יתרו תשפ״ה

00:12 and welcome to tonight's Shiur. Um, it's Motzei Shabbos Yisro, and may as well start with a little story which was passed over by the Chabad in today, uh, which was in honor of the Rebetzin's yahrzeit and Chof Beis Shevat. And the story is that my sister-in-law lived... Uh, that's Rabbi and Mrs. Kesselman. They lived in an apartment on Albany Avenue. And t-t- like two doors away was the famous Albany Bakery, where they would make the Mekosharim cake, um, which was used by the Rebbe's Chabadniks. If you've not, you need-- If you've not, you need to know what Mekosharim cake is, send me an email. Um, but meanwhile... So she lived there, and in order to supplement her parnasa, she would give art lessons. So there was a woman who was childless and, and, uh, took her up into having art lessons. And one day, the Rebetzin would come back from... She would go regularly to, uh, to, uh, Long Island to... For a bit of fresh air. And she would stop off on the way back, and she would wait in the car, and the driver would go into the bakery and buy whatever was necessary. At any rate, so my sister-in-law says to her, her friend who's, you know, says, "You wanna see the Rebetzin." And so she comes to the window, and they locked eyes. She locked eyes with the Rebetzin for a while. And Esther asked her, my sister-in-law asks her what, you know. She says that she's been, for years, waiting

02:08 for a child, and she wanted to have a bracha, and she kind of... That was, that was what was going through her thoughts when she was looking very intently at the Rebetzin, the Rebetzin was looking towards her. Uh, nine months later, she gave birth to a girl. The interim, the Rebetzin passed away, and the girl, predictably, was called Chaimushka. That girl is actually married to a nephew of mine. Um, they live in Australia, and they... And, uh, so that's the story of, of the Rebetzin. Okay, let's go to our Shiur. So the first thing we have on our list is someone asks me about this Tefillin protector. So instead of you struggling with these plastic ones, which sometimes are too tight, and the carton ones which do fit or don't fit, you take an old hat and just put in some felt in to make it fit. So this is a rubber structure, so it can kind of stretch a little bit to fit your Tefillin. They... So someone asked me, is it Minchas Chabad or not? Um, it says like the windows are... There's on all the f- all five sides, it's quite open. So they w-wanting, asking whether it is appropriate or not according to Minchas Chabad. So actually, we once discussed something similar, and it was in Taf Shin Pe Alef. Kislev Taf Shin Pe Alef, we had on this Shiur, we had a discussion about the Rebbe, uh, about, about the Rebbe Rashab pulling down his sleeve after putting on that

03:45 Tefillin Shel Yad. And this is recorded. That's between Shel Yad and Shel Rosh, he would pull down his sleeve. I remember seeing Rav Sadya Lieber, alav ha-shalom, doing so, and it was before I was able to read Dashka of the Rebbe. And, uh, I was a bit surprised why he's being mafsik between Shel Yad and Shel Rosh in order to pull down his sleeve. And the way... So how do I remember when we s-discussed it? Because that Shiur, that part of the Shiur I wrote down is published in the sefer, in the Sipurei Ba'al HaChowm Minhag, which was published, was printed last year, two years ago. So you have a, that written up. But the, the... There is something about, "V'hoya lecholo ois al yadcha." So the way it's brought in Shulchan Aruch of the Al-Baal Ha... The Alter Rebbe, "lecholo ois al yadcha" means you're allowed to cover the Shel Yad. But some poskim maintain that it's not only you're allowed to cover the Shel Yad, it's actually recommended to cover the Shel Yad. So then the covering the Shel Yad is part of the shleimus of the Tim- Hanuchas Tefillin Shel Yad, that it should be covered. Does that make sense why there was this minhag of actually pulling down the sleeve? That it should be... That the Shel Yad, on the one hand, the minhag is to uncover it when you make the bracha. But then to cover it during, during davening, et cetera, or as- that's the shleimus, uh, of the

05:14 Shel Yad. It sh-should be lecholo, it should be covered. When the Rebbe came to America, this is how I was told, and don't ask me who it was because I don't remember, that the Rebbe wore long sleeves like most shirts, certainly in Europe, would be long sleeves. And he-- Someone saw him struggling to pull his sleeve down over his Tefillin, and they told him that in America, there's a certain invention called short-sleeved shirts. And, um, so the Rebbe apparently went for that. And if you remember pictures of the Rebbe with the, like long short sleeves, the s-short sleeves which reach till a-almost the elbow. So you're able to kind of pull it over the Tefillin without, uh, too much effort. The truth is that the Rebbe didn't always pull it down. You can sometimes see pictures. You can see the, the Tefillin cover. The Tefillin cover itself- Sometimes there's a rule you can see on the pictures, a red, a red, a red box, like the old tefillin boxes which used to be red. So this is just a, just a, just a bias, not the teturah. Sometimes the Rebbe's tefillin box was actually cut out with several holes on the side also. I remember, uh, Rabbi Teitzner, uh, having cut out his tefillin box on the side, and I asked him, he says, "Well, the Rebbe used to do that." So yes, yes, yes. So, uh, so coming back to this thing that, that this, this tefillin cover. There's no Chabad minhag, um, that

