נח תשפ״ו

00:09 Speaker 1 A good Shabbat. Shabbat. Shabbat, and welcome to tonight's shiur. Today is... Tonight is Motzaei Shabbos Parashat Noach. And I'm gonna start off with a, not a Halacha, but a very nice word which is attributed to the-- someone known as Rav Shamshon of Ostropol. He was a, uh, gevaldiker Goan and Kadosh. Actually, he was killed al kiddush Hashem. And this is in a siddur, as you can see, a Seder Avodat Mayim Berech. So he, uh, talks about the siman for the t-days when we say full Hallel, which are, uh, two days of Pesach, two days of-- first two days of Pesach, two days of Shavuot, nine days of Sukkos, and eight days of Hanukkah, and siman is b'betach. So he quotes here a Midrash HaNe'elam where it says, "Shnaim shnaim bo nechel hateiva. Eleh inun." These are the days, the mashlimin behom hal ha'gadol. Like, these are the times we say the full Hallel. It's interesting, hal ha'gadol, but never mind. Um, but meanwhile, he says that various, uh, the... Ba'al HaGa'lamukos doesn't say anything. And he says very simple. He says, "Shnaim shnaim bo el Noach el hateiva." Shnaim shnaim is two and two. The, the two days of Pesach, two days of, of, um, o-of Shavuot. Bo is gematria nine. That's, uh, the nine days of Sukkos. El Noach. El Noach is actually the same gematria mamash as Hanukkah. So you have a remez in this week's sedra for the days of Hallel. Um, I'm intrigued whether there's any deeper connection between the passuk

02:13 Speaker 1 of the animals coming to the table and the Hallel that I couldn't, um, figure out. But meanwhile, it's a very nice, uh, word. Given the asali is really talking to Drush, I have another little Drush which I saw. Someone, Rabbi Rom Katz, shared this on the Kohelet Iyun Tefillah. We have the passuk, which is cr-- the central passuk for Ashrei, is the passuk, "Pesach es yodecha, umazbil chol chai rotzon." Literally means Hashem opens-- You open your hands, and you sa-satiate everyone willingly. It's a little bit odd that the passuk starts off in second person. Pesach es yodecha, talking to Hashem directly. And then, umazbil chol chai rotzon, uh, you're talking in, in third person. So he says a nice word that the yodecha, Hashem's hands, is Hashem's generosity, Hashem's providing. And we daven to Hashem that we should be merit to be Hashem's hands in distributing and helping another, another person. Pesach es yodecha. So you should give us the opportunity to live up to your expectation to be your hands. And we in turn, umazbil chol chai rotzon, we should be willingly providing for all, uh, chai, all living to be-- we're providing them, uh, in a, in a willing way, in an ample way. Okay. Having gone through the, uh, the, the Brei d'Drush or remez, whichever you want to call it, let's go now to our shailas la-Halakha. So one of our avid listeners asked me to clarify the story about reheating foods on Shabbos. Now, just to... First of all, we

04:01 Speaker 1 don't put food directly. Even if there's no question of bishul, we won't put food directly on the stove because of neiro kimah varshol. But the question is about putting it what I call double-decker. Let's say people put a challah on top of the urn or on top of their pot of soup to defrost and then to warm it up. That's okay because the challah is fully baked, and rewa-reheating it is not a question of baking, but that's okay. And it's not neiro kimah varshol. It's not mavashol. The question is about taking foods which have got, like a kugel, which has been made with certain amount of oil and reheating it. Is that an issue of mavashol? So when you-- W-the, the oil, which is in the kugel, will become warm, become hot, yahtzeh le'etzbo. Is that called an isur of bishul? So let's look at this carefully. So this is from Shulchan Arukh. Where it says, Rabbe says, "A food, tavshil, a food which has been cooked cold totally." "Yashvu mishum bishul im nitztanin." Reheating a cooked food is called cooking. Then he goes further. Even if it is c-semi-cooked, uh, it's still shach beyishul. Fine. "Vehen ni mili she..." When do you say that bishul achar bishul applies? "Betavshil sheyas bemorok." A, a food which has got in it a... Well, however you translate morok. Uh, some soup, some soup, some juice in it. But if it is dry, so then there's no problem of bishul achar bishul. So the famous idea, "Ein bishul

