israel. And this incl-- um, that's where the Lubavitch provided the shochtim who went to Ireland. And my father, Alav HaShalom, was one of those who thirty-odd people, um, sorry, thirty people, um, who learned to be shochtim there. And so someone sent me that Rav Chaim Noah particularly was-- The Rebbe was concerned that he should have meat. So I wanna just share with you a story about this meat coming from, uh, the Ireland shechita, which came to Eretz Israel. So I heard this from Reb Leibel Alepsky that this went on probably for a few years. So he had the Yeshiva, uh, for the older bochurim was in Lod. The Yeshiva for the younger bochurim was in, in, uh, Rishon LeZion. So you had Reb Shlomo Chaim, I guess, was in Lod with the older bochurim, and Reb Shael Brook was in Rishon LeZion with the younger bochurim. And one day, one of the older bochurim comes to, to Rishon LeZion, and there was, there were some rumors that the shechita is not on the highest, uh, level of hiddur. And so the older bochurim generally avoided eating this meat. So this older bochur comes now to, to Rishon LeZion, and he sees that they're serving this meat for the bochurim. And Reb Shael Brook, he felt the bochurim needed to have meat, so he-- a-and he didn't want them to feel that it's not so. So

04:21 Speaker 1 he ate with them also. So this bochur, he kind of whispers to, to Reb Shael Brook, "I heard there's a shaila about the meat. Is-- Should I, should I or shouldn't I eat the meat?" So Reb Shael Brook told him, say it first in Yiddish. "If dein, If dein gaiveh is greater than dein taiveh, zostu nisht essen. If dein taiveh is greater than dein gaiveh, zostu essen." If your pride is greater than your, uh, desire to eat, then don't eat. If your desire to eat is greater than your pride, then, then, then eat. That's what I heard from... The third thing, which also feedback, I think last week we had a discussion whether... Was it last week? It's maybe now two weeks. Yeah. Whether to say on Motzaei Sh- Motzaei Simchas Torah, which is Shabbos Bereishit, whether to say, "Gam b'simcha v'tzahalah or gam b'rina v'tzahalah." You may have noticed in today's a Yom Yom, it said that today, Shabbos Chol Hamoed, we say, "Gam b'simcha v'tzahalah." But it does not make any mention, any comment for next Friday night. Is it b'simcha v'tzahalah or b'rina v'tzahalah? So the way I understood last week, and this way I've-- and last year, that you should say b'simcha v'tzahalah to hem shach tu, the overflow of Simchas Torah. So someone brought to my attention that this year is the same kvias as Tov Shin Lamed Daled. And at-- on Friday night, Shabbos Bereishit, So The Rebbe started singing The words, the, the, the new tune of Ufaratzo,

06:08 Speaker 1 sorry, the tune of, of VeSamachto with the words of Ufaratzo. So, Ufaratzo Yom Hovah Kenov Tzur VoYnov Negvo. So there was singing Ufaratzo with the words, with the tune of, of, uh, VeSamachto. And the following day by the Farbrengen, the Rebbe explained since it's already Yom Tov is over, then you can't really say VeSamachto Chagah. The other one, he want- he wanted to be Mamshach, he came up with this idea of combining the two. Says, I know that what, that Friday night is already, already Motzei, is ready-- It's already Shabbos rather than Yom Tov. That could be the, the view. So nevertheless, I think that there's still room to, um, to say the following. On a regular Shabbos, until you've made Havdalah, it's still Shabbos. Regular Yom Tov, until you made Havdalah, it's still Yom Tov. So it's Motzae Simchas Torah, you haven't made Havdalah yet. You haven't, you haven't, you haven't declared it night yet. And so therefore, it's still, it's still Yom Tov-dik. In addition, we know that the... If a person has Yahrtzeit on Friday, so the Minchah is, the Kaddish after Mizrach Shabbos before Karov No, the Minchah is, the, the Yahrtzeit on Friday says it, says that Kaddish. Because until it comes to Borchu, it's still connected to the preceding day. From Borchu, that's kind of the signal that we've gone over from, um, day to night to the, to the next, to the, the f- We switch the date at, at Borchu. So until that point, it's still, it's

07:47 Speaker 1 still a continuation of Yom Tov. So those were three points of feedback. And before going into the list of questions, I want to share with you something which I was l-- I, I found by chance today when I was... Beautiful vort, and so I wanna share it with you. Actually, I'll tell you what I was looking for. And I didn't, well, didn't find its adequate explanation. When we say in, in Musaf, we say, "Umin Chasam" on Rosh Hashanah. On Shalom Ayed, we say twice, two times Karbanot. "Yemei Shein, Yemei Shlishi, Yemei Shlishi, Yemei Sha- Shvi, Ervi." And when there's in our Yom Yom, it says we say Umin Chasam twice. And it struck me today as I was marveling, why are we saying Umin Chasam twice? Because two sets of Karbanot. Yeah, it might be this day and this day. But we don't say Umin Chasam for Shabbos. That, that was-- But I was, I was looking around for that. So the idea of saying Umin Chasam twice, that is sourced in the Levush, that's the earlier Saket Reyes, in Siman Taf Resh Samech Yod. And he discusses it. Uh, k- interestingly, I picked up an Artscroll siddur, and there it does not have Umin Chasam twice. It goes, "Yemei Shein, Yemei Shlishi," in one sequence. So I'm intrigued because I looked at an early Ashkenaz siddur going back to Rav Shabsai Sofer, who was a Talmud of the Levush from four hundred years ago. See, he has to say Umin Chasam twice, and he

