בראשית תשפ״ה

00:07 Speaker 1 A good in Lubavitch. V'yaakov halech l'darko. Be each one in their journey should be successful in gashmius, v'ruchnius. Before going to today's shiur, I just wanna share with you a tzgemara-- a tzemach Shabbos story. Sitting by the farbrengen today. At the farbrengen, which went out, out for a few minutes, but it went on till, till Mincha time, till... So a bocher, older bocher sitting next to me, and he told me that he was for some time working in New Jersey. And, uh, at the end of work was a security guard who was there in the afternoons, not in the mornings. And he, end of work, he says to him, "Good evening." On Erev Tisha B'Av. So the fellow says to him, "I wish you a easy fast." He says, "What do you know about fasting?" He says, "I'm Jewish." Tells him his name, Yehuda Arya. "Would you like to put on tefillin?" The bachur, he started putting on tefillin with him on a regular basis, and then he switched his work from New Jersey to Manhattan, so he, um, lost contact. Meanwhile, some frumer people, some Peile Cheder Chassidim who worked in that place, they kept up putting on tefillin with him and the club together got him a pair of tefillin. And, uh, then this fellow got to know a young lady who was actually from a frum home. And a couple of months ago, they got married. It was a kosher wedding with a, with a mechitza. And this is all because of

01:54 Speaker 1 him putting on tefillin with him. Um, that's how, how it started, his connection to Yid-- Yid-- Yiddishkeit. Okay. Let's g-- see what we have on our list today. So the first thing we have is about Umen chosom meniskajem. Now, my apologies to ArtScroll. Um, I spoke about last week. I, I thought that in the, on Shmini Atzeret, sukkot, we have each day in chutz la'aretz, we have two sets of korbonot. And we have the word, the, the passage Umen chosom meniskajem in between. So I had looked at the ArtScroll, I thought that they wasn't-- they didn't have the extra poss-- the men chosom, but I was, I was wrong. It is there. So Nusach Ashkenaz, you have, I mean, they have the korbonot and Umen chosom meniskajem for each of them. Nusach Sfarad, they don't. The Sfarad as in the Oriental original Sfarad, they don't say korbonot altogether. And that's because of the li-- risk of you might say the wrong number of korbonot, so it's phased out completely. Uh, I think it's just on Shabbos, yes, but not on the other korbonot. Just say, "Korban were finished." All right. So now what we have on the li-- on the, on the screen is from the Levush. Um, this is, uh, typical of the Levush to explore the background of a, uh, of minhogim, nusach, et cetera. So he says s-- "There are those who make a mistake of not saying Umen chosom between the first and the-- between day two and day three, for

03:27 Speaker 1 example. And they think that we only say Umen chosom once, this goes, goes for both." He says, "Tos Gomara," according to his opinion, "because im hayom She-- Yom Sheni." So then it looks like the first day, the-- if today is Yom Sheni, there was no mincha, no nesachim associated with it because, uh, it's connected with the second one, with the Yom HaShlishi. And to say that Umen chosom kind of applies to both, he finds that difficult to accept. And in addition, it's also nirah keshikra. It looks like it's untrue because you say Umen chosom for, for, for, for two days. With that one set of minchas is for two days. At any rate, this is the earliest, uh, source which I could see of why we say Umen chosom, but that's across the board. They say Umen chosom meniskajem twice. Uh, and yet we don't say a separate one for Shabbos. And possibly because it's the Umen chosom meniskajem goes, first one, goes for Shabbos also. That's what I can suggest. Okay. Before going on to question number two, just on the title, I had written, "If you don't need the, uh, printout of the list for Yom Tov, not to print it out on Chol Hamoed." So myself, I was, I was, uh, in-- had a dilemma. Are you allowed to do stuff on Yom-- Chol Hamoed, you're allowed to do stuff, melachas, for Chol Hamoed and for Yom Tov? Cooking, et cetera. Are you allowed to do stuff on Chol Hamoed for Shabbos,

05:11 Speaker 1 which follows after Yom Tov? So if you could do it on Yom Tov with be'erut avshilin, for sure you can do it for, for the following Shabbos. My que-- my dilemma was with what about things which are not food related, like printing out, out such a list. If I wanted to use this list on Shabbos, am I allowed to do-- am I allowed to print it in Chol Hamoed? Because it's, it's not needed in Chol Hamoed, and be'erut avshilin doesn't work for non-food related stuff in any case. So, uh, that was my dilemma. So that's what-- why I, I, um, suggested if you don't need it for Yom Tov, then don't print it in Chol Hamoed. Let's go on to the next question. So here you have, uh, those who are following with the screen. You can see a... What do they call them? Pick-up vans. So why are they called pickup vans? I'm not sure exactly. Perhaps it means because you got a flap which folds... A flap that folds down and folds up. Anyway, this is, uh, the, the, the shliach who, who contacted me with this picture. He's asking about a sukkah. He wants to build a sukkah on the back of this pickup van. So he was asking whether the walls of the pickup truck, pickup van rather, will count as walls for the sukkah. So actually, his main question was, uh, was the rear wall, where you got the window to the cabin, and that's well over ten tefachim from

