בהר–בחוקותי תשפ״ה

00:08 Speaker 1 Good evening, everyone. Welcome to tonight's Shiur. Thursday evening of Parshas Behar Bechukosai. Um, also this Shabbos is Shabbos Chazak. So first question we ha-we have, someone asked me last week about the minhag of leaving a bit of the end of the challah. Does it apply only to Lechem Mishneh or to other bread too? Um, we'll talk about it. I'm not sure how widespread this is, what he's talking about. We'll, we'll do... There's two Inyanim here which I'm not sure how they connect to one another, but okay. So what we have here on the screen is from Siman Kuf, Samech Zayin, and that's the dinim of bitziah sa'pas, of breaking bread. And we have here the following. "V'yesh le-" First of all, he writes, and this is the She'ar HaKoch talks about, um, that when it comes to making a berachah, I cannot make a berachah hamotzi for you unless I'm eating also. "V'yesh lechel haprusah shel botzah aleha," a piece which you break, that piece you should eat from it, "kodem sheyechel pas acher." That the piece which you made the berachah, you should eat before having another piece of bread. "Vehu meshum shedehe nichel zeh le'teavon." It should be eaten with a passion. "Hu meshum chibuv mitzvah." Eating it with a passion, that would be cherishing the mitzvah. Okay. On this, we have now the Magen Avraham on the side. "Kodem sheyechel." So you break off a piece, so you should eat from that. I don't understand what's the chiddush. The pasuk says you

01:55 Speaker 1 break off, you should eat from that piece. Okay. And he says, "V'yesh omrim shelo le'achila ba'acharena." Now, those who say that you should, from the first piece which you break off, you should eat it at the end of the meal. "V'lo chen." And in order to resolve this, "yechel ktsas b'tchilah uktisas be'soof." You should eat, uh, of the first break of the bread, you have a little bit from the beginning of the meal and leave a bit till the end of the meal. Now, I haven't seen this wide-- this, uh, being done widespread of people breaking off and leaving a piece till the end of the meal. But, uh, so this is... And I tried to look up the Sha'aloh, which is the source of it, which I didn't manage to. Didn't find it there. "Ei lecha mitprusas habitziyah le'akum o lebehemah." The piece which you broke off when you made the berachah, it's, it's got a chashivus, and you made a berachah on it. So don't, don't give that to an an- a, a Nochri and nor to a, a, an animal. Okay. So this is the first thing, that there's something... If you ask the question, if there's something about, uh, chashivus of the first break of bread, has it got to do with Lechem Mishneh? No. It's got to do with having said the berachah hamotzi. And all of this is a little bit obsolete nowadays that we have this invention of sliced bread. So with the whole business of bitziah or

03:22 Speaker 1 bitziah sa'pas, of breaking bread, is only, uh, we only have on Shabbos, unless you, uh, have your own ho-homemade bread, whatever, and you cut it yourself. But acharon it's not so common. Right. Um, then we have the other thing, which is much more common, that people have a minhag of l- cutting off the first piece and leaving it and not using it. So this on the screen is from the Sefer Shemiras Guf U'Nefesh. Uh, this is, uh, I took a picture with my camera because it's not on, uh... No, it's a Heichal Chochma. See, he writes here, "Heni marga lebafum de'inshi." It's common, uh, common saying that if one eats the edge of the bread, it's kasher leshichecha. It's con-conducive to forgetfulness. And, and many... Because of this, people, many people cut off the end of the bread. He says, "I haven't found any source to say that this is kasher leshichecha." He then says he saw in the Minchas Yitzchak in volume nine, he also is wondering the source. The Minchas Yitzchak is actually quite exceptional. No one's waiting. Mm-hmm. Sorry. Um, all right. So I was saying about Minchas Yitzchak being actually outstanding, the amount of references which he gives. But then this is, um, the writer of the Sefer Shemiras Guf U'Nefesh. He says, "In the Sefer Taamei Haminhagim," he quotes from the Yaaros Dvash that the... He says the following, "There is a preference to make a berachah on the part which is more crusty, where it first starts forming crust.