09:10 Speaker 1 quotes the Levush at length. So I didn't do any more research on that. But meanwhile, in passing, looking for that, I found something fascinating. So we have a, um, the-- Just before Halil, there's the instructions for Halil, and there's a Siman for, um, uh, when which days do we say full Halil. So there's a Siman B'betach, the Siman on B'betach. And now that's in the Tilsa Shem siddur. It's also the Torah O siddur. It wasn't there in the earlier, in the original Al Trebe siddur that the Siman on B'betach is not there. It was added by later printers. But meanwhile, this, its source is, uh, an early source. But Al Trebe didn't include it in the siddur. All right, but meanwhile, the Siman on B'betach. So this, this is from a siddur. You can see Siddur Avodah Umoirah Derech, printed Taf kuf Peh Zahed, Taf kuf Peh Vo, whatever. Um, so printed several years after the Al Trebe passed away. It's an early siddur sh-siddur, not Chabad. And he quotes here, uh, Midrash HaNeelam. Now, what does he mean by Midrash HaNeelam? I thought he meant p- part of the Zohar, but I couldn't find it in the Zohar. I mean, I did a search here, I didn't find it there. But on the posek, "Shnaim shnaim bo el nech la'teivo," these are the days which we say the whole Halil. "Mashlim be'achon halil hagadol. Ad kan haMidrash." This is a quote from some Midrash. And this is like o- obscure. What do these words

10:38 Speaker 1 mean? "Shnaim shnaim bo el nech la'teivo" is a, a Siman for the days of when we say a complete Halil Hagadol. Um, he says the Begal HaMukash doesn't explain this. And another one. And then this is Rav Shamshon of Ostropol. Rav Shamshon of Ostropol was a Moediker, uh, Bal Ruach HaKodesh. He lived about three hundred and something years ago. He was three hundred and fifty years ago. He was killed, um, by the, uh, by the Cossacks, by the, the, the pogroms. Kill, kill the HaKidesh Hashem. He, he has like amazing, amazing, uh, Gematrias, et cetera. Anyway, he says to look at those words. "Shnaim shnaim bo el noach." So Shnaim shnaim is two days of Pesach. Say whole Halil. Shnaim, two days of Shavuot. You say whole Pe-- Um, whole Halil. Bo is Beis Alef Bo equal nine. Those are the nine days of Sukkot. El Noach is, uh, is eighty-nine. El Noach is eighty-nine. Now, that's the Mamash deGematria Hanukkah. So Shnaim shnaim bo el noach is a Remez for these, the B'betach of these, um, dates. Is it nineteen? Is it twenty-one dates, um, over the year where we say full Halil. And possibly the Hem- Hemshich of El Noach, El HaTeivo, uh, La'acharios. That's, that's also you got El, it's got Lamed, and, and HaTeivo has got a He, and then Laharios. You can see that's also got the letters of Hallel, if you want. But meanwhile, that's, that's his remez, so I wanted to share that with you. Okay. Having said

12:20 Speaker 1 all of these hakdomos, so now let's go on to our list. So here's a question. Why do we say a Shehecheyanu on the shofar on the second day of Rosh Hashanah, and yet when we pick up the lulav and esrog on the second day of Sukkot, we don't say, uh, we don't say Shehecheyanu? So this you can see here is written in the Shulchan Aruch, and this is not in the Alter Rebbe's Shulchan Aruch. It's missing from Tof Rishon on Alef. Chabad says we don't say Shehecheyanu on the second day of Sukkot unless the first day was Shabbos. So the Mishnah Berurah here you can see says the, the following, that when you prepare the lulav, you could have said a lu-- a Shehecheyanu when you prepared the lulav. And so, all right, so you said the Shehecheyanu on the first day. It's not worse than having said a Shehecheyanu when you prepared the lulav on Erev Yom Tov, which we don't do, but if you did, you wouldn't say Shehecheyanu again. So now he adds the following. Even though by shofar we do say Shehecheyanu on the second day... See, he gives an interesting reason. He says because Rosh Hashanah, we know famously that if the witnesses had come after, uh, after midday, after noon of the, of the thirtieth of Elul, so then they, they would be, uh, they would not be accepted, and Yom Tov would be adjourned, or the real Yom Tov, Rosh Hashanah would be the following day. So therefore,

14:04 Speaker 1 occasionally, there could be that the Ichud HaKedusha was on Yom Tov Sheni of Rosh Hashanah. Therefore, he says Shehecheyanu on the second day also. That's his reason. Whereas in the Aruch HaShulchan, he seems to be saying a more simple reason, as you could have said the bracha with-- in preparation. Therefore, when you picked it up the first day, you already said a bracha on the ar-article. It's not like a shofar. I'm just ex-- adding an explanation. By the shofar, you make a bracha on the mitzvah. It's not a new article, behalal. With the lulav, it's a new article. Therefore, once you made a Shehecheyanu on the new article, you don't make a Shehecheyanu on it a second time. Well, and that's the reason why we don't say a Shehecheyanu on the sukkah the second night. Yeah, which is another discussion. Okay, let's go on to the next thing. So something comes, that comes up to me, it comes my way. A shliach somewhere in Siberia somewhere, I believe. He asks me that he's never managed to do, since he's there, he's, he's not a qualified shochet. He doesn't have a possibility of doing kaparos with a chicken, and therefore he's been doing sha- kaparos with money. So then he came across this sefer, which is published by a group of Chabad Rabbonim in Eretz HaChareidit, and it has the following: One who cannot do kaparos with a chicken can appoint a shliach to shecht a chicken on your behalf, and that's better than to do

