פקודי תשפ״ה

00:08 Good evening. Welcome to you all for this shiur tonight. Uh, this is Thursday night of Parshas, um, Pekudei leading into, uh, Parshas Chazak, also Parshas Parah. The shiur today is dedicated in honor of the boy who just had his bris last week. His name is Yehuda Chaim. His parents are Rabbi Nachum Mendel and Sarah Esther, dedicated by his grandparents. And a for everyone. Let's now go into our list of questions and points. So I was in Eretz Yisrael recently, and I utilized the opportunity to arrange an interview, uh, in relation to the, uh, recently published siddur. And that pa- interview was published in a journal, which is a bi-weekly called Key Korav. And I got a lot of very nice feedback from that. In, in, in the interview, I was speaking both about the siddur work and also about the sefarim of B'sei HaSh'lichos, Nesivim B'sei HaSh'lichos. Uh, the qu-- the whole topic of responding to shailas which come up in the work of Sh'lichos, which is a rather unique field. Meanwhile, one of the most fundamental areas in this ha-- in area of involving with people who are not yet shomer to their mitzvahs is the mitzvah of Lo Chiach to Chiach. The mitzvah of you shall surely rebuke your fellow. Lo Chiach to Chiach. And I mentioned the, uh, interview how my late father-in-law, Rav, Rabbi Sudak, would say that Lo Chiach to Chiach comes from a lotion of Lo Chiach can mean to prove, to convince, to swing over people's minds. And

02:14 so whereas in the, in the siddur, there's a whole section in the, uh, a whole, whole chapter in the Meluyim discussing different opinions whether the mitzvah of Lo Chiach to Chiach is a mitzvah, you say your bit and you're done, or the mitzvah is really the efficacy of your, of your speaking that you're gonna get through. And if you don't get through, you haven't achieved anything. So I, I showed how the Alter Rebbe in two places in Siman tof, Reish, Reish. In the Dinim of Erev Yom Kippur seems to follow the former opinion, which is the opinion of some Roshaynim. Whereas in Siman Kuf, Nun, Vav, which is, is assumed to have been written later, it takes the view that, that the mitzvah of Lo Chiach is very much, uh, dependent upon whether it's gonna be effective. Having said that, so one of our, the readers, uh, sent me this comment. Uh, Rabbi Yaakov Goldstein of Tzfat has written many sefarim, and, uh, he shows that in the Lashon HaRambam, that second opinion that the efficacy is, is crucial is, uh, is quite evident. So we have in the Rambam, Lo Chiach to Chiach. When you see your fellow who has sinned and going in a not good path, it's a mitzvah to bring him back to the good, to the better. And to tell him that he's causing himself harm with his evil deeds, et cetera. So with those opening words, Lo Chiach to Chiach, the Rambam has summed it up. The mitzvah is

03:56 not to say your bit. The mitzvah is Lo Chiach to Chiach. And this is also quoted by the Alter Rebbe in Siman tof, Reish. Sorry, in, in Kuf, Nun, Vav. Um, that the mitzvah is Lo Chiach to Chiach. So it's the... It's not the mitzvah to say your bit, and then you can say, "Yes, now she hitalti." But rather, the mitzvah is the actual efficacy of, of persuading someone to see that they should, um, keep to their mitzvahs the way they should be. Okay. Now, I've got the following from two people, two separate people. Um, and you'll see two illustrations in the same week. So, um, possibly because we're getting closer to Pesach, and if you've got lots of people come for your seder, so, so this, uh, e-egg boilers, egg steamers have become, um, topical. So two separate shailas. So the one, one shaila was, does this egg steamer, egg... Whatever it's called. I'm sure there's a proper word for it. Does it need to be toveled? And I did look around to see if any of the contemporaries sefarim talk about this, and I didn't find any comment, but I, I don't see any reason why not. The thing is that the dome and the lower, uh, Perspex case, uh, they are plastic, and plastic we would tovel as a chumra. It's not a chiyuv beHalacha. The eggs themselves are held on racks, which are made of plastic again. So again, not an absolute chiyuv tvilah. But the bottom, the base, which is

05:43 a steamer, is obviously metal, and it's warming up water, and that's steam c-cooking the, the eggs. So I don't see that any different to other pieces of equipment which cook food, and, um, that's my feeling that you should be toveling it. The thing is, of course, that Any electrical appliance is prone to damage through immersing it in water because what the water is, will possibly connect the electricity where it shouldn't be connected and cause short circuits, et cetera. So the... So that's like any other electrical machine where you have a problem with toiveling it. So some things it's, it, I, um, more-- feels more safe that you can toivel them and nothing will happen, whether it's a toaster or a kettle. I don't know more about these machines, h-how sensitive they are. So one I'd say, one solution is for them to be dismantled and then reassembled by a Yid, and therefore it's called a keilim made by a Yid. If that's, uh, not possible, then we have the other solution of giving it away as a gift to a Goy. The Goy will lift it up to be koina, and then he'll lend it to you long-term. So sometimes the past can talk about that being only for thirty days, and, uh, but this, this will have to go for longer also. We may have had discussion recently, um, that there is in Sefer HaShlichos Chelek Gimel, I've discussed this, quoting Rabbi Gedalia Liberman's Oz V'Hazak to justify re-relying on the hetter of lending