05:34 Speaker 1 And the reason is because that's where the chitzonim take, um, hold." I'm gonna, I'm gonna go to the next slide, and we'll explain this a little bit more. There is a famous Gemara in Sanhedrin that Rebbe Avahu was talking about the three kings who were, um, exceptional, the amount of avodah zarah they did. And then Rebbe Avahu fell ill, and he made a decision that he's not going to- He's not gonna start expounding about the crooked, you know, the, the corruption of those kings. He then recovered, and he got back to his old ways and of, of, uh, ranting about these, these, uh, That the Talmidim said, "Didn't you accept upon yourself that you're not gonna speak about this?" Which he said, "But they didn't do teshuva." Um, something, something to that. And then he says, um, in the Yeshiva Rav Ashi talking about those three kings, and he was... And he said, "L'mocha niftach be-chaverim." Tomorrow, we're gonna talk about our, our, our mate as they're referring to Menashe. That night, oseh Menashe ches lon. And Menashe comes to Rav Ashi in his dream. And he says, Menashe says to Rav Ashi, "Chaver v'chaver davar chas lon" You call me your friend? You call me your father's friend? Yeah, really? "Mehecha bo yesh l'mishecha hamotzi" Do you know when you make hamotzi where you're meant to break off? So in his dream, says Rav Ashi, "Lo yadan," I don't know anything about this. So Menashe in his dream says to him, "Where are you

07:29 Speaker 1 meant to make hamotzi? Where are you meant to break off? You don't know. And you call me a ca- a, a, your mate?" So Rav Ashi in his dream says to Menashe, he says, "Agu li," teach me. And tomorrow I'll take over in your name. And so Menashe tells him in the dream that he should break off from where the korim beshula, where he forms the crust. What are the discussion Rav Ashi tells us it means the top or the bottom. All right. So then Mena- then Rav Ashi says to, to Menashe in the dream, the difference of, I don't know, six hundred years, whatever. And he says, "Me'ach ha'chakimit kimtu kul hai" Since you're so knowledgeable, "Mai taimei kof achitu lavid isachechavim" Why are you so, uh, why are you so obsessed in worshiping idols? To which Menashe says to Rav Ashi in his dream, "Im haves hosom" Had you been in my time, "Haves nekitos shipula de-de-de gleemen u'reheetes ba'abasroi" You would have lifted your, the he- the, the hem. You would have lifted the bottom of your, your tunic to be able to run after me. To, to, to, to run to, to Avodah Zarah. So it was an enormous passion to Avodah Zarah at the time. Okay. But the, the, the... When you read this Gemara and you wonder what has got one to the other. Menashe has an obsession with Avodah Zarah. And when he challenges Rav Ashi, of all things, he challenges Rav Ashi a- about breaking bread. So

08:59 Speaker 1 now this is from the Yaares Devash. Now, Yaares Devash is from your "Ki bozen nechosim achitsonim" Because the chitsonim, that means the negative elements, they ha- try to get a foothold davka in the beginning. And that's why davka, that's where you should make the berakhah and, and to sanctify it and to take away their koach. And this is why he says that he refers to him as chaverim, et cetera. And you don't know about this. And he says that's what... That was his weak point. And he, um, call a godel mechaverei. He's used to a godel mechaverei. And therefore, Menashe is saying that be- be- because he was in a s- perhaps in a, in a lead position, that's why he was more vulnerable to the senta- temptation of Avodah Zarah. He says, Menashe, how a godel made. And therefore, he had the yetzer hara. It- it- it- it looked for him. And this is where... Okay. My shver, Oliver Shalom, used to speak about this. He used to quote a source about Pinchas with, um, Zimri, the whole story that, that, uh, what was her name? Cosby. So she really, she wanted to go to the godel, and she wanted to seduce Moshe Rabbeinu. And Zimri got involved in order to... He said, "I'm the godel" in order to protect Moshe. That was... That's, that's, that's some kind of Midrash. But, uh, without going to that whole story, meanwhile, this idea that the lead person or the leading i- is, is, is where there's

10:56 Speaker 1 the greater, uh, temptation, greater challenge. And, uh, so this is... That, that's the significance of the beginning of the bread, where it begins to get, to get, get, uh, ready. That's a greater, um, uh, it's got more, more... It's got greater resource there, and therefore, there's a temptation of Klipa there also. So let's come back to this is what he writes over here. This is the Shemos Gof and Hefer. The, the, the Sefer Taam Min Ogim quotes the Yaares Devash about the beginning of the bread. That's where the Chitzonim have a greater temptation, obsession, and therefore, you should counter that by making a berakhah on it. And then he says, that's always you have the beginning. Sitra Achra starts at... Tries to challenge at the beginning. Klip- Klipo kodmo lepri. The shell comes before the fruit. But nearer, this is from the Sefer Taam Min Ogim. That's the reason for that people, when you have a, a loaf of bread which has got a, an end or two ends, to cut off a little bit from the end to kind of, uh, take away their koach. For remez lo zer kol orel lo yoichal bai. That, that, that end is like the orel, and to not, not, not to end... So he seems to be saying of cutting it off and discarding it. So what I find quite interesting is that we've had the, the Shechinat Orach talking about the piece of hamotzi, and that's, that's one thing. That, that doesn't mean it's the end.