05:55 Speaker 1 achar bishul bedavar yoves. Do yes bishul achar bishul bedavar-" Lah. So it says here, if there's liquid in the food, then yeah, there is a issue of Bishul Akhar Bishul. If there, if there's no liquid, it's, it's a dry food, then ain't Bishul Akhar Bishul. Someone's pointing out if the challah is frozen, don't put it direct. Once it's still got ice there, don't put it directly on the, uh, heat yet because of the ice becoming water and then reheating. But once the ice is no longer there or there is no ice, then you can put it on the, on, as I said before, on top of the urn or something like that. Now, this this is the of the tour of the, of the, of the and also in the tour. Interesting how the Alter Rebbe quotes this, and he changes the wording. He doesn't use . He says, Anything which has... Which is a, which is a moist, a, a moist food. A moist food. A moist... It has got a issue of Bishul. you've got a, a, a, a moist food or wet food which has already been cooked and it cooled off. So he changes. Instead of , he uses the words . Now, that brings us to an interesting con-conclusion. It doesn't have to be fluid. It has to... As long as it's wet, then already you have the issue of Bishul Akhar Bishul. How do you define wet? You know what fluid is. Fluid is, it c- it can go

07:43 Speaker 1 flow down from place to place. But wet, so we have generally the, the rule of in various areas of Halakha. If it's so wet that if you put your finger on it and then you put your finger on an, on, on your hand, on the other hand, and you'll feel the wetness, that defines it as . So therefore, if you have a food which is wet on the surface, and then you touch it, and you move it a- and, and... Sorry. And y- if it's wet on the surface, reheating that comes into the issue of Bishul on Shabbos. So again, it's fully cooked, but it now it's wet on the surface. To reheat it would be a issue of Bishul. What about, though, a kugel which is dry on the outside, but we know that inside there's moisture? Is reheating that considered a problem of Bishul or not? Yeah. So again, if it's wet on the surface then yes, that's a issue of Bishul. If it's dry on the surface, typically a kugel is nice and crispy on the outside, inside there is oil, uh, moisture, or reheated. Now, looking at the Alter Rebbe in the Siddur, where he has those four paragraphs called . There's no issue of reheating or cooking with a dry food. But here he comes with a question, what about something which starts off as a solid and then becomes a liquid? So typically, let's say something like margarine, so... Or butter. If you-- Can you put butter on a

09:31 Speaker 1 hot pot... Margarine on a hot potato? At the moment it's a solid, but it will melt, and it'll become a liquid. So do you look at it as a liquid or as a solid? So the Alter Rebbe takes the view here in Shul- in the Siddur, not like in that if it's going to become a liquid, then it's gonna be dealt, dealt with as a liquid. That... And that, that, that... Then he says that that moisture which is dissolved, if it becomes . And therefore, he says, if you have meat or chicken which has been roasted or cooked, and it has, let's say, some fats cl-clinging to it, and then you're gonna heat it up, and that fat which is clinging is going to become a liquid, and that liquid become hot enough, then that is a it's a very... It's, it's like cooking on Shabbos. So you read the words of the Alter Rebbe, that the liquid which is dissolving from them. That science kind of tells me that the liquid inside the food is not the problem. It's only when it has come out. So coming back to our kugel. It's got oil in it, admittedly, and that oil will become if it's sitting in a hot place, and that's still not a problem unless it was actually the liquid, uh, had... Is out. Now, just to take this a little bit, uh, to more extreme. You might have a kugel inside a baking tin, and because it's in a baking tin, therefore,

11:11 Speaker 1 the liquid is staying inside. If you tear away the baking tin or the, the greaseproof paper, and it would ooze out, but it hasn't. So therefore, that's still not called cooking. It's only so long... Well, it's only considered cooking when it's a liquid which is exposed. Now you're gonna ask, what's the scientific explanation for this? What's the savara? The same liquid which is on the surface is Bishul. The liquid which is inside? All right. So this, you can see here from Rav Furkas in Shabbos Halakha. See, he has a long discussion about this, this question. L-Let's say, yes, the c- the, the, the oil in the, the oil in the kugel will become . But if it became as a solid, and then it comes out into a liquid- That's okay, because so long as it's still absorbed in the food, it's ain't Bishul Ach Bishul. It's, oh, this, this Chiddush, which actually is Machlik as a Rishonim. But even the Ma- the Rishonim were Machmir. Yesh Bishul Ach Bishul in liquids is only when it is, uh, uh, visible to the, to the at- to the atmosphere. But as if-- as long as it's still inside the food, it would still would remain ain't Bishul Ach Bishul. Okay. Let's go on to the next point, and that is about a Bishul Akum question. So, uh, someone living somewhere in the, in the provinces asks me, can they buy pre-- uh, like partially, um, cooked chips? In America, we call them French fries. And it's

