ויקהל – פרה תשפ״ה

00:07 Good evening or good afternoon for those who are listening from o- uh, overseas. Welcome to tonight's shiur, um, Panoram of Halacha. It's actually nearing to five years since we've been doing this, since, uh, Tof Shin Pe. Um, Hashem, better times, at least, you know, in this part of the world. Um, so I'm going to start off with a Siyum HaRambam because we're now finishing... Today, we finish, uh, um, volume, the first volume of Rambam, Sefer Hamada, and we go over, we begin the second volume, which is Sefer HaAvodah. So I'm going to read the last Halacha. "Davar yadua barur she'ein ahavat Hakadosh Baruch Hu nishares b'libo shel adam." It's very clear that the love of Hashem will not be bound in the heart of a person. "Ad sheyishged bo tamid," until he will... The word "yishged" means here, like indulge or be involved with it, um, c-continually. "Karoy v'yazov, v'yazov kol ma sheba'olam chutz mimenu." And he should be neglecting anything else besides his relationship to Hashem. "V'shetsivah v'omar," as we have it in the Parsha, "b'chol l'vavcha u'chol nafsh'cha," with all your heart and all your soul. "V'ein ohev Hakadosh Baruch Hu ela b'da'as sh'yeida oyu." You can love Hashem through the knowledge. The knowledge brings to the, the love. "Al pi hade'at hiya yahavah." And it's commensurate to the, uh, awareness. That will be the, the love. "Im at," I think that's a mistake. That should be an aleph mem. "Im at, at v'im harbeh, harbeh." If it's a little, then there'll a

02:05 little bit of da'as, a little bit of avodah. If there's a lot of da'as, there'll be a lot of avodah. "L'fi chach tzorich adam l'yachid atzmo." Therefore, a person should focus. "L'hovin ul'haskil," to think and to, to contemplate. "B'chochmos u't'vunos," with areas of wisdom and understanding. "Hamedim lo yoscono," who will give him an awareness of his master, his creator. "K'fi hakach sheyesh be'adam l'hovin ul'haskil," according to human capacity. "K'mo shebayarno behichus ha'seuder ha'teirah." So this is the Rambam's Siyum of Sefer Hamada, Sefer of Knowledge or Sefer of Awareness. Then starts off Sefer HaAvodah, and classically starts off with a pasuk, "Morartah toratesecha, kol hayom hi sichosi." I love your Torah. It's what I, um, ind- I talk about the whole day. And that really connects with the big, the end of the previous, uh, the previous Halacha, the end of Sefer Ha-Ha-Hamada. And then he goes into the list of the, um, Halachas, and he starts off with the Halacha. It's a mitzvah sa-aseh to say Shema twice a day. And then we have, "Pamayim bekol yom qoreim et kir Shema, be'erev uba'boker," mitzvah to read the Shema twice, morning and eve- evening and morning. And it goes on, "U'shakhbo u'qomecha." Um, I just wanna add that I was learning in Torah earlier this week, something which I never noticed. You say in Shema, as in the b- the beginning of Parashat VaYaqel. You say in Shema, "Shema Yisrael Hashem Echad." And then it goes on to "Ve'ahavta." And he says what's l'ker very obvious.

03:49 She- "Hashem Echad" is a statement of a fact. It's an awareness of the oneness of Hashem. Then it goes, "Ve'ahavta," and it's, that's the very point which the Rambam is saying. It's the, it's the awareness which will bring the emotion. By contemplating on the Echad, that will bring you to the Ve'ahavta. That's a very simple... And I've never really put together how, how the Echad, th-thinking about the Echad is the conduit to bring to the Ahava, but that's ma'amash what the Rambam is saying over here. Um, so that's the Siyum of the Rambam. And I want to just, uh, share with you also, thank you, Rabbi Kanter, who's with us, uh, who has, uh, encouraged me to include the Siyum HaRambam on the, uh, at the shiur. And he also brought me to my attention a, a dikduk, a diyuk of Rav, uh, Yaakov Moshe Goldberg, which is... W-we picked up on a Halacha in the second, uh, chapter of Rambam, Hilchot Shema, which is the third of the three parashiot for today. And he write, the Rambam writes, a well-known piece, "Keitz l'yadach dech." What does it mean you should be, uh, articulate when you read the Shema? "Yishmer," you should take ca- take heed. "Shelo yirpeh hachazak," not to soften where it's meant to be emphasized. "V'lo yachazik," or "yachazak" perhaps, "harofe," and not to stress where it should be soft. "V'lo yonach hanod, v'lo yoniad, v'lo yonid hanoch." Now this comes back to a discussion a couple of weeks ago. We had

05:30 a whole thing about is it solalu or tsolalu, and about shvanor and shvanach. So you've got the nach. The nach is the silent shvar, and the nod, or the nod means the moving one. And no, shvanor with an I in shvanor is also means the moving one. So do not relax the moving shvar, and do not move the relaxing shvar. That's those words in the blue. "L'fi chach," therefore, "sorech l'hitlaben hadveikim." Therefore, it's imperative that you give a bit of space where otherwise they are s- very close to one another. When you've got two letters which are s- identical. When you've got two words, one ending and the other one beginning with the same letter. So the Rambam says, you know what you should do. Pause. And then... Right, that's fairly simple. But the d-- the very interesting thing is that until you read this piece of Rambam and you've learned the Gemara, how it says Mishnah Gemara, and you understand that why should you not say because you are, you are missing a letter, effectively. You g- if it's... There's only one lamed when there needs to be two lameds. That's how you normally understand. But the Rambam is, is, is, is presenting it differently. He's saying like this. My name is Yitzchak. Now, no matter how you pronounce the, the tzadik, it's pronounced... It's also a sh'vanach. But the kuf is also a sh'va. It's just they don't put it. It's, it's cheaper on ink. But it's no-- you don't need to have