06:47 has to be dafka from all four sides. It can have holes at the side. On the other hand, is it a mini bichlal to have the tefillin covered during davening? Uh, yes, to some degree, and that's also because of tznius, because the upper part of the arm, arm, they call it, the idea of lecholo is because it's normally a private area which is normally covered. So therefore, it would be appropriate to, to, to cover it. Well, once you're covering with the sleeve, the fact that the, the, uh, little box around it, um... So what I'm suggesting is that the Rebbe used to put on the cover between she'el yad and she'el rosh, and it to be mechayav the inyun of lecholo, that the tefillin should be, should be covered. And that's, uh, instead of pulling down a sleeve, you put on a, put on the, the, the box between she'el yad and she'el rosh, mask him. That's one inyun of lecholo. At the same time, um, during davening, it should be, um, somewhat covered because of the inyun of, uh, tznius, more, more than the lecholo, which perhaps is achieved just by the little box. Let's move on. Now, I want to share with you a, a, an amazing ashkacha practice. So what happened is, last Friday, I get a call. Well, this is not, this is Friday a week. I get a call, and there's a, someone, a Beis Chabad, and one of the tzaddikim who volunteer to make sure there's a gishmak haKiddush.

08:14 So he's asking, they have a hot cupboard, and they want to be able to put in food into the hot cupboard on Shabbos, so it should be warm and gishmak, and it shouldn't be dried out. Fine. So he asks me, uh, they have this warm, uh, warming cupboard, hot cupboard, whatever it's called in English. So I ask him, "How hot does it come? Does it reach?" So he says, "Oh, eighty degrees. Not so hot. It's only eighty degrees." So I'm thinking eighty degrees. That's a nice summer's day kind of thing. And, um, so he says it doesn't get the yatzir ledesbe. So I told him, "Yeah, it's all, all good. No problem." S- Then, so this was on Friday. He asked me, he was asking me, "Can I..." Well, um, so then I, then on Fri- Sunday morning, I get a message from Eretz Israel, uh, on a email. I've seen several Botey Chabad that I try to want to warm up their food on Shabbos, and they get a Sephardi to put the food in because the Sephardi are more lenient on these halachas. And is it okay to get a Sephardi to put in the food to warm it up for the Ashkenazim to eat hot food? And as we're just covering, having this conversation, I said, "Well, I just had this conversation on Friday." And then the penny clicked. When he said eighty degrees, he meant eighteen Celsius centigrade, and I was thinking in Fahrenheit. And therefore, the whole halacha, my whole

09:36 sack, which I said on Friday, was totally wrong because, uh, if it is forty-three degrees, forty-five degrees, there's already yatzir ledesbe. Therefore, there's no chance of you putting certainly not liquid stuff into an oven. Into... Well, effectively, it's an oven because it's going to warm up stuff way beyond yatzir ledesbe. It's not a conventional oven because you don't cook in a warming cupboard, but it can bring stuff to way beyond yatzir ledesbe. And therefore, um, no, you wouldn't be able to, you wouldn't be able to give it, uh, you wouldn't be able to put stuff there on, on Shabbos. Now, just to support this, I'm, I'm, I'm showing you on the screen from Rav Forcher's Sefer. That's Shabbos Halacha. Rav Forcher's got now five volumes. This is the first volume. And he writes the following. Now in Eretz Israel, there's a new contraption called Chimumit. The way I understand, and now the plug-in hot plate for Shabbos, Shabbos plata, is very, very popular, but it's exposed. Someone has invented an idea making it into a box over it. So you've got the hot plate as the, as, as a, as a flat s- surface, and then it's got a cupboard over it, which has got little doors or perhaps has a flap on top, and it's, so it contains the heat. So he says, "That's for sure. You can do Chazarah subject..." Uh, uh, so he says a couple of points. You have to fulfill the Tanoim Chazarah, which I'm going to discuss in a

11:10 moment. In addition, that you must have only one heat setting, because if it's got an alt- if you can change the heat setting, that's called Ein HaGrufah Ktuma. So if it's got just a single setting, just plug it in and that's what it is. And it's, uh, you fulfill Tanoim Chazarah, then you can put f- food, you're allowed to put food back. Now, to refresh your memory, memory, Tanoim Chazarah is number one, it has to be, um, still hot. Then it's Tanan LeGamri. Another one is Oideh BeYodeh. Another one is Dai Telech Hazir. And what's the other one? Um, that it has to be in a, still in a clearishin. Now, taking food out of a fridge is definitely not Oideh BeYodeh, and it's, and it's Tanan LeGamri. So there's, you, you, you have no fulfillment of the Tanoim Chazarah, then you can't do Chazarah into this Chimumit. If you took it out, put it, put it, if you took it out for a few minutes to serve and put it back, that's where you can fulfill the Tanoim Chazarah, like you can put back onto a blech. But not to take out stuff from, from the, from the fridge and put it into it. That's, that's in violation of the Tanoim Chazarah. No chance. So now this also, um, bothers me. This business, he says you have to have the, the knob, the knob covered. And what would happen if you would put a piece of sticky tape over the knob? Would that solve