06:51 Speaker 1 the inside, from the bed of the, the ins- the, the bed of the van, of the, of the back of the van. So that's for sure no problem that that would count for, uh, a wall for the sukkah. But meanwhile, I was thinking about whether the side walls of the, of this pickup van. Now, just let's say on the interior, those walls measure six tefachim high. Let's say. On the outside, they measure, let's say for argument's sake, they measure ten tefachim. So would that kind of wall count? Where on the inside of the sukkah, it's not ten tefachim high, while on the outside of the sukkah, it is, uh, has got the, the, the, uh, r- the required height. Now, this is a common loshon you have in Gemara Shabbos and Eruvin, gidud hamisho o mechitzo chamisho. So, for example, if you had a large slab, large plinth, which is five tefachim high. So on top of it is not a reshaysayach. If you build a wall of five tefachim high on the edges of this plinth, so now inside this, now you created a kind of well. Inside that well is less than five tefach-- it lost, it's less than ten tefachim. But on the outside, you have a drop of ten, ten tefachim. So that's called a reshaysayach. It's also relevant. Sometimes people have their front gardens are higher than the street. So many, many houses, the front garden has got a wall separating from the street. But let's say the wall on

08:35 Speaker 1 the inside is only six tefachim high. But then there's a couple of steps to the street. From the, from the street side, the wall is ten tefachim. So does that make a reshaysayach? And the answer is yes. Uh, that is the halakha, that gidud, that you are able to combine the slab with the, with the fence, so to speak, to become ten tefachim. But this doesn't work for sukkah. I just felt it's, uh, it's a very interesting halakha and worth discussing. I don't think it works for sukkah. In the Gemara, in Gemara Sukkah, it talks about a person who, on the top of a roof of a hut, let's say, put up four poles and like a canopy, like a chuppah, and put schach on top. So then the Gemara says, "If those poles are inset, not at the edge of the w- roof, then for sure, no chance. That doesn't count as a sukkah." But if the poles are mamash at the corner of this hut, so you've got a flat-roofed hut, and you've got poles now extending from all four corners, creating a chuppah, then you have, um, what you might call good asik, which means take the existing ten tefach tefach wall plus of the hut and give it an imaginary, uh, as if it's going, it's stretching up. That's the language of good asik. Drag it up. So that the Gemara leaves as a question. Now let's read what we have in Shulchan Aruch in Siman tof, reish, lamed. Now, unfortunately,

10:12 Speaker 1 before I read from the Shulchan Aruch, unfortunately, Siman tof, reish, lamed is missing in the Alter Rebe's Shulchan Aruch. About forty-five years ago surfaced a s- a, a manuscript, and it's not known who was the author, but as if he tried to make a hashloma to kind of write this chapter in the Shulchan Aruch in the style of the Alter Rebe's Shulchan Aruch. Rebbe Menachem Mendel of Lubavitch did so in several simanim. There's about five or six simanim which Rebbe Menachem Mendel of Lubavitch tried to make, um, to, to, to make hashloma, and they are printed in the back of the Shulchan Aruch. In the new edition, they are printed in the back of Volume Dalet. This manuscript was published in part in the back of the Semat Seder Piske Dinim. Um, and the Rebbe, and perhaps I've discussed this one before. When Yehoshua Monshein, alav ha-shalom, was publishing a sefer about the Alter Rebbe's s- sif- uh, halachas for him. They've got one volume called Toiras Chabad Bibliography on the Tanya. Then he prepared another volume on the... And the Rebbe was very, very involved with that, um, publication, giving a lot of... Pushing him to go out as soon as possible. So it's Toiras Chabad, Hesifrei Halacha shel Admor Hazaken. And in reference to the... And the Rebbe writes to... You have the Kovetz Yad Chades, a copy of the Kovetz Yad Chades to Monshein. He should mention also about this manuscript, which has got a pnim and like a kuntres achron. So

12:04 Speaker 1 although we don't know the name of the writer, but it was written as Hashloma. That's Siman tof, reish, lamed. As I said, it's printed in the newer editions of the Piske Dinim. It's printed at the back. About five, six years ago, perhaps a bit more, I tried to work through it, and I was quite disappointed with the deciphering of the Mari Makomis, et cetera. And I worked in it and together with, uh, in German. And in the latest Sefer, Mesivim Halachominig, you have there about twenty pages, this Siman Tov Reish Lamid, which is written in the style of the Alter Rebbe's Shulchan Aruch, but it's from this unknown writer. So, all right. So let's read two points in the Alter Rebbe's Shulchan... Well, one in Shulchan Aruch of the Rabbeinu, uh, the Alter Rebbe, and then we'll go to the Shulchan Aruch Nihas Sukka from Rebbe Eser Kar. So here we have in Siman Shin Samech Beis in Nihas Edafin, Tel Shegavoia Heit Vochim. You have a mound which is five tefachim high. As I said, like a slab. Ve'al Hamachitzor Heit Vochim. And on top of that, you have now extending a wall of five tefachim. So now, this now has created the Reshuset Yochid Gemara because y-you combine the two elements, the, the slab and the wall, and that uses the principle of Gud Asik. Okay? I'm just gonna... Before going further, just to, just to remind you, we had a while ago, we had discussion about sitting in the shul when the