07:21 a, a, a sh'va under the kuf of Yitzchak because e-everyone knows it's a sh'vanach. But it's also, there's also a sh'va there. It's a sh'vanach. So now we're saying on the word, well, so the lamed is a sh'vanach. The word... The lamed is a sh'va nah. So now following on, not to distort between the moving sh'va and the silent sh'va. If you do... So that lamed is either gonna be a sh'va nah or it's gonna be a sh'vanach. So either way, someone has been done out. One of the lameds... So he's not talking-- He doesn't focus on the missing lamed. Let's say the lamed could double up for both. But the problem is that it's either gonna be a la or al. So it's either gonna be and then you've got no sh'va nah, or it's gonna be so then it's the, the, uh, lamed should have been nach, it's gonna be nah. So it's very interesting how the Rambam is, is certainly different to the poshtut pshat as you read it in the Gemara. So that was Rabbi Wolberg's diyuk, and, uh, so that's, uh... He didn't, he didn't give an answer, and neither am I at the moment. Let's now move on to important stuff. And we're all gearing up to a, an unusual kivis, an unusual, um, setting of Pesach where Shabbos is Erev Pesach. In a way, it's very relaxing because when the time... Normally, r-right before the Seder, you're all stressed and, and, uh, w-and, you know, been working all

09:04 day. And here, once you've had your chametz, you can then, uh, have a six-hour nap for the afternoon in this part of the world. So you can come to the Seder all rested. So that's, that's a very nice thing about it. But meanwhile, I'm going to look-- I'm look-looking at two, uh, scenarios. One is for B- Beit Chabad communal siddurim, and one is for ourselves, where we've got this, um... Well, it's gonna be question number three about ea-eating chametz for the two seudas and still the rest and everything, and the rest of the house is Pesachdik. But let's first deal with the p-communal siddur. And I'm not sure whether, uh, whether this year is later than other years. It seems to be that little bit later. I'm not sure exactly why. Um, but that's what... It's as it is. Always we have this problem that the Seder night is so late, and we wanted people to come, and if you tell them to come at nine fifteen, they'll say, "I'll, I'll see you in the morning," kind of stuff. So we tw-- we want to have the Seder start at a reasonable time where people will f- not be put off by the lateness of the hour. And so in our own homes, as I said, we're gonna have our six-hour nap, and then we'll come right come to nacht. And so then, as soon as nacht will come, will come, then all of a sudden we'll start waking up and start saying and setting

10:35 up the tables and da, da, da. And, and it'll take us a good half an hour, three-quarters of an hour till we'll actually start making Kaddish. That's all very well in your own house. But when you're doing a public Seder, y-you can't afford that kind of time. So you want to have the table all set in time. Now, can... So then we're looking for a solution to be able to start the Seder, the communal Seder, as soon as possible, as early as possible. So one thing is to set the tables. Can you set the tables? Is there a way you can set the tables on Shabbos afternoon? Now, if you have facilities, you have a room which you can set the table before Shabbos, and then from Friday already, it's all set up, that's beautiful. Most of us do not have that available facility. So it's going to be a question of setting up. Can you set up the tables for the public Seder on Shabbos afternoon? So here's two possibilities. Number one, many shluchim are doing this. They're going to be calling the Seder for seven thirty or something, and they're gonna start off with perhaps a light meal. They'll, they'll... Some kind of buffet. However they're gonna work, they're gonna offer food earlier. And then perhaps they'll do Maggid or do question and answer, however they're going to, uh, entertain until nacht, and then they'll start Kaddish at nacht. Now, if, if you are doing that, if you are going to be serving

12:11 food Before, before shkiyah, before sunset. So then you've got every, um, excuse to set-- to prepare tables, put down tablecloths, put down the chairs. Um, you can also, when people come, you can really a- already allocate where each person will sit, so that you could do yourselves, uh, on Shabbos because it's, you know, you're serving a Shalom Ashrei. So that's not a problem. The... Let's just discuss that a bit more carefully. At what-- Until what time can you serve this food be-before, uh, before sunset? Until sunset, you can serve food. When it comes sunset, really, you should not be serving food. Why s- why not? Well, it's, it's not a meal as such. It's... A-and once it's after Shkiyah, so already you don't eat before Havdalah, and you don't eat before Kiddush. So before Havdalah, we'll see the Behem Shechasir. That's the last point on Achshav. There is some leeway to allow eating until Vade Lilo, until Tzet HaKochavim. There is this room to be Makeh, and many people are Makeh. But before Kiddush, it seems to be less, uh, there's less latitude there, and therefore you should cannot serve m-m- food after sunset. Having said that, I don't think there's a Chiyuv to whip away the food at the table if there is anything left there. Uh, okay, if some people will take and have some food afterwards, certainly you don't have to clear their plates away. Yeah. Say it under your fella. All right. So that's, that's, that's one way of, of saving