07:30 it... Sorry, bor-- uh, long, giving it to a Goy and borrowing it long-term, um, as being an acceptable solution. So that was the one question. They say, I feel it ought to be toiveled, and if it's not possible to take the appropriate steps. The other egg machine was asking a different question. He was asking about there is a minchag quite widespread to to-- to when you cook your eggs, to cook a minimum of three eggs at the same time. The logic of that is that in case one of the blood-- of the eggs has a blood spot, and that egg is treif, well, then it will be only a minority. It won't treif up the pot. But if you would boil, be only boiling a single egg, it turns out to be a blood spot, then your pot would be asur. I'm sure some of us remember people using old tin cans, empty cans of peaches or something to boil eggs, um, because of this thing. They, they didn't want to boil, for whatever reason, three eggs. Just one egg. They'd use a tin can and put that onto the gas stove, and, um... Right. And if this, if it turns out blood spots, they'll throw away the can. I remember seeing that more than fifty years ago, more than one house. Um, so he's asking what would be, uh, this... Are you getting to this minchag of having, um, three eggs cooked together or is each egg on its own? I don't see any

09:07 big difference because I, I, I'm, I'm not that familiar with how these machines look whilst they're in operation. Are they filled with steam? Is it just more gradual? But does it therefore, does it, would it asur the other eggs? If it would, okay, fine. Um, uh, then you ha-have a multiple amount of eggs, and it shouldn't asur the other eggs because this egg is a minority. Having said all that, um, generally, when we talk about... When we-- most of us are using battery eggs, which the, the reason why a blood spot in the egg makes it asur, the whole egg, is because it's the beginning of formation of a chick. And in battery eggs, that's very, very unlikely. Con-consequently, the whole idea that the egg makes, with a blood spot, makes the whole thing treif, I wouldn't apply that nowadays. It's very often people ask if they fried an egg, and then they realize there was a blood spot. Do they have to kasher the pan? Do they have to throw away the pan? And the answer is, if you're using battery eggs, the answer is no, it doesn't. And if it's got mixed up, you've, you're ma-making a cake with cracking lots of eggs, and then you, if you realize one of them got a blood spot, it doesn't... You don't have to throw out the whole lot. You can, you can be make up, um, and just scoop out the equivalent of one egg, and the rest would be okay. So that's, uh,

10:38 as much as I have to say about this second shailah about the egg boiler. Let's go on. Um, next point. Now, this question really threw me. The-- A young lady, she's become a baalas teshuva. She lives with her grandma. Uh, uh, both of Russian origin, living in Israel. Grandmother doesn't keep anything. Um, I assume that they're keeping kosher because the granddaughter, uh, is keeping kosher, and they're sh-sharing a kitchen. The granddaughter is going away for Yom Teruf, is going away for a couple of weeks, and she's assuming that Grandma will be using chametz on Pesach. And therefore, she's asking, "Do I have to, uh, kasher my kitchen when I get back if it's used for chametz during Pesach?" So does the use of chametz on Pesach cause the keilim to be unusable without kashering? Uh, so really, the, her answer's pretty, uh, explicit in Shulchan Aruch that it's not a problem. Uh, let's read this from Siman Tov Mem Zain. "Keilim in which chametz was cooked during Pesach- So, and you realize that this, your, your pot was used, or pan was used for p- chametz on Pesach. So then you just have to scrub it well. There shouldn't be any chametz visible. And once there's chametz, and when no chametz is visible, you're good. Even though there's chametz absorbed in the walls of the keilim, but that's not visible, and you're only, uh, in violation for bal yeraoh, for visible chametz. Therefore, if a baking tin was used on Pesach for chametz, and now

12:40 the baking tin is clean, so then y- you're not in further violation. And you're allowed to now keep that baking tin for after Pesach. And then he adds in the third line, "She'oz mutar levash el bo hen v'lo yihag ol lo v'hechsher klal." After Pesach, you'd be allowed to use that pan or, uh, baking tin. You'd be allowed to l- use it without any kashering. The reason being, although chametz on Pesach is a hugely, uh, um, significant, uh, isur, but chametz she'ov alav haPesach is a, is an isur derabonon. Now, the assumption I believe is that it's gonna be from now till after Pesach, it will be more than twenty-four hours from when it had the chametz in it during Pesach. And by then, you can, you can afford to ignore it because it's ein benei yomo, and it's isur derabonon, so then you are allowed to use the keilim afterwards. So that's really... happily, this is not a problem, that the keilim which were used for cooking chametz on Pesach do not become treif for the rest of the year. She didn't ask about bishul akum. She didn't ask whether the grandma can be trusted for kashrus. Those are, are the other issues which can be addressed separately. At this point, so we have it very clear that you are allowed to use those keilim after Pesach without kashering. Truth be told, it's not very much that we do in cooking chametz mamash on our, in our pots. When you're cooking pasta, pasta hasn't