12:38 your problem? So coming back, I'm gonna go from the s-the traditional cookers, yeah. Traditional as in the last don't know how many years. Um, you have knobs, and you have the fire. So what do you have to cover? Do you have to have to cover the fire, or do you have to cover the knobs? So tr-traditionally, we cover the fire. Some also cover the knobs, and it's not always so simple because if it's electric, um, stove, sometimes the knobs are up there, and the, and the, and the, and the fire is down here. So you're covering the fire, but you also have to cover the knobs. Who said, who says you have to cover the knobs? So this is a since the reason why you want to cover is so you sh-that you shouldn't come to so therefore you have to cover the knobs. That's where you can do the... Any adjustments can be done there. So you have to cover the adjustment area too. Um, so, Rabbi Heller had a... Didn't, didn't, um, accept that, and he said the following. This is back from forty years ago when I was in Kolom. So he said the following: in the old fi-style of, um, of cooking, they used to have wood or similar fuel, and that required continual engagement with the fire. The poking the fire was not a luxury, it was, it was the seder, and therefore the you might come to stoke the coals. This was something a very real concern because it

14:18 was... That was the style of it. Nowadays, you know, relax. You put it on, turn it to the setting, and go back and do what you do when you, you know, check your email. I don't know. Um, you don't need to keep on pu-tampering with the, with the controls. So what's the ? So why do you have to cover the fire altogether? No, of course. They said you have to cover the fire. You have to cover the fire. But to say you have to cover the poker also, they never said this. So he's, he was of the opinion, he may have changed his mind by now, but he was of the opinion that you're not required to cover the knobs. Now I'm seeing that Rav Farkash is saying you have to cover the knob, yeah. That because if you don't cover the knob, it's showing, uh... No, he doesn't, no, he doesn't say you have to cover the knob. He just says, if you have a knob which you can change, it's, it's going to, uh, it's not, it's not . So who says covering the knob helps? You, you follow what I'm saying? If you say you're not required to cover the knobs, so who says covering the knobs solves the problem? If you say you're required to cover the knobs, then covering the knob then it can . But if you're not required to cover the knobs, then covering the knob makes no difference. So then if so, I'm back to a little

15:29 bit confused here, yeah. Whether if it does have a knob, does, does it help to cover the knobs? Okay. Now, this is where we have so far, um, that take... Sorry. To take stuff out of the fridge and to put it into this, into this warming cupboard that which beyond that's definitely not okay, um, at least for Ashkenazim. Sephardim, okay. So then we have another question. Can I ask a Sephardi to do something which I wouldn't be allowed to do? And typically, in this, in this, this particular, in this area, where in cooking on Shabbos. So we have a halakhic that once something is cooked, reheating is not called cooking, but that doesn't apply to liquids. And the rule is, the ruling is that liquid . A liquid is There are those who disagree, and the is if it's not totally cooled off, still a little bit appreciably warm, then you can reheat it. If it's c-totally cold, then it's a... We say you're not allowed to reheat it. Even for . So now the question is, can I ask a Sephardi to do something which I wouldn't do? So why am I not allowed to warm up a liquid? Is it because I hold it's asur or because I want to be mehameir? And that's really... You have to analyze these words of the Alter Rebbe, uh, when he, when he brings the psak, the Ashkenazi psak. On the one hand, we say if it's still a little bit warm, even then, then less

17:14 than the , you're allowed to warm it up. And yet, if it's , we say it is, it's, it's considered bishul. Is that a psak or is that a chumra? And that's really where the question of delegating to a Sephardi would come in. If it's a chumra, then you could ask someone who's not mehameir. If you see it as that, that's a psak that you're not allowed to, then you wouldn't be allowed to delegate. Um, right. Let's go then. Exactly. If I did want to do into an oven, so then I would need to have a Now, what's... To explain this, means in those times you'd have to rake out the coals or you'd scatter ash on the old coal. On the, the, uh, coal. They're, they're smoldering. You scatter ash, and that's a statement of detachment. Putting a, a blech, a sheet of metal, this is a statement also of disengagement. That's, that's the, that's the equivalent of the . The question is: how do you do that in an oven? Can you-- what's the... To, to explain. I'm not talking about leaving food in the oven and taking it out on Shabbos. That's another discussion. I'm talking about if you have your oven set up, that you could take food out of the oven, if you wanna put it back. So let's go through this carefully. Really, in Shechinat Hador and in Gemara, it says, "Tanur." There's no chazara allowed into a tanur. A tanur was an intense heat, and there was a