13:54 time. You're able to set the tables yourselves, and because you're gonna be serving Shalom Ashrei before, before, uh, sunset. Now, the next thing is, the, the, the next option is that if you are doing a large, a large crowd, in any case, it would be advisable to have, uh, help. Uh, so can you have a goy set the tables? And now we're talking about not just setting tables with, uh... But I'm talking about putting up matzahs and putting out charosets and putting, uh, getting everything in place, like hagot, hagot, hagot is in place and cups and saucers, whatever it may be for... And that, that you can do. You can have a goy do that on Shabbos afternoon. And where, where is that coming from? So you've got here on the screen, you've got a couple of sources. This is from a, uh, from the Piskei Shabbos where he says, "Are you allowed to have a goy prepare on, on Shabbos Lechol, and Bimkom Hefse Tzerach Mitzvah, you can be Matir." Um, and then he, then he goes through... It's a couple of times in Piskei Shabbos. One is in Hilchas Shabbos, and one is in Hilchas, uh, Hilchas Yom Tov. And he refers here in Hilchas Yom Tov, he refers us to the Daas Torah of the Maharsham. The Beis HaLevav was, uh, one of the most prominent poskim in Galicia in his time. And this is in Tov Mem Dalet in, uh, Orach Chaim, where he says the following. Talking about Erev Pesach

15:37 Shechol B'Shabbos. "Venistapachnu Al Yedei Akum Bedavar She'eino Melacha, Yesh Lo Ma'ashiri Ad Kan." So he quotes the Magen Avraham. Now, the Magen Avraham famously says that you're not allowed to prepare from one day to the other, and even to roll the Sefor Torah on day one of Sh- of, of Yom Tov for the second day of Yom Tov, or on Shabbos for Yom Tov, or even Yom Tov for Shabbos, which is irrelevant this year. But if, even if you made an Erev Tafshilin, where you're allowed to cook on Friday for Shabbos, that doesn't allow you to roll the Sefor Torah on Friday for Shabbos because it's nothing to do with food. So you're not allowed to do any Hachanas. The Alter Rebbe talks about this also in Tov Kuf Gimel. He talks there about not fetching wine from the cellar on Y-Yom Tov for Yom Tov night. The background of this is in, in, uh, Siman Tov Reish Samach Zayin, where it talks about Shehshmini Atzeres, the Simchas Torah. You mustn't prepare the tables for the Simchas Torah Kiddush on Shemini Atzeres afternoon. So the Pri Megadim says, "I'm not sure whether you can ask a goy." Well, the Maharsham says, "Your Yesh Lo Ma becomes my Mirvadai. Im Kein Yesh Lachok LiSadei Al Yedei Akum." The Afsharu Kas HaBimkom HaSupok, although the Pri Megadim wrote, "I'm not sure," Keda'ah Kehatov, that's his h-humble style. Nikom Kokom Is tav LaChokim. So we have here clear... So, uh, we have a clear heter to have a

17:16 goy prepare the tables and prepare to set the tables on Shabbos afternoon, that it should be ready for Motzei Shabbos. So although here he's talking about an Yom Tov, I don't see a big difference. Even if you don't rely on the Pri Megadim over here, you have the principle of Shevus DeShevus LaTzedek Mitzvah. You're allowed to ask a goy to do an Isad Rabbonon LaTzedek Mitzvah. And I emphasize, if you had a spare room where you could set up the place before Shabbos, that's what you should be doing because you have the option. But if you don't have the spare room, so then this is your only option. So then because the concept of Shevus DeShevus LaTzedek Mitzvah is because you have... Is only when you don't have an option. Let me just digress for a moment. It'll come the, it come Yom Tov, and you want to... The, the lady wants to light the candles, and she doesn't have a flame. Can she ask a goy to strike a match? So that she should be able to light her candles for Yom Tov. And the answer is yes, because striking a match on Yom Tov is a Disderabonon. So to ask a Goy to strike a match is called Shvus deShvus. It's for the purpose of a mitzvah of lighting the, lighting the sh- the candles for Yom Tov, or perhaps to prepare the, to heat up the food for Yom Tov. So that Shvus deShvus Tzerach Mitzvah is okay. But having said that,

18:39 every Frum house knows that LeChatchilah you prepare a yortsite candle so that you should be able to take a fire from there and not ask a, the, a Goy to strike a match for you. So Shvus deShvus Tzerach Mitzvah is only a Bedieved solution, not a LeChatchilah. When you don't have another room, that's a Bedieved, so that's... So you'll be allowed to ask a Goy to do those preparations. So that's... So we've dealt with through t-two, two solutions so far. If you're serving food for a Shalosh Udos type, you can prepare the tables. If you are, uh, i-if you're, if you're not doing that and you want to just prepare the tables, uh, um, immaculately w-in time, you can have a Goyishe waiter, waitress to prepare the, to set the tables on, on Shabbos afternoon. Uh, that, that would also be fine. Now, one more point. Um, so I've also spoken about, uh, serving food before the Skiir. That's also, we've said that until the Skiir, that's okay. One more point I'd like to address is some Shluchim, if we're still trying to cut out ten minutes of the delay, is there any room to allow making Kiddush a little early? Now, the, the issue here is that we have three stars, Tzeis HaKochavim, and then we've got what's called Toitzus Shabbos. And then in many communities, Toitzus Shabbos is, is quite a, quite a s- a significant amount of time after Tzeis HaKochavim. You look on Chabad.org, you'll see Tzeis HaKochavim according to the

20:19 Alter Rebbe, which is approximately when the sun is... Well, the sun is approximately six degrees beneath the horizon. And then the standard Motzaei Shabbos in Hamisha communities is when the sun is eight and a half degrees beneath the horizon. The difference could be about twenty minutes. Do you have to have such, such a long Toitzus Shabbos? It's debatable. Here's what they... But we don't want to tamper with that, and that's really a policy which we've taken here. Motzaei Shabbos, we're not going to start saying, "Oh, the Alter Rebbe says you can do it earlier." We're not gonna tamper with Motzaei Shabbos, and I don't think it's a good idea to tamper with Motzaei Shabbos time in front of your community either. But what about doing Kiddush early? And then, but what do you do about Havdalah? Well, how about doing Kiddush early and not saying the Bracha Borei Pri Ha'eitz? You'll say the Bracha, uh, Ha'mavdil bein kodesh l'kodesh, but you won't say the Borei Pri Ha'eitz, and the ladies won't have lit candles yet. Okay. And then fifteen minutes later, when you look at the clock, it's now already Motzaei Shabbos, um, for everyone. They'll know. All right, then the ladies will light candles, and then you will say, um, Bracha Borei Pri Ha'eitz. That is a possibility. Yeah. That is a possibility, and that will save you, if necessary, it can save you, uh, fi- ten, fifteen minutes perhaps to, to start that little bit earlier. Similarly, some people were asking about... Some,