12:32 Speaker 1 How come? You can cut into the bread, uh, a little bit away from the end. Whereas the end bit, then there is this minchag, which many know of, and, and I myself, I can say I wasn't one of those who knew the reason. This is a reason for discarding the very end. Okay. Um, someone asked, "What do you do with round challahs?" So, okay, with round challahs, perhaps there is no end, and then they don't have to worry about this. I mean, he's, he's quite, um... He, he says this... He says, "Pass which has got an end or two ends." But otherwise, uh... Okay. That was our first point. Um, our second point was about tearing off plastic from a roll of plastic for a tablecloth. So the... What you have on the screen is from the Sefer from Rav Forkash, Zalang Esdon from Yerushalayim, Shabbos Halacha volume four. And he, and he says the first thing, read the havrah, the clarification there. He says at the beginning, things should be prepared before Shabbos, and whether it's paper or, or, um, cl- whatever it may be, it should be prepared before Shabbos to avoid shailas. And then you get into some... So not everything that you're gonna say is agreed, is, how you say, is a consensus in it. But you see, he's, he looks at this nylon ro- um, um, roll. Nylon is Am-American for, uh, sorry, Hebrew for plastic, yeah? So you have this plastic roll, which is fifty meters, a hundred meters,

14:13 Speaker 1 and you normally, what you do is you, before Shabbos, you cut off a length of three meters, four meters, whatever you need for your tables. And then on Shabbos, you, you, when it comes to make your kiddush, you'll take those things, and you cover your table with them. So what is... What are, what are the concerns here? So he says, "Is it mechatech?" So mechatech is one of the Lamed Heh Melachos. Now, if you had a sheet of leather and you wanted to make sandals, so then you would have probably a stencil of some sort, and you'd score the leather, and you'd cut it to a specific size. You don't want it wider, you don't want it narrower. That's mechatech, mechatech bemido. So now he says, uh, here with this length of tablecloth, there's not a problem of mechatech because it doesn't matter to you. It's a little bit longer or shorter, it's not important to you. So it's not a problem of mechatech. There's no Issur Min HaTorah here. Now, the Alter... This is also, of course, according to the Alter Rebe, who says that koreia as a melacha is koreia only where there was a, um, s-stitching, where there was an adhesion. So to tear off a paper from a pad where it's stuck together, that would be koreia. But to tear through a piece of paper, the Alter Rebe doesn't see that as the melacha of koreia. So tearing is not the problem. The problem is Tikun Keili. So let's say I,

15:42 Speaker 1 uh, I need to wipe my nose, and I have a sheet of tissue which is a jumbo size. It's, uh, it's a meter square, and, uh, my nose isn't as big as that. So therefore, I want to tear off a piece to be able to more conveniently wipe my, my nose. That's called Tikun Keili. It's not Issur DeRabanan, but it is Midrabanan etza. And that's why every Yiddish house before Shabbos, make sure you have, instead of just rolls of paper in the room without a mezuzah, you also have flat sheets, et cetera, which are not connected, not to tear off. Because to tear off a piece from the roll is making it now convenient size, and making something a convenient size comes into Tikun Keili. Same thing, you have kitchen towel. So kitchen towel, i-it's not so comfortable to wipe the table whilst holding a roll. So it's, it's more convenient to tear off the roll and wipe. Therefore, you mustn't do... You mustn't tear off the roll on Shabbos because of Tikun Keili. Or you want to take a piece of, a piece of silver foil. You want to cover a, a, a bowl with, uh, with a sil-silver foil. If it's still attached to the roll, it's not convenient. So you want to tear it off the roll and then use it. Well, to make something which wasn't so usable, to make it usable, that comes under Tikun Keili. And that's where the roll of tablecloth has got a... Is, is more lenient

17:13 Speaker 1 in this respect. Because the roll of tablecloth, you could really use it as a tablecloth and put the roll under the table. You could use it perfectly well. And on that basis, he is matir, um, to, to tear off a length because he doesn't see it as Motza'ik Keili, which is interesting. At the end, he says, "Tearing, uh, one sheet of cloth into two, that wouldn't be okay to create two tablecloths. That is not okay." All right. So just to summarize that. Is there a heter to tear, uh, uh, tear, uh, str-str-stretches of, uh, of, uh, plastic tablecloth off a roll? So it's not only Echad Chilla. Echad Chilla you should prepare before Shabbos. If you got stuck in a matzav that you don't have, and so there is room to be make or to, to, to do so. And so in n-not being particular, particular of, of the size, it's just approximate. Um, yeah. Okay. That's, that's, that's Rafarkash for you. Let's move on to the next question. I was actually... On Sunday, I was in Dublin. There was a Hanukkah Sabay, celebrating, uh, a new Beis Chabad there, which is a, uh... Particularly, they dedicated a, a new library. Uh, very beautiful, uh, event and... So someone there asked me a question whilst I was there. He was asking me when you daven Shemoneh Esreh. So there's a thing of not walking in front of someone else who's davening. So is it I... In this moment, sh- five minutes after I was speaking