18:55 concern putting chazara back would be Shema Yichuda, whatever it may be. You wouldn't be allowed to do chazara into an oven. So therefore, you read in Shemas Shabbos Kilchosso, there's no chazara into an oven. And if despite that, many contemporary poskim, Rav Forcash included, say you are allowed to do chazara in our ovens, and they say our ovens are not like the ovens of old. And I was curious, how do you know that? So they come up with the following explanation. In-- When they used, I don't know what the right word is, when they used wood or coal to make a hot oven, they had to really make it, uh, very, very hot, and that would last for hours. Nowadays, we've got a much more controlled supply of heat. You can just... You can have... If I want the oven to be warm five hours later, I don't have to stoke it, you know, uh, uh, full of fuel now, even if I have a little bit, because it's gonna continue. Whereas in those times, they had to stoke it much more, so that it should be still hot five hours later. Something on those lines. Therefore, they say nowadays we do not have the intensity of tanur as they had in the times of the Gemo- Mishnah and the Gemara. And as a result, although the Gemara says there's no permission to do chazara into a tanur, nowadays our ovens are not so intense, so you are allowed to do chazara into an oven.

20:20 Of course, you have to deal with thermostat. Is opening the door, uh, going to allow warm air-- uh, sorry, cool air to affect the thermostat, and so on. That can be dealt with. Some, uh, ovens have got, uh, what's called matzav Shabbat. They've got some control to isolate or to diseng-disengage the, the thermostat. Okay. But then what about the chazara? How do you do gruf or ktuma? How do you do that? How do you cover the ov-- the, the, the, the, uh, the fire in the oven? So this is where we have a bit of a problem, especially with electric oven. How do you cover... So he brings here, um, some say, you know, that you'd have to put in a box into the oven because the heat is from all sides. So you'd have to put in some kind of box in the oven, or you cover the walls with, with, uh, silver foil. Others say that if you put a blech, if it covers one of the walls, that's also enough to allow chazara into an oven. All right, I've never really had this, um, question about chazara into an oven. I've just found it an interesting thing to, to share with you. But if a certain person does want to do chazara into an oven, spe-- I mean, I, you know, ask, ask for proper guidance. Especially, as I say, a regular electric oven is, is asking for problems because it's got a thermostat, and by opening the door, you have a

21:42 gush of cool air into the oven, and that's gonna make the thermostat wake up and make more, more of power, and that's gonna be a problem. Okay, so now I'm going to go into our next question, but before that, I think I saw there was one question in the chat. If sliding doors to a warming oven were left-- accidentally left open before Shabbos, can you close them on Shabbos? That would very much depend whether there is a thermostat in this oven. And if there's just a lo... Like you have the Shabbos, uh, mode in the ovens, it's just a low temperature, uh, all the way through. It doesn't go on and off. And I believe some of these warming ovens also, it's just a low temperature without a thermostat, then you'd be allowed to close the doors. If there is a thermostat, um, then that, that wouldn't be okay. But before you use that warming oven, then you also have to g-deal with if there is a, uh, control button. If it, if it has, then we have a maismit gruf or ktuma, which we discussed. Okay, let's come to an question number three. So here's the following scenario. A, uh, a nice sweet shliach. He, uh, is in a town where there is a, like a, uh, someone in America, or like we call it the young Israel type of community. And the rabbi has arranged shalach manos for him. And what they're gonna do is that every family will give to another family.

23:06 So not individuals to individuals, but every family to another, to, to, to another family. And he wanted to upgrade the shalach manos in the way that it should be from e- one individual to individual. But he has two issues. One is perhaps the logistics and the costs, but then also he doesn't really want to, uh, rock the boat too much with the local rabbi. So he was thinking of bringing one nice packet of shalach manos, and then pass the parcel. So everyone gives a shalach manos, and goes all the way around the shul, and everyone has shalach manos. Because everyone's giving shalach manos to another person. So he's asking, "Is that-- Has that got any value?" So, so two things which I responded to him. First of all, the, um, uh, the, the what the rabbi has, has, um, has instituted. So he's got... You have in Shechinat Olam about sh- in, in about, uh, shalach manos, um, machlifim chaveira. You can do a shalach. I exchange with... I give you my soda, and you give me my, uh, your soda, and we've both done shalach manos. Now, it says about in... And then we have here in the Mishnah Berurah, quoted from Moreh Nevuchim, that he says, "Noshim bechalal," that women should also be giving. It says, "Ishe chayaves." So he says, go-- that Noshim should also give their own shalach manos. Because of, uh, Moreh Nevuchim, "Lo nisin et horim bo ze." I haven't seen people particular that a woman should give separate