21:41 some people Shluchim talk about davening Ma'ariv, and some people Shluchim, um, that's not an issue because they're used to davening Ma'ariv on their own, uh, later on. So we're not going to that. But the Shluchim who do want to daven Ma'ariv, can you daven Ma'ariv from, uh, sometime earlier? So normally, the, the advice is not. You don't do Ma'ariv early. But if you start Ma'ariv in a way that by the time you finish Ma'ariv, it's already Motzaei Shabbos, then again, I, I, I think that is, that is, um, allowable. So if Ma'ariv is, especially it's gonna be the night of, of, of, of Pesach, it's with Hallel. If Ma'ariv takes twenty-five minutes, if you start Ma'ariv twenty-five minutes before, before, before Motzaei Shabbos. So by the time you're finished Ma'ariv, so then no one's going to do Bim Locha before because they know Ma'ariv is at the end of, so, um, Motzaei Shabbos is the end of Ma'ariv. So, so to do, to, to, to daven Ma'ariv early and then to say it's still Shabbos is very confusing. But if you s-kind of work it out that by the time you finish Ma'ariv, Shabbos is over, okay, so then again, you can gain that amount of time. Right. Um, of course, if you do that, make sure to rem-- to say Shema, uh, later on because you have said Shema before Tzeis HaKochavim. Right. So those are a few details about, um, communal Seder, um, and trying to find ways of, of, of starting it

23:16 that little bit earlier. I'm going to go now to our own Hamisha homes, where we've been till, till Pesach, we've been frantically getting rid of every last speck of Chametz. And in many homes, you know, a week before Pesach, they're living on potato chips. Uh, and, and yet now it comes Erev Shabbos, it comes Shabbos, Erev Pesach, oy, you have to have Lechem Mishneh. And Lechem Mishneh, you can't have matzah because, uh, you know, you got malkes. Yeah. If you had bezdin. If you ate, if you had hasroah, and you ate, um, a matzah on Erev Pesach, you'd get malkes, you know. Well, by, by Kabbalah, Roshe Chodesh and Beis Chametz. So it's n-really not worth it, yeah. So now we-- So you're gonna, gonna have to have Chametz for Lechem Mishneh. So how are you gonna straddle this? The whole house is Pesachdik, and at the same time, you're going to have Chametz for the, for Lechem Mishneh by night and by day. Okay. So general advice is to use something like pita bread rather than stuff with, uh, crusty, uh, crumbly challah. Um, sesame, by the way, is only kitnios. When the sesame's on, is on the challis, it's gonna be all over, and it's also not fun. Okay. Um, I wanna share with you. One of my hiddurim for Pesach is my parents, Alheim Ha-Shalom, had a chumrah. If anything falls on the floor, uh, you don't use it till the end of Pes- till next year. So I followed that chumrah,

24:46 but being a nervous person as I am, so my hiddur is to use disposable cutlery over Pesach. So then if something falls to the floor, um, um, you know, I don't, don't blow my top, so to speak. Okay. Um, so now we're trying to deal with having Chametz and then having our meal. And the meal would be typically served in Pesachdik dishes, or Pesach-dik food rather because otherwise, if you're gonna have chametz-dik pots and pans, uh, what you're gonna do with them afterwards? You can't wash them up afterwards because you don't need them. You can't wash stuff on Shabbos which you don't need. So therefore, the, the popular wisdom is you'll prepare your fish and your meat and potatoes, whatever, all in Pesach-dik dishes, Pesach-dik, uh, pots and pans, and you'll serve it at the table with disposables. Uh, so that even if people are going to just have had chametz in their mouth and now they're gonna use cutlery, that cutlery will end in the bin, and it won't be used on Pesach. So that's one thing out of the way. Let's go a little bit more along this problems. So now one problem here is there's a concept called siluk shulchan. So in the good old days, they had a... At the end of the meal, okay, we've finished the formal meal, and now we're gonna have a sweet table. And that's a new, that's a new, uh, So now, this is the question. You're going to have your hamotzi at one table,

26:50 let's say. And then everyone is gonna go away and go to a different table. Now they're gonna have potatoes and chicken. On the next course, there's only chicken and potatoes, by the way, and that's gonna be repeat for the next week. Um, so now do you have to make a berakhah on the potatoes? Do you have to make a berakhah on the chicken? Because you've gone away from the seder. It's a siluk shulchan. So this was a question which Maharu Veravi Harav Henoch Padva, alav ha-shalom, raised. Uh, and at a later stage, in Toras Shemem Tes, his son, Rabbi Yosel, zalav havzal, writes to him, and the father accepts Rabbi Yosel's argument. So if you look at the... on the screen, what we've said here is this din of siluk shulchan is not only do you have to make a separate berakhah on the sweets, which you're gonna have at the second table, but even Despite that, Rabbi Yosel, um, Padva argues that that's different. There, you've had your meal, and now you've gone over to the other siluk shulchan. You've gone to a new, new setting. You... So you might have some basar v'chalav then, but that's not... That's a new, kind of a new thing that we have to make a new berakhah. But here, why did we go away from the chametz table? It's, it's just because we have a problem of we're not done, we've finished eating. We want to... We, we still want to have our, our staple foods for