12:58 Speaker 1 got a, it's got the, uh, Sefardi Kashrus Authority Hechsher, so it's-- the ingredients are okay. Question is, it's a Goia factory. Is the fact that they are semi-cooked in the factory, does it make it a problem of Bishul Akum? So here you have this on the screen. Hilchot Bishul Akum is in the Yoreh De'ah, Kuf Yod Gimel. And the Mechaber says, "If a Goy cooked Kamachal Bend Rasoi," which is either third cooked or half cooked, and then a Yid finished off. So Yid-- the Mechaber says, "Yesh Lesir." That's not okay. So once the Goy has cooked it to the degree of Machal Bend Rasoi, so it's already cooked, and so you don't buy Marbishul Bishul Akum. The fact that the Yid finished off the cooking doesn't help. He says, "Unless they have Shabbos Yom Tov, which have Sebiru," but in pressing circumstances, you can be Mekal. So that's the Mechaber there. And Rabbi Yosef Karo is more inclined to be Machmir. And here we see the Rama, "VeYesh Matirim BeChol Inyan." And now those who don't worry about this, and they say the fact that although the Goy did bring it to a certain degree of maturity, of, of a readiness, of edibility, but it wasn't finished, and the Yid finished it, that's good enough to call it Bishul Yisroel. So therefore, the answer to this question, this, uh, someone, uh, in the-- who asked the question is Ashkenazi, they can follow the Me- Rama. And therefore, it would... I mentioned before, it's under the

14:23 Speaker 1 Sefardi Kashrus Authority. So how does it work for Sefardi? So I didn't ask them, but I kn- I rem- I remember the Rav Padue, zichrono lebroche, in Cheshevei, where it has got a Teshuvah about canned vegetables. Like, uh, corn, uh, beetroot, potatoes. Is that a, um, issue of Bishul Akum when you buy this in-- from, from, from factories, from Goia factories? So Rav Padue, there's a well-known discussion. In Hilchot Bishul Akum, smoked food is not in subject to Bishul Akum. So some would say it's therefore steamed food is also not called Bishul Akum. And the cooking in the factories is works in a way of steaming. Which others disagree with that because they say it's the steam cooks. It heats the liquid in the can. So it's cooking in wa- in water. It's just that the heat is conf- uh, how do you-- communicated through a, a steam. But, but Rav Padue brings in something very interesting. We know when it comes to pas, comes to bread, Pas Akum. So the, uh... Sorry. When it comes to Pas Akum, we have a distinction between Pas Paltar and Pas, and, and Pas Balabais. That the main issue of Goia bread is from a private owner. But if it's, uh, it's a, a shopkeeper, a baker, a commercial, so then the, the Chacham were less worried because the whole idea is about socializing and becoming friendly. The commercial baker doesn't become friendly with all his customers. And therefore, this is clear in Shulchan Aruch and Siman Kuf

16:15 Speaker 1 Yod Bet that there's a difference between Pas Paltar, which you can be more Mekal when there's no Pas Yisroel available at least, and Pas Pa- Pas, uh, Pas Nochri of a private person. In cooking, there's generally not... This distinction is not made between Bishul Paltar and Bishul Balabais. But there are Rishonim who do make such a distinction. So Rav Padue relies on that as another Siruv to allow vegetables cooked, um, you know, buying canned vegetables. So if that's the case, then the same Heter would apply for these, um, chips. So therefore, you ask the Sefardi Kashrus Authority giving a Heter. It's certainly n-no worse than canned, uh, vegetables, which are possibly Olah Sh'chum Anoch. I just want to say w- I-- that about forty years ago, someone asked the Rebbe, someone here in, in La- in, uh, England asked the Rebbe for some-- per family situation, and the Rebbe said they should check their Kashrus. And so they contacted, contacted me at the time, and they gave me their whole shopping list, which products could be a question. And at the time, I saw that they're using canned vegetables from Goia sh- providers. And I pr- there I advised them to not use them. They should use only Bishul Yisroel. I'm saying this, that canned vegetables, it, it certainly is more Mehudar to, to... More Machmir to avoid using canned vegetables which are not Bishul Yisroel. But, uh, there is room to be Mekal when necessary. Okay. Now we're going to go to something which,