24:38 shalach manos to her husband. Veyefshe, when it says that noshim ha'bechalal means almonos living alone, then she has to give her own shalach manos. But a woman who's married to the husband, so the m- husband gives shalach manos to va-various other people, and it's yotzer for the, for her too. In my hou-hou-house, it's the other way around. My wife gives the shalach manos. I'm yotzer with... I would really... I, I try to do it by myself, yeah. But then, uh, attenuate. So you can be... You see, you have the Moreh Nevuchim kind of does come to terms with the a family giving to a family. Therefore, that which the rabbi has instituted there has got a basis, yeah. That's number one. So, nigeyfal. Now, the question is this pass the parcel kind of shlach manos, is there any value in that? So here what you have on the top of the screen is from the Dirshu edition of Mishne Berura. So it has like this, if I would give shlach manos on condition that you give it back. So, Tetzohiyo and Reb Shlomo Zalman says, "Mishtam'a ainot yoetz." That's not-- That's just you're doing business deals, not shlach manos. So you give shlach manos, it means the person is able to keep it. Perhaps he chooses to give it back, but he has a choice to keep it. But in a way that you say, "No, you can't keep it," because, you know, keep the parcel going round to the next one, that doesn't seem

25:57 to be achieving anything. So I, I told him, "It's not worth it. It, it doesn't achieve anything." And, uh, what the rabbi has instituted is, uh, does scrape through Halakha, so just leave it and don't ruffle people. Okay. Next, um, the brocha on onion co-- onion rings which are coated with breadcrumbs. So someone sends me this picture of onion rings. And, um, the way I understood is that they are minced onions and then made into rings, which it says here, "Made from fresh minced onions." So it's not that they've taken onion, you know, and cut them into rings and fried them. They actually mince the onions and somehow make them into donut forms, and then they fry them. But they... Then they... Before that, they coat them in, in breadcrumbs. Now, here on the label at the back of the packet, it says, "Beis Shahakul." And you know why it doesn't say Birchos Shahakul? If they'd write Birchos Shahakul, that would be Halakha. That would be Akhir to put the... To cut out that piece and put it in shames. Um, so they, uh, they just write Beis Shahakul. Okay. So anyway, so they've written here the Birchos Shahakul. He's asking what's, what's the, what would be according to Chabad, according to the Alt Rebbe, what it would be the brocha on these onion rings. So I said to... I wrote to him back, "What brocha do you make on schnitzel?" So he says, "I do say Shahakul, although in Sefard it should be mezonot."

27:31 Okay, so now let's go to schnitzel and come back to our onion rings. So is that... He's absolutely right. The Min Chatas is to say Shahakul on schnitzel, despite the fact it's coated with breadcrumbs, which have been... It's been soaked in, in egg and then with breadcrumbs. And this is from a Sefer called Shari Habrachah, an excellent Sefer on Brochas, contemporary. Some say if the coat-coating, it has a Gishmakotes on, on its own, you should, uh, you should make it mezonot. Min Chatas is you make Shahakul. You say Shahakul on schnitzel, and that includes the, the coating. And he's, he refers us to Hisor. So now here's the question. Normally, we have a klal that when there's a combination of various ingredients, so then dogon ikar. The Halacha in the Gemara, you might have the Salka D'aitoch, Duvsha ikar. Mashmalon, dogon i-ikar. You might have thought that it's a sweet, so the main thing is the, is the honey, whatever, and therefore it'd be Shahakul. So no. When there's a me-- a combination, so then the dominant, the dominant feature, the dom- the dominant component is, in Halakha, is seen as the, the, uh, grain, the grain element. Despite that, despite that, in this context, they say, "No, we're going to ignore the, the, the coating. We're going to look at the, the, uh, schnitzel itself." So he quotes Rav Vosner, and he says, "Even if a thick coating, and it actually adds to the taste, well, it still remains a Shahakul." Because this rule,

29:10 of course, Yesh BeMin dogon eina bottle. That means when, um, when the dogon is part of the food, let's say you have a salad, or you have some kind of... Or a, a kind of bread which is made of various components, and some of it is wheat flour, some is tapioca. So then you'd say dogon ikar. But when we have here a coating to a, to schnitzel, he uses the Tofel BeEtzem. It's interesting to use the word BeEtzem. In Chassidas, you know, we talk about Etzem, and here they talk Tofel BeEtzem. Okay. And, and you... The coating is not a thing which you eat on... Which once it's there, you eat it. But it's, it's not the thing which you would s- make a food out of a fried coating. And, uh, and he, he, Rav Vosner was of the opinion that if to say a mezonot on the coating separately would be a Hashas Brocha L'vatala. There are those who disagree. But going back to a, uh, going back to this opinion, which is certainly the more popular opinion, that to make a Brocha Shahakul on schnitzel, say it follows also that these onion rings, which, um, I don't know. That depends on your, your preference. If your main thing is you enjoy the onions, just you like it with the coating, then it would be a Shahakul. If you actually... There are-- There's another way. Sometimes by the functions, they have real onions cut in, in, in circles, and they fry them in,