14:34 swollen. It's not, it's not chametz in the strict sense of the word. Um, and possibly many other foods which we... All right, you'll fry b-bread. That would be, um, chametz mamash. But a lot of the stuff which we, which we may be using, matzah meal, et cetera, that would not be chametz mamash. Uh, but even if it's chametz mamash being u-used on, on Pesach, after Pesach it would be mutar to use. Yeah, so let's see. I'm thinking now perhaps a, uh, sandwich maker. So yeah, so I think after Pesach, you clean it, and, uh, you're allowed to use it. Right. Um, going on to the topic which we discussed last week about making hamotzi in the chametz room. This is on the Shabbos near Pesach. Then going to another room in the house and having there your fish and your, uh, et cetera, and your dessert. Can you bench in the second room, or do you have to go back to the first room for benching? So we had this discussion last week, and I wasn't very keen to allow making... so to bench in the second room. So saying you should really go back to the first room for benching. Alternatively, you just bench in the first location and then take a pause and then resume eating in another part of the house. That's all. I mean, it's separate rooms. Now, I repeated this on Mot-- on Friday night, and someone pointed this out to me. Now, this actually is addressed in the Alter

16:10 Rebe's Shulchan Aruch, and that's... the source is in the Magen Avraham. We may as well, just to save time, go straight into the Alter Rebe's Shulchan Aruch. This is in Samech Kuf Peh Daled. "Ve'im ochel becheder zeh," if you ate in one room, "al da'as levorech becheder acheir befa'as zeh," with in mind to continue eating in another part of the house. And it's, so this, as I mentioned last week, the Shita Sadan is that shini mokom under the same roof, if you had in mind, is not a problem. It's not called a shini mokom. So he writes here to... Now, that is if I had some, some chocolate in one room, then I went to another room. Do I have to make another pro-- brach on the chocolate because of the shini mokom? See, if I had in mind, it's on the same roof, I don't have to make a new brach rishono. Here, it's talking about whether it works for brach achrono not to have to go back. So here it's, you ate in one room with intention to continue eating in another room. "Ef sheshemo yoma shedait levorech shom," it may be, uh, adequate, the fact that you had in mind to bench in the second room like you had in mind to finish your meal in the other room. So here he's talking about a slightly different, uh, scenario, is eating in one room with the intention just to bench in another room. In our context, it's you are eating in the

17:41 other room, but you're eating stuff like potatoes, et cetera, which don't want birkas hamazon in the full way, way. So it's, I think it's similar. But meanwhile, does it work to bench, to eat in one room with in mind to eat, to bench in another room under the same roof? He says, um, not so keen about it. "Ve'yesh lismach al zeh k'shehamokom sho'el bo ein enoch If the place where you've been eating is not clean, it smells, it could be whatever it may be, and it's offensive to say and would therefore not be appropriate to bench there, then would you be allowed to go to another room? So for whatever reason, your dining room, you can't eat anywhere else, but you could go to another room to bench because it's offensive to stay where you are. But otherwise, it looks like you should not be benching in another room where you did-- not in the room where you had hamotzi, even if they're under the same roof. Okay. Let's go on to the next question. Now, this probably was triggered by, uh, the, the Kol Ilion Tequila, which we've had a session on Birchas Hashachar. But really, I've been asked this question a while ago, and, um, okay. Here's the question. We say morning brachos. And it's about very... And we're thanking Hashem for the various experiences, opening our eyes and treading on the floor and putting on a hat and wearing a belt, et cetera. So what happens if you slept in your clothes,

19:25 you didn't change into fresh clothes? Do you say Malbush Arumim and so on? So, so we, we make-- we say all the brachos, even though you may personally not have gone through that experience. But is there a ma'alah? Is there an advantage? And this is for me, very practical. I'm, uh, I come home, I take off my shoes right away. I wear slippers most of the time in the house. In the morning, I want to say the brachos in the morning. One of the brachos is about shoes. Shall I say the kotsorki. Is it a ma'alah to put on leather shoes before saying the brachos, so that I will say the brocha, shall I say the kotsorki, and I'm actually wearing shoes, or is it not really important? So let's go through this, uh, Sif carefully. And so we'll start off. Sif Zayin. This is in Siman Mem Vov, Sif Zayin. It says, "All the morning brachos, if you were not chaiv in one of them," let's say you did not hear a tarnegol, you didn't hear the rooster, or you hadn't walked, or you didn't get dressed, or you didn't put on a belt, or you were awake through, through the night, and therefore, you didn't have to take away the, the, uh, the, uh, whatever they're called, chevel shel ein or the, the, the, the threads of, of, uh, s-slumber. Yesh omerim. There are those who said that that brocha which you weren't chaiv because you didn't y-you didn't have the experience, you