13:45 Speaker 1 Sefer Torah is on the bimah. Um, and if you remember, part of that discussion was that the bimah itself is Reshuset Yochid. So a traditional bimah, which has got solid walls from four sides. So it's like that little hut. The te-- The bimah is more than ten tefachim high. And so therefore, the top of the bimah is Reshuset Yochid. I, it has no mechizes. So the concept of Bi-- Gud Asik, the vertical mechizes on the, surrounding the bimah, they are given, uh, the, the, uh, recognition as if they were projecting upwards. That's the concept of Gud Asik. So the roof of a slab, which is ten tefachim, will have a din of Reshuset Yochid because the vertical sides of that slab, which are ten tefachim, are, are seen as if they project upwards, the concept of Gud Asik. I'm sh- I'm going to these Arikhus to understand why this Ku- Gud Asik is essential if we wanted to kasher the sukkah in, you know, with this, on the back of this car. So now let's read the Shulchan Aruch Nihas Sukkah Siman Top Reish Lamid. Noats Arbo O'Kundesim. If you set up four poles, vertical poles, whether Be'em Tzahagag or on Tzahagag, whether they're on the middle of the roof, and there's no chance of Gud Asik there, even at the edge of the roof, and you put tzach on top of that canopy, it's possible. V'yesh Machshirim Be'noats Al Tzahagag. Now, those who say that if it's, if the poles are at the edge

15:18 Speaker 1 of the roof, and therefore Gud Asik would project the walls of the house as if they are the walls around the sukkah, then you could deri- rely on Gud Asik Mechitz. And that, that would be cautious. So now let's go back to our, our pickup van. So if you'd use the concept of a Gud Asik, then possibly, even though inside the pickup truck, the, the, the, w-with the luggage area doesn't have ten tefachim, there would be an argument to say that the outside walls, which are ten tefachim, would count as, as a mechiz. The Poel Ha'shulchan Aruch says, um, brings, as it says, Yashar Irim. So L'chatchilah, certainly we wouldn't rely on that. The Poel, I was... There was one of these parked outside Lubavitch in N sixteen. So I, I measured how many tefachim it is, and it wasn't ten tefach in any case. I just found it fascinating, a topic, as I said before. The truth is, had the chassis been more low slung, then you would be able to say that less than three tefachim under the truck would b- would, would be filled in because of lovot. But again, as you can see in the picture, quite large wheels, and so there's... it's more than f- three tefachim from the floor. So, um, no, you have to build, build regular walls. Okay. Right. Let's move on. So here's a shailer, which someone contacted me during sukkos, and he was asking about a person who has a paralysis, stroke, which has paralyzed

17:01 Speaker 1 his right hand. And he was asking about holding the lulav and the essrog, which hand to hold. The truth is, uh, by the lulav and the essrog, it's... I didn't feel it's such a big deal. Yeah. You, you, you're Yoetz, uh, lulav and essrog if you pick it up with the left hand also. Question is, l'chatchilah, you put the lulav in the right hand, then the essrog in the left hand. I said, so I said to him, "Whatever you do is good. But your bigger problem is gonna be after, after Yom Tov when you wanna put on tefillin with this fella." And here's a fascinating, fascinating discussion. We know that we learned from a pasuk, y- it says, "Ohay leyoetz al yodcha." And one time it's written, yodcha is written with a he. And therefore, it's understood as yad che he. The tefillin should be lay-- put on the weaker hand. There's another, there's another discussion, another mahalak. Not gonna, not gonna go into too much detail. When it says, "Al yodcha," the yad is this. Is the, is the, uh, where your, your palm with your fingers. That's the yad. Al yodcha means above your hand, and therefore there is a mahalak in Pasukim. If a person doesn't have a hand- Even though they have an arm, upper arm or lower arm, they're part of me not tefillin because it's not al yodcha. It's, it's not... They don't have a hand to be above the hand. Okay, but here's the, here's the question. If

18:34 Speaker 1 a person, chas v'shalom, loses their right hand. So till now, all his life, he's been putting on, this man has been putting on tefillin on his left arm. And because of whatever happened, well, it's done, so now he doesn't have a right arm. So obviously his left arm, his left hand is going to do whatever he has to do. So is-- Does he stop putting on tefillin on his left arm because he's no longer the yad kayah? Or do you say no, it's not, it's not not yad kayah. It's just that he doesn't have a right hand. That doesn't mean that the left hand has become yad chazakah. He's got a problem in the, in the right hand. So now you have a statement from the Dogal Mirvovo. Dogal Mirvovo writes that a person who became-- his right hand became paralyzed, so now his right hand has become the weak hand. So then he should start putting tefillin on, on, on... He should put his tefillin now on his right hand, which is the weaker hand. That's how the Dogal Mirvovo then wrote to Yehuda writes. And the Dogal Mirvovo then wrote to Yehudi is a contemporary of the Baal Shem Tov. About perhaps two hundred years ago, two hundred years later, sorry, comes along Rabbi Arik, the greatest Poskim in Poland. And in his Emri Yishra, he says... Wait, hang on a second. Why, wh-because he's got a paralysis in his right hand, now his, his left hand has become the strong hand? Hasn't

