נח תשפ״ה

00:08 Speaker 1 Welcome to tonight's Shiur, Motzaei Shabbos Parshas Noach. This Shiur is dedicated by and in merit of Pinchas Rabin for his, uh, yom halades just passed. Is that-- Is that-- Chovath Zion Tishrei. Happens to be also his Welcome to tonight's Shiur, Motzaei Shabbos Parshas Noach. This Shiur is dedicated by and in merit of Pinchas Rabin for his, uh, yom halades just passed. Is that-- Is that-- Chovath Zion Tishrei. Happens to be also his Good health, and, uh, nachas from children, family, et cetera. We're going to our first question. So, someone's asking, when it comes to Birkat Kohanim, does the Chazan answer Amen to the berachah of the Kohanim? Now, when I say the quest-- the berachah of the Kohanim, you can, uh, understand two things. Does it mean asher kidshonu b'mitzvotav v'sh'shokan et amav yisrael b'ahavah? Do I mean the berachah as in yevarechecha Hashem v'yishmah? I think the halacha for both of them is the same. And let's go. We have here, we start off with the Mishnah. Mishnah in Berachot, Perik He. Ha'over lifnei hateivah, which means the Chazan, lo yaane acharei hakohanim amen. You should not answer Amen after the Kohanim mipnei hateivah because of confusion. So let's read carefully, the Bartinura. What is the concern? Well, well, first of all, which Amen are we talking about? Veseiv kol berachah k'mo shesha'at tzibbur ominim. So it's evidently he's referring to the yevarechecha Hashem v'yishmah. Everyone else answers Amen. Should he answer Amen there? And what is the concern, mipnei hateivah? That he'll get

02:07 Speaker 1 confused that what? The fishe shliach tzibbur he has to start the next berachah. And if he answers Amen, he will not be confident to go back. Lach zeh l'tefillah. Velo yochal lachzer l'tefillaso maher. L'haskil habrachah shelo sheyasgil. Very-- A bit confusing, the lashon of the Bartinura. Is his worry about him not coming back to his davening or not coming back to the appropriate berachah? I can just tell you myself, when I do daven at the Amud and it's Birkat Kohanim, I will hold my finger on the place, so I'll know whether next after Amen is it yor or yishmah. But meanwhile, it's, it's not so clear what is the shaat, what is the concern, whether Lach zeh l'tefillaso or l'haskil habrachah. That's not so clear. And we'll go now into the Ateret Zekenim's Shulchan Aruch. And here, the, the pshat is slightly different. En ha'shliach tzibbur la'asot et ha'amen acharei siyum ha'berachot shel kohanim. You see he has it in brackets there. And that's if you look in the notes in the new edition, you'll see that some Rishonim say we're concerned about him resuming Sim Shalom, as he says clearly, mipnei hateivah she'ot es balbol daato v'lo yochal lachzer l'birchat sim shalom. So again, going back to the Mishnah, when it says, well, mipnei hateivah, we don't know whether he'll be able to resume, he'll get confused. So the Ateret Zekenim says, where con-- the concern is that he will not be able to resume Sim Shalom. Whereas the Bartinura learns he may not

03:59 Speaker 1 be able to lach zeh habrachah shelo sheyasgil. Seems to be, as he said, veseiv kol berachah. The, uh... So if you say it's-- he shouldn't-- The, the concern is the Amens in the-- for the three berachahs. So then the con-concern is hateivah that he won't be able to resume yor or yishmah. If you say it's, uh, the concern is Sim Shalom. So the ikar concern is the last of the three berachahs after Sim Shalom. All right. So there's two ways of learning shaat, uh, in the concern. And, um, the worry is once he's answered Amen, he may not be confident to resume. This-- All of this is a little bit academic because the, the bottom line remains, v'emuftach be'atzmo sheyachzer l'tefillaso b'lo teivah hadaat. If the Chazan feels confident that he will be able to go back to his davening, in other words, to say Sim Shalom without confusion. Dashai, there are others, yesh mishi'oiso d'ikar kezohar Rishonah that you-- He's, uh-- If he feels confident, he may answer Amen. V'kol sh'ken achshav shemispalel limetech hassefer. Since invariably the Chazan has got a sefer in front of him. She'ein lo choch bach l'tose. There's no concern. So no, no, no real concern for a mistake. Therefore, he does go back. Sorry, he does, he does answer Amen. Now, so it doesn't say clearly Amen after the berachah shekitshonu. It seems to be clearly the Amen of the b- the berachahs of the Kohanim of yevarechecha Hashem. But once we've established that you are allowed to,

05:49 Speaker 1 so the Birkat Hamitzvah is also part of it. It's not a foreign entity. It belongs there. Uh, so if he's mafsik to say Birkat Kohanim, he might be mafsik also to say the berachah, um, be-be-- to answer Amen to the berachah said before. I believe that's the common practice. Let's move on. So the next question we have is the following. A-- Someone built a sukkah before Sukkot, and in middle of... Oh sorry, the last day of Sukkot, he's had his breakfast, and he is, uh, concerned the wea-weather forecast is that it's gonna be very windy. Possibly, he's not gonna be home even for the last days. So he wants to dismantle the sukkah. So he's asking, "Can he dismantle the sukkah?" So on the spur of the moment, I said yes. And then I don't know what I shared with you last week about the vort of Reb Levi about, um, bal tosif and bal tigro. Anyone recognize that? No. So Re- uh, um, I mentioned last week a vort from Reb Levi how the Torah begins with a beis and ends with the lamed and how therefore you have the word bal, bal tosif and bal tigro. And, uh, no, no, no familiarity? No? Didn't speak about it last week. Okay. So then very briefly, what's very interesting is that the, the Reb Levi points to the letters mis- preceding the beis and the lamed are alef and chaf which is ach. And the letters following the beis and the lamed are gimmel, mem