20:58 should not say it. Now, that's actually the Rambam if you'll be following three perakim a day. That was last week's Rambam. That the Rambam says, "Oh, if you didn't, if you didn't have that experience, if you didn't put on clothes, so then you shouldn't be saying Malbush Arumim?" But yesh omerim, there's a second opinion which says that... Now, this is a bit subtle now. There are brachos amongst those fifteen brachos are, some of those are al sidurei shel olam. They are applauding the order in the world. So hanoson nasech vivina. Hashem gives the rooster the wisdom to distinguish between night and day. So you're not saying, "Oh, I heard the rooster." You're sort of talking, you're talking about the rooster, not about my ears. V'reika ho'aretz. And we say a brocha that Hashem has created that there is this, the l-- dry land over the water. Okay, but you're not talking about my feet are standing on dry land. You're talking about Hashem's creation of, of land. So those brachos, because they are indirect, so to speak, they're applauding the w-order of the world rather than your personal experience. That's, the second opinion says, those brachos, you can say even if you didn't have that experience. By contrast, the brachos which are addressing ha'neostah, the personal benefit, like Malbush Arumim, likehamechetz ad agova, that you're able to walk on the, on the ground. Veyehudi Yisroel b'chura, putting on a belt. V'eti Yisroel, you're putting on a hat. So this m- second opinion is saying that

22:45 the brochos of applause for, uh, sidurei shel olam, you say regardless. But the brochos which are clearly relating to your own indulgence and experience. Im lo nischaiv ve'hein, v'gaon shecho-sheychev al mitosei ohrin, if you didn't have that duty because you have, let's say, you're not wearing clothes at all, lo yomerin klal. You shouldn't say those brachos at all. So this is a second opinion. Then there's a third opinion which says it doesn't matter. Even lo nischaiv ve'hein klal, you say the whole lot. You say all the brachos because the brachos are not relating to my personal benefit. It's pl-applauding Hashem for having created the provi-provision for the needs in the world. Veim hu ein li neheno, if you're not benefiting, acheir hu nehenid. Vechein ha'minhag poshet. And that is indeed our minhag. So if you're wearing plastic shoes, you know, or, or, um, uh, canvas shoes, or no shoes at all, you still say shalseli kotsorki and so on. If you didn't hear a rooster, you still say hanesana sevivina. Right. Vechein ha'minhag poshet ve'ein lashans. So this is the standard minhag. Even so, there is opinion which says a blind person shouldn't say pekeachevrim because they have a physical, uh, defect. They're missing that. By contrast, the, the person who's deaf should say the brocha on the-- about the rooster having the wisdom because it doesn't say, um, in the brocha about your ears, about the hearing. It talks about the rooster. Okay, so far... So we've got three opinions. One says you only

24:37 say the brocha if you had that benefit. The other extremist says y-you say the whole lot. And the middle path is to differentiate between whether you did-- whether the brocha talks about minhogei shel olam or, uh, sidurei shel olam, or the brocha is talking about a personal indulgence. Now, then with, with that, uh, with that, uh, clarity, now we look at the last paragraph. Ulecha tchilo tov lo hovi atsmo lidechi ukhol habrochos im efshor. So although the minchig is to say all of those broches, there is a tov. It is recommended that you should, and actually have, do that experience before you say the broches. And then, that means according to this, you should also try to listen to a rooster. Then he adds in the bracket, and I'm always... Brackets are, in Alter Rebbe Shulchan Aruch, are always something which intrigue me. „Ve’im i efshe bechulan,” if it's not possible to g-go through all of those experiences, „alko ponim yesh lo leileich,” you should go. „Ve lilboish,” and you should get dressed. „Ve la’er,” and put on your belt. „Ule’ater,” and put on a hat. „Kodesh yesad deber cheseih. Deil ochosh le svara shnia.” So in order to go according to the second opinion, which says if it's not a person of indulgence, so then you couldn't say that brocha. Now, you see leileich, that's mitzvah de’gover. Lilboish is baal besharomin. La’er is Yisrael. Le’ater is Yisrael. And now, now begs the question, what happened to shoes? What happened to she’asli kol tzarchi? Is

26:35 that the same as those four, that it is ha’ah lahano’asoi? Or is hanos la-- sorry, is, is, is, is she’asli kol tzarchi less direct, and therefore you don't have to put on your shoes? So just looking at this loshon, you know, he's, he's mentioning four categories, and the, the omission is glaring. Now, I'm gonna look at the chat in a minute. I see there's a couple of p-points there, but let's just c-- take... go to the Alter Rebbe source. Now, this debate whether the morning broches are said, even if you didn't have that experience, is already, as I said, the Rambam has his words about this. Then we've got, here's the Rosh in, um, Maseches Broches in the last chapter, in Samech Chaf Gimel. And he says, „Kol ha’nech broches ve’shalahano osoi, mal besharomin, meit Yisrael, ve’she’osi salich kol tzarchi.” If you did not have that personal indulgence, then you should not say that brocha. And nowadays, the minimum is to say the, uh, all the broches, and I'll say they're all right. But meanwhile, the Rosh has mentioned, as broches lahanoso, he's mentioned clothing, hat, also the kol tzarchi. And so the fact that the Alter Rebbe doesn't mention she’asli kol tzarchi becomes even the more, e-in more, um, you know, more interesting. Then we'll look here underneath the Rosh. We've got the commentary, um, Derech HaMudais. When he's-- And he's reading into the Rosh, where he says, "The broches which are your, for your personal indulgence, those you shouldn't say if you didn't