30:40 in lots of batter, and it's actually more like a food. It's more like a, a kind of a, a food, a pastry. It's just, uh, it's got a bit of onion flavor to it. Then that would, that could be mezonot. Right. What's our next thing on our list? Okay. So here again, I had the same shailah almost From two different people in a s- in a s- in a short space of time. So one person asked me that he had gone into the Beis Hakeseh and come out, and before washing his hands had touched food. Does that food become, uh, contaminated to the degree that you shouldn't be allowed to eat it? That's, that's, uh, one question. Then another person asked me that she had gone into... taken some fruit leather in a packet and take it into Beis Hakeseh and come out. Is she not allowed to use, eat that fruit leather? So it is confusing because I can see where they're coming from. We know that you don't touch food before you wash Negel Vasser in the morning. There's a business of Ruach Hatumah, and that remains a residue of Tumah on your hands, and that can affect the food. That's written in the Gemara, Yad, um, Yad HaChodes, I think it says, Yad, et cetera. Uh, it's, it talks about not touching food with the Ruach Hatumah still there. But apparently, not all Ruach Hatumah are made of the same spirit. Um, and so they have Ruach Hatumah, which is written about

32:13 when you woke up in the morning. That doesn't apply to going into a Beis Hakeseh, whether that... All right. So now you have here two points. This is, one is from, again, from Rav Oznar, Shevet Halevi. Very short. Food which is taken to Beis Hakeseh inside a can. It can be Makeil. Um, if it's open, actually it should be Machmir, but in nowadays with our Beis Hakeseh, you, you don't have to be so. You can be Makeil also. And that's because when the Gemara talks about a Beis Hakeseh, it would be, um, where the, the, um, schmutz would remain there. Whereas our Beis Hakeseh, it's everything flushed away. So therefore, it's much less of a residue of, of, um, of, well, whatever it is, of, of objectionable matter. And therefore, there's less of a problem of, of Ruach Hatumah, et cetera. So that's Rav Oznar. Then we have here, this is from the Minchas Yitzchak. So someone had asked a very similar question where, um, where they say they have a Simcha in the house, and to be able to keep... They don't have a big enough freezer, so they buy up blocks of ice, and they put it in the bath, and then they put the food on the, uh, on the ice in the bath. And then are you allowed to, uh, use the food which has been in the bathroom? That's, that was his question. So he, they, he responds to this, and he says, this idea that food which has been

33:50 brought into a bathroom, into a toilet, has, uh, any e-element of issue, has no source at all in Shas. And you can see, and it says in the Avodah Ham, talks about, um, talks about a, a, a drink, making a Bracha. You can't make a Bracha in the Meichutz, so you must make a Bracha outside. Where does it come from? So you have here that, that there's a certain Sefer called Divrei Yitzchak who writes that he heard from the Belzer Rebbe, Rebbe Sholom of Belz, that you shouldn't eat food which was in a Beis Hakeseh. But then he brings from a different Sefer, the Kuntres HaMaayach, who says... He brings from a Sefer, um, perhaps Shami Tzur, I didn't look it up. And he says that the Ruach HaRa of the Beis Hakeseh is something which clings to a person. Person's got Kedusha, so then the Ruach HaRa clings to the person. It doesn't cling to w-water or to, to etzim. All right. So it, it's... We know that having s- having just read what we read there, we know that the Rebbe was particular for Negel Vasser, et cetera, not to take from the Beis Hakeseh. And the Rebbe would, um, be particular to take it from the water from the kitchen and not from, uh... And also when the Rebbe went to visit Mochin Chana, apparently, so the Rebbe had a guided tour, and he made this comment that there should be a provision to be able to take water for Negel Vasser,

35:21 not from the bathrooms. So taking water out of the bathroom is something we would avoid Lechatchilah. To say that it's also Berievet, I wouldn't say. Also, when it's covered, as you see in Rav Oznar saying if it's covered, then there'd be room to be Makeil. Okay. Now, here's a very serious question. And that is... That's number seven, and that is... Oh, I'm just looking at the numbers. That should be six, not eight. Right. Uh, so, so now here's a question. Someone sold their property to a Hey mashyiach, and the agreement was take your time, but up, up till a year, you can s- you can move in, and you can mod- remodel it, whatever. But by a year, you should complete. And meanwhile, there's also included a clause that if you don't complete on the time, there will be a penalty. And predictably, the time has passed, and now that clause is... Now the, so the lawyer is cau- ca- calling me, solicitor. And reading the clause of the penalty, it says for every month of a delay, there's going to be... I don't remember the details, but it was somehow linked to the interest rate, the base rate or something like that. So they're asking, is there a problem of ribbis or not? So you can see here from the Alter Rebbe's Shechinach, in Eichas Ribbis. Uh, when you have a penalty, it's only when it is the entire penalty is imposed in one moment. When you vi-- when you, uh, over, um, overstep