18:07 Speaker 1 um, is, is still a work in progress. But I'm gonna share it with you anyways. And that is, what is the... What do you do with an old tallis or an old pair of tzitzit? Can you take the old tallis, wrap it in a bag, and put it in recycle? I don't know, does recycle take cloth, or are they only fussy there and become very, uh... There's only paper and, and glass. I don't know. But can you wrap it up and put it... There was also, uh, places where you can recycle clothing also. Are you allowed to? So someone suggested, suggesting give it to Chevre Kadisha. Actually, during COVID, they came asking for, for, uh, spare tallisim. But yeah. So take a look here. Here you have a Halacha in the Ateret Zekenah, which is, it's the same Halacha in the Mechaber, in Siman Chaf Alef, and it's the Halacha of the, of the Ran in, in Shulchan Aruch Peh Yod Zayin. Tallit is shel mitzvah, which means a tallis which we wear for davening. Shebolu, they've, they've, they're worn out. But Odom Bo Deles Atzmo Mehen, you not, you're not using them. I, I really am still puzzled what this Halacha means, was trying to say. But you stop using them. And Ve'eino Ymutel Kaneh Chees Atze Mehen, you can't use them as a towel, and certainly not for wiping yourself after, you know, et cetera. Ve'lo Lishtamish Behem Sheum Tashmish Meguneh, you mustn't use them for a disgraceful purpose. So worn out tallis,

19:40 Speaker 1 you're not using it, don't use it as a shmatta for, uh, washing the floor, et cetera. Elo Zorikon, you may discard it. Vehen Kolin Me'elehen, and somehow they disintegrate. I don't know how that works exactly, but that's, that's what it says here in Shulchan Aruch. So I read this. Tallis, the tallis is, is, you're not... It's worn out. You're not using it anymore. So it says clearly, Zorikon Vehen Kolin Me'elehen. So now you have here, the next quote you have is from a contemporary Sefer called Kinzei Hachodesh. It's all about Seumas. And he says, yeah, "Beget HaTallis Godel Katan Shehusru Mehem Tzitit Ubolu." If you remove the tzitzit and they're worn out, then they don't have to put them in Genizah, you can put them in the Ashpa. But not in, not in a disgraceful place. So now he's added something, that the tzitzit have been removed. So you read the simple Pshat, the real simple Shulchan Aruch, which as I said, the same Halacha in Mechaber, it doesn't talk about removing the tzitzit. But here they've added about having removed the tzitzit. Uh, this is also in the Piskei Teshuvot, and he writes, "So long as the tzitzit are attached, you're not allowed to discard it into the Ashpa, even if they're wrapped in a bag." Um, and he just says, "Leave it in a place where it's gonna disintegrate." Whatever. I don't know how, how, how that's gonna happen. But I just see them lying around, and they, uh, survive very, very well.

21:16 Speaker 1 Now, where does the... Where do they get this from? So where the Mechaber had said not to put it in a... Not to use it, Tatashmish Meguneh, for a disgraceful use. So here we have the Mishnah Berurah. Aval She'eino Meguneh, Meguneh Shori. You can use the tallis, the unu- the old tallis, which is no longer usable for wearing. You can use it for a, a non... For a, for a respectful use, not a disgraceful use. Then he adds, Ube'ojah Tzitit Olot Im Rashai, if you're allowed to use a tallis for Tashmish She'eino Meguneh. So the Olas Tamid says you are allowed to, because only when you have the, with the tzitzit... Well, we'll come to that in a moment. The Mechaber is Mashmir, is, is Mechmir. Whereas the Taz says it's Oser. Here's the question. Can I use an old tallis? Can I use it as a tablecloth? Can I use it as a curtain, et cetera? And so that's not a Tashmish Meguneh. It's a respectful use of a piece of cloth. And so the way the Mishnah Berurah is representing it, that that's, that's only allowed if the tzitzit... According to Olas Tamid it's allowed, but according to the Taz it's Oser. And he's quoting here from... Now, let's take a look. Elyah Rabbah. Elyah Rabbah is a commentary on the Levush. And where it talks about you're not allowed to touch, which is the same Halacha. You're not allowed to, um, use the tallis for Tashmish Meguneh. But you can use it