28:22 have that indulgence. Whereas those which are sidurei sh’lo elom, like Elokei Neshomo, Hanesin Hasech Vivino, and Rekar Zalamois, vehamech metzar egover. So those you can say regardless. Now, th-that now we've gone into another bit of trouble because ha’mech metzar egover has got to do with your walking. The Alter Rebbe had said ha’mech metzar egover as a brocha she’ein lahanoso. And whereas the, uh, contrary to the, this earlier, to the Derech HaMudais, who seen ha’mech metzar egover as being, talking about sidurei sh’lo elom kind of thing, like Hanesin Hasech Vivino. It's more remote. And so i-if, if, uh, ha’mech metzar egover is remote, then I can think that she’asli kol tzarchi is also rather vague. So I'm really puzzled. Um, it's just like, do I have to get out of my slippers and put on my shoes before saying broches in the morning? That's my dilemma. Um, reading in the Alter Rebbe's very precise loshon, he chose these four, and he left out she’asli kol tzarchi. Do I have a svara why she’asli kol tzarchi is less explicit? Well, that's perhaps that. It's, it's less explicit. So I'm going to leave that as a tzarch iun. Um, but I just... I, I, as I, as I read this, I'm just, wow, the Alter Rebbe's mentioning these four and clearly missing out she’asli kol tzarchi. There, there must be a reason for that. Okay. No? We're allowed to say we don't know. Okay. Um, we go on. So now, here's a question which also came up this

30:18 past week. When you say Shema at night before Yamikesh Ushalomito, and if you chatted for some reason after having said Shema, is it important to say Shema, the first parasha of Shema again? So here you have similar Ish Alamid tests. This is the Al-- This is... Unfortunately, we don't have Alter Rebbe's Shulchan Aruch on this part. So we've got the Mechaber. It talks about reading the first parasha of Shema and then saying Hamapil. Then we've got the Rama, that's in the smaller lettering, that you read the Shema, Somoch Lemitosa. And he adds, „Ve’ein ochlin v’shoysin v’lo midabrim.” You shouldn't eat or drink nor speak after Shema, She'al Mitose. El Yishon Miyar. You should go to, you should go to sleep right away. Okay. No talking after Shema, never mind after Hamapil. Not so well known, but fine. That's what the Rabbis say very clearly. Mishne Berura, Sif Kotental, says, "If you do have a time to eat drink or something, so then you are allowed to, but then you should read the Parshah of Shema again. But if you already said Hamapil, then you shouldn't, uh, interrupt because that would be a, a, a Hafsaka, a Hefsek between Rocha and sleeping." Now, uh, I've got this other passage on the screen, which is, uh, in the Torah Oh Siddur, in the Tehillat Hashem Siddur, it wasn't there. In the S- I don't know why it's in the newer editions. It's not there in the older editions. And, uh, I've told you in the past that

32:06 the Siddur Tehillat Hashem was printed by Merkaz Linyone Chinuch in the war years, around then, and it was to geared to as a children's siddur because they needed to have a, an easy, a user-friendly siddur for the schools which were being established by Merkaz Linyone Chinuch. So they needed so that they, they printed, they reprinted the Seder Ha'avodah Siddur. So here I have in my hand actually a, uh, copy of, of the Vilna Seder Ha'avodah, and it's, uh, it is actually, uh, clearly, uh, made for children. It says that's their... how they spell it out. They're making it e-easier that you shouldn't have to turn pages, et cetera. And this passage is missed out there. And for the s- because it's a children's siddur, that's why that passage was left out. But meanwhile, there's no comment here that you should say the Parshah Shema again. In the, in the Magen Avraham, it says that one should say Shema, that if, uh, because of the Hefsek, you should say Shema again, and then say Hamapil. Whereas the Alter Rebbe, he talks about the other details. He doesn't talk about saying Shema again. Now, one more point about this is, so this is a well-known Yechidus, Tof Shin Chof Zayin. Someone goes into the Rebbe for Yechidus, and he says it comes for the Shema at night, and sometimes he's so tired, he just really doesn't have the energy to say Shema, uh, as a mensch, as a Hasid. So the Rebbe answered him, "You should say