15:36 Speaker 1 kaparos with money, since the main kaparos, the main inyon of kaparos is the shechita. Uh, as a shechita of a chicken, This is like, for him, it was a big chidush, and he asked me what, what my feeling about it is. So again, so what they're-- this, this, uh, sefer is recommending to do kaparos through a delegate. Someone should shecht the chicken for you somewhere remotely. What is their source? So their source is, according to the Alter Rebbe in the Siddur, "Veyihiu hakaporos k'fi cheshbon bnei adam sheba'bayis," the kaparos should be the number of people as they are in the house. "Gam ba'af she'aino sham." So the in-in-inference is that even if they're not there. So you've got... So this is, uh, very disappointing. According to his, his explanation, all these years we've been schlepping our little ones at five, you know, six AM, schlepping out in their pajamas to the, uh, kaparos center. And he says they could have stayed in bed. We could just, we could just do, take chickens and do a shechita for them, and they can stay in bed, which is certainly not Minuch Yisrael. Yeah, I, I really... Now, and then looking at what the Alter Rebbe says here, it's, it is curious. The Alter Rebbe talks about the Minuch to shecht the ti-- chicken. He doesn't talk about twisting it around your head, et cetera. Um, then he says, "Veyihiu hakaporos k'fi cheshbon bnei adam sheba'bayis," a male for a male, a female for a female. It's, it's,

17:13 Speaker 1 uh, it's, I think it's a totally, a total misrepresentation of what the Alter Rebbe means here. You see, and we all know that there are those who have a mini-minch to have, as you have in the Alter Rebbe's Shulchan Aruch, to have one rooster for several males and one, uh, hen for several females. And then there are those who are particular to have one kaparah for every individual. So when the Alter Rebbe writes here, "There should be kaparos k'fi cheshbon bnei adam sheba'bayis," it does not mean that they'll, that they, they're bnei adam bebayis are staying at home. It means they should try to have enough, uh, chickens, um, and do, do kaparos for each p-person in the house individually. That's the pashut of sha'at. Start saying as a result you can make, uh, kaparos re-re-remote is, uh, It's a, it's a nay chidush. And I don't think it's correct. Although they, they give a reference to Mishneh Halochas who says such a thing. I have another motive here, and that is that I suspect that a lot of the Kaparah centers are not coping with the numbers. And what happens with the surplus which they're not managing to kasher in time, whether before Yom Kippur or after Yom Kippur, I don't want to go into the detail, but I- I... my un-understanding is that the amount which are being shechted, uh, is way beyond the capacity of kashering in time. And now to start adding to that, someone who is in a makim shel

18:57 Speaker 1 chucai should also start sending, uh, someone, "Oh, do another, another, sh- another..." I, I don't think that's, uh, that's a wise piece of advice at all. Um, let me just see if someone puts another chat. We don't say Shehecheyanu by Kiddish second, right. That's the, that, uh, yes. Uh, going back to the Shehecheyanu story, that the second night of sukkah is because we made a Shehecheyanu at the beginning of sukkah, and that's also for the new sukkah. So you could have really made a brocha, Shehecheyanu b'shat sasira sasukkah. Therefore, you don't say Shehecheyanu on this sukkah the second night. For that reason, we switch around the seder. Second night, we first say, um, Shehecheyanu, and then we say the brocha v'shevasukkah. Okay, let's go on to the next point. So the next point is about ein yinuv avalus, um, that someone lost a parent, chalitz lan, um, towards the end of Elul, Chai Elul, and is asking about being allowed to have a haircut or possibly a shave during Chelamait. So just to explain, at first I didn't know it was a parent. I thought it was another relative. And I said, "If that's the case, the yont of cuts the avelus short." Now, Shloishim would be have cut, be have, uh, would have been cut short by, by Erev Sukkot, by Yom Kippur, whatever it may have been. He says, "No, it's a parent." And she wants us to explain w-what this story here is. So here we have two quotes, one from Yoreh

20:38 Speaker 1 De'ah and one from Yorech Chaim. It's true that after a loss of a, a, uh, an, a relative other than a parent, then after thirty days, they are allowed to sha-- um, have a haircut. With a parent, there's something called ge-- ash yigar u'vechavero, until his colleague will tell him, "You look totally unkempt, and it's time you had a haircut." So now, this shir geora is normally s-said, um, ashleishah chadashim, three months. But it could be that the person already had a-- had-- didn't have a haircut already two months or, or more before the parent had passed away. And then there's a m-- there's the minimum of Shloishim Yom. So here we have what would happen then if Yom Tov comes as within the shir geora. So then that-- Yom Tov would not cut it short. What would happen if the shir geora would expire, w-would come int-into play, so to speak, during Chelamait? So what I'm seeing here is, let me just explain. Shir geora is thirty, is, is, is, is, uh, uh, three months. But what... It's also possible to say not less than Shloishim Yom. So what would happen in this case that it-- h- the parent passed away Chai Elul, and so the thirty days will expire, that's the minimum he has to allow, and that expires the middle of Chelamait. So this is a question, is he allowed to have a haircut? So there's, uh, why is there a svara that he should be allowed to? So there's... It says