07:38 Speaker 1 which is gam. So ach is however, which is a miyut. Gam is a yeah, and also, which is a ribui. So the one is bal ti-tigro, one is bal tosif. So I was using on Yom Tov a sefer called Sod Levi Yitzchak, which is a presentation of Re- uh, ideas of Reb Levi. And there he says also in sukkah. So this was there, this was on Hoshana Rabbah. And on, on, on, uh, on, on Yom Tov, on Sukkot... Oh sorry, on, uh, Shemini Atzeret I'm seeing this vort, uh, in this Sod Levi Yitzchak, that on Erev Sukkot, you're not meant to dismantle the sukkah, bal to- bal-bal tigro. Uh, sorry, bal tosif. Um, again, again, again, bal tigro. And then if you want to sit in the sukkah on Sh- Shemini Atzeret, netanat yereach, yeah, where you, you partially don't have any, any other space, and you need to use the, the sukkah to... for your, for your, uh, for your seudas Yom Tov. So it says you should dismantle part of the schach four by four tevachim. Otherwise, it'll look like you're adding in another day to Sukkot, say bal tosif. So there I saw all of a sudden there is a business that you shouldn't be dismantling the sukkah, uh, um, on Erev Sukkot because of ba-bal tigro. All right. So now let's go into a little bit more in detail. So here we have a Mishnah in Sukkah perek dalet, and it sort of says, "Sukkah shivah keitzad." That the mitzvah of

09:07 Speaker 1 sukkah is for seven days. "Gomar milechta lo yatir sukkata." You finish eating breakfast, you should not dismantle your sukkah. And the Bartinura adds, "Lo yatir aged shelo lasosro." You shouldn't dismantle the sukkah which is somehow tied together. "Dechol kol hayom chelbo." Sukkah is a whole day, the whole seventh day, whole of Hoshana Rabbah. So you should not be dismantling the sukkah on Hoshana Rabbah, even though you've finished eating. That's the Mishnah clearly. "Gomar milechta lo yatir sukkata." This Mishnah is brought lahalacha. You can see on the left of the screen. There it says, "Even though you're finished eating on Yom HaShmini SheAcharon," don't, "Lo yatir sukkata." He uses different words. Don't demolish the sukkah. So there is a here, there is a concern that you shouldn't be demolishing the sukkah. So, all right. Perhaps I'll digress for a moment and, and point to a, a vort that the sukkah has got a kedusha. Just like a korban has a kedusha, the sukkah during the seven days of Sukkot has got a kedusha. And so Din DeRabbis said the schach has got a kedusha. "Shem shel chol shem shamayim al hakorban, cach kol shem, shem, chol shem shamayim al hasukkah." And therefore, here now on the bottom of the screen, we've got here from the, um, Piskei Teshuvas, where we have that it says that if the sukkah... This is from Tov Prish Lambert Ches, all right? So the earlier quotes were-- earlier quote was later from, from, uh, the end of Chag HaSukkot, Tov Prish

10:55 Speaker 1 Sanhedrin. And this quote is from Tov Prish Lambert Ches, where it talks about kedushas hassukkah. Um, so it says, "Even if the sukkah fell, you would not be allowed to use the wood, neither of the schach or not even of the walls." You're not allowed to use it for anything else. And even if you make it tonight, that doesn't help. But Nechlukhu HaPoskim, and he writes, there's a dis- debate in the Poskim, are you allowed to demolish a sukkah when you are confident that you won't use the material of the sukkah for anything else? Perhaps the very demolishing of the sukkah is kind of an undoing of the kedusha. Now, let's, let's, uh, give a parallel. I'm sure we've-- um, we've discussed this before. Are you allowed to remove a mezuzah from a house? So the on- the only hetter to remove a mezuzah is if there's a chashash of bizoion. It's gonna get disgraced. But otherwise, there's a mitzvah in place. There's no one living there. But, you know, you shouldn't be... When you move out of a house, you shouldn't be removing the m- the mezuzah because you're mafkir the, the mitzvah. You're, you're de-- You're kind of- Uh, undoing the mitzvah from the othe-- from, from the, from the, from the house. There's a similar to the discussion. This Sefer who he's quoting is called Ikri Hadat. Uh, it was Rav Dovid Tyrani. Tyrani is a town in Italy. And he called this Sefer Ikri Hadat. It's like Melakhet. Probably as a

12:31 Speaker 1 Sefardi, Ikri Hadas, where is a nice play on the words, becomes Ikri Hadat, but his name is with a test. But okay. So he, he brings a parallel Moshel to take a talus, a disused talus. Are you allowed to take away the tzitzit from a talus which is not being used? So if you need the tz-the, the, the tzitzit, the threads for another talus, that's a famous Raven Shuel, Matirim Mibaget Lebaget. If you need the tzitzit, okay. But if you don't need the tzitzit, so then there could be a, a, an issue of dismantling the Kedushas ha-- the mitzvah from an article. And that seems to be his concern. He's, he's comparing it, whether dismantling a sukkah in itself is a Hashash. Okay. So that's, that's the, that's the Tzad L'Chumra. M'kol Makom. He says there are those who are Matir. Many Poskim say you are allowed to. And he writes the-- Piske Chaim writes it's only if you have a, a good reason to. Then, uh, even if you have another sukkah, but if you have good reason to dismantle it. If there's no good reason, then there is an element of Bizuy Mitzvah. So coming back to L'maase, in our case, where he's worried that the, uh, strong winds will cause damage to the sukkah, I can see that as definitely being a concern of Bizuy Mitzvah, that the sukkah will be in total disarray after, uh, a strong wind. So then there is a basis that says that one certainly can be