33:55 Shema until Hamapil sometime earlier when you're not so exhausted, and then you can do some other stuff, what you need to do, and then you'll say Hamapil later." So amazingly, there's no comment here of saying that the Rebbe said to him to say Shema again. So we saw Mishne Berura and then, um, Ra-Rambam says not to be, no, no, no talking after Shema. And Mishne Berura says if you did have to talk, say Shema again. There's just a Parshah of Shema again. And yet, here you see a guidance. All right, it's a Yechidus. It's not muggia, et cetera. But this is, uh, an amazing thing that, that, uh, y- there's no mention. And, and not only, you know, I, I believe a lot of us will, will say that I've never heard of this, of having to say Shema again after if you were Back to Pesach. So there is a Halakha that if a goy leaves chametz in your premises You'd have no responsibility for it, but still you'd have to put up a mechitza of ten tefachim to separate the goy's chametz. It should be, so to speak, inaccessible. So I ha- once had someone come to me to sell his chametz, and I asked him, "Where's the chametz?" So he says it's, it's in the far end of the cellar. "And what's in the near end of the cellar?" "Oh, that's where we're gonna have our vegetables and our fruit." "Well, then, do you have a mechitza?" Says, "Well, the chametz is

37:33 gonna be covered with a blanket." I said, "That's not good enough. We have to have a mechitza," which means something that stands ten tefachim high. And that's what we see, uh, w-well, that's written in Shulchan Aruch in Siman, uh, um, reish lamed tes. Okay. Sorry. No, no, no, not reish lamed tes. Okay. It's, it's, it's in Shulchan Aruch, um, in chaser pes, or was it kaf mem? I think it's kaf... Yeah. Anyway, so now comes the question. Um, okay, just before going to the question, people come to sell their chametz, and they say, oh, they want to sell, um, one drawer in the freezer. The bottom drawer in the freezer will have chametz wrapped up in black bags. And so, so I, I, uh, object to that because I don't see how you can get a mechitza of ten tefachim inside your, inside your freezer. So either you sell the, that whole freezer unit, but not, not to have one shelf within a larder, within et cetera. That doesn't work. Sometimes there mo-- not, might, might not be real chametz. It might need... might be just kitnios or something. If it's real chametz, then they need to have a mechitza of ten tefachim. All right. So if I can mention the late Mr. Teller, alav ha-shalom, who... He would... They would take all the dishes, everything, take it out of the kitchen, and they had a room in the cellar or something, and they took all, everything out before Pesach. Um, it's a big shlep.

39:09 Nowadays, I believe most of us don't do that. It's the chametz stuff stays exactly where it was the whole year round, and we solve the problem with a bit of sticky tape. And, I mean, it's sold where it is. Okay? So now... So here's the question. Where's the mechitza of ten tefachim in front of our sold chametz? So if your kitchen counter is ten tefachim high, uh, so the units under the counter would be, uh, doors with... Well, you could say there's ten tefachim. If you have a tall larder, okay. But what happens to your... but if you have a, an over... a cabinet which is over the counter, which typically those things are about seventy centimeters high, and they don't... So there's no ten tefachim there. So if you have chametz behind those doors, how, um, where, how are you fulfilling this requirement of ten tefachim? That's my question. So I want to share with you some, a, a, a, a wilder svar. And that is from the Alter Rebe of Shulchan Aruch. This is in Siman mem, where he's talking about the kedusha. You shouldn't have, um, de- holy articles in the bedroom. If the bedroom is going to be a behavior which is not gonna be tznius, so then there shouldn't be holy articles in the bedroom. So then what happens about a mezuzah? Now, usually the mezuzah is on the outside of the door, so therefore it does not exposed to... they're not tznius inside the room. But there could be

40:44 sometimes, for whatever reason, if there's a, uh, walk-in dressing room from the bedroom, so then you might have a we- a mezuzah in the bedroom. So that's where the Alter Rebe talks about, a mezuzah in the bedroom. So you should have... the mezuzah should be kli b'tokh kli, a, a, a, uh, container within a container. It should be a double covering. And if there's a glass over Hashem's name, it should be another piece of paper covering the glass. So to, to, to protect the mezuzah from exposure to not tznius, you'd need to have a double covering. Then we've got here this amazing Chidush. Yesh misheomeid that mezuzah which is attached to the wall, it's as if the mezuzah, ki mishehu kevua kulo b'kiso, it's as... And, and I only gotta say then, and then, ve'af im ha-mezuzah kevua b'shfayfeis. Even if the mezuzah is inside a tube. But since the tube is attached to the wall, it's as if it's in the wall. And therefore, the mezuzah is not in the bedroom. It's inside the wall. That's this yesh misheomeid, a whole amazing Chidush, that a mezuzah which is attached to the wall, it's as if it's inside the wall, and therefore it's not exposed. It's not in the same room as the non-tznius exposure. Yesh lismocha dvora m'lchoka b'devei soferim. You may rely on this for the Rabbonon, um, et cetera. Very big Chidush. So what I want to borrow from this is to say the same thing with the chametz. That the, the,