20:20 Speaker 1 changed. So he says, if anything, you could say if he trained his hand, it'd be... What is he saying? This is like... When the Dogon Milvovo says, says he should put on his right hand is if he recovered. And still, he recovered from his paralysis, but still, he's now used to using his left hand more than his right hand. So it's very, very interesting. So again, everyone understands that if a person lost their right hand, he would continue putting a tefillin on his left arm. And so Rabbi Arik says the same is over here. So really it remains a psastikal, uh, machloikes haposkim. Now I have a spe-a specialist sefer called Dine Itur, all for about left, lefties. So he recommends to put on tefillin on both. On the paralyzed right arm and on the healthy left arm. That's all. You know, it's, it's these chumras are good for people who are manichat tefillin every day, and they have the strength, and they have the, you know, the whatever. Certainly, when it comes to mefsoim and that kind of stuff, you can't start saying, "Oh, you have to put on both hands." I don't think it's, it's a reasonable thing. Interesting. After, after we've got the Nehdah Behudah saying one thing, Rabbi Arik, the other, says the other thing. Now you have here the Sefer Nishmas Avraham. He quotes from Flems Alman that if ma'amash you're doing everything with the left hand and, um, if there's a, how you say, a prognosis that the right

22:03 Speaker 1 hand will recover, so continue, keep putting, putting on tefillin on your left arm. But if, if, uh, if the prognosis is it's going to remain, uh, uh, you know, in its weakened state, then he should switch and start putting on tefillin on his right arm. That's the Flems Alman's psak. Not everyone agrees with that, so okay. There is agreement, which is good. Um, let's go back. Um, Reb Mendel writes, "Doesn't the chalom of the sukkah need to be tent fochim in order to be considered a dira?" Yes. So that's, that's really why I said that this would not work with m-with a good asik. Once... In other words, according to the Svara, the good asik would work. If you put the kondesa of the corners, then you don't, you don't... It's not imperative to have the tzitzit. But a-according to the psak that you can't use good asik, that means that you need to have mechize sevasa. But since you raised this point, I have to, have to, uh, just add a very important bir. So you need to have the sukkah as to afford some privacy. Yes. But lovot works, yeah. So you have three wires, and on top of it is o-open. So the famous story about the fellow who left his candlesticks in the... A lovot sukkah, and the next day the candlesticks weren't there. And he came, and he asked, "How could the ganav get in? It's all lovots." So, so the Rav told him the ganav didn't know hilchot sukkah.

23:37 Speaker 1 Okay, uh, and weiter. Question number four. So this happened the ear-first days of Yom Tov. So after two days of Yom Tov. So because of Yom Tov, they prob-- they put their, their, uh, hot plate on a time switch. And Friday night, the shliach notices that this... The hot... The, uh... For some reason, the hots, the, the, the hot plate is, is, is off. There's no power, and the time, time switch somehow failed. There's no... It, it's not connected. The cholnt was still hot. That, that, that's crucial to our discussion. The cholnt was still hot. So he told... They've got a gracious staff member. They told him to unplug it from here and plug it in there. And now he's asking after la'achar ha-ma'ase, was that right or wrong to have been done? So let's explain. A hot plate is eish, is fire. Um, if you'd open it up, you'd see how you got these, uh, similar to a tungsten idea. You got, uh, wires which are wro-- um, wrapped around a, um, a, a fireproof block, and they are produced... They turn red hot, and they are produced. So there's eish. The, the, the, the ho-hot plate is eish. So switching on a hot plate is, is, uh, is a deraisa bepashtus. Now you... Although we have a heter of amira l'nochri to turn on the heating, we don't have a heter of amira l'nochri for hot food. So to turn on that hot plate, ask a goy to switch on the hot plate,

25:33 Speaker 1 uh, so that there should be a hot cholent. I know somewhere in Europe in a cold place, they won't have hot food for Shab- for Ya- for Shabbos lunch. But that amira l'nochri is not justified. If however, amongst the, the, the, uh, people who are being catered for, they are little children. Certainly, if there are people who are choilim, frail, then once you... then you have a heter of amira l'nochri l'tsorech hachol. So now comes the next thing. If the cholent had been cold, then the choilim could have the, uh, the choilim could have the hot cholent, but the healthy people wouldn't be allowed to because there's this famous gezeirah shema ya'arav b'bishvilo. You're not allowed to, not allowed to ask, uh, um, you're not allowed to have... Even if you cook boiled water, a goy's boiled water for a... or soup. For a choile, debori, a healthy pe- person is not allowed to. The fact is that the, the cholent was still hot, and therefore, there was no bishul being done. It's just maintaining... And let, let's say, had there been, had there been a, uh, another hot plate, you'd be allowed to take it and put it on the other hot plate. Had there been, uh, or then is it in, in a Heimish area, if you have an eruv, you could te-- So you'd be able to take your cholent and put it in ne- your next door neighbor's hot plate until tomorrow if they have space, et cetera. So that would...

27:04 Speaker 1 So there's no bishul there. That's why the rest of the, um, community were able to enjoy that cholent if there were justified beneficiaries of the cholent, as in ch- little children or a, a choile. Now, actually, someone came over me- to me today at the farbrengen and said that their, their, uh, Shabbos urn is almost empty, and they have little children in the house. They need to have to sterilize the bottles and to, to make whatever it may be. So I said, "You can ask a goy to add water, but only the water may only be used for the little children for their, for their benefit, but the adults mustn't have benefit of that water." But that's the point which I just said now. It just came up this afternoon. Right. So now comes a... one of these less usual shailas. If a person's wearing a flag, um, which has become a, a new fashion. People are wearing flags at, at rallies. So someone comes up with a shaila, does it need to have a, uh, does it, does it require tzitzit? Now, this is following on from a discussion we had some, some weeks ago, not so long ago, about a bath towel. A person uses a very large bath towel, wraps it around. Does, do they need to have, uh, tzitzit? So what we have on the screen, we have here from the Shulchan Aruch, and we'll see the Alter Rebbe of the Shulchan Aruch in a moment. Sudar sh'nošnin al ha'tzar, a