29:29 our meal. It's just because of the worry of, of the crumbs getting mixed up with the Pesach-dik stuff. And therefore, he feels that even the other Poskim would agree that that's not called siluk shulchan. So again, although there is a concept of siluk shulchan, the argument is that on Pesach, the fact that you've moved from table A to table B and you're having your meat and potatoes in table B is not called a siluk shulcha- shulchan because really, if not for the complication of, of chametz, you would have had them all at the same table. And therefore, you don't have to make a new berakhah. And Rav Padva, the father, writes, "V'niriyim le'dvorekhá," and indeed, no one worries about this. This whole concept of siluk shulchan is ra- rather obsolete nowadays. As it says in Shulchan Arukh, we don't have siluk shulchan nowadays. In the olden times, you had people, you know, there on, uh, sitting on their hesseber couches, um, their couch, and they had servers bring little tables, taking them away. That whole setting, that whole style is obsolete. So don't worry about siluk shulchan. Number one. Now I want to go on to, though, the next issue, and that is if you are eating your hamotzi in one room, in one space, and then you're going to go to another space. And now I'm dealing with a totally, well, a different question, and that is birkas hamatzon not where you made hamotzi. That's the question that we're dealing with now. So we

30:53 have, first of all, we have a din in the Shulchan Arukh, "Asu lakom bimkom halal..." Uh, Al Tiyivok Birchas Hamotzi. If you made HaMotzi, you've got a mitzvah in Hatorah, you have eaten a shir. You have a mitzvah in Hatorah to bench. You should not be moving away from that location until you've benched. Later, we'll deal with if you had in mind, but meanwhile there is a isur to move away. So is it okay to make HaMotzi in one room if you are fortunate to have a spare room which is selling in chametz, and we will make a special clause with the goy to, um, allow us to use that room for our Shabbos meals, Friday night and Shabbos morning. We won't worry about trespassing. And then, so you want to have your chametz there, and then have your... the rest of the meal another part of the house. What happens with Birchas Hamotzi? So if you had in mind when you made HaMotzi... So this is a common thing that you are invited out for Sheva Berachos, and you'll wash and you'll make HaMotzi, and you have in mind that you're gonna have some, um, dessert but a little bit of bread also in a second location, then that's okay because you had in mind to say Birchas Hamotzi in, in the second location when you said HaMotzi. That's, that's legitimate. But if you're not gonna have bread in the second location, so have you been... Have... Are, are you, are you moving to

32:29 another location without license? That is my question. So having said that the bos evedogim is a hemshich. So perhaps you could say, "Okay, the bos evedogim is a hemshich in the next room, therefore it's still a continuation of the meal. It's okay. Um, it's not considered a hefsek because it's a continuation of the meal," which is a chidush. And the question will be still, do you have to go back for benching to where you ate the bread? Even if you want to say that the, the potatoes is a hemshich to the bread, but it, it's not bread, and therefore lechatchila you'd have to go back to your first location to bench there. Now, additionally, I just wanna throw in another point. This idea, uh... Oh, see, someo-someone might argue that this whole business of shini mokom doesn't apply if it's within the same house. So let's take a look over here. We have this, I think, Peh Dalet. Um, if when you made the beracha, "Ho'yar bedayito lashatz mekomi micheder lecheder beyem tza'achiloso," you had intention to go from one room to the other. So there's a Ran who takes the view that shini mokom within the same house is not considered a hefsek. And therefore, if in the middle of the meal you go to another room in the house and you had in mind, you don't have to make a new beracha on the food which in, in the other hou-- in the other room. Even if we're gonna take that on board,

34:15 that is for beracha l'shona. It doesn't mean that you can bench in the second room. Not, not, not evident. On top of that, I'm gonna... I'm, I'm not gonna be I'm gonna try to wrap this up. On top of this, this idea that me mokom le mokom in one house is not consi-- and with daas is not considered a shini mokom is actually machloket poskim. The Ran says so, others don't. Look in the Alter Rebe's Siddur where in... by Bedikas Chametz, he says it's slightly different to the way he writes in Shulchan Aruch. In Shulchan Aruch, he says, "When you do Bedikas Chametz, you should gather your family around you, and you're gonna delegate Bedikas Chametz to some of the male adults in your family. So they should first be boded a little bit in this house before they go to another house," if you have o-own several houses. In the Siddur, the wording is different. They should be boded a little bit in this space before they go to a different room. You follow? I-In the Shulchan Aruch, he's, he said within the same house, no problem. Shini mokom with daas is no problem. In the Siddur, he's being choshesh according to the shitas, not like the Ran, that shini mokom within the same house, even with daas, is still called a shini mokom. Hakklal, as a result of all of this, I would say the simplest solution is that you have your Motzi, uh, if you... if it's a p-place where you... If

35:47 you're gonna have your Motzi and your ch- um, and your Pesach Dikdukei foods in two places where you can't see from one to the other. If you can't see, then, then it's a shini mokom. If you can see, let's say you're sitting in your balcony, you're sitting in your back garden, and you can see the, the back room, then there's no shini mokom because if there's, there's visual contact, that's not shini mokom. But if you're... it's in a different room and there's no, there's no eye contact from one room to the other, there is a shini mokom. So I would say have your Kiddush and make your Motzi, and then have... If you wanna have something with it, bench and you're done. Then take y- take a break for a few minutes, es chadass, and then fifteen minutes later, let's say, then you'll come and we'll start the, the, the Pesach Dikdukei food meal. And this way, you've finished with the bread, you're benched, done, and now you'll have, well, you know, the rest of what you want to eat. Why do I say you have to have es chadass? Because otherwise, if you're to bench and right away going, going, you're gonna eat again, why'd you bench? It's a question of beracha she'inassu cha. If you are to bench and right away start eating right there, is a questio-- is questionable Unless you didn't get to make up your Ma'arochas, another... that's another discussion. But it's more simple that you'll have your chametz in