14:11 Speaker 1 Matir to dismantle the sukkah. Now, what's... Just to finish off this point, when, when this person asked me on the phone, and they said it was on Rosh Hashanah Rabbi, I remembered years back a particular Shliach who had built sukkah, a sukkah on campus. And the way it worked out was the, the-- there was no need for the sukkah more than two days. So he's asking, "Can I dismantle the sukkah?" In addition that he had good use for the schach at another sukkah, uh, which he was gonna have for Shemini Atzeres. At the time I looked into it, it was okay. So coming back to this last point, which it says over here, that the dismantling of the sukkah seems to be a concern of Hafkos Kedushasa. But if it's built in Chalamoed, then that's much less of a problem because when you build a sukkah Chalamoed, let's say you're making, uh, an amusement park, uh, event, and you put up a sukkah, can you dismantle after it? That's not a problem because there, the Chatzil, you built it with a Tanai. Just to go through that a little bit more carefully. If I build a sukkah and I make a condition, I want to be able to, uh, take, take it apart and use it for something else. So if it's from Erev Sukkos, that Tanai doesn't help. The reason is because Yom Tov, you cannot dismantle the sukkah. So therefore, whether you like it or not, Yom Tov, the sukkah becomes sacred, and

15:49 Speaker 1 therefore remains sacred for the rest of Yom Tov. By contrast, if you make a sukkah Chalamoed, then you can make a stipulation that I'm not releasing, so to speak, the... I'm not releasing it to the mitzvah totally. I want to be able to dismantle it. And therefore, it does not have a Kedushah as such, which cannot be dismantled. And therefore, and, and, and therefore, if you built a sukkah during Chalamoed, you would be even... If I remember, you'd be able to use the schach after you dismantle it. You'd be allowed, allowed to use it for other stuff because you only designated it w-for, uh, for, just for that, that day. Okay. Um, someone's pointing out that, uh, when, uh, by, um, a talus for a Niftar, the, the, uh, tzitzit are removed or made posul. Yes, and it's a whole Machloket, sorry, are you showing him about this. As far as I remember, there's a long post for us. And the famous story about someone who gave instructions. Forgotten who it was. Someone gave instructions that he should be buried in a Kosher talus. And as the body was being lowered down into the grave, the one tzitzit was-- got caught on something. There was a metal stuck, stuck out on the side. And it's, uh, the tzitzit got caught there, and it snapped as it was being lowered down just to support the Minig. But, uh, let's move on. So here, the quest-- the third question which we have for today is about... We've

17:20 Speaker 1 gone through this in the past, whether someone's asking, he's got his front door somewhere in the States. So, um... And, uh, so there's no front garden as such. It's quite, quite open plan. You see my little video. This is... I took a snapshot from the video. So he's asking whether he's allowed to carry in this area in front of the door, in front of his front door. So as you can see in the picture, that's like a porch, and it's got three walls. The wall where the door is, and then there's a door to either s-- there's a wall to either side. And it's... So the fourth side is totally open to the street. So can you carry there or not? So let's read what we have from the Shulchan Aruch. This is in Siman Shin Samech Alef. Chotzer shenifretz. Now, I, I want to use-- explain this term, poritz bemilui, totally exposed. The s-s-picture which we had before on this-- it's on this side we face in the street, it's totally open. There's another variation of that. That if there's a fence, but there's a gap of ten amos or more, that's also called poritz bemilui. That's as if it's totally exposed to the reshus harabim. So we have chotzer shenifretz bemilui. Either that the one side, there's no wall at all, or there is a wall, but ve'eser me'eser amos, but the gap is more than ten amos, and that opening is to reshus harabim. So he says, mekoima mechitza. What exactly the

19:15 Speaker 1 status of the space of where the wall would have-- ought to have been. That's 'cause it's called a karmelis. Um, but he says you would be allowed to carry in the chotzer, b'metech chotzer mechem mechitza, ava lo reshus harabim, ve'lo reshus hayachid, ve'lo lechutz ledal amos. Because the toich hachotzer shenifretz leShus harabim naase gam ken karmelis. So this has got a status of a karmelis, and therefore, you wouldn't be allowed to carry there. The simple solution would be to put up a lechi, which means to put a thin pole, a vertical pole of ten tefachim on either edge of where it meets the street or further in if you want. And in that way, it's considered as if it has four walls, and that solves your problem. One of our, uh, listeners has poi-- has, um, posted that the munkeshe minhag is to bury the niftar with a T-- kosher tallis. Okay, let's move on. Um, right. So now on Rosh Hashanah, I was in conversation with someone, and we're talking about whether you're allowed to take medicine on, on the second day of Rosh Hashanah. So let's first of all understand, we're allowed to cook on Yom Tov. Why... I was going even a bit further back, for more basic. On Shabbos, we don't use medicines on Shabbos unless for a more serious condition. Uh, even if it's not life-threatening, but if it's a serious condition that otherwise the person would be in bed, cannot function, that's called a cholah sheyim beSakanah, takes medicines.