22:53 Speaker 1 if you've removed the tzitzit. Let's say you want to... Like you're allowed to sell it to a Goy. You're allowed to u- Once you remove the tzitzit, you're allowed to use it for, uh, Tashmish She'eino Meguneh, for a respectful use. And certainly, you can cut it up and make it into another garment. But so long as the tzitzit are attached, even though you're not wearing it, for that matter, a shofar after Rosh Hashanah, a lulav after Sukkot. So the Bach says you're not allowed to use them for, um, Derab Bizoyon. I, so I don't know what's happening here. He just said, we're talking about Tashmish She'eino Meguneh, and now he says it's Bizoyon. Okay. But Tallis Gufer said... He says, "The Olas Tamid says you're allowed to use the tallis if it's not a disrespectful use." And he says, and he, he challenges it. So this is the Elyah Rabbah. Um, so now we have here a Machloket of Acharonim. Are you allowed to use a tallis with the tzitzit on for a Tashmish She'eino Meguneh? Um, bear with me. I'm gonna, gonna go back and read the Ateret Zekenah carefully again. So this is, as can, you can see, Kadus Malasos, what you're meant to do with tzitzit threads which are snapped off. Now they're missing a word here. Uva Tallis Yeshonim. Yeah. I know, um, you might think I'm just in the crea-- making it up as I go along, but it's actually... This is how in the Mechaber it says, Uva Tallis

24:26 Speaker 1 Yeshonim, because it's dealing with both. Tzitzit were just snapped. Now, let's read this carefully. Tzitzit, we've got now... Let's explain. There's Tashmish She'Kidusha and Tashmish SheMitzvah. Tashmish She'Kidusha means s- an article which has got Hashem's name written in it, like a mezuzah, tefillin, and, uh, Sefer Torah. And then you can have the, the bias of a tefillin, the Tzitzit of a tefillin, the cover of the Sefer Torah, but that's Kidusha, where it's got Kidusha Hashem. Then we've got Tashmish SheMitzvah. Tashmish SheMitzvah means an Esrog, a lulav, um, tzitzit, uh, an item used for a mitzvah. So since they don't have an intrinsic Kidusha, they are used for mitzvah. Therefore, after the tzitzit have been separated from the tallis, you're allowed to throw those tzitzit away into the ashpa. So snapped threads of tzitzit may be discarded in the ashpa, first opinion. But then he adds that so long as it's still attached to the garment, you're not allowed to use them for a tashmish shel chol, for a mundane use. So the tzitzit, while they're still attached to the, to the tallit, or tallit katan for that matter, they are sacred, and you're not allowed to use them to tie anything. So what would you use your tzitzit to tie? The only thing I can think of, uh, my mischievous way, is to use your tzitzit to tickle a kid's ear, you know. Um, so, so you wouldn't be allowed to. Find something else. Okay. Uh, that's... So that's... You're not allowed to use... So

26:01 Speaker 1 the, so the... Again, tzitzit attached to the garment have got a kedushah of sorts. Once they're disconnected, you're allowed to discard them. Second opinion, V'yesh omerim, the af lo achashen nifsachu, even tzitzit which are snapped off, you're, um, not, shouldn't be throwing them in the ashpa or l'makom megunah, to a dispa-despicable place. But you can throw them in a makom shelo hi makom megunah. You can discard them in not a makom megunah. But you don't have to put them in genizah because they don't have kedushah. So the first opinion says, snapped tzitzit can be thrown in the garbage. Second opinion says, "No, you're not allowed to." Even though they're no longer part of the beged, no longer used as well as tzitzit, still, you're not allowed to, to disgrace them. Then the Alter Rebbe says that the law is like the first opinion, but machmir should be tov u'labrach. Then he goes the third opinion, baali nefesh would use them, who would put them in genizah or to use them as a bookmark. Okay. So now we've got here snapped tzitzit. We've got here three opinions. The Mechaber is the one who says, "Snapped tzitzit you're allowed to throw in the, in the, in the, in the bin." And now we come... Then Mechaber says the same thing as the Alter Rebbe. What about a tallit? So whilst the tzitzit which are snapped off, you are allowed to... He holds, you are allowed to throw them in the bin. But a tallit which has still