19:46 Speaker 1 to him, I myself, uh, was nichshon in this because they started Ashrei and I was finishing Kabbalah. So there's something in the Magen Avraham that even if you're late, you don't leave Ashrei for after Shemoneh Esreh. Ashrei, for me, is davka before, not after. So he started this... The fellow, same fellow I was speaking to, he starts Shemoneh Esreh, and thirty seconds later, I'm starting Shemoneh Esreh, and he's just behind me. If I walk three steps back, so I am in a sense violating his oiver, um, oiver negel lifnei hamispalel. So am I allowed to do so or not? Now, I saw this afterwards, yeah. Um, so this is from the Piskei Teshuvos. In this, he addresses this in two separate places. In Siman Kuf Beis, which is the din of lo, also lo haveh negel hamispalel. There, he gives a, a list of scenarios where you are allowed to. So let's say I was called up to the Torah, and I want to go up to the Torah. There's a guy standing Shemoneh Esreh just behind me. But the, the, the whole siba is waiting, the tefillin is waiting, so there's a bit of an urgency. Can't wait. All right, so I'm allowed to go... I'm allowed to be oiver negel lifnei hamispalel because of the mitzvah of to go over to the Torah. That's what he says. Okay, he gives another few examples. Question here is... Now, this is... What you have on the screen is not from there, it's from Siman Tsadei

21:12 Speaker 1 Heh. And here in Siman Tsadei Heh, there's a discussion about walking three steps before Shemoneh Esreh. And just to clarify, the three steps is primarily walking three steps forward as approaching respectfully towards kevayachol, approaching the Melech. But in order to step three steps forward, we generally step three steps back to enable the three steps forward. Those three steps forward are very choshev, and you see a remez, Moshe Rabbeinu, when he goes up to receive the Torah, he goes beyond the Koishech and the Onon, the Arafel. And then when they even were by Har Sinai, they distanced themselves three milin, and then they came back. And then there's other, there's other remazim. Okay. So there are remazim in this, the significance of the three steps. But then he says two points. It's n- because of it's chosheves, it's not a problem of hefsek ben guf al ha-tefillah. You see when the Rebbe davened at the Omed, when the Rebbe was not the chazan, the Rebbe would step back and wait by mikamecha, nichmeh, yeah. When he was chazan, he finished off guf al yitro, and then he stepped back three steps. Are the three steps is, uh, hefsek ben guf al ha-tefillah? He says it's not an... It's not a hefsek. But then he says the other point. Ein lechokeach laasot gimol pe'amim. You shouldn't do the three steps if it's going to be in violation of the Dalet Amis of someone who's standing behind you. So the g- g- three steps is a definitely important

22:46 Speaker 1 thing, but it shouldn't be done at the expense of oiver lifnei hamispalel. And he brings sources for this. Okay. So that's what I wanted to share with you. Let's move on. So here, in Yonah DeYomah, it's Chaga cheesecake, yeah. So now... So, uh, someone's asking me, "Are you allowed to make this cheesecake, this no-bake cheesecake on Shabbos, on Yom Tov?" So my response was, on Yom Tov, there's no shailah. You're allowed to bake your bread on Yom Tov. No question. On Shabbos, so how do you make this? So you take cream cheese, and you mix with milk, and then you also use, I think she said jelly powder. And you, and you fold it in, and then somehow it becomes this, this... So wha- what's the shailah here? So there's a... One of the lamed heh tes mem lamed heh. This is losh, and we've actually just been learning about this in Shechinach, uh, it's in Mishnah Chaf Alef. Taking powder called flour and adding w- water, and then it creates a stickiness and it performs a mass. To fo- to form a mass is also on Shabbos are the lisah, are the kneading a dough. So here, my understanding is that the cream cheese may, may be actually, uh, a mass already. When you put in the milk, it probably makes it a little bit, um, loose. And then you put in this jelly powder. The jelly powder's obviously got some kind of stickiness, and that's gonna hold it together that much more. So

24:32 Speaker 1 I, I said that's not okay because of, of lisah. You're, you're, you're, you're putting in a b-- You're binding the stuff into a mass. Not, not allowed on Shabbos. Interestingly, someone else asked me s- uh, a similar question, um, but much more healthy and le- less tasty. Am I pronouncing it correct if I say psyllium? Or is it a silent P? Okay, never mind. So are you allowed to... So this is, uh... Oh. I'm told it's a silent P. So psyllium. Okay. And it's some kind of powder, and you add it with the water or water added to it, and then it becomes some kind of gel. So that, that seems to be a problem, yeah? So to make pudding or to make, uh, jelly, that for sure is not okay because it's taking the powder, making it to a mass. And my question here was, h- and I corresponded to this lady, how thick does this become? So if it becomes a mass, then it's adaba poshet, it's not okay. But then he, i, I see in the Shemiras Shabbos KeHilchoso, and he says, but also allows this, "Kein gam im eino oise al yedei zeh rag bilui lech." Even if it becomes a, a, a soft mixture, he also sees it as a problem. And I... He doesn't really define this, and I really... I wasn't, I wasn't satisfied with the sources which he gave. So if it's mamash something which you f- can just drink straight, I think that should be no