37:15 one room, finish, bench, and then a, a, a little while later, you'll, you'll, uh, come to the other location, you'll have your p- your c- um, Pesach Nikaf food. Okay, that's enough for that discussion for the moment. Let's move on. Um, I don't know how we're doing for time. Well, okay, we have a bit of time. Okay. Kitniyos and Pesach is that now we know that Ashkenazim don't eat kitniyos on, on Pesach. Um, if you have pets like a parrot or something, you can give them kitniyos, although it's your Ashkenazi's pet, but it, they have a pet. Their ca-parrot didn't become an Ashkenazi. He's allowed to have kitniyos on Pesach. Um, having said that, uh, pet food bichlal has to be kosher le Pesach. Um, it mustn't have any grain there because of the likelihood of chametz. And every year we've had, you know, the shailas, people who have animals which feed on, on chametz, how do they cope? Um, if it's a fish tank, you can buy a capsule and s- and, and, um, of f-food which will stay, will feed them for the week, and you will, uh, include your fish tank into Michyes Chametz. If it's a cat or a dog, that's gonna be a bit more co-more complicated. Um, they'll have to somehow understand that over Pesach, they belong to the next-door neighbor who is going to put them out, and you're gonna give the cat and the food away to the neighbor for the week. And, uh, that's where they'll

38:43 have chametz. There won't be any chametz available in their regular home. But coming back to kitniyos on the eve of Pesach, so there is an argument to say it's not real Pesach yet. But the minhag is clearly, if you see it has here, uh, the minhag clearly is not to have kitniyos on the eve of Pesach either. Uh, if there would be a need, there's room to be makel, but generally, it seems to be anti-climactic. You've built up, you've prepared for Pesach, and everything is, you know, looks like a spaceship inside, and now it's all... And, and now you're gonna start taking out kitniyos and what you're gonna serve it in, it just doesn't make sense to me. Um, unless there's a real tzorech. Uh, as you see, the minhag is not to have kitniyos from, uh, the moment you stop eating chametz. I'm gonna move on. Now, this is now Hashlomah to Purim. I didn't give a shiur last week because, uh, Purim night, I, I didn't think it was appropriate to give a halacha shiur, and Motzei Shabbos was too late. So this came up that, uh, if you remember, this is a long time ago. It was Purim, and it was on Friday, and people were concerned about going into starting off a meal on Friday and then going into Shabbos, um, to enable more people to be participating in their sort of mitzvah instead of saying Purim and Shabbos. And then the question came up about Peros Mapo Makadesh, that you

40:07 can make kiddush in the middle of the meal. And then someone came up, what about that the time when you'd have to make kiddush, uh, on, on that Friday would be during the seventh hour. And, uh, so now there's a Maisa mid-point that, that we don't make kiddush during the seventh hour. And so, so then someone else came up with this answer of the Rebbe to Rabbi Label Groner alav ha-shalom. So here is written the following. Rabbi Groner writes to the Rebbe. In the Alter Rebbe's Shefinat HaRech, Siman Reish Ayin Aleph, he writes that there are those who are careful not to make kiddush between s-- in the, in the seventh hour between six and seven. Anash here are broadly, are, uh, conscientious about this. They would not make... We avoid kiddush between six and seven. Then writes Rabbi Groner, "But there are those who claim, 'No, that's not the Chabad minhag. We're not Patan, we're not fussy about it.'" Because you see when it comes to Tishri, and Shkiya is between six and seven, and in seven seventy, by the Rebbe's Fabrengen, he says, "Zman, Zman Armiti Loai Savings." Um, so he says, "There, there have been occasions where the Rebbe has in- gave an instruction for Peros Mapu Makadesh between six and seven." He's like, "Oh, yeah. Although it says Shefinat HaRech of the Alter Rebbe says, Yesh Nizharim." But the Rebbe told people to make kiddush between six and seven, um, in middle of the Fabrengen. He said, "Oh, yeah. That we're

41:37 not the Nizharim, and we don't inc- we, we don't follow the Yesh Nizharim of avoiding to make kiddush in six, six and seven." Interesting, they got a fact, and they got... Everyone's get-getting frantic about it between six and seven, and someone comes up, "You know, no, it's not, not Chabad minhag." Okay. At any rate, the question is a good question. To which the Rebbe answers, "Harei Oz Ein Zehas Cholash Inyan." That the kiddush, uh, between... The kiddush of Peros Mapu Makadesh between six and seven is not to be compared to regular Friday night between six and seven because here it's the Fab-middle of the Fabrengen, it's not Has Cholash Inyan. So to understand what the Rebbe answering, he's saying Peros Mapu Makadesh... Oh, sorry. He's saying kiddush is endorsing the Minaganash to avoid making kiddush between six and seven, but when it is, uh, in middle of a Fabrengen, different halacha. So what's the reason for that change? Rebbe doesn't explain. So let's come back to the... Well, we... This is from a Sefer called Olas Tamid. Olas Tamid or Olas Shabbos is quoted often in the Magen Avram. So that puts him about th-three hundred and fifty years ago, and he, he writes the following. Every little child knows that on Friday night, you go home, and you're accompanied by two Malachim. The good one and the not good one, and if it's a nice, a nice, uh, s-table, the house is all welcoming. So the good Malach says, "I want again next week,"