27:27 Speaker 1 got the tzitzit on, that's the way I'm learning. So he says, "You're not allowed to use them in a disgraceful way." I'm, I'm, I'm... I don't see... I'm not... I, I don't see any, anything convincing that it means that the tzitzit have been removed. But let's, let's take... Let me take you a little bit further. Let's say you do want to remove the tzitzit. Yeah. As I said, these are the other poskim are saying, "You can't put a tallit in, uh, in the bin unless the tzitzit have been removed." Are you allowed to just snap the tzitzit? I don't want to schlep them to the bin, yeah. So now, are you allowed to, are you allowed to snap tzitzit off a garment? So here we're going back to in Sefer HaTzitzit in Siman Tes Vav. It says here that you are not allowed to remove tzitzit from a garment if you don't want to use those tzitzit for another garment. Like the idea of removing a mezuzah. Well, that's another discussion. Um, but yeah. It's a Gemara Gemara Shabbos, matir m'beged l'beged. But to take off tzitzit off a garment, and you're not gonna use them, so you're mevatal b'chino. You are canceling the mitzvah of tzitzit from this garment. But if you are going to, um, if you're ein mevatal mitzvot. You want to make it into another garment. You want to make it into a, a jacket or whatever, which won't have the mitzvah of tzitzit. So you won't be allowed to remove

28:58 Speaker 1 the tzitzit in order to make the wool into a jacket. Or if you want to sell it to a goy. So then you'd be allowed to sell and, and remove the tzitzit because once it comes to the hands of a goy, there's no mitzvah. So then there... All right. So now we have, you are allowed to remove the tzitzit from a garment which is no longer going to be in, in use. That part seems to be clear. But then snapping the tzitzit says the Mishnah Berurah and also Siman Tes Vav, um, uh, he uses the word lahatir ha-tzitzit, to un-untie the tzitzit. V'yesh min hachachamim, says the Mishnah Berurah. The other zachamim say, "You should... But to, to remove tzitzit, you'd have to untie them, but not snap them." Because, uh, you're spoiling the, the, the... So he says, "If they are, um... You shouldn't throw away something which might become use- be useful." But then brings the Chayei Adam. If it's a big tircha, you're allowed to snap them. So really what remains is snapping tzitzit off a garment would not be so glad. Um, we do know, he does say... What does it say? The Chevre Kadisha, pasul the tallit by ripping off the tzitzit and putting in the uran. Yeah. So there's a way of removing the tzitzit without snapping the tzitzit, but by cutting the garment. By cutting the corner of the tallit, cut into it, and I see someone saying that that's not what they do. They just snap them.

30:30 Speaker 1 Is that right? Can you, um, unmute yourself and tell us? No. We, we, uh, rub them against the uran. And then what? It cuts it. So the uran- The side of the uran is sharp at the top. Ah. Okay. It's- Um- We just rub the tzitzit until it snaps. Pard-pardon the pun. We've just got a live report. Um, okay. Good. So, I mean, here he says you're allowed to... The Alter Rebbe says you're allowed to be matir for, for tallit sh'ma, but you're saying that from the Chevre Kadisha they actually, uh, indirectly snap them Right. Okay. Um, so as I say, the Achronim seemed to be based upon the Mishnah, based upon the Primordium, seemed to be saying that you shouldn't, um, discard a talus with its tzitzyot still attached. Um, my impression remains that the Alter Rebbe and Pashtus Loshon HaMachaber is that is not an issue. Um, as the Alter Rebbe had Loshon, Zor Kam B'shloimei Mokei Maguna. If it's wrapped up and put in recycling, I don't see that as a Mokei Maguna. There's a difference between using it, even, even if you're going, going to go back, about using it as a curtain, using it as a tablecloth, um, but then there's just discarding it. If it's not in a dis-disrespectful way, um, the Mokei Maguna. I'm saying this especially nowadays with so much being printed, the, the, the, um, the Shamus situation is such, in such overload. Um, and the contemporary, you know, um, um, Rabbonim, et cetera, are looking