26:24 Speaker 1 problem. If it's something you'd have to use a spoon, um, et cetera, then, then it would come under question of lilshor. I once, years ago, I asked... Well, there's, there's a thing of not dipping food into a liquid on Shabbat. On, on, uh... Sorry, without netilat yadayim, tibbul lemaaskeh. So what about something like dipping a cracker into yogurt? Is yogurt considered a maaskeh or is it considered an ochel? So to put, to dip the, a cracker and pick up some c- c- cottage cheese is okay. It's ochel. But is yogurt called ochel, um, or maaskeh? And the same yogurt, if you... As it is, it's set, and if you shake it up, it's gonna become, uh, runny. So Dianne Friedman showed me, and later I saw it in Magneh Avot, a definition like this. Something which in order to swallow, you have to lahapich beloshon. You need to kind of move around with your tongue to, to move it, to, to enable you to swallow. That's called a food. If you can just drink it straight, that would be considered a drink. So that, I think would... For me, that would be the difference. Is this... Does this at the end remain a drink or does it, um, become a gel? If it becomes a gel, then, then I would have a problem of making it on Shabbos. Um, someone is pointing out, um, Rav Arya, about the previous thing, about cutting off the end and, um, of the, of the loaf of bread. Yes.

28:07 Speaker 1 So although people say it's Kosher LeShichchecha, but there's no, no evidence for that in sources. Right. Let's move on, um, from all these ruchniyusdike things, something very gashmiusdik. Reuven has lent Shimon an amount of money, and it looks like that Shimon is not in a position to pay back, at least not immediately. So Reuven is thinking, can he take from his maaser money, and instead of giving out to various worthy causes, he will withhold some of the maaser m- for himself, and in this way he'll pay off the debt which Shimon owes him and, uh, make everyone happy. So this is in Ram- in Ramoh, and Shimon addresses this mamash. "Mi shemafrish maaser o sof," a person who is a- accustomed to set aside his maaser. "Ve hilva le-oni," and he lent money to a poor man. "Mi shelo," not from his maaser money. He took from his regular money, and he lent some money. So then, "Mafrish maaser shelo," he's allowed to take from his maaser. "Umekashshev al zeh shehilva le-oni u'mekakel at me ma shehefrish." Instead of distributing the maaser elsewhere, he can take from the maaser p- pouch and pu- put it to his regular pouch to settle the debt. That is only if the o- poor person's still alive, et cetera. Fine. So we have here that you can settle this from maaser. In the Shach, on the, um, here in siman reish zayin yerida hey, he says, uh, that's also poshut. He says, "You should, uh, you should give it

29:54 Speaker 1 to a third party." Let's say the person borrowed five hundred pounds. So he says, "Take the five hundred pounds from your maaser money or in installments, and you give it to, to Levi. And you say, 'Levi, be koina this money on behalf of Shimon, and then give it back to me in payment.'" So there should be the motions of giving it away and then taking it back. That's how the Shach says, and he brings pr- proofs to that. So what is, what is the bottom line? So I'm still looking here. This is from the Sefer Piskei Mishpat. And he says, "You can, um..." Some say you should bedavka that the oni should be koina somehow through a third party. "Ve yesh omer," this is the Noam Elimelech who says, even if, uh, the... You didn't give it to the... Or didn't give it to a third party. You just want to set aside from one pocket to the other pocket. "Ve yesh lisgamei al zeh rak b'moed shel maaser kesafim." So Noam Elimelech is saying maaser is a very fine mint. It's not like the mitzvah of giving trumah or maaser- There's this discussion in Gemara. If a person owes, uh... if someone owes you, if a coin owes you money, are you allowed to keep your truma? That's the, that's the discussion in the background over there. But maaser kesafim is not as chamur, and therefore, maaser, you're allowed to retain from your maaser money, uh, in order to settle a debt owed to