22:13 Speaker 1 in the Mishnah about people who have been on a journey or people who have been released from prison. So there are cases where a person who wasn't able to have a haircut before would be allowed to have a haircut during Chelamait. There's also Bar Heitev, what is it? From Shaar HaTshuva, brings a svara to be able to do an op sher, op shernish on Chelamait because it was not possible to do it before, if the birthday works out in Chelamait. So this is where, here's, this is the question: Is the person allowed to have a haircut during Chelamait because that was when the Shloishim expired? So this is where the Menorat Behuda talks about this, and he's not really keen to be mater. And this is what you can see from Rabbi Farkash, he's safer, Chelamait kl chosoi, ve'ein lo chokel chiyim l'tsur ner gadol. And if there's a great need, then one can be mekil because, as I said, there is an argument to say that, uh, he was-- he didn't have a haircut before because he wasn't able to. Now he's, now he's able, he sh-should be allowed to. But otherwise, one should try to be machmir. Okay, let's move on. Um, okay. So here's a... Before this, the question number four was the following. I don't have any slides for that. And that is a story like this. There's a, a young woman who lives alone, has a flat, or an apartment in American. And the, the dwelling comes along with a,

23:45 Speaker 1 a parking spot. Now, she doesn't have a car. So in, uh, some parts of the, the world, parking spots are quite rare. And I believe there's something like Airbnb, similar idea for parking spots. You can rent out your parking spot and get an income for it. So she asked me two questions. Number one, do I have to take maaser from the income from my parking spot? And number two, question number two was, um, if she has income on Shabbos, is she allowed to, uh, rent it out and have an income on Shabbos, from the, from the rental out on Shabbos? So my understand-- My, what it-- My response to her was the following. You're paying rent, and you're paying e- more rent because you have a parking spot. And maybe you didn't want to, but if that's part of the deal, part of the package, so you're paying for this parking spot. So, so long as you're not making a profit, then you're just somehow diminishing your losses. You're not really making a profit at all. And therefore, there's no need to give maaser on that which you're diminishing your losses. Once you s-- If your, if your, uh, rentals are going to be more than how much you're paying for the parking spot, then we can start, start talking about it being an income and subject to maaser. And I wanted to use the same argument LeGabbi Shabbos. On Shabbos, we're not allowed to earn money. That's true. We're not allowed to earn money

25:23 Speaker 1 unless it is behalv law. So I'm allowed to rent out a, uh, house, and I get paid, or-- but the payment for the house includes seven days a week, includes Shabbos, but it's part of a package. Uh, even if I rent it out for a day, the day starts from midnight to midnight, so it's part of a package which includes both the Shabbos and Shabbos and so on. So there's ways around it. Here, uh, it's just per hour, therefore the, the halva wouldn't work. But my, my, uh, this... And I'm, I might not be right on this, but I think that so long as she's not making money on it, she's just, um, diminishing her losses, then that doesn't come into Schach Shabbos. Therefore, so long as it's still just le-- uh, ju-just not making a profit, then the fact the money comes in and, and diminishes the losses would not be considered a Schach Shabbos. I'm not fully confident with that point, but okay. Let's move on. Okay. So here comes something very interesting. I'm sure many of you see the weekly my story. Uh, and about two weeks ago, there was pu-- It was published a story in, in, um, with Rabbi Shmuel Butman, alav ha-shalom. He passed away. It's-- Or this, I don't know whether it's shloshim yet even. So Rabbi Shmuel, Reb Bulu Butman, um, you know, when somebody already mentioning, I wanna just say something in his memory. About forty years ago, I went... I was living in New York,

27:03 Speaker 1 and, uh, I went up to the, uh, Catskills to, to, uh, Mishpocha. Um, Shaul Shemtov, uh, had a bungalow colony, so went there for Shabbos. And Reb Bulu Butman was also in the same, same thing. And he came on Erev Shabbos. He came at about three hours drive. He came early. And as he arrived, someone told him that there's no Sefer Torah. For Shabbos, of course, Torah. He got into the car straight and drove straight back to New York and drove back again, so there should be a Sefer Torah for Shabbos. Um, just one, one recollection in, uh, zichra. He zichron baruch. But meanwhile, Reb Bulu Butman is a young boy, and this is in nineteen forty-seven in Paris. The Butman family are living in Paris. Refugees are probab-probably. And our Rebbe comes from the United States to Paris, where his mother, Rebetzin Chana, had, uh, sh-recently arrived. And the Rebbe came there to meet her, to greet her, and to help her with her journey back with him to the United States. The Rebbe had two families which were close, like Mishpocha. One was the Butmans, the other one was Rabbi Menachem Schneerson. And they would often visit here and there. Before the Rebbe left, he le-- he gave gifts to the various families. That's how Rabbi Bulu Butman is saying. And he gave an individual for each child, whatever, but then he also bought a set of dishes. He brought a set of dishes, a twelve-place setting for the Butman family. And for