28:42 Speaker 1 kind of cloth which is worn on the neck. And Malchus says this rule, she'ain ikov arba shed. And it is sometimes worn on the shoulders. It's patu. So now we have the Biur Halacha from Mishneh Berurah says like this. The reason for this. The-- because the, these, these, um, drapes, whatever they're called, are mainly for wrapping around the head in the cold weather and to create a sh- uh, protection from the sun in the hot weather. And also, it says to use, to use it also when you have aliyah l'torah to wrap, cover your head with extra, with extra covering your stomach. Also, although most of the day it's worn on the body, but it's basically a ksus rosh. It's a head covering. That's... That is patu. That's the first reason. V'eide shlomo, that the reason why people wear these things is that they will sometimes wear it as a belt. Sometimes they use it as a towel to tie some, um, a bundle of money, or they go shopping to bring home some, some, uh, fruit, et cetera. So although it's also a garment, but because it's not used for that purpose, well, it's not coming to for that purpose, therefore, it's not called a garment ashet chatsitzit. Very interesting. So no one wears a flag because of, uh, because they're cold, et cetera. It's not, it's not... It worn, it's worn for projecting a message, not for personal comfort. And therefore, according to that sevarah, it doesn't need to have tzitzit. Um, here

30:29 Speaker 1 you have from the Alter Rebbe. Even though you are han- having hanoah from it in the hot weather, cold weather, but it's not, that's not the purpose. Therefore, that's okay. Now, just to go back, we had that story with the Rebbe Rashab where, where he's having a... putting on a sheet before his haircut that he shouldn't... the hair shouldn't dirty his shirt, et cetera. And the Friediker Rebbe says, "I noticed his father cut off the corner of the sheet. There shouldn't be arba kanfis." So that's the chumrah. So the people who are more- Mahmir wouldn't be wearing a flag without cutting off a corner. I suspect that the flag wearers generally are not the people who are too worried about these details about Arba Kanfus, et cetera. Um, right. So now we're on for question number six. So I don't have a c-- I don't have a slide about that. So someone calls me up, or let's say a message, that there's a Jewish company, has a air-- a Jewish airline, it's not El Al, and they fly Shabbos. Achman HaLetzlan. Possibly, um, because there's less customers on Shabbos, so you can-- a, a flight on Shabbos will be cheaper. And you can get very, very good deals to fly out on Shabbos and come back Wednesday, and you can get a very, very good deal. And it even sp-- it's even possible that you can cancel the outgoing flight, and still it makes it worthwhile, um, for the return journey. It's so cheap. It's,

32:18 Speaker 1 it's worth doing this shtick. So he's asking, is it okay for him to buy such a ticket and then cancel? And, um, so I said, "Well, you know what's gonna, gonna happen? If you cancel your ticket, what's gonna happen? So then they'll resell it to another traveler." So it's a Jewish company, and they're going to now sell that ticket to very likely a Jewish traveler. So that's, that's, that doesn't sound okay to me at all. Um, so I, I didn't think it was advisable to do such a thing because you are enabling someone to travel on Shabbos. Then he asks further-- He accepted that. He asked, is it-- should he perhaps not be buying a ticket for them even for midweek? So this, this is a much broader question. Can-- I-is it correct to, or, um, to, to patronize a store which is a shop, let's say, a business which is open on Shabbos? Or should you-- should they be boycotted? So this is really something which is up to if there's a rabbinic, if there's a rabbinic body who makes that decision, that by from even boycotting this company, they will stop being Mechal Shabbos, then you'd follow that guidance. But they may-- that may not be the case. And there's, and there's-- And therefore, there's no blanket statement that you're not allowed to patronize a Mechal Shabbos shop on the weekday. So I would-- I wouldn't make such a statement. I once heard a shiur from the outgoing Swardish, uh, Rishon Letziyon, Rav

34:06 Speaker 1 Yitzhak Yosef, and he was talking about paper, and he was talking about the process of producing paper and how it's, it's a long process, and, um, it would, uh, sometimes it would have to go over a Shabbos also. And he was discussing, um, ways around it. But meanwhile, you find sometimes sforim where you printed in Israel, and you see on the inside of the, of the Shah blood, it says, "Nitpasal nior sheim bechashash chil Shabbos." It's printed on paper without any concern of chil Shabbos. So Rav Yosef, he says he's printed many very good sforim, and the publish-- the, the producers of this paper approached him that he should buy paper from them. And he should write in his Sefer, "Nitpasal nior sheim bechashash chil Shabbos." And he said, "I'm happy to buy the paper from you, but I'm, I'm, I'm-- I cannot put in that statement of 'Nitpasal nior sheim bechashash chil Shabbos,' because that mean-- that would be, in effect, me pasquening that paper produced by the other companies is asur." And the way he presented it, that the pa-- the, the pro-- the paper is permitted to be used, and therefore he was-- he wasn't ready to put in a pr-- to promote this, that, that it's-- that the paper is asur. So, right. Let's, um... Someone asks about a scarf with tzitzit. A scarf is only to basically around your neck. Therefore, it doesn't need tzitzit. A tzitzit is a beggar which covers the body, a large part of the body.