31:24 Speaker 1 you by a pauper. If you had tsdakah money, if you had an amount which, uh, was ready tsdakah rather than maaser. Tsdakah means it's ready being put to tzedakah, whatever it may be. Or you collect the tsdakah, uh, then, then you'd have to... If you collected tsdakah for, for poor people, could you now put the money in your pocket and someone owes you money? So then there you'd have to give it to a third party, and then to take the money back for yourself to settle the debt. Uh, I'm not sure actually about that last example, whether you could do that. Whether you could do, uh, collecting money and then use the money to, uh, for, for debts of poor people. I'm not sure about that. Let's move on. Um, so someone asked me a practical question about... Um, do you have... There was recently in one of these Hamisha news sheets, someone wrote a letter about cashew nuts, and saying there's, uh, obligation to open cashew nuts to check for infestation. Um, my, my personal experience is for... I have occasionally found infestation in cashew nut, but I've gone through probably hundreds of those and not found anything inside. And therefore, is it a chiyuv to every time you have a cashew nut to open it up? Vashlo haprot is, I, I traveled this morning and I was, uh, there was a person who actually works in the kadashia, and his department is bedikas, uh, teilim when the... in the, uh, dealing with infestation,

32:57 Speaker 1 and he confirmed my position about this. And here you have this in Shulchan Aruch, uh, this is in Siman Peh Dalet, which talks about infestation of bugs, et cetera, in food. And he says, "Mipi peris brut vdarkon al haslia," which tend to develop worms when they are on the tree. Then you'd have to bibale the fru-the, the fruit before eating. But then he says, um, uh, I guess I've m-missed that piece from the screen. But if it's a fruit, which is a bit further in the same Seif. If it's a fruit which is not normal to develop, um, to have worms, then you're not required to bibalek. And what this fellow says in the, he says in the kadashia, what they do, uh, they have various, like Tropico, they've got various products, uh, nuts, et cetera, with a, with a hechsher. So they will do a sample check here and there, one or two, uh, and see if they, they're good. Obviously, if they're not and they find a few which are not good, they're going to discard or something. He said to me something also, uh, another interesting thing. They use a vibrator. So let's say there's some kind of nuts which may sometimes have infestation on the outside, mites or whatever. And so they put the, the nuts in a vibrator, and they shake it up. And if there will be, uh, little bugs attached, then the likelihood is that they will fall off the surface of the fruit onto the... of the

34:31 Speaker 1 nuts, onto the surface beneath, and that's one way they can check easily whether there are, the, the... whether this batch is, is, is infested or not. Okay, but I think that occasionally we're checking one or two, but if you, if you buy good quality, um, produ-pro-produce, it may cost a little bit more, but the infestation is gonna be quite low and not, not really such a worry. If you buy cheap in a place which is not so hygienic, then yes, the likelihood of infestation, he says, is high. Let's move on. So as I was, uh, just, just yesterday, I was in Italy looking at the planting of the Esrogim and, uh, talking about... it comes up about, um, orla. So I'm going to first deal with question number nine and then go back to question number eight. Question number nine: Does orla apply to replanted saplings? And this I find a little bit interesting. It says here in Shulchan Aruch, if you plant a seed or a, or a, or a yichud, you plant a, a, a branch. That's one way of propagating. You take cuttings, which I just saw yesterday. Farmer taking a... He took a branch off an Esrog tree, and then he stripped off all the leaves, and then he just put it in the soil and, um, trimmed it. Expe- And, and in a, in a few years, that will be a tree, uh, with proper watering, et cetera. So that would be planting a yichud, planting a branch. O she'aka

36:21 Speaker 1 kol ha'ilon. If you uprooted an entire tree, venota bemakom acheir. So then you're going to be also subject to orla. You're gonna have to wait three years from the replanting. That's the first din. But then it says here in Sifjut Tes, in the same Siman, Heh Chateig Dalet, if a tree was uprooted by wind, or it was washed away by the river, and it was taken to another place. Now he starts going into detail. Me'ov sh'siv shalosov imai. And it's also pulled away the tree with a, a, uh, a mass of earth with, with the roots of the tree. So then we, the ap-approach is, if it was able to live With the original afar, with the original earth, then you don't have to start orlah again. So this is, this is my question. Here it seems to be s-- it's... And, and how do you reconcile? Here it says, if you t-- uprooted a tree and you plant it elsewhere, you have to start orlah again. Here it says if a tree was washed away or ripped up by a tr-- by, by wind and replanted, then if it had enough earth with it, then it d-- you don't have to start orlah again. Is there a difference between those two halakhahs? That's, that's what's bothering me. Some want to say this is dyevah, this is a hakhelah. Uh, it's not so clear. And so when you go to a, go to a garden center, and you buy a tree, small tree, and it