28:48 Speaker 1 them, this is a big chidush. Probably, they in Russia have never seen the idea of a whole, uh, t-twelve pieces matching. Probably didn't exist, lechlal. But anyway, so, uh, and his mother, Bulu Butman's mother, says how Rabbi Schneerson had schlepped it and taken it to the mikvah and then, uh, brought the, the dishes. When I read the story, it triggered an interesting, uh, question in my mind. Because there is a, a, uh, fairly well-known, uh, position that when you buy a gift, you shouldn't tovel it. You should leave it for the recipient to tovel the keili. And even this raises a question, what happens if you are giving the gift to someone who's not a shomer of Torah mitzvahs? How can you give them a keili which hasn't been toveled? Then you're giving them something which is-- they're gonna use in a forbidden way. Well, discussion. But meanwhile, there's this, this, uh, so I, I, I wanted to do a bit of homework on this. So I-- It brought me to... So, um, there is now a volume called Psakim with Shavuot. Like I've mentioned many times, Piske Shavuot, that's on Orach Chaim. This is on Orach Chaim, on Yoreh Deah. Two volumes. So I looked what we has there. So they, um, so the, this, uh, earliest discussion about this is the following. In, uh, the Alte Shtetl, when there was a wedding, there, there would be a chairman known as the badchan. The badchan would be the cracking jokes, may whatever. But he

30:22 Speaker 1 also-- The badchan had a, had a function that they took the gifts of the various, uh, you know, participants in the wedding. And they say-- And they take the gifts and they say, "Now," the badchan would announce, "So and so, Yankel Reich, has given a pair of candlesticks." And the candlesticks were placed on the, on the, uh, the dais, on the, on the table. Everyone can see. And this one gave, uh, blankets and placed on the table. And this one gave, and this one gave a silver cup and placed on the table. You know, he announced all the gifts which each one gave, and they were placed on, put on display. It comes to benching, and they're looking around, they can't find a suitable cup for benching. So some Chacham says, "Hang, hang on a second. There's this cup, this silver cup." But it hasn't been toveled. So this Chacham says, "Wait a minute. The Chassan never picked it up yet. It was placed on display." The one who gave it, he doesn't have to tovel because it's not... For him, he doesn't have chev to tovel. So therefore, we can use the cup, which hasn't been toveled. That was-- That's the earliest source which I can find for this idea that a gift does not need to be toveled until it's, uh, arrives in the hands of the recipient. Looked at it more carefully and, uh, and, and what you can see on the screen now is that despite Reb Shlomo Zalman and others,

31:45 Speaker 1 Reb Shlomo Zalman, et cetera, who do follow that position, you can see a couple of contemporary s-um, writers, poskim, who say that's not a problem. You can tovel. You can see the first one is from someone, Rav Mordechai Karp, which I'm not familiar with. But he talks about if you buy a gift, you can tovel them before giving them as a gift. And he says about it, Machwe. Then also from Rav Shmuel Kamenetsky, um, so for him is-- He's sure, he's, uh, he's also in gesund in Rosh Yeshiva, Philadelphia. So he also takes-- When you think it's a very clear position, if you buy a dish, uh, a new dish, and you're putting in food for Shlach Manos, you don't-- you can tovel it before with a bracha. A very beautiful sicha of the Rebbe about the mitzvah of tevilat keilim. This was said when the late Dayan Fisher was, uh, came to the Rebbe for shvus. He was brought with, uh, um, um, Bobby Vogel, alav ha-shalom, brought Dayan Fisher to the Rebbe. And one of the sichas which the Rebbe said at the time was about tevilat keilim. It's got to do with the minhag of cheesecake, whatever, somehow. So the Rebbe spoke about the mi-min-the tevilat keilim. He says the following: "Why do we do tovel a keilim which you bought from a guy? Because until now, this keilim could have been used for treif." It was... And use the Yiddish word, it's nicht ogefrecht. It's not, uh... It's possible it will

33:20 Speaker 1 be used for treif. Now, it comes into the hand of a Yid, who's-- Then it's gonna be ogefrecht. It's gonna be out of the question that it should be used for treif. That change is an aliyah for the keilim. And the, the tevila of the keilim is kind of celebrating to acknowledge this transition from possibly being used for treif and impossible, so to speak, to be used for treif. Which, by the way, relates a little bit to sukkas. We're talking about a royel akabbalah tumah is also pasul b'schach. So something which is roy to be used, likely, possibly to be used by a, by, uh, but for treif has got a certain klipa to it. And when that's cleared, so then we tovel the keilim. If that's the logic, then what's different? Well, then if I buy a gift, I buy a becher, I buy a knife or something for a fellow Jew who's shomer kashrus. So now, even though I haven't given to them, but at this point, the trajectory of that keilim is going to be used only for kosher. So what's the difference whether I bought it for myself, or I bought it for my wife, or bought it for my son, or bought it for someone else? But I bought it for a Yid, and at th-at this point, this keilim from now on will for sure not be used for treif, only for kosher. Okay, then I can make-- I can tovel the keilim then. And really, that's, um, Rav

34:45 Speaker 1 Shmuel Kamenetsky doesn't explain it in, in Maamash in these words, but more or less this idea. Well, it's, it's already kli s'uda. It's not this kli sh'eira. When it's in the hands of the merchant, then it's called kli sh'eira that don't have the, it, it, it, it does not need to have tevila. But once it's bought for personal use, so it doesn't matter whether you are the person who's going to use it. It's already now being, uh, bought for personal use, then you don't have to... Then, then you can already tovel it. Reb Shlomo Zalman has a little bit of a question that sometimes you give a gift, and then the person's going to give it back to the shop. Uh, that could be all right, but I think that's, uh, the minority. Rebbe dach well, you can, for lo zach, you can rely. You're buying a gift, the, and you know the person you're giving it to, that they're likely to use it. So then you can make a bracha, uh, before you, before you give it to them also. How much more so in the case when you're giving a gift to people who are not shomer Torah mitzvahs. Um, I think all the more that you should be able to tovel them before. Although you can say that the logic which I just said, that's it's not gonna be used for treif, is less of a, or is less, um, evident. The other hand, if you're buying, let's say, a becher for