21:07 Speaker 1 Or if they don't take the medicine, they'd be in bed. Either way, but that's called a, a, a cholah sheyim beSakanah. But for a minor condition, one shouldn't be using medicines on Shabbos. The reason for this is, Hakhamim were concerned shema yishchatz samem monim, he might grind samem monim, um, the ingredients. I'm sure I've told you this before. I once got a phone call before Shabbos. Someone was saying, "I know they're not meant to take medicines on Shabbos, but can I grind my own thing? Um, can I grind my own garlic or something to have a medicine on Shabbos?" So obviously, the answer is no. That was the whole reason why there's the isur. So wh-why... Now, you're allowed to cook on Yom Tov, so you should be allowed to s-- then you should be allowed to take medicine on Yom Tov. If the reason why you're not meant to use medicine on Shabbos is because you might come to grind. But on, on Yom Tov you're allowed to grind food. Well, at least min haTorah for sure. So they, they are-- So why is there a re-- why is there a hakavalah? Why is there a limitation in using medicine on Yom Tov? The answer is because on Yom Tov, you're only allowed to cook ochel hashave lechol nefesh, which will be appreciated across the board. Medicine for most people is not a, not-- is not an edible food. It's not a food which they would enjoy. It's only a person who has a

22:30 Speaker 1 condition. So there's this argument it's not shave lechol nefesh. That's the way some Rishonim learned shat. Why you're not meant to use medicines on Yom Tov the same as Shabbos. Now, that, that argument you j-just said is actually debatable because you'd say... You could say, "Well, really, anyone who'd be in that condition would appreciate to have that, let's say, painkiller, whatever it may be." So why do you say it's not shave lechol nefesh? It's... Well, it's subjective to this ci-circumstance. But that's-- this as I saw, it's a machloket haRishonim. Um, I have a Sefer Yom Tov Kilchasa, very much a contemporary Sefer. It brings machloket haRishonim whether it's true to say that medicine is also because of ein shave lechol nefesh. Be that as it may, it does remain also to use medicines on Yom Tov. Now, we're looking at a seif in Siman Tov Tzadik Vav. That's the second siman in Hilchas Yom Tov, and it talks about Yom Tov Sheni shel Golios. And here we have a seif which says there's no difference between the first day of Yom Tov, uh, and the second day, other than in relation to a mes, to deal with a, a, uh, person who had passed away, to, to bury them so that it becomes like a chol haChol dovor. You could, uh, deal with the mes on Yom Tov Sheni. Let's leave that, um, for the moment. Vechein lishchach ol es ha'ayin. Also, to put some kind of cream on the eye, even though there's no

24:09 Speaker 1 danger if you won't do it. It's already on the mend. And on Yom Tov Rishon, you wouldn't be allowed to do it only with a Goy, uh, to do it for you. On Yom Tov Sheni, you are allowed to put on that cream. Ki given sheyesh bektzas choli. Even if-- because there is a bit of an illness, even though it's not a choli kol haguf. If it'd be a choli, if it'd be an illness which encompasses the whole body, as I said, that would-- you'd be allowed to use medicine. Here, it's only a mi- a minor condition, and you're allowed to use medicine for that on Yom Tov Sheni. Then he goes on, for sure, you'd be allowed to do other inyanim. Um, now, then he adds, u'vechutz beYom Tov Sheni shel Rosh Hashanah. This concession that the second day of Yom Tov refuah is permitted doesn't apply to the second day of Rosh Hashanah. Shehen chiluk beino leYom Rishon ela le'inyan mes bilvad. So the only concession on Yom Tov Sheni of Rosh Hashanah is in relation to a mes, as in sim tov kov chovov. But the medicines, or if there is any other concessions on Yom Ter Sheni, they would not, um, they would not apply to Yom Ter Sheni She Rosh Hashanah. As we've discussed before, Yom Ter Sheni She Rosh Hashanah is also kept in Eretz Yisrael. And the gumra of Yom Ter Sheni, uh, is also that there were occasions that the icha Yom Ter, even in Eretz Yisrael,

25:41 Speaker 1 was Yom Ter Sheni if the witnesses had come late. Whatever the b- the explanation is, but bottom line is that the heter to use medicines on Yom Ter Sheni is, uh, does not apply to the second day of Rosh Hashanah. That's, uh, bottom line. Let's move on to our next question. Okay. So here in our shul, there was a minyan and the Kohen had gone home perhaps. It was a late minyan. And it comes to Mussaf, they don't have a Kohen. So they go a couple of doors away, knock on the door. "Mr. Kohen, would you be so kind to come and help out and offer your, uh, blessings for our minyan?" He says, "Yes, I'm coming." Yeah. But by the time he came, they had finished Mussaf already. So, so then the question is, you know, more theoretical than practical. Could they do a Birkat, could they do a Birkat Kohanim without, without a, without Mussaf? Independent, a standalone. So here's the lashon, a famous, uh, idea that says e-elsewhere. It says, "Kol Kohen shelo okar aglo ba'avodah." That was my first reaction. "Lo okar aglo ba'avodah, ei shuv ein o le." So the person asking the question says he was okar aglo. It just took him a long time to get there. So does that make any difference? So before reading inside, the way you look, you look in Shechinach, you see that the Chach-- although min haTorah, Birkat Kohanim has got nothing to do with Shemoneh Esreh. But the way the Chachamim