32:13 Speaker 1 for ways to cut the workload of the, the Shamus, uh, story. Okay, let's move on. A simple, fairly simple question. A Shliach somewhere, he's making Havdalah for his family, and then he wants to go out to find a bunch of, uh, youth, drengs are somewhere in the street, and he wants to bring them together and make Havdalah for them. Is there a problem to do Havdalah twice? So that's fairly clear. Here you have in Alter Rebbe’s Shiureiim, Siman Reish Tzadi Vav. But the Chazan who's made Havdalah in Shul, and he was Yoitzer, and those who were Yoitzer from him, and they can still go home and make Havdalah for their family who weren't in Shul. Here, the Alter Rebbe adds Hakatanim, even for under Bar Mitzvah. That's prov-provided that they are over the age of Chinuch. So you could do Havdalah again for the children who are over the age of Chinuch. But, um, Gadolim, who Shlo Hoya BeZeh HaKnesses, an adult who was in Shul. Sorry, that's an adult who wasn't in Shul. If it's just for an adult who wasn't in Shul, then there may be an issue of making Havdalah for them because they should make Havdalah for themselves. That's interesting. That would be then a question of making Havdalah for family members who didn't come to Shul, women, et cetera. L'Poel, I've mentioned this before, in Tov Shin Chof Zayin, twice, on Rosh Hashanah and the Sukkos. Then it was still by the Rebbe the custom that when Yom Tov went

33:42 Speaker 1 into Shabbos, there'd be a Farbrengen on Friday afternoon, and it went into Shabbos. And when it was Shkiah, someone would... I'm not sure exactly the timing, but someone would make Kiddush for everyone to be Yoitzer, what's called Peros Mapo Mekadesh. This continued, and then eventually, the Rebbe stopped this practice, but that was the ti- at the time. And the Rebbe said by the Farbrengen, they should announce that the people who were Yoitzer from Peros Mapo Mekadesh can still go home and make Kiddush for the Bnei Habayis. So despite what it says here, that for someone who's capable of making their own Kiddush, or their own Havdalah, you sh- you don't have Arvus, you can't make Havdalah for them. Now, the Rebbe said they can go home and make Hav- Kiddush for their families. Uh, and I suspect in Crown Heights at the time, the people at the Farbrengen, many of their wives were capable of making Kiddush themselves. Perhaps they didn't like wine, perh- I don't know, but, uh, it's some, some sort of Kiddush. Possibly, the Rebbe was relying on the opinion of the Pri Chadash, which is also quoted by the Alter Rebbe in, uh, Kuntras Achr, in the end of Siman, um, in, in Siman Ayin, Ayin Reish Beis, where he says, and Pri Chadash says this, that you are allowed to do Havdalah or Kiddush again, even for someone is capable. So let's go through that carefully. There's a concept of Arvus. I've got responsibility. How can I make a Bracha

35:04 Speaker 1 for you when I've already been covered? So I've got Arvus. I've got a, a responsibility for you. Therefore, I can make Kiddush again for you. The shailah is, the shailah is, if you are able to pay your debt because you're capable of making Kiddush yourself, can I make Kiddush for you? So that's other Poskim say you cannot because he can cover himself, so then Arvus doesn't kick in. Pri Chadash says you can. Just to finish off this point of Havdalah, just to clarify, you can make the Havdalah again for the youth, but only if there are boys, um, there. If it's just girls, then we do have a problem of making Havdalah just for, uh, to, just for a, a woman because there's a Svara that a woman isn't Chayav Havdalah, and therefore, a man to make Havdalah for a woman is, uh, just for a woman, he's already been Yoitzer. That would be a problem. Okay. Let's go on. One of our... Someone asked me for some clarity. He asked me, where can he get some clarity on Minhag Ashkenaz? Um, particularly, his qu- his question was about the Pasuk, um, Reishit Chochma, which is said in Nusach Ashkenaz for children in the morning, and he wants to know some history, uh, some, some sources for this. So I've got here four Siddurim. One is the, known as the Vilna Siddur, which has Torah Tziva, then Reishit Chochma, uh, then Shema Beni, and another couple of Atam Madrikim. It's got a... So it's got