38:00 Speaker 1 has with it earth. So would, would it be able to live on that earth? So some of the meforshim say that it has to be able to live on the earth for three years. That may actually be unlikely. With the amount of earth which, uh, you buy, uh, in, in, in B&Q garden center, it may not be able to last three years with that little bit of earth. The poiel, what the poskim say is, what I've, I've seen, that in chutz la'aretz you can rely l'kula, that if it's a bit of earth that it could, it could live for the, uh, you know, foreseeable future. With that amount of earth, then you don't have to start orlah again. I wanna just... I've mentioned this before, but it's, uh, a very common thing. I'm talking about buying little trees. It's very, very common that the trees are... Let's say you buy an apple tree, a small apple tree. It's very common that the bottom of that tree is not an apple, but a quince. And what they do this for, it's, they give it with a root. It's like a stalk. Somehow the quince base makes the apple tree a stronger apple tree. That is also min ha'toreh to plant, and it goes even further. If you have a, a kilayim tree, a, um, um, such a harkova, a grafted tree, if it's already growing in your garden, you have to uproot it. So although you are allowed to eat the fruit from a crossbreed, from

39:34 Speaker 1 a harkova of two trees, you're allowed to eat the fruit. But if you have a harkova of, of two f-- of a branch of one thing which is sitting in the base of another, uh, species, you're not allowed to plant them. And if you do ha-have them planted, you have a chiyuv actually to uproot them. Right. There's some seif which finds some heter about it, but overall, one should certainly be conscious about this. And apparently even, even tomato bushes and things like that, you also have to be careful. Sometimes they actually are grafted, and therefore, planting them does raise a question of, uh, of harkova. Uh, I haven't looked into this carefully. Is there a difference between hadoma and ho'etz? I'm not sure. Let's move on. So here's about the... Right. This is all which I discussed just now, which are the difference between eretz Yisrael and chutz la'aretz. This is in the Piskei Teshuva in Siman Res Tzadik Daled. Okay. Here's a fascinating thing now about an esrog. Esrog, it says, lakachtem lachem, has to be edible. And if it's esrog from tevel or orlah, it's passul for the entire Yom Tov. It has to be lachem harayah lachem l'chol dakei ha'nosain. It has to... And therefore, the esrog has to be edible. But then look at this. The esrog shel orlas chutz la'aretz. Af... Now, there's a halakha the following. Orlah does apply to chutz la'aretz, but sofer orlah is mutar chutz la'aretz. Then he writes the Alter Rebbe, this one Alter Rebbe,

41:18 Speaker 1 from Maggid Avrom and from, from the Shiltei Giborim. We are, um... And he says the following. An esrog of orlas chutz la'aretz, even though you're not allowed to eat it, mikol mokom. Since there are those who allow you to give from the esrog, th-this orlah fruit, to your unwitting colleague, he doesn't know that's orlah. So if so, it's roylo achila. So I've got an esrog tree which is two years old, and now I'm not allowed to eat the esrog because I know it's less than three years old. But I could give it to someone else who doesn't know. It's va'ad orlah, and still he doesn't know about it. So then he-- I'm allowed to give it to him. That's, uh, that's, that's the, uh, there's such a discussion in Gemara Kidushin. Um, and even though the halakha is that you're not allowed to do so, but you can rely on that to be machshir the esrog. Fascinating. Seems, it seems to be so, how do you say, counterintuitive that you can, you can... An esrog, because you could, because you could give it to an unwitting, um, consumer, therefore it's called roylo achila. And even though the halakha is that you can't, not allowed to do it, it still is roylo achila, and therefore it's kosher for the mitzvah. The poiel, the poiel, that's not what's followed in practice. Yeah. Just in case you're worried. Uh, the-- in practice, we do make sure that the trees from where we get esrogim will be more than

42:49 Speaker 1 three years in the, in the ground. Right. Let's move on. I just shared it just because of the sensational aspect of it. Right. So here, one of our regular participants is asking about, uh, pronunciation, how you, uh, pronounce the word osrei mishemicrash orehem. And we've gone through this before. And that is that you have the idea of shevarim. Sorry. Yes, shevarim is, is the, the sheva which is the audible one. When a shevarim is called for in a guttural letter, alef, ches, he, ayin, they are-- they have to be expanded, and that's what the chatafim are. The pa-- chatof-- pasach, chatof qamets, the chatof segol. They are typically on letters... under letters which are alef, he... Sorry. Alef, he, ches, and ayin from the guttural letters. But you do have occasionally chatafim in non-guttural letters. And so what are they? Are they... Should it be pronounced usadei or usadei? So some pa-- some commentators are saying it's, it's not a real chatof pasach. It's just a sheva. Okay. Accepted it's sheva. So how do you pronounce it? Is it usadei or usadei? This is, this is the question. So now, on the bottom of the screen, you've got a copy of a, the, the Badichav HaTikkun. And I'm gonna forgive you for not being able to read it. It's, because I expanded it, it's, and it's also quite, quite, um, um, how do you say, not so clear. And, um, thank you to Rab Aharon Mordechai Lipsy. About six months ago, I mentioned about the