27:25 Speaker 1 framed it, it's going to be during Chazarat Hashatz, and it's going to be in Eretz Yisrael. There's gonna be a Shacharis and Mussaf. And the only reason why it's not done at Mincha is because people would have wine with their lunch, and therefore by Mincha, you'd, uh, then possibly be, uh, have a Chashash Shichrus. There might have been Shiker with, with wine. Therefore, not, not at Mincha. But really, for sure, the Chachamim framed the Birkat Kohanim that it should be within the, uh, profile of, of Chazarat Hashatz. So now let's read it Shechinach carefully. "Kol Kohen she'eino o le laduchan kodem shi yasiyim sh'ashli achzivi b'richas avodah." If the Kohen hasn't started, hasn't made a move to go to the platform before the Chazan finishes the brach of Avodah, that's what it's saying, "V'choshev v'sha avodah." "Shuv ein o o le." Then he's lost the opportunity. He cannot go and bench this tzipur. "Sh'ne'emar v'yiso Aharon yod et yodav el ha'am v'yevoracheim." It says in the Torah that Yah-ah, Aharon raised his hands to the people and blessed them. "V'achatkach," it says, "v'yeled me'aseh ha'chatas." Then he went away from having processed the Korban Chata't. "Mash mash'beidach kodem she'nistalik me'ahav odah." He was busy with the Avodah, and in that context, he gave the bracha. So therefore, once Avodah has, has been done and dusted, then it's too late to do Birkat Kohanim. "L'chein tichnu b'tefillah she'ya'alu haKohanim laduchan kodem siyim b'richas avodah." Therefore, it was seen by the Chachamim as important that the Birkat

29:22 Speaker 1 Kohanim should kind of have a link to the bracha of Avodah, of the Choshev v'sha Avodah l'dvi v'isa. "Ve'afim leya'alu laduchan mamish el..." Even if they don't get to the platform in the front of the shul in time. "El she'oikrin ragleihen la'alot." They started moving in Ritze. "Afa pishale higia laduchan ad le'achar Ritze yom md." He only arri-arrived at the platform after Ritze, and even at the end of Md, it looks like. "Arei zeh ki'ilu ol ba'avodah." Because he was okar aglo, because he started moving, so then it's considered as if he, he, he was, a-a-as if he had already gone up be'ah, a-at the bracha of Ritze. Having said all that, h-h-it's... I'm, I'm now thinking it more, more carefully. The word is he has to be o le ba'avodah. If he's okar aglo, then it's as if he was o-ol ba'avodah. That's what's, that's what's being said here, yeah? Again, look at the beginning. "Kol Kohen she'eino o le laduchan." He has to be o le ba'avodah. But then he says, if he, if he doesn't get there, he's okar aglo, but it's as if he got there ba'avodah. Arei zeh ki'ilu ol ba'avodah. But if he arrives after Shemoneh Esreh altogether, there's, uh, there's no ki'ilus anymore. I don't think there's-- because it's n-not in the framework of the davening altogether. I find it very difficult to accept an argument that he's gonna come, you know, ten minutes later, and because he's okar aglo, it's ki- it's gonna go ki'ilu ol ba'avodah.

31:00 Speaker 1 It's doesn't just, doesn't, uh, doesn't register. Too, too much of a wild chiddush. Okay. Let's move on to something else totally re-- um, somewhat unrelated. Why do Chabad tallisim have an extra little hole? The tallis gadol have an extra little hole at the edge. So there is a concept, um, and, and I want to address this because you see most other Yidden, not Chabad, do not have such a hole. And the reason for this hole, we'll see in a moment, is actually quite neglected in the broader community. So here we have, "Vagam tzorech liyos hatzitzis tole umenatefes." The tzitzis has to be hanging and menatefes perhaps is touching. "Pirush magaas umake al keren hazavet." The tzitzis has to be in contact with the corner of the garment. Just to explain something, where does the tzitzis start? So the tzitzis, the way the Alter Rebbe learns, it starts from the first double knot and then the braid. In the tallis cotton, since the first knot is... Well, is, is, there's a double-- there's two holes. Therefore, the first knot and the braid is well inside the tallis cotton, and therefore it's, it's make al ha'keren, it's touching the in-- the corner of the garment. The Alter Rebbe also, here's an interesting point, Chabad tallis, tallis cotton, tallis in katanim have the two, two holes in a diagonal. The reason for that is why is it that diagonal, the Alter Rebbe says, lachsin ksas, in order that the, the tzitzis should be kind of guided to be,

32:59 Speaker 1 um, towards... That, that diagonal makes the tzitzis kind of more towards the corner, uh, in that way that they are make al ha'keren. So coming back to Alter Rebbe's lesson. So therefore, we have this idea of make al ha-- They should be touching the edge of the tz, tz, uh, the, um, tallis. And therefore, don't tie the tzitzis at the bottom of the, um, the... Shuli ha'tallis lemata. Shuli ha'tallis. You shouldn't tie the tzitzis in a way that they're gonna be hanging lemata. And so because of this, the Alter Rebbe instituted, he wants to, in the tallis gadol. So the tzitzis, which is has to be make al ha'keren doesn't start by the hole. It starts by the edge. It's only by the edge where you start tying a double knot and then the, then the braiding. And that, so that, we want that to be touching, uh, the corner. If it would hang straight down, that would be called tachas ha'keren and tachas hakana, not al hakana. So the Alter Rebbe instituted chiddush gadol to make another little hole that after you've tied the first double knot, then you take the shamas and put it through this little hole. And this way, it's going to secure that the t- the, the, the tzitzis is going to remain at the side of the tallis and not hang straight down. And as I've said, I've seen so many people who are not wearing Chabad, uh, tallisim so their tzitzis are hanging straight down, and they probably