37:09 the time, the time limit, there is a penalty. This is talking about business, not about loans. But if the penalty will be me'at me'at, if it's going to be, uh, a-a-accrued over time, then and from each month of the... each week or each month, there's going to be an increase. He says it's ribbis gemurah shel Torah. So that's how the Alter Rebbe talks about this, and this is from a contemporary Sefer called Torahs Ribbis from, uh, HaShulchan, where he writes the same. He, he brings the Alter Rebbe, actually. When we talk about a penalty, it's only if it's a one, one-off penalty. But if it is established, if it's agreed that the penalty will increase, the, uh, the longer it is, the delay, then it would be in c... In, in coming to, um, con-considered ribbis. He says it's ribbis ksutsa. Some say it's ribbis derabonon. Either way, it's not okay. I, uh, repeated this last night. I do my... I re-I rehearsed for this shiur on Friday night in after davening, and we have present one of the, uh, Rosh Yeshiva Rabbonim who lives down the road. He davens with us, uh, Friday night, and he says that's a well-known thing that, uh, a heimische, a very common thing. That a heimische, uh, you'd know that you have to take out that clause. You cannot have a clause of a penalty to be increasing. It's a derabbonon poshet, and it's not only a question of paying it. There mustn't be a shtar. There mustn't

38:46 be a, a, uh, a contract which obliges ribbis. And if a contract is drawn up which o-- which is, uh, obliging the ribbis to be paid, it's not only a question for the borrower, it's not only a question for the lender, it's also a question for the, for the lawyer. Because lo sasimu on a loan Eshe, lo sasimu includes not only the, the, the lender, but also the sofer as clearly in Gemara. The sofer and the edim, if they s-put their signature, if they, uh, contribute to forming a contract which is charging ribbis, then they are also part of the, uh, of the violation of ribbis. And so the person who asked the question or the lawyer is asking on behalf of the family, I know they're a very brum family, and, uh, it was... Even though it was talking about four, four digits, uh, here, and, uh... But I knew that they would not want to. As I said, no, it's not okay, um, to, to, to, uh, ask for this payment. And it shouldn't have been there in the first place. Let's move on. S-A penalty remains the same each month. No, no, it's a one-off penalty. A one-off penalty means that it's whether you, uh, stay or whether, whether it's a month or ten months, it's the same penalty. That's, that would be... That's also not on a loan. That's on a sale. Um, if it's going to build, be building up for every month, it's another, another, uh, X amount, then

40:23 that would still be ossur, because it's, it's increasing. It's-- They, they-- Well, basically you're saying, "Because I'm waiting for my money, therefore you're gonna pay me more money." That's ribbis. That's not okay. Right. Um, let's... Now, here, here I want to address... I keep on getting this question, and I want to... Is it a Chabad minhag not to have make Kiddush in the seventh hour? So actually, someone told me today that he heard from Zalman Schimun that in Russia, they weren't in, in Lubavitch, they weren't so makpid. So you have this business of, of not making Kiddush between six and seven. It's brought in the Alter Rebbe's Shulchan Aruch. Yesh nizchorim. All right. So when you have... So this person who said to me tonight, he said that he was once in Montreal, and Rav, Rav, um, Greenglass was there, and he was, you know, staying, eating by family. And the young man didn't want to make Kiddush because it's, uh, between six and seven. But his elderly mother was, was there. And so Rav Greenglass said, "Make Kiddush right away, young boy. She's, she's, uh, waiting." You know, this is yesh nizchorim. It's a chumrah. There's a mitzvah in HaTorah, this we said of, of kabod avicha v'imecha, "Honor your mother." So he told him, "Make Kiddush right away." All right, so there, there are going to be circumstances where we'll say that this zehirus is going to be overridden by other considerations. Granted. But is it Chabad minhag to be, to, to try

41:52 to avoid it? And the absolute question, absolutely yes, it is our minhag. How do I know that? So there's a, there's a ruling in, in Halakha that when you see the Gemara ha-discussing a particular opinion extensively, that tells you that Sugya d'Alma Kabbeitzah, that means that is the Halakha. The fact that we've got... Now, what I'm just showing you, without going into detail, you have here, this is from the Shulchan Menachem, the Rebbe's Ighyonim in Halakha and Minhag. So the Rebbe talks about how to work out, is it, uh, shor es amsor, is shor es amiteos. Um, uh, and what's the... Is it plyan es hasra or not? What happens if you've got guests? So here's a le-letter of the Rebbe. Someone says, "Oh, because of mechinas ochim." The Rebbe's response is, "Well, the guests are also, you know, the, the minhag of she-- Of not ma-not making Kiddush applies to the guests as well as yourself." Depends which, who your guests are, yeah? So the... This is... To say that it's not Lubavitch minhag i-is, even though it wasn't necessarily, they were not, were not zoyr. But the fact that you've got so much discussion in the Rebbe's letters and in Anash Bechol Um, about this, so it's, it's obvious that Anash generally would... A-a-are particular about this. And if you see someone who isn't particular, it's because they've got other considerations, whether it's because of hafotza, whether it's because of, uh, whatever other needs. But, uh, the default position is that we try