36:00 Speaker 1 a bar mitzvah boy, you know, no-no-no one uses a becher for treif in any case. Yeah, it's used for wine or whatever it may be, so it's, it's not a problem. Okay, let's go on to a-another question. So here's the following scenario. You've got, uh, two adjoining rooms. At the Mizrach end, they are separate. At the Ma'arevet end, at the west end, the two rooms are, there's a large ga-um, gap where the two rooms are joined. And you've got a minyan. Some of the p-men are in one room, some are in the other room, and the chazan is standing in the middle. So he's, let's say, at the wall, um, which is dividing between the two rooms, and he can see the people in both rooms. So this we have here in Shulchan Aruch, Siman Nun Hey, that... I think it's in Nun Hey. Um, where it says that if some of the, um, we've got some people are inside and outside. If the chazan is standing on the threshold, he can see this one and this one. So then he combines them because in the previous section it talks about if people are in two rooms, but they can see one another, or if people are inside or outside, but the people outside can see the inside, the people inside, then they can make up the minyan. If you remember we had with COVID, this was a, a very relevant halakha. Okay, so now we have the chazan is standing on the threshold, and

37:31 Speaker 1 he can see this, these and these. And as a result, it's as if the people from the inside can see the people on the outside. Okay, fine. Question here is like this. You've got, as I said, you've got it's, uh, this, uh, U-shaped structure or hes-shaped structure. What happens if someone who has to say Kaddish, and he is closer to the Mizrach wall, and he is not visible to the rest of the people? Uh, he's not visible to the people on the other side, in the other, other foot of the hes. So can he say Kaddish because the chazan is standing in the middle? My feeling is no. My feeling is that the person who's saying Kaddish, he is the chazan at this point. And therefore, although there's a chazan who is kind of fusing the two parts into a single entity, that's when the chazan is doing his function. But when there's a person saying Kaddish, so he becomes the chazan for that moment, and therefore he has to be visible, or he has to be able to see everyone. Uh, again, it could be Ken Zachshparren, and, uh, but it's not such a big tircha to ask the Kaddish sayer to move to the back of the room in a way that he should be able to be-- to see and to be seen. I think that would be the correct advice. Okay. So now I'm going to go into another question, which one of our listeners asked the f- they, uh, the,

38:58 Speaker 1 the question like this. So since COVID, he's lost his sense of smell, and so he can't say the berakhah borei mi debasomim. So when he makes havdalah, so then he doesn't make a berakhah borei mi debasomim, but his wife can make a borei mi debasomim. So he'll make the berakhah hagafen. His wife will make borei mi debasomim. Then he'll make the berakhah borei mi ha'esh. Then, uh, hamavdil, and if it was tonight, it'd be, um, leishav basukkah. So does he answer amen on her berakhah? This was the question. See, he's said hagafen, and he's going to say the berakhah hamavdil, then drink. If he answers amen to her berakhah basomim, but really kind of the basomim berakhah is something which he is ineligible because he doesn't have a sense of smell. So should he be answering amen for her berakhah? So this question I could not find discussed, but I saw something and remembered something similar, which is a very, very common thing. On Friday night... Sorry, on Friday-- every Yom-- every Yom Tov. So the women light the candles, and they make a berakhah shehecheyanu. Make a berakhah, lehadlik ner shel Yom Tov, and then they say shehecheyanu. When do the men say shehecheyanu? So they come home, and they make Kiddush. At the end of Kiddush, the man says shehecheyanu. And his wife is listening, and she answers amen. But she doesn't need the shehecheyanu. She's already said shehecheyanu. So is not her answering amen to the shehecheyanu a hefsek between the hagafen

40:34 Speaker 1 and her drinking the wine? Perhaps she should say her, her own berakhah, hagafen, when drinking the wine because she said amen, which is a hefsek. Now, amen to a berakhah which is not relevant to her. So this is, you can see in, in Igrot Moshe. Um, in Igrot Moshe, Chelek Da-- Yoreh De'ah, Chelek Dalet. If a woman has already benched, said the berakhah shehecheyanu by hadlakat neret, should she answer amen at Kiddush? So Moshe says it's okay. I mean, um, but his, his, his explanation I find a little bit tenuous, but he's certainly right that is the minhag ha'olam, yeah. He says the following. That since for the m-- one who's making Kiddush, this is a berakhah hatzrikhah. The man who's making Kiddush needs to have said shehecheyanu. For him, it's not a hefsek. Therefore, it's not a hefsek for the listeners either because they are betailin to him for as far as the berakhahs go, and for also answering amen. And if it's not a hefsek for him, it's not a hefsek for her, for them. That's Moshe's Kiddush, big Kiddush. Fine. But he, he condones the meaning of the women answering amen. Others disagree, fine. That's all he's saying, though, is that there-- that because the wife is listening to Kiddush from the husband, therefore, if the shehecheyanu is not a hefsek for him, it's not a hefsek for her. But that doesn't help us in our situation because, on the contrary, here, the man who's making havdalah, for him, he can't. The