34:42 Speaker 1 aren't aware that there's any issue about it. But there is an inyan, it should be l'chatchilah. It should be, um, davka that the tzitzis, as you can see in the picture on the upper part of the screen, that the tzitzis should be the first brai- part of the braid should be knocking the side of the, uh, garment and not hanging straight down. Just to, uh, compare to the way it is in the Shulchan Aruch and the Mishnah Berurah. So we have here in the Shulchan Aruch, yesh oimrim. Yeah. The Machaber brings a yesh oimrim, that one should be careful that tzitzis should be placed leorech ha'tallis. Now, the word orech and rochev is confusing here because the, the tallis typically is what is longer from side to side than from top to bottom. So the orech ha'adam is the rochev ha'tallis, and the orech ha'tallis is the rochev ha'adam. So where he says the tzitzis should be at the far end of the tallis to your sides, that's called leorech ha'tallis. So again, the yesh oimrim that the tzitzis should be pr- uh, placed leorech ha'tallis, along the length of the tallis. Deba inon because where there's a requirement sheteheinu tefes al ha'keren, pirush tole al ha'keren. It should be hanging and touching the corner. Bimhaye baroch bo, if the tzitzis were, were placed on the width of the tallis, which means to the length of the person hanging straight down, lo hoyo noytf. Shari kal api karka hoy tole is hanging straight to the

36:26 Speaker 1 ground. It's missing out in this inyan of make al ha'keren. On this, the Mishnah Berurah says that this n- requirement of make al ha'keren or noytf al ha'keren is ben b'shas tatliya o ya charka. It should be both when you're making the tzitzis and when you are wearing them. Im nish matula sat mato, if they do slip down, yachazirim, you should put it back in place. V'chol zera l'chatchilah, the evidence pe de'bazer. He says the evidence is not an issue. Okay. But it's so-- I find it so interesting that it's a shidduch Shulchan Aruch and, okay, it's a l'chatchilah not, not beake v'de'evet. Um, it seems to be widespread that people are not very conscientious about this. And, uh, the Alter Rebbe was extremely concerned, as you can see. He has a richas gdolah, um, of making sure that the tzitzit should be menatif al ha'keren. Now, you see the lashon: etz ha'toiv lo to make another little hole. Yeah. I, I sh- I'm going to just mention that I've seen some of these ready-made tallis, and people buy ready-made tallis. And I've seen it of late, last few years, whoever makes them makes this loop very, very large, which is, uh, I think is misguided. It should be made in a way that the tzitzit should remain fairly firm to the side of the tallis. They shouldn't, they shouldn't be able to hang down. Okay, let's move on. Now, this one I don't have an answer for, and that is that in Kabbalah, the--

38:12 Speaker 1 You've got a tallis gadol. It's called a makif. It's a greater makif. It surround-- envelops the majority of the body. And the tallis katan is called makif dezor. It envelops the torso, which is correlates to Zohar. Okay. So here the Alter Rebbe writes, "The gam nochin lizor he," one should be particular of the two sides, "The tzeidei beit hatzavor lemaylo," the two edges near the, of the, uh, corners of the c-collar, "Et la'tavor." They should be terufim zeh la'zeh. They should be connected to one another, attached to one another. "Al yedei kashiro." They should be tied by meshachos with ribbons. "O yadei krosim," with hooks. "Kedai shehe achozem mechusen mamesh meshkosem bemkisvei Arizal." So the entire chest should be called c-covered as in the kisvei Arizal. Now, as I said, this is from, this is off the Kabbalah. Nothing to do with... In Halakha, it's not an issue. And I'm wondering, and I've, I have never found a satisfactory answer. You go and buy a Chabad tallis katan, and it's got the diagonal holes for the tzitzit, and it's got a huge hole, um, for the neck, and it's typically gonna be round or oval. Why is there that large hole? And you see other, uh, people wearing tallis katanim where the hole is more made like a T shape. And that, because it's a T shape, then you can close a button, meh, to, to enclose that it should be closer to the neck. But gosh me is, yeah, this is much more comfortable,

39:54 Speaker 1 these, these huge holes. But, uh, it seems to be somehow, uh, we're missing out on this, um, on closing the tallis katan that it should be clo-closed, um, like enclosing the entire chest. I, I don't have an answer to that. Should perhaps approach one of the manufacturers of the tallis katanim. Why, why do they do this, uh, for, for Chabad tallis katanim? Right. Let's move on. So here's an interesting development. Over the last few weeks, we've been leading up to Yom Tov. Spoke several times about, about aid of tafshilin. And, um, brought out the point that the aid of tafshilin allows you to cook on Friday for Shabbos, and that's based upon the ho'al v'il nizdamnu l'orchim. A, if there would be suddenly a deluge of visitors who are hungry on the Friday, you'd have food to feed for them. And therefore, you're allowed to cook on Friday for Shabbos because it's ri-- I mean, we had a whole discussion about b'deraboi, if you remember this. So I, I made the point quite emphatically that the food for Shabbos has to be edible on, before Shabbos comes in. So a shliach sends me a, a message on, on Friday. He realized that on the second day of Sukkot, which was Friday, he put up the cholent for Shabbos in his... Most Chabadis sevs cholent. So he put up the cholent just before Shabbos in a crockpot. So now he realized that that was, that wasn't okay. And he asked me, does he have to kasher

41:57 Speaker 1 the crockpot? Now, I don't know whether I've ever told you this. Someone once asked me about kashering a crockpot, and for some reason, I told them to fill it with coals. And the end of the story was it cracked. Um, so that's not... And you can't really k-kasher them. Now, um, so he's asking, "Can you..." What, what's, what's the issue? If he was, if by putting up the cholent so close to Shabbos, he had violated Yom Tov. So he'd cooked on Yom Tov. So if he cooked on Yom Tov, so then not only is the food not okay, which he's not asking now because, uh, it's two weeks since, uh, that Friday. But he's asking about the keili. Now, if a person... Now, Halakha, as far as I remember, in Siman shin yud ches, if a person cooks on Shabbos b'mezid, person cooks on Shabbos b'mezid, so then the, not only is the food asur, lo, lo l'oilam, but also, also the pot has to be kashered. If the person wants it now to become, um, um, a teshuva, they'll have to kasher his pot also. Um, I just-- I'm gonna have to, um, tell you a little story. I heard from Rabbi Telzner that, um, there was a conversation about someone who's married to a non-Jewish woman. So Rav Sholom Arusy, he says, "Why she needs to have a Bishul Akum? She's cooking, so it'll be Bishul Akum." I mean, the fact that he's married to an Akum, the, the, the Bishul, Bishul Akum.