43:08 and the other Malach has to say Amen. And if it's the other way, it's the other way. Everyone knows this thing. So now the Olas Chaim says that the, the good Malach and the other one are allud-- is alluding to the two Mazalos, Mazal Madim and Mazal Tzedek. The la-- The Mazal Tzedek, which I believe is Jupiter, and its g-- its patron Malach is called Tzadek El. Tzedek, Tzadek El. And the Madim, which is Mars, its Malach is Samech Mem. We don't say the full name. So these are the good Ma-- This is the... The good Malach is the Malach of Tzedek. The-- That's the Mazal. That's the planet which is, so to speak, dominant in five to six on Friday, and from six to seven on Friday evening, that's when Mars is the dominant Mazal and Samech Mem is the... So those are the two Malachim. And, "Ve'hiné tov shelo yekabel et haShabbes bemimsheles hara rag bemimsheles hatoiv." It's appropriate, it's advised that you should, uh, greet the Shabbes not under the domin-do-dominant, dominance of the not good one, rather under the memsheles, under the dominance of the good one, and then the, the negative one will have to answer on it. So what I'm sharing you with is just simply that the, the Mazalos business, the six to seven, it relates to the two Malachim, which everyone knows from the Guara Shabbes, uh, the good one and the other one. Now, having said all that, it says, "Don't launch Shabbes in memsheles hara."

44:52 Possibly this is what the Rebbe's answering. "Ein ze ha'ashelos inyan." Here, we've, we've started the fabric in an hour ago. So it's not hashel. We're not starting under a negative Mazal because it started already an hour ago. Okay, technically, we have to make Kiddush now. But it's, it's a Kiddush which is not a start of an event, and therefore it's not a problem of making Kiddush then between six and seven. I believe that's the pshat of the Rebbe's answer. We'll go on. So now here's a shailah. Um, if I can revert back to Purim mode, there's a, there's something which says, I think a lot of Zohar, "Kol iskar de'Shabata koful." Shabbos, you have everything is double. So you have a double... Two kugels and two types of fish and two types of flesh. And here's a shailah about giving a child a second layer of a pamper. Um, the reason being because they're going... Mother, mummy's going for a walk, and, uh, the toddler, uh, may need to have a change. And so the question is that... But she won't have a change where she's going. So she wants to put on the little child a double layer, and then, um, when will come the time when necessary, she'll take off the dirty one and then re... uh, put on the clean one, which is... So this is, this is the question. Are you allowed to take this toddler on a walk on Shabbos with a double pamper? That was the question. So are

46:21 you allowed to... So here we have from Shim mem gimel, which is Hirhur's Chinuch. You're not allowed to give a child a, a live locust. This is before clockwork toys were invented. So a locust might fit the bill, but you can't give them such a thing because it might die, and they might, um, enjoy it for supper. Uh, which is... And they're not kosher. I, I believe that's what we're talking about. Um, I think it's a not kosher hagav. I think so. Then he, then he says... So not, not, not to give a child a tray for food. If a child eats something not kosher, you don't have to stop him, but you're not allowed to give a child tray for food. Then we have further in Siman Shin. Alef talks about bells woven into a, into a, a garment, and as you walk around, it jingles. It talks about giving a child such a, a garment which has got jingle bells, and that's also a problem because you are feeding the child an Echil Shabbos. So that's not okay. You cannot feed a child Echil Shabbos. So therefore, putting on a ch... If carrying a second pamper is considered carrying, so you are feeding the child an Issur of carrying on Shabbos. Now, the... There are, are those who are much more lenient about children carrying stuff on Shabbos. Particularly, you've got the Chiddushei Harim who lived in Warsaw, I believe, or in Ger, which is near Warsaw. And you've got other Poskim who

47:48 take the view that it's okay, and they're relying on the fact that we don't have Rashut Ha'rabim, uh, she- min HaTorah nowadays. I suspect that it's more the Polish Poskim who are Makil, and that's because in Poland it was more common to have an Eiv. The odd time when the Eiv is not, not functioning, okay, so then they were Makil to allow a child to carry because that was the Yotzer Min HaKlal. I don't see this allowing children to carry in Russian Poskim, and I haven't... My impres- I hadn't seen that in Russia it was common to have an Eiv. So on that ba... on that basis, and nowadays in big cities like London or whatever, I'm not happy to rely on Ein on Rashut Ha'rabim. You've got millions of people. It's difficult to say Ein on Rashut Ha'rabim de'Rabbisa. So I'm worried, and that's on the one side. On the other side, so we have a Klal that the, uh, for... First of all, the Alter Rebbe has this great Chiddush in Shin Chof Ches that you're allowed to do a Melacha, even a Melacha de'Rabbisa, for the benefit of a Choileh She'ein Be'sakana as long as you do it in an unusual way. So always I tell people, you're in a hospital, you need to use the, um, the pad to, to press to go up on the bed, off the bed, up, down. You're allowed to press it with the back of your hand. You need to u-use in a bathroom, and

49:19 it's gonna be, uh, there's a sensor. You walk into the toilet, the sensor is gonna switch the light on. So y- you know, it's a need. All right, so walking backwards. So you're allowed to activate a Melacha, um, even a Melacha de'Rabbisa if so long as you do it with a Shinui. So now, then the next point is that the needs of a young child are equated to the needs of a Choileh She'ein Be'sakana. And consequently, if this child needs to have a pamper at a later stage, it's a need for the child. So then to carry it in an unusual way would be okay. I think wearing a double layer is not a usual way, and therefore it's, uh, Melacha Shelo Ke'darko Le'tzorech for a tinok who's got the needs, uh, equated to a Choileh She'ein Be'sakana. On that basis, it's okay to, for the child to do so. Um, right. Here I have a question of a, a, a young man who was very concerned about his Tefillinbeing in the middle. And he, after using-- Well, the Alter Rebbe is very emphatic. It's important for the tefillin should be mamash in the middle. Now, just to explain a little bit. We all know that the tefillin belong over here between-- Because this is bein einei cha, and the Torah says n-not bein einei cha on your, the bridge of your nose because, uh, it has to be where there's l- the hair. And all right, so we know the tefillin is meant