35:48 Speaker 1 Right. Let's go on to, uh... So we've just come from three times, three days Yom Tov, and we've discussed a little bit about, about, uh, the worry about leaving electrical appliances on for three days. People worried about the cost. Of course, I, I think I said last time, it's not your husband. It's the neighbor's husband because, uh, the costs of Shabbos and Yom Tov are, are-- The neighbor bears the cost, so you don't have to worry about it. But meanwhile, people are concerned also they might get-- The income can't last for three days. Be kid-- Uh, someone's asking, can they ask a guy to switch off-- switch on, sorry, switch on the crockpot on Friday morning? So they're asking a shailas chacham on a Friday morning. So like this, you put the cholent in the crockpot on Friday morning, so by the time it comes Shabbos, it'll be rol achila. So from the air res-- from the respect of the aid of tafshilin, it's in good time. Here's the question: Can you ask a guy to switch on a crockpot? So let's explain. What's the question? To turn on electricity is creating a fire. On Shabbos, to create a fire is asur derabanan. On Yom Tov, to ignite a fire without-- Yom Tov, we're allowed to light a fire, but we are from an existing flame. To ignite a fire- Is this similar to this said Rabona? So to ask a Goy to light, to, to switch on the, uh, crockpot would be asking a

37:20 Speaker 1 Goy to do this with Rabona. So if shvus the shvus, that's a mitzvah, that's a Shabbos. I can see where they're coming from. So this, this, uh, is a chiddush of the Alter Rebbe, which you have here on the screen from the Alter Rebbe's Shechinaduch, Siman Shin Gimel. It's a passing comment. It's talking about braiding hair. And the TAZ had talked about having... You're not allowed to braid hair on your, on Shabbos, boine. You're not allowed to unplait it. Also, soisu. And the TAZ has mentioned something, uh, possibly you could ask a Goy to do it because a shvus dishvus. A woman would... If she'd need to unplait her hair, she could ask a Goy to do this. So here, the Alter Rebbe says the following. This is, and it's, it's interesting. It's a kitvos achron, very important halacha. "Umibed yoin i efshalo lismich al shvus dishvus." You can't plan. You're not allowed to plan, "Oh, I'll rely on shvus dishvus." "Shelo yitiru elabadi ebed." That's a bedi ebed situation. Then, so if someone asks, "Can I ask a Goy to strike a match that I should be able to light candles the second night of Yom Tov or for, for Shabbos?" So the, the halacha is lechatchilah. You prepare if you don't have, uh, a gas flame, if you have a electric flame. So lechatchilah, you prepare a yortsayt candle. If that yortsayt candle went out and you want to bentch licht, you need to have a flame. So you can ask a Goy

38:57 Speaker 1 to strike a match so that you should be able to light on, on Yom Tov, yeah? Because of shvus dishvus, let's say a mitzvah. But to... You cannot rely on that. Why should I bother? Why should I bother having a yortsayt candle? Just ask, uh, Catherine to, to strike a match for me. So that's not okay. So we can't, we cannot plan to rely on shvus dishvus. That's only bedi ebed. I want to just throw in that for s-setting a table. So it's very clear in Hilchos, uh, the dinim of, of, of, uh, Simchas Torah, that the chiddush of Simchas Torah by night mustn't be set up on Shemini Atzeres afternoon. This is written there in the Hilchos de'orayta in the, m- m- Meshech Chochmah or the Taz. You cannot prepare on Shemini Atzeres for, for... By night, which is Simchas Torah, because it's Yom Tov Rishon, Yom Tov Sheni. And yet, we mark here with Motzei Chabad having a second night Seder, and they're having 80 people, whatever. To say that they have to wait after night and then start setting up the tables, uh, it's, it's something which is very, very impractical. As it is, it's late and, uh, they'll lose the people. And they don't... If they have another hall which they could set up for the second Seder in another, in a hall which from before Yom Tov, that's... They have to do that. But if the, the only facility they have is this room, which they've used, using for other

40:30 Speaker 1 thing, and, and, and the first night was used, they have to set up. The only time they can set up is, uh, on, on Yom Tov Rishon for Yom Tov Sheni. So Beshalach Atzak. So Beshalach Atzak, we use the same rules as bedi ebed. So Beshalach Atzak, you can rely on shvus dishvus to tzeach mitzvah. But certainly in a, uh, that's in your own home, where you wouldn't rely on, on, on this shvus dishvus to tzeach mitz- uh, mitzvah. You wait till night, and then you start preparing for your, uh, second night Seder or for, for the kiddish, et cetera, as it is a shabbaton. Right. Let's move on. Can we... So this is Shliah asked a question. Can we give out children sparklers? Uh, I didn't know they're legal. Um, but I remember as a kid, people used to have these sparklers, and they, you know, how... Very exciting, yeah. Could they give them on Simchas Torah? Could they give out sparklers? And they go around with a yortsayt candle, and the kids could light their, their sparklers, and then this is in, uh, trailer. So the immediate response is, "No, that's not okay," and it's worth d-discussing this. So this you have on the screen from Siman Tov Kow Yod Daled. "Yesh limchos beyad," one should object that which the hamuin, the less educated people on Simchas Torah, they're making a fire with minim neft, which is interesting, because neft, a kind of, um... Neft is what we think is paraffin. Shekoel and