43:20 to, um, be, be careful about avoiding making Kiddush within this time. Right. Um, so we had a-- on point nine, I don't have any slides for that. We had a discussion about a man davening Mincha after he lit candles. And if it has to be Mekabel Shabbos, so how can he daven Mincha? And I mentioned that someone that had asked the question that in Kabbalah Shabbos, there can be two levels. Now, the Alter Rebbe talks about this in Kuntres Achron and Siman Reish Samech Aleph. There's a Kabbal just to avoid Melacha, and there's a Kabbal is Suma shel Yom. And he was asking that perhaps if a man lights candles, perhaps there's a Mekabel is Melacha after ten minutes, but who says the Mekabel is Suma shel Yom, and therefore, you can't daven Mincha. But then it says clearly in Shulchan Aruch that a woman should daven Mincha before because after she bench rezlich, she won't be able to daven Mincha. So if a woman ha-ha-is prevented from davening Mincha afterwards, then it looks like Kabbalah Shabbos, um, through lighting candles is, it's Suma shel Yom. So I want to backtrack on that a little bit and say the following. Possibly a woman, because women are not necessarily so careful of davening Ma'ariv, so when she mis-- lights her candles, that's all she's gonna do for Mekabel Shabbos. So therefore that, but for a woman, it's Kabbalat Suma shel Yom. It's, it's all the way. A man is lighting candles, and then he's going to

44:57 go to Shul and daven Ma'ariv. And he's going to Kabbalat Shabbos, especially in the summer, you're gonna, you know, Kabbalat Shabbos before the Zman. So for a man who's going to be Mekabel Shabbos in a, in, in, through Tefilah at a later point, so perhaps his lighting candles isn't Kabbalat Suma shel Yom. So therefore, it's not Shenayeh. Apparently, it says by a woman, her lighting candles precludes her from davening Mincha. Um, it's not necessarily a-a-an objection by a man. That's just wanted to add to that discussion. And, um, the last thing on our agenda for tonight, in Katze, „Chanish vos iz zogn, biz a chanush zogn," yeah. So just a lot... The last thing I want to, uh, add to our discussion about Poies Mapu Mekadesh, and this is, um, again and again, as it's getting closer to Purim, it's getting go-busy. Peop-people are thinking how they can do possibly a Sudas Purim starting off on Friday afternoon, and then it's gonna overflow into Shabbos and to stop in middle of the meal. Let's say they'll start the meal a half an hour before, uh, Lichtzinden, and then they'll stop for Lichtzinden and then make Kiddish and then continue with, uh, Poies Mapu Mekadesh. And so we've discussed that, this before, and I just want to just add, someone sent me a number of, uh, Sikhes, et cetera, but this is from Taf Shin Mem Ches, and it was a Fabregen Simchas Torah going into Shabbos, and the Rebbe washed Netilat Yadayim. This is the

46:28 last time the Rebbe did this. You know, as I mentioned last week, that after the Rebbetsin passed away, there wa- there was no longer this Seudah of the Rebbe washing and it's going into Fabregen into Shabbos because the Rebbe benched Licht in his own room. But here's when the Rebbetsin was benching Licht, so he, he, he could wash. And then he said that they should announce that no, they should... Af-after Shishkiya, there's no eating or drinking because we're not Poies Mapu Mekadesh. It's all the pe-few people to say l'chaim, and people... Then he, he says, um, since after the Shikiya, you can't say l'chaim. Therefore, at least we'll discuss about l'chaim. Then he has here, um, he writes, "Mikimen she'ein Poies Mapu Mekadesh im l'acher she'posku b'nei neigbe' kein b'Chabad." So although this was done in earlier generations, and ear-in even the Rebbe's times and earlier times, there was someone would make Kiddush, uh, and be Yamot Sidre Olam, and we have Poies Mapu Mekadesh. But this, the Rebbe says, was, uh, Posku b'nei neigbe' kein b'Chabad. So in, in a Chabad, in a community, Poies Mapu Mekadesh is not a recommended practice. It doesn't mean that when you have, uh, people who otherwise wouldn't have a Sudas Purim, and you want to be, be, uh, cater for them, doesn't... I don't think it precludes that. You can do Poies Mapu Mekadesh for them. And as I said last time, what I would recommend if a Shliach wants to do this, if he doesn't wash

47:56 earlier, I mean, he has his Sudas Purim earlier in the day, and then the people won't wash, and they'll start off their meal before, before Lichtzinden. And then after Lichtzinden, he will make Kiddush normal, make, uh, and wash Netilat Yadayim normal, make, make, uh, Hamotzi normal. It just looks like any other Shabbos. I think that would be m-um, more glut. Uh, if he needs to make Poies Mapu Mekadesh for them, for himself to avoid that for himself. That's what I have to say for tonight. And I, um, someone's asking, is there a difference about using, um, foundations using white wine? Although to say such a thing, it doesn't really have a proper basis. But someone was quite persistent last week and saying he needs to make Kiddush between, between, uh, six and seven because of Orach or whatever. Is it an advantage in making wine? It's okay. It does diminish it somewhat, but, uh, generally, it's not in itself, uh, a, a solution. Okay. I wish you all a Gut Voch. I wish you hear Besuras Toves, Besuras HaGeulah. Zecha zeinu inenu beshuvo shel tzion birachamim, amal keneu beresh einu. Amen. Amen. Thank you. Shalom. Gut Voch. Shalom. Gut Voch. Gut Voch. Amen.