50:39 to be above the hairline, but in between. But how, how, uh, accurate does it have to be? Can it be a little bit off-center? That's not so m-m-m-evident from the Gemara. The Alter Rebbe comes up with this big chiddush, and he put it in the siddur. It's not a in the siddur. He says, it says that these two pa-two parts have to be on the right. These two parts only have to be on the left. Okay. So between the left and the right, there's only a fr- a, a, a, uh, a mashul. There's only a very small space between the right side of the tefillin and the left side of the tefillin. So you have to have it mamash in the middle. And as we know, the Alter Rebbe was particular to, um, he, he had a... used a mirror. At least when he was in, in, uh, on his own, he used a mirror to make sure that his tefillin are in the middle. So, okay. So this boy, he's, he's be- He used a mirror, and then he took a stick, and he put up a stick from his nose up to all his tefillin, and he saw that his mirror had been misleading him because he was-- The stick showed that it was off-center. And I, uh, unfortunately, I correctly diagnosed him as being OCD, um, which for someone who suffers from it is not a joke. It's a, it's, it's a very difficult situation. Okay. But I, um, and I, I

51:56 told him he doesn't need to use a stick. And he, we were a bit back and forth, and I told him the following yesod. means the following. That when Torah does not expect us to have the truth objectively. The Torah expects us to do what we can do, even if the objective facts may be different. So for ex-- A different example, there's a whole entry in, uh, Etz Hakodesh about . You can read up more there. For example, tefillin have to be square. I can assure you that most tefillin, if you'll take a micro, uh, ruler, you will see that the tefillin are not mamash square. It doesn't matter because the Torah expected us as humans to make tefillin square, and what looks to us as square is good enough. And coming back to the tefillin, what looks to us in the middle is good enough. To start having to say that you have to start taking a knitting needle and stand and huffing and puffing and stand in front of a mirror to make sure that the mamash is in the middle, it's-- Torah does not ex-expect that o-of us. You don't have to do that. That's the point which I, which I made to him. He should relax on that, and especially he acknowledges he has a difficulty. There's an answer of the Rebbe which I've quoted in the siddur. That's how he got this, into this conversation. There apparently was someone who's had this problem of anxiety. And the Rebbe says, Torah

53:25 says you can rely on someone else. In shul, you ask someone else, is a kosher yid? He tells you your tefillin in the middle. Done. He di-- Torah doesn't expect him to do more than that. Wanna use a mirror, okay. And I told him, use a mirror once, but not, don't have to keep on checking the mirror either. And, uh, certainly not use, uh, use sticks. It may be that mamash is, is li- slightly off-center, but you've done what the Hamishpa wants you to do, and that's, that what ex-expects you to do, that's good enough. Our last thing which we have for tonight, and that is about someone that I was asking the following. If it's already after shkiah, uh, and you haven't had shalashudis. So w-we know that I mentioned this at the beginning of this year. After, after sunset, you shouldn't be eating until havdalah. If you wash before sunset, so then you can eat. Then this is... Well, the truth is, it doesn't say about washing. It says which is actually helpful for our discussion about the food served before sunset. doesn't say it has to be you wash, but that's certainly the common understanding. It means that you washed and you're middle of a meal. Fine. Um, there's a second opinion who says that you are allowed to a-start a meal, even in bein hashmashot, so long as it's not vadai laylah. I was three weeks ago, I was in Jerusalem for a Shabbos, and I went to a, uh, shalashudis

55:00 by said, and well after, about half an hour after shkiah, a very hoshev Rov comes in, and he sat down. He made havdalah. I was, I was a bit shocked. But there i-there is such an opinion that you're allowed to make even, uh, till, till, uh, till vadai laylah. Now, the Alter Rebbe says, um, you don't have to be b'mohech. So I was surprised that he relied on that. But be that as it... That's why I was a little bit easy-going earlier about eat, people eating after shkiah. Okay. Um, so now that we have here the Mishnah Berurah says that if you-- Although he says you shouldn't, you shouldn't eat after su-sunset, but if you haven't had shalashudis, so then you should have shalashudis after shkiah. You should rely on the lenient opinion and have your shalashudis, start your shalashudis after shkiah. So this fellow is asking me, that's, that's with washing. What about having a bit of mezonot or having a fruit because Chabad, we're not so fussy about having hamotzi for shalashudis. Is there a difference? So actually, in my mind, there's no difference. If you're relying on the Mishnah Berurah, um, who the Chaim Noah actually brings in Shulchan Aruch. If he says that you're allowed to, to b'mokam shalashudis, you can eat after shkiah. So if you can wash and have bread after shkiah, why can't you have a piece of cake after shkiah? I don't see any difference. Yeah. It-- On the contrary, uh, having, having, uh, hamotzi is a

56:35 bigger, kind of a bigger sudar. If you're allowed to start a big sudar after sha-after shkiah because you haven't had shalashudis, for sure you can have a smaller amount of food and a smaller, a less hoshev of food, um, uh, to be outside shalashudis. So, um, that's only if you want to rely on that, that kulah. Okay. Uh, that's what I have for tonight, and I'm going to wish you therefore, uh, a good evening and, uh, Guten Shabbos and, um, we should... Good Shabbos.