42:07 Speaker 1 pulver, and which pulver is powder. In other words, a kind of gunpowder. "Af shehe miskavnin l'simchas Yom Tov." They're doing this that there should be, uh, entertainment for Yom Tov. "V'cham chakam simcha zeh ein o shover l'chol nefesh." It's not a kind of simcha which would be, uh, appreciated across the board, and therefore, "Osah lehav hi bishvilo b'Yom Tov." And therefore, the kind of fire which is not appreciated across the board is... It may not be lit on Yom Tov, and that's the reason it says in the Gemara about lighting a fire to burn incense. Some people enjoy the smell of incense. Some people find it uncomfortable. So you're not allowed to burn incense on Yom Tov. It's not shover l'chol nefesh. So the same thing to you make sparklers, et cetera, or this powder, the same thing. It's not shover l'chol nefesh. Therefore, you wouldn't be allowed to, um, do this on Yom Tov. It's interesting that about smoking on Yom Tov. Smoking nowadays for sure is not shover l'chol nefesh. And this is a very strong ta'inah against people who-- against the act of smoking on Yom Tov because the smoke is not shavu'ah lechol ha'nefesh. The proof to it is when I'm going down my road, I see people standing outside with a cigarette. Let's say his, his wife doesn't want him to smoke in the cigarette inside. Yes, he's going outside. It's not shavu'ah lechol ha'nefesh nowadays. Uh, this ta'inah was already raised more than a hundred years ago in this

43:41 Speaker 1 Dehemed. There's a discussion about this. And of course, the people who are addicted to smoking, I can understand them looking for every heter to be able, especially three days without a cigarette is very, very difficult for them. Now, with this, just to understand the, the vort, the Rebbe Rashab, if I'm not mistaken, said, "Oysum, those who smoke on Yom Tov, they should at least for Rosh Hashanah not smoke." What he's saying here is really smoking on Yom Tov is always a problem. Even if you do take the more lenient line of smoking on Yom Tov, but at least Rosh Hashanah to take the stricter view, to follow the stricter view not to smoke on, on Rosh Hashanah. That's similar to the idea it says in Shulchan Aruch that even people who eat, uh, goyish bread, neaseh l'mitzvah, they should be machmir not to eat goyish bread. Similar idea. Special times of the year to be more machmir. Okay. Um, right. We're almost finished our list. So here we have the following question, which I don't have a solid, uh, answer. Here's the following... Here's the question. Family in the sukkah had some guests over, and they benched, and the guests got up, went out of the sukkah. They're now in the garden. And then the balebos says, "Wait a minute. I've got some dessert, some strudel. Come back to the sukkah." It's not what they did there, especially after benching to make up the me'ah berachos like this. Uh, after benching, you have the strudel,

45:14 Speaker 1 then the person has shailah of whether it's him zenes or not, and then also you have another be- be- alam mychio, a kal ponim. That's not, that's not the discussion. The question is, if they go back into the sukkah, do they have to make a new, uh, repeat the berachah of lei sheva sukkah? So here you have on our screen, we have from Siman tof, reish, lamed, tes. Talking about a person who's in the sukkah and goes out, v'amir devorim amurim. When he goes out the sukkah, if you stayed out the sukkah for a couple of hours, if you go in and out of the-- out of the-- back in the sukkah just a couple of minutes, you don't have to make a new berachah. Yeah. From the famous, um, letter of the Rebbe explaining the sha'ah zman. I'm not gonna go into that. Afilu chaza leyalta el shebe sha'ah sheyotzim min ha'sukkah, ho ya da at al shehazmin hu bazman ha'sukkah. You left the sukkah and in-- you had in mind, um, to stay outside. And then you ch- then you ch-change your mind, and you go back into the sukkah. Because when you went out of the sukkah, you had in mind to stay out, then you'd have to make a new berachah when you come into the sukkah. So the immediate reaction which I had to this question was they went out, so it's, uh, hesychadas. They, they, they can come in. They have to make a new berachah. So then the

46:38 Speaker 1 person asked me, "Hang on a second. There's a baal habayis here." And sometimes we follow the das baal habayis. Yeah. Just to differentiate between das baal habatim and das baal habayis. Yeah. So you have here on the screen, we have from Pe- Pe- Pircha Sanenin, Peirik Hey, Halacha Zeh. If we're sitting at a meal and the baal hasidah says, "Let's bench." Okay, that's the end. And if they... They're gonna allow to drink further without a berachah unless someone objected. Now, he says further, aval im echad meha'orchim, im mibnei beiso. If one of the guests or even one of the family members, not the baal hasidah, says, "Let's bench," and then the balebos or the balebosta says, "We... Well, we're not finished yet. We have some other foods to be brought." See, even the one who volunteered to say, uh, "Let's bench," he's also allowed to now have the dessert without a new berachah because he knows that ein ha'davar talui bo ela bebaal habayis. He knows that the decision to bench, he may be making a su- a suggestion, a recommendation, but the decision is in the baal habayis' hands. And therefore, he's saying it with a... It's, it's not a resolute statement, "I'm finished." He's, he's... It's a rec- it's a suggestion. Therefore, it's not a proper hesychadas. So I'm thinking that he's right, that the same thing could be possibly applied here by the sukkah. That the guests, until they actually leave, they are still under the... The word control is not a