42:30 uh, kitchen unit which is attached to the wall becomes as if it's part of the wall, and it's not in, it's not in your room. It's inside... It's like a, a mechitza b'fnai atzmo. So I wanted to borrow this concept from hilchas tefillin storefront mezuzah and apply it here. Now, in the, in the Alter Rebe of Shulchan Aruch, he's got this little, um, alef there, which is alluding to the... well, sh-telling us to look in the Kuntres Acharon. And there he turn... In the Kuntres Acharon, he sends us to a Mishnah in Eruvin, when he talks about pardes kin. And pardeskin is a kind of, it's a kind of, uh, in, in the wall, you'd have like, uh, pigeonholes in a wall. And it talks about the door of the pardeskin. It doesn't count as a, as a, as a, uh, blockage because it's made for opening. But there's pasuk ha-griyot fe. Um, so he's somehow connecting this hirush din of the me- of mezuzah to that story in the Mishnah in, in Alos. Um, yeah, I mean, you could argue that this is, our case is worse than the mezuzah because the door is made to open and close. Okay, but if it's closed for Pesach, then it should be the same as the mezuzah, and it's not a problem of, uh, you know, you fulfill the idea of it being in a, in a separate room. That's the best I can do. I, I did not do research now how, um, Poskim, other

44:11 Poskim deal with this question about a kitchen cabinet, but, uh, that's one suggestion. Right. Now, coming back to, again, the Erev Pesach dilemmas, and, uh, the Hay- in the Hayomish setting will be, uh, Shabbos afternoon, got a huge chunk of time to relax. If you're making a public Seder, so then we've said that you can employ the services of a goy to set up the, uh, tables and to, to set the tables, et cetera. Because it was the shvoz, the Tzeuch Mitzvah, and so that the Seder should be able to start at a reasonable time, and your people who are, who have come, they shouldn't be put off tonight and not put off for next time. Okay. What about warming up food? So what I've been saying is you can only-- You can't ask a goy to turn on a fire on Shabbos. Sorry, that's what you said, Eraisa. What about asking a goy to put on a-- to turn on the fire, Ben Hashmoses? As after sunset, Ben Hashmoses. And so Amirul HaNochri, we have a rule that Amirul HaNochri is permitted Ben Hashmoses. So that's, that, that could be a significant help that the Goyim, Goyishe staff would be allowed to start warming up food from Ben Hashmoses onwards, which means, um, after sunset. So let's take a look over here. This is from Shemen Beis. It's, uh, not the only place it's mentioned. That, um, Ben Hashmoses, you'd be allowed to do an Issur HaRabonon if it's a Dvar Mitzvah. Um, so

46:05 you're Tzagodol, Hefetz Meruba. Now, then he says, "Are those who were weighing up whether that only applies for the beginning of Shabbos or also for Motzei Shabbos." Because Motzei Shabbos, it's already Shabbos. To say Shabbos has left is you've got a Chazakah that Shabbos is still here. But the Alter Rebbe says, "VeYesh Lo HaKil." So here you have, um, that Ben Hashmoses is the Issur of Issur HaRabonon, including Amirul HaNochri, would be Mutol L'Tzeirech Godol L'Tzeirech Mitzvah. So really, we have a little bit more leeway to allow the Goyishe staff to, to do Melochas from after sunset, so that the food should be ready in time for Shochon Leir at the Seder. Now, another... No, I've got it on my list. Number, number nine, which I don't have a slide on the, on the, uh, on the screen. May you have a non-Jewish worker mop up the facilities which are other-otherwise offensive. So in the Sefer Shlichas, volume three, I drew up a list of nine rules of exceptions or exemptions to the Issur of Amirul HaNochri. Those were from the Alter Rebbe's Shochon Aroch. But this is a... Did not... It's not there, but this is a very practical question. In a public facility, in a public, public... Sorry. In a public, uh, you know, building, and there's the facilities, quote-unquote, and sometimes, uh, people make mistakes, et cetera. And so it's gonna be offensive for people to come in if it's not maintained respectfully. And sometimes the reason that, that involves taking a

48:01 mop and mopping it up. Are you allowed to give instructions to a Goyishe staff member to use a mop? This is for Shabbos or Yom Tov, et cetera. And the answer is, we have a rule, Godel Kovet HaBriyis, SheDeichez Lecha Sefer B'Teude. Kovet HaBriyis overrides an Issur Drab, many Issur HaRabonon. And so in the Sefer Ben Yisroel HaNochri, he addresses this, brings from various sources that, yes, Amirul HaNochri would be permitted in order to uphold Kovet HaBriyis. So if you needed to have the facilities being mopped, even though you're gonna say mopping is a Issur Min HaTeude, uh, squeezing the water out of the mop, et cetera, being... That may very well be. And still, if it's at the expense of Kovet HaBriyis, you know, so then Kovet HaBriyis would be more important. That doesn't mean a Heta for everyone to do it in their house. It's, you know, Chas VeShalom to do it yourself. But even it's talking about Kovet HaBriyis in a public place, or even it could be even in a house. But if there is already an assault on Kovet HaBriyis, so then Amirul HaNochri would be permitted. Okay, what do we have left? So now we have two more points on our list. And that is, last week, we discussed again the Chabad House scenario, where if you're gonna tell them that we're gonna start the Seder at nine fifteen, they won't even, they won't even show their face. So you want to start the Seder at seven or seven