44:44 Speaker 1 Badichav HaTikkun, and then I get one in the mail from him. I said, "I don't have one." So he sent one in the mail. So, uh, it says, "Chusarabin." So he writes the following. I've... I'm go-I'm reading from the original in my hand. If you had... You have two shevoin. You have a shevarim, shevanach. Shevarim is like the beginning of the following consonant. Shevanach is like the end of a p-the previous consonant. Then, but that's, that's well-known stuff. Then he says, "Sholosh netiyos leshevarim." That you can have three, three pronunciations of the shevarim. One is when it's followed by a yud, then the sheva will be like a chirik. If it's followed by one of the guttural letters, it will assume the, the same vowel as the letter which is preceding. If it's another, another letter, then it's going to be note lasegol v'da'as chachmei Ashkenaz. So this is very, very interesting. He's saying that the sheva, the shevarim has actually... can be pronounced in various ways, and it's kind of like a... almost like a chameleon to, to adopt the, the, uh... Well, he says, but the aha is going to adopt, uh, like v'emes, et cetera. I'm not sure that's the right example. But what, what I'm seeing here is shevarim is a guttural letter. As a guttural... Sorry. Shevarim is meant to be... It's, it's an audible sheva, but how it's pronounced, there's actually room for, uh, var-variations here. Therefore, so the one who asked me this question, my impression, which I'm

46:46 Speaker 1 sorry, and the impression I gave last time is just ignore it. Just read it usadei. And how do you pronounce in Osios? Do you say it solalu or solalu? Um, so... But then he says that actually Rabbi Shusterman, you can have... We have recordings of his, uh, rehearsals, and he pronounces it usadei with a pasach, chatof pasach. So what I'm s-responding to there, okay, so it's, it's... What he's... he seems to be saying is tak a shevarim, a shevarim, but your shevarim is actually can be pronounced a little bit like a pasach, so it's okay. It can be usadei. Um, so it might be a bit of a backtrack to what I'd said last time, but okay. Let's me-- Let's just share with you one last thing, and, um, that is that last week we had a discussion about the, the, uh, phrases in the end of Kirat Shoneh, and how I'd mentioned that the earliest siddurim, as in even the, uh, just before the Alter Rebbe in tof kuf beis and tof kuf hei, shallot siddurs, tof kuf beis, and Shaarei Yaakov, Emden siddurs, tof kuf hei. And there they finish off , and this hemsha is not there. I only saw it in a volume from which was published tof kuf beis when the Alter Rebbe was seven years old or thereabouts. So I was... I did... Um, suggested that this extra piece was... seems to have been added around the Alter Rebbe's times. It became popular in siddur, and the Alter Rebbe

48:24 Speaker 1 also incorporated it. So Rabbi Meir Zirkind in Western Florida, he somehow dug up some siddur, which is, you can see it's published in Sulzbach. Tof... It's tof, um, tof mem, then to... And so it's tof samech, tof samech alef. Or is it tof samech zayin? Um, yes. So, so, so it's, it's, it's printed, it says forty years before the Alter Rebbe, and you have this siddur, and it ha-- it does have this piece. So all right. So, um, it was introduced earlier, but curiously in many, um, sefarim it's not there. In many siddurim at the time, so it seems to be it wasn't, um, across the board, and only in the Alter Rebbe's times does it become, um, across the board. And just to go back to the comments which we had last week. The otzim of... This is slightly different to what we have in, in Alter Rebbe siddur. The mal is pirkim asher va'ano. The lo yirbo, we have the lo yirbo shom yud. Vayhi arel avono, ka-ech-ka-ech shiva sa- Now, he has, um, shiva, shiva yemei Bereshit. I think we have shiv'as yemei Bereshit. Kemoshal. And then also, I mentioned last week, sh'neemar. So we have the beginning of the pasuk, va'yaaser elokim, uh, sh'neemar oyes. But he doesn't have the, the two words va'yaaser elokim. Um, and then again, another change is v'yitgaim. We have yitgaim bonu miktsat k'shakaso. He doesn't have the word bonu. So it's... The tefillah is there. As he, as he says rightly, some forty years before

50:03 Speaker 1 the Alter Rebbe. Um, and I mentioned last week that in the Sefer Toladas Yaakov, um, it is alluded to, but, uh, it looks like it was totally across the board, and, uh, only later on did it become standard in practically all siddurim, at least in the Ashkenaz world. Uh, with, with that, I'll wish you a good evening and a good Shabbos and a , which should be bringing brocha, um, special, um, for Klal Yisroel, and Lord bring us the brocha of the .

50:44 Speaker 2 Amen.

50:45 Speaker 3 Baruch Hashem.