42:06 Speaker 1 besamim is something which doesn't belong to him. It belongs to her. So for him to answer amen, it's, uh, l'chayei is a hefsek. So what I suggested is that actually he makes the, the, um, ha-ha-hagafen, borei p'ri ha'etz, and hamavdil. And after, after he's, uh, drunk, drank the wine, then she'll make the berakhah on the besamim, and he will-- he'll answer amen afterwards. But in between, I see it as a problem of a hefsek. Let's move on. So Baruch Hashem wasn't such a big deal over Yom Tov, but people are asking the question about lifting a sukkah roof after the rain, and it's going to fall onto the, the grass. So someone told me he's already put down some kind of plastic, but the plastic wasn't totally waterproof. How, how, how concerned do you have to be by lifting the sukkah roof, and it's gonna cause water to drain? It's gonna drain onto the grass. So what you can see on your screen Is from, uh, Piskei Teshuvas. This is in Hilchot Shabbos, yeah, in shin lamed vav. And he says, "In the winter, when the ground is already saturated with lots of water, there's no benefit at all for your grass or other things. In fact, there's gonna be a bit more water coming off the, the, uh, uh, sukkah roof. Actually, ma-making it maybe worse." He says, "You don't have to worry about the spillage of water from your sukkah roof onto those, uh, onto the, uh, the soil." And he brings a

43:48 Speaker 1 list of, of Marei Mekomot for this, various contemporary poskim. Part three, um, Oz Nidberu, Shragah Meir, then Kutzshoni, that's Rav Menachem Karelitz. Um, they, they, they, they, their, their main argument is the place is saturated an-in any case. A little bit more water is not gonna be of any benefit. If you actually are interested in having more water there for whatever reason, then that, that would be an issue. That he brings from the Debritziner Rav. Okay. Let's move on. Um, so we're not there yet. Num-- Question number nine. Something which we-- Someone asked me a while ago, and I didn't have an answer. And I'm going to... And, and I learned a sicha which came out for Shabbos, for Yom Tov. And so here's my question. On Yom Tov, we-- in Musaf we say, "Umepnei chatateinu galinu me'artzenu," because of our sins, we were exiled from our land, et cetera. We can't bring korbanot. On Rosh Hashanah and Yom Kippur, we have a similar, uh, a similar beginning of umepnei chatateinu. A slight difference, we don't have the, uh, expression of aliyyah leregel because, you know, Rosh Hashanah, Yom Kippur is not one of the, the shalosh regalim. On Shabbos, Musaf starts with Tekath Shabbes. The middle brocha starts with Tekath Shabbos. Rosh Chodesh, it starts with Rosh Chodesh unewlam chodeshatu, and it doesn't mention about Chodesh-- because of our sins, we've been exiled. But on Shabbos Rosh Chodesh, curiously, after the immediate prayer, Mahadreita yotzarta olamcha mikedem, ulfi sichaton lefanecha Hashem Elokeinu chorvei reinu

45:36 Speaker 1 velo shavan beis milashenu, uh, et cetera, there's a similar, uh, kind of lament of because of our sins, we don't have a Beis Hamikdash. So why does that appear on Rosh Chodesh-- on Shabbos Rosh Chodesh? Not on Rosh Chodesh and not on Shabbos, but Shabbos Rosh Chodesh it does. That was something which, a question which was on my mind for a while. And now, th-this, this, uh, this past Shabbos, past Yom Tov, so was published a sicha of the Rebbe on taf shin lamed daled. Just to remind you, taf shin lamed daled, Simchat-- This is from Simchat Torah. It's just after the outbreak of the, uh, Yom Kippur War, and the Rebbe is pushing Simcha. And, um, I read today that when the Chassidim wanted to offer the-- give, give the Rebbe a pigeon on behalf of the, of, of, of the-- what's going on in Eretz Yisrael, the Rebbe's response was, "I'm working in a kav of Simcha. Why are you disturbing-- kind of inter-- in-interrupting with this kind of thing? Take it to the oil." Something on those lines. Well, kol ponim. So the Rebbe talks about the interesting contradiction. You start off saying, "L'vatichlanu zecher litziat Mitzrayim." So we're celebrating. And then you switch to a mode of umepnei chatateinu galinu me'artzenu, lamenting. Later, you talk about Beis Ha- that will, will, uh, should be rebuilt, et cetera. So what's going on here? And the Rebbe's, the Rebbe's explanation, in very brief, is my understanding that when we lear-- talk about umepnei

47:25 Speaker 1 chatateinu, just before, before I, I tell the Rebbe's hesped. The Rebbe says a very interesting word. You have the idea that kol der'shalei nivra beis hamikdash beyamok, ili nechrava beyamav. If the Beis Hamikdash wasn't built in your time, it means it was destroyed in your time. Are you going to say that people today are as guilty as, as rid-- um, riddled with sin as in the times of the Beis Hamikdash? Um, the Rebbe finds that difficult to accept. And he says, "Most people are not on the rev-- level of, um, melay mitzvot keriemim," et cetera. People are-- M-most people are better than that. That's the Rebbe's as-assertion. And he says, "However, we've got the famous Rambam that the whole world is on balance, and that even a small act would tilt, tilt the balance." So the umepnei chatateinu could-- doesn't mean necessarily such radical, terrible averot, but it means that we're missing to tilt the balance. That's the Rebbe's limuzchos. But meanwhile, what we-- when we say about umepnei chatateinu, it also reminds us that through teshuva, we can tilt the balance. And when we realize that through teshuva, we can tilt the balance and bring about the geulah, that brings the great simcha. So the umepnei chatateinu is after zecher. Zecher litziat Mitzrayim is talking in the past. And then we say that tachiya umepnei chatateinu, but we have the opportunity to do teshuva and to, to, um, and, and to have the geulah. And that brings simcha. That's how the Rebbe reconciles the