49:32 thirty, and you'll lay out the-- lay out the tables, and you put out some Shalashuda, some buffet. No, not buffet. You'll put it on the tables. You'll put some, some, um, uh, fish or some, some latkes, whatever it may be. And this way you'll ki- You know, they're, they're, they are winding down. Well, not wind, but they're dined a little bit, um, and they're happy. And then you'll have, uh, by Shekiya, you'll stop, and then you'll start, uh, perhaps doing some Haggadah review, or you'll do Maariv, whatever. We went through that. So then everyone knows there's a Mishnah in Arav Sochim that you're not meant to eat excessively, uh, in the late afternoon of Erev So you shouldn't take away the appetite for matzah. And so you have, you have... This is in Sof Ein Ayin Alef, it's on the screen, that you-you-you're allowed to have a bit of fruit, a bit of, um, vegetables, um, or other stuff. That's allowed. But you shouldn't have a lot because that's going to impact your appetite. So, so here's the... So someone, someone wrote this in to me. He says, "I, I ignored this point of that the people coming to have these Shalosh Seudas is going to, are going to impact their, their, um, uh, their appetite for the matzah." It's a valid point. Number one, yes, uh, encourage your people to have, uh, to have a little bit of food and tell them the real food is gonna come later. That's, that's one way. The

51:10 other, the other side of it, the other a-approach which I have is, you're talking up here about people who, if you don't accommodate them this way, they will not come at all. They will have matzah, they will have matzah well before Zman, and there won't be Yotzer at all. So what's better? That they should c-c-eat some... have a little, have a bit less appetite and eat the matzah on the ta- on, in, in, uh, Bimei HaMitzvos Min HaTorah, or they should not come at all? So the, the answer is obvious. So you may, it may be justified to sacrifice the appetite for the matzah for the mitzvah of eating matzah altogether. Um, it's just a realistic understanding what's going on in the broader community who don't understand, uh, the Union of Zmanim and, uh, how important they are for Kiam HaMitzvos, et cetera. What else do we have here? Um, oh, last week I had-- Last week I'd said something about... The Mishnah Berurah talks about if it's after Shkiah and you haven't eaten Shalosh Seudas, so Mishnah Berurah says you can wash and have Shalosh Seudas now. So someone asked, "What about, about could you have a bit of Mezonos after Sha- after Shkiah?" Which I said you can. But then how much? I said, "Since it's only a m- you only need a Ma'as Seudah, you don't have a heter for more than a Ma'as Seudah. So once you've had a Ma'as Seudah, so then stop." Um, so now the same fellow asked

52:45 me the question, that what happens, I mean, if the fellow, the fellow's asking, did he not have a snack at any stage? He only had just the Shabbos meal, didn't have anything else. Now, if he had a snack, even though he didn't do it for the sake of Seudas Shlishis. So he's, he's without Seudas Shlishis, which is a valid point. Once he's had his, his, uh, Ein Zichus Kavana, if he had a snack sometime during the afternoon. So he's already ben Gedit Shalosh Seudas, and doesn't have to... And therefore, he doesn't have a heter to have anything after Shkiah. Uh, good point. Um, I don't know whether I mentioned last week, but the Kiddush which you have in shul, Habringin, which is before, you can also be Yotzer that as one of your thir- three meals. And this is Ha'or HaRebbe, that the fact that you have a concession that the third meal can be a bit less than, doesn't have to be a, a proper meal. It can be also Shlo Al HaSeder. So if you have Mezonos, um, for, for, for by the Kiddush in shul after davening, and then you later come home and have HaMotzi, okay, so you've had your Shalosh Seudas. Um, which also explains what it says in Hayom Yom. For Achren Shalosh Seudas, it looks like that it says they, they would make Kiddush, um, after Musaf, and then they would daven Mincha. Then after that, they would have the Seudas Yom Tov. So they somehow made Kiddush,

54:13 um, without a proper meal. How they were Yotzer Kiddush B'chas Seudah. Perhaps they were Yotzer the fact they had a Revias. That I'm not sure. Okay. Uh, we'll leave that for another time. I'll wish you all a very good night. Um, Good Shabbos. Next week, Be'ezrat Hashem, we should have a shiur. But the following Thursday, I'm afraid I'm not going to give a shiur. Um, I'll be in the middle of examining other stuff. Um, let me just... I'm sorry, I didn't look at the chats all this time. Does one make a bracha where toiveling is l'chumra? So then the answer is no. If you're toiveling plastic, no bracha. If toiveling ceramic, china, no bracha. You only make a bracha on toiveling metal and glass, which is Herat Banot. Then someone's asking about, um... Okay. Yeah. Minag Ashkenaz to say Shema after HaMapil. Mezonos before davening too. That's a, that's a good point, but I don't think so. If, if Mezonos before davening counts as a Seudah, then you should be making Kiddush. Um, Mishnah Berurah says if you eat before davening for health reasons, you should be making Kiddush. We Medak from the Alter Rebe, it's Ein Ish Me'on Seudah. That's why you don't make Kiddush. If it's not Ein Ish Me'on Seudah, then you can't make Shalosh Seudas. All right, uh, we'll stop with that and wish you all a Gut Nacht and a Gutten Shabbos. Cholent.