43:42 Speaker 1 So someone was asking me that he's-- he goes and he kashes a, he kashes a kitchen, and the people keep, keep kashrus now, but they're not keeping Shabbos. So now that means their Keilim are, are, uh, also because of Bishul on Shabbos. I said, "You know, this guy's got a bigger problem. He's cooking on Shabbos. Never mind the taste of the Bishul on Shabbos." Yeah. Coming-- So there is this concept of Ma'aser Shabbos. Ma'aser Shabbos becomes Asur. And that's why he's asking, does the-- does his crockpot now have a problem, a stigma? It's got Bishul BiYom Tov, uh, Bishul-- it'd be Ishur BiYom Tov. Now, before we get into the simple answer, I'm gonna sh-share with you the more complicated answer. Um, and that is, is I, I looked around and I saw someone comes with a very interesting thing. What happens if someone on Shabbos put up food to cook ten minutes before the end of Shabbos, and it, it took a half an hour for the food to cook. So the food cooked on Motza'i Shabbos. He cook-- he put it to cook on Shabbos. The Pe'ula was on a Shabbos, but the Nif'al, the result, was a Motza'i Shabbos. So has he been Mechalel Shabbos? So the Mirchas Chinuch has such a, a Svara that one who places a pot to cook on Shabbos, but it didn't cook on Shabbos. So he only cooked the Motza'i Shabbos, then he doesn't get punished because he didn't cook on Shabbos. So taking that Svara,

45:15 Speaker 1 he wants to say like this. When the fellow puts up a crockpot on Yom Tov, but it didn't cook on Yom Tov, it only cooked on Shabbos. So he didn't cook on Yom Tov. It cook, uh, it, it cooked on Shabbos. That happened by itself. But he didn't violate Yom Tov because it didn't cook on Yom Tov. That's, uh, a Svara. So the, the... Yeah. So just like the Mirchas Chinuch, uh, is, is, uh, acquitting the fellow who put up food to cook the ten minutes before the end of Shabbos, this fellow who put up food to cook ten minutes before the end of Yom Tov, and it only cooked, uh, on Motza'i Yom Tov, which was Shabbos incidentally, so he shouldn't get punished. So that, that's his chap. It's not-- So this, this is quoted in a Sefer called Migdones Eliyahu, which I found as a fas-- a very nice, uh, um, style of writing. Rav Rubenstein. He was-- He, uh... You may remember this. He came to become Rav in Antwerp about twenty years ago or less, and within a couple of weeks, suddenly he was Niftar, uh, tragically. Um, it's... So he, he brings this Svara, and he di-- he doesn't like it. First of all, not everyone agrees with Mirchas Chinuch. But let's say also, let's say if he put the food up before the Zman, and it became Marchel Bendera Soy on Yom Tov, and it was only finished on Shabbos. So he's been-- He's done the cooking. So anyway,

46:41 Speaker 1 it's, it's not, it's, it's not such a solid Svara. But m-mean-meanwhile, let's come to, as I said, the more simple answer. If a person cooks... Here, the Alter Rebbe in Tov Kof, um, I guess Tov Kof Gimel says, "If someone cooked on Vemeizid on Yom Tov or after Yom Tov." So the food is Mutar after Yom Tov. And although when it comes to Shabbos, there is a penalty, that if some were cooked on Shabbos, it's also even after Shabbos. But that penalty was applied to Y-Shabbos, which is Chamud. When it comes to Yom Tov, Chacham did not see the need to penalize for a violation of Yom Tov to Asur the food after Yom Tov. V'chen Haddin, if someone did other Melachas L'tzed Hachail or for Shabbos and didn't p-put up an Erev Tavshilin or from Yom Tov Rishon l'Yom Tov Sheni. So although they shouldn't have done it, but the food is Mutar. So very simply, that the person who put up food without an Erev Tavshilin, without the facility of the Erev Tavshil because it's so late, and he cooked on Yom Tov for Shabbos, the food would be Mutar to eat on Shabbos. And certainly, there's no need to Kasher his crockpot. That's the simple answer. Let's move on. What do we have after this? Okay. So someone asks me the question on... From Eretz Israel. Uh, they're already switching to start saying Tal Umatar on, uh, this week. And so they ask, what happens if someone forgot to say Tal Umatar