48:55 Speaker 1 umepnei chatateinu. It's because this idea of this bringing to simcha because of the opportunity to do teshuva. That's the Rebbe's hesped. The Rebbe does not talk about Shabbos Rosh Chodesh. He only talks about umepnei chatateinu on a Yom Tov. He doesn't talk about Rosh Hashanah, Yom Kippur either, just about Yom Tov. So possibly, just now taking from there, possibly when it comes to, to Shabbos Rosh Chodesh. A regular Shabbos or a regular Rosh Chodesh, you won't necessarily have the inspiration for greater simcha. When Shabbos comes together with Rosh Chodesh, it's about four times a year. It's a more uplifted moment. And therefore, the umepnei chatateinu is-- comes together with the inspiration for a greater simcha because of the, um, the-- that, that we can do teshuva and bring about the geulah. It's like a similar to Yom Tov. That's the best I can, uh, suggest at the moment. Okay. One, one more point I think we have. That's... Yes. So one more point is, so someone asked me, are they allowed to l-read lists on Shabbos, Shabbos Yom Tov? So a balabosta has prepared six meals, and there's a different menu. This day is going to be egg and onion, and this is going to be this kishka, and this is going to be that. And this time I also worked out which guest they're gonna have on which day, and therefore which food for which, uh, et cetera, et cetera. So they've got a list of what is on the menu for lunch, what's

50:38 Speaker 1 the menu for Friday night, et cetera, and then realizes a pshat shailah about reading lists on Shabbos and Yom Tov. So let's take a look here. On your screen, you have from Siman Shin Zayin. So we have-- First of all, we have Shetarot Ya'etiz, and then you have here a Gezeira Kol Ksav. You're not allowed to read any script, even La'ayin Belo Kriyah, even just reading with your eyes is also not allowed because of Shetarot Ya'etiz. Therefore, one who has invited orchim and has prepared various foods, and he's written on Erev Shabbos the names of the guests, so not to forget to invite them, or he's written down the various foods which you've prepared, you're not allowed to read this list on Shabbos. And even to read it with your eyes without read-- mouthing the words is also not allowed. Well, that's fairly clear that you can't read a list of, uh, like a, a menu, what's for, for the day. So it's interesting just, um, the week before that, I had been discussing with someone, and they had a different idea to, to kind of avoid this problem, and that was to label the containers. Instead of having a list on what's for each day, to have the containers in the fridge. This one will have a, "This is Shabbos lunch. This is for Yom Tov, the first night," to have a, a label on each one to identify it that way to, to avoid this problem. But meanwhile, this balabosta didn't have that

52:14 Speaker 1 option. She's, uh, looking for, is there a way that she could read the lists on Shabbos and Yom Tov. The Shulchan Aruch goes further and says that nowadays it's common for the shamas to, to call out a list of who's invited. So they're reading a list. So someone Melamed Zechus, it's got to do with Seudas Mitzvah, and also they don't have to worry about the shamas, uh, erasing names from the list because it's not up to him. So that doesn't help us for our, our situation, yeah? So if I'm reading someone else's list, I'm just the, uh, announcer. I don't have the li-- the right to cross off things from the list, then there's not a problem of Shevo V'yimcheik. But if I, if I, uh, I am in the-- I'm in control, then there is the worry that I might come to erase something from the list, which is why, why we shouldn't be reading lists on Shabbos and Yom Tov. So having said that, you have now on the screen from the Shemiras Shabbos Hilchos. Now, just to, um, make a point that this, the Shemiras Shabbos Hilchos was zoche to publish three editions in his lifetime. Um, one of-- probably one of the most populous Sefer on Halachas Shabbos. And so this is from the third edition. He quotes from Rav Elyashiv Shlita at the time, um, that nowadays people don't prepare just an exact amount of portions. You have-- People pre-pre-prepare a little bit more Vaharchav, and therefore there's no, no

53:52 Speaker 1 way, uh, no incentive, "Oh, I, I have to cross something out." It doesn't, it doesn't, doesn't matter so much. That's his Yiddish. Um, uh, one more person, one less per-person less, it's not going to be such a big difference. He goes on to say that if-- what would happen if he was in a hotel, it'd be more of a, an issue. Then he brings from Rav Shlomo Zalman about reading the Tafrit, to read, read the menu of the Shabbos and Yom Tov meals. So he says, "It's a mamesh our question." So he brings from Rav Shlomo Zalman Shulchan Shlomo, which I, I really don't understand. Yitochen that she's allowed to take a look at it just to see and remind the Seder what's, what's on the Seder for today. He doesn't give any explanation why. Um, so what this balabosta came up with a s- with a solution. Instead of her reading the list, she will have her six-year-old daughter will read the list for her, and that way it's, it falls into the same category of the shamas is allowed to read the list because the shamas doesn't have the right to, uh, to erase items from the list. And that will s- That will s- will solve the problem. Okay. That's my list of, uh... I've finished my list for today. And so I'm going to wish you all a, uh, Gut Moed, and we should hear good news, um, as a Kodesh. Hopefully, we should hear good news from the hostages to

55:22 Speaker 1 be, uh, released, uh, B'karov. And some sh-sh-sholem b'aretz. We started on b'betach. So Yidden should be betach b'aretz. We should see the Geulah Amitas V'hashlema V'chayil Amena Amen.

55:37 Speaker 2 Good night.

55:39 Speaker 3 Yasher koach.

55:40 Speaker 4 Uh, Gut Moed.