36:35 Speaker 1 a list of Psukim. One of them is Reishit Chochma. Here we have another Siddur. It's actually Novominsker Siddur. It has Re- It had Midani the previous page. Reishit Chochma comes in, and then he has Baruch Shem, Torah Tziva, and Atam Madrikim. And there's another non-Pasuk which is there, uh, which is also in the other Siddur. Then we have here on the right of the screen, lower down, this is a Siddur from Rav Schonfeld, um, which does not have Torah, Reishit, uh, Reishit Chochma at all. He has the other Psukim. He has Torah Tziva, Shema Beni, Torah, um- It doesn't have, it does not have the Pasuk Reishit Chochma. Then I have here another siddur, which is, um, printed in, it's in Minchat Yehuda. It's about, uh, um, Taf Resh Samech, something like that, Taf Resh Ayin. And it, it has the Pasuk Reishit Chochma. Uh, it doesn't have the other psukim. So what I'm seeing, what I'm seeing is that this is not a rigid minhag. It seems to be in various, uh, kehillahs. Sometimes they would have these psukim, those psukim. Torah Tzivah and Shema Yisroel are written in Gemara. It says, um, "Kitinuk mishemas kiladabe mocher ovim lamde Torah u'mitah Torah. Torah tziveh Torah tzivah." And it says Shema Yisroel, as far as I remember, Gemara Shabbos. And what I found actually, whilst I was looking for this, that the Ramak, Moshe Cordovero in the Sefer Pardes Rimonim, see he has a comment on this, and he says that a father teaches his

38:11 Speaker 1 child Torah Tzivah and Shema Yisroel, and these are the fundamentals of Yiddishkeit. And the child may not necessarily be in a matzav to absorb everything, but this, this will be drummed in the child's mind, and then later on, the, he'll have those fundamentals of Yiddishkeit in his, in his, uh, in his mind, et cetera. Which, uh, thing, brings me to think about the Yud Beis Psukim, same idea. But it's interesting, it's a Kabbalah Sefer, and he has this hesped. So the idea of having psukim, the child says psukim, uh, first thing in the morning is, uh, Minchas Yisroel, but exactly which ones? So then that seems to be a, a variable, and therefore, if you ask the question, why Chabad don't say Reishit Chochma? Okay, it's not even in Ashkenaz. It's also nec- not necessarily a standard minhag as you can see. Uh, Rabbi Shonfeld was obviously a, a Nusach Ashkenaz person. He doesn't have it there. Okay. Some... Going back to our previous question. Someone asked, "Can you reuse a tzitzit if some of them are still okay?" Definitely. If you've, um, effectively undone tzitzits from an- another garment, you can reuse them into it. Yeah, my tzitzit be bagad labagad. That's the Gemara in Shabbos. I just tell you, it's actually quite tedious, because having been tied into a garment, they're very, very curly, and it's, to start redoing a, um, chutim in another, another garment is, let's say, is quite, quite a geshert. Okay. Let me continue to the next point, and

39:39 Speaker 1 that is about a minhag. Sorry, not minhag, the hanhaga, that if you block a doorway or a window to leave a, a hole. Now, this is something which is, is traced to Rebbe Yehuda HaChasid. I'm not sure whether it's in Savua or in Sefer Chasidim. I don't remember now. I think it's in Savua. I wrote, ah, actually I wrote it's in Savua. Anyway, so there's an idea of leaving a hole. Now, the story is told that in seven seventy upstairs in the small sh- um, zal. So there's a small zal, and then there's an even smaller one. There's a cheder sheini. In between, there's a large window. And, uh, when I was actually... At the time I was in seven seventy as a bocher, so they remodeled and make the hall there very, very nice, and they put up a kind of a board which blocked up that window between the cheder sheini and the larger zal, and on the other side, there were bookcases. And when the Rebbe saw this, he commented to Chaim Boruch Halberstam that, um, it's, you know, we have an issue of blocking a window. Actually, those window, those, that, those shutters, whatever, are removable. And when it come, it would come Erev Yom Kippur, the bookcases and the, the boards, those shutters were taken away to be able to have bochurim also staying in the shed-- cheder sheini to be able to see the Rebbe. The Rebbe'd come in, um, near the, uh, door, by then back to the

41:06 Speaker 1 baskeras. But the Rebbe told Chaim Boruch to make a small hole, just to drill a hole. But here we have a letter of the Friediker Rebbe, and he says