48:26 Speaker 1 nice word. But they are kind of beholden to the baal habayis. And so although here we're talking about berachos of a birkas hamozin, and here we're talking about a sukkah, but I think there is a logic to say that that which the baal habayis had intended for them, um, means that they're not finished yet. And at least it's enough to say a sof et berachah lehakel not to... That they shouldn't make a lei sheva sukkah when they go back in. So they should enjoy the strudel, make a berachah on it, but don't say again lei sheva sukkah because the baal habayis had that in mind from the outset. We had the discussion about lists of, um, a menu of foods. So one of our listeners who listens to the recording was quite, uh, concerned about this and asking whether if the lists are laminated, are they still... Is it still a problem to read a list which is laminated or, uh, does that... If the ho- the, uh, worry is it might come to erase. If it's laminated, it's not practical to erase. Now, I'm, I'm gonna just throw a comment that it's not always practical for everyone to laminate. Yeah. Actually, it's like this, uh, you're gonna run a big operation, so you laminate. But, uh, regular poshit dimension of just a list, fine. But, uh, uh, here's, here's the question, and let me just clarify. This discussion, which is now from Siman Shin Zayin, is dealing with two halachas. One is ein ko'in

50:01 Speaker 1 b'shtari ha'de'yotis, and another one, another as- issue is shema yibcho, it might come to erase. But what we do see here is the, the halacha differentiates between if it's engraved in a tablet, if it's whether it's engraved or embossed. And it says, if it is-- if it's embossed, then you wouldn't be allowed to read it on Shabbos. I mean, berit is asu. If it's, uh, em-engraved, then you are allowed to read it because yesh einu neuchal imcheich, because it's not so easy to erase. And so I think we have, uh, the room to say that a, a laminated, uh, card list should also be the same ruling as einu neuchal imcheich, and that should be okay to read. That's einu neuchal imcheich. Right. Um, so we're almost finished. Just one more point I want to share with you, and that is, a, a couple of weeks ago, we were speaking about wearing watches on Yom Tov. And I brought from four or five sources how the Friediker Rebbe and our Rebbe, uh, took exception to people wearing a watch. And I mentioned from my Zayde's memoirs from the year Taf Resh Pe Ches, and how he had a watch in his pocket. And the Rebbe spoke about, uh, about not wearing a watch, and he was very embarrassed that he had a watch in his pocket. That I got from one source. And now someone sent me a, a different version of my Zayde's memoirs, which he told over and to a couple of his

51:47 Speaker 1 grandchildren. Again, it's the same, same Zayde. That fact is the same. It's the same also that it's Simchat Torah in Leningrad, Taf Resh Pe Ches. My Zayde was standing right in the front line, kind of near, near, near the front. And he had a, uh, not in his pocket, but he had it on his wrist. And at some point, apparently, he raised his hands and his watch became visible. And the Rebbe, as in the Friediker Rebbe, says to him, "Shabbos, tor min nisht. Yom Tov, darf min nisht." So it's a little bit more, uh, how do you say? More direct. Um, that Shabbos, we're not, not allowed to wear a watch, and Yom Tov, it's not appropriate. So, um, just felt it was worth, uh, sharing that with the Olam, this, uh, this loshen. And on, uh, on by the Farbrengens over Yom Tov, I told over this story a little bit and explaining, um, there's a level of tor min nisht, and there's another level of darf min nisht. I want to just finish off. I told over by the Farbrengen when I was just about bar mitzvah. So our, uh... It was just, um, just by, by-- Before Purim, we were learning our Melamed was Rabbi Chaikin, zal zayn gezunt. So there was a few of us, and we decided, "You know what? To learn-- learn the Megillah, the whole Megillah is daunting. How about we distribute? One will do the first perek, one will do the second perek. We'll do a chaluka."

53:17 Speaker 1 Okay. It was just at that time, Rav Nachman Wilhelm got married, and his grandfather, Dovid Wilhelm, was-- he was-- he came for the chasuna. So Rabbi Chaikin wisely told us bochurim, we have bar mitzvah boys, "Go with our great Chacham from Yerushalayim. Go ask him." So I, I-- we went, went over to him. We asked him. So he says, "Sinish kedai." So I come back to Rabbi Chaikin. I said, "He said it's okay." So he had said it's sinish kedai. He didn't say, you know, absolutely no with, like, you know, lamech-lamech d'agrisa alef. He just said it's not appropriate. So at that time, we didn't understand that when someone says it's sinish kedai, it means that's what it means. You don't do it. Not that-- And it's not advisable. Uh, not advisable means you don't do it. But that's, that's the different levels, the difference between m'tor nisht or m'darf nisht. And that's something which, uh, by Farbrengen, can make das meira zain. Um, that a Hasid knows das was m'darf nisht, to say it, uh, darf min nisht. A Lubavitcher zal geben als was m'darf, and m'darf homte de geulah. We should have the geulah, uh, shlemah. Im Yosher Tzedkenu. Ad yo. M'varch zein de geulah. And, uh, vesachazeinu einenu veshuv chol hatzion b'rachmei. Ha'bata vach.

54:41 Speaker 2 Ha'bata vach.

54:41 Speaker 1 Bata vach. Yasher koach.

54:45 Speaker 2 Koach.

54:50 Speaker 1 Koach.