48:36 Speaker 1 at Mincha on Friday? So if you forgot to say Tal Umatar, so you have to repeat Shemoneh Esreh. And if you forgot Tal Umatar at Mincha, you have to daven Ma'ariv twice. But on Friday night, you cannot... Even if you're gonna repeat the Shemoneh Esreh on Friday night, you're not gonna say, say-- You're not gonna say, um, Birkat Hasahar on him. You're not gonna say Tal Umatar in any case. So what's the point of repeating? So this is a, this is a common question. It's discussed in the Alter Rebbe's Shulchan Aruch in, um, I think Shi-- Kuf, Kuf, A, somewhere around there. At any rate, the same it could be with the Ya'aleh Viyavo. If someone on-- If, if your Shabbos is on Friday and you forgot to say Ya'aleh Viyavo at Mincha, do you have to repeat Ma'ariv? But you're not going to, you're not gonna rectify the omission. And so that remains Asufek. And if it would be in a weekday, you'd say Tefillas Nedavah. But if it's on a Friday night, then we wouldn't do... There's no such... You don't do a Tefillas Nedavah on, uh, on Shabbos. And therefore, that's what you have here on the screen. Rav Chaim Noah writes, "Im Shochach Tal Umatar B'mirchas Erev Shabbos, Ein Hamispalel L'tashlum in Klum," you don't have to daven a, a, uh, another tefillah to compensate because you're not going to rectify this. That's what... This is a well-known, well-known Halacha. Now, but I-- what I found v-very interesting is he asks

50:01 Speaker 1 the question the other way around. What would happen in summer if someone on Mincha, he said Tal Umatar. So normally, if you said Tal Umatar, you have to daven Shemoneh Esreh again in, in summer, yeah? He mentioned something inappropriate. So should he daven Ma'ariv a second time? Now, daven Ma'ariv, we all say, "Atah kidashanu b'mitzvoteycha," he's not going to say Tale Motzer. He's not gonna say bro- say brocha. He's not gonna say the brocha altogether. He's gonna miss it altogether. So here's, here's his question. Again, someone said Tale Motzer, he has to repeat Shminesei, and the, the, the Tikkun will be, he'll say Sh- he'll say the brocha or say Shminesei without saying Tale Motzer. So if he davens Ma'ariv of a Friday night a second time, he not gonna say Tale Motzer. Has he rectified it? Well, do you say no? He, uh, he's not gonna... He's not saying Bechor Shashonim, uh, without... He's not saying the brocha altogether. So he remains with the Tzarchim. Okay. It's just as well that, um, Rabbonim's phones are switched off for Friday nights, so then, uh, won't be able to answer that. Okay. Um, couple of feedbacks which I'd like to share with you. Um, one is, I had a discussion a couple of weeks ago about... I gave the example of you've got in Crown Heights, many girls are, are sharing basements. And then they eat Shabbos meals here and there and everywhere. This is, you know, yes, you know, you know, uh, shkoach to the

51:39 Speaker 1 very, very, uh, welcoming community of Crown Heights for the tremendous Ichadas Orchim. Um, meanwhile, here's a question about Hadlakas Neris. And my question was, what's the point of lighting-- several girls lighting candles in that basement when they're not eating there? I went to that discussion. So what I ca- what came up also was if you're sleeping at one place and you're eating elsewhere, where do, where do you light? And does it make sense to light in your place where you're sleeping if you're, uh, not gonna have benefit from the candles? That was a discussion. I suggested perhaps to make kiddush there. So what about, you know, this is such a common situation. You've got a, a couple, um, um, um, um, uh, guests. They're guests of another family who are making a family simcha. So they're going to be eating at the Sheva Berachos or something, and they're sleeping at this home. Where should they bench, bench licht? Now, what about if the guest, the woman, the guest will light at the table or near the table where the host and host family is eating? So although the guest is not getting benefit from the candles, and not even Tosfeh Simcha because they're not eating there, but the family, the host family will be having benefit from the Tosfeh Seder. So then that's-- that I, I seem-- I think I said that wouldn't be okay, but I'm, I stand corrected. The Piske Choshen says then, I'm gonna read this, uh, in Resh Sambat Gimel. He

53:21 Speaker 1 writes, "Veda know that a rachas, a guest could light her candles in the dining area, even if she and her family are not eating there. They're eating elsewhere. But in the house where they are boarding, there are-- there is a family who are eating there. And so therefore, they will benefit from the extra light of their guests who are eating elsewhere." So that could be a helpful solution if the host family are eating at home, and then the guest could light at the host's table and then g- then go to the Sheva Berachos wherever it's going to be. Right. Um, that doesn't solve the problem with where-- a-a-about lighting in a basement where then no one's eating there. Perhaps they could go and light in by the host, by the host family u-upstairs. That might be a, be a, a solution. Okay. Let's go one, one, one last thing, and I, uh... This was a bit of a, um, mistake of mine. I asked a question. We'd had a discussion about saying Min Chasam Nisim twice. So in the list of questions, I said also, "Why don't we say Min Chasam for Shabbos?" So, uh, a colleague of mine, Rabbi Rob Weissfish from New York, said, "I don't understand your question. On Shabbos, you don't need to say Min Chasam as a separate paragraph because it's actually said in the Psukim." "Yema Shabbos Nechvosim," and then it says, "Nechvosim Soylas Mincha," and so it says, "Soylas Mincha Tomed Veniska." So it says you-- It says

54:58 Speaker 1 in the Psukim, the two Psukim which we read, it mentions the Min Chasam, the, the Mincha of Shabbos. So there's obviously no need at all to say a par- separate paragraph of Min Chasam Nisim when it's actually said in the Psukim which we are quoting from the, from the Torah when we mention the Kabbalah of Shabbos. So that's what I have for you for this evening, and I wish you all a Guten Chodesh and Psuris Tovus and Geulah Shlemo. Al yom hanovis naim mashe Shabbos, shetakiv as a psuris hageulah v'chol yom einu mamish. Amen.

55:32 Speaker 2 Amen. Thank you very much.

55:35 Speaker 3 Yes. Thank you.

55:36 Speaker 1 All good.

55:46 Speaker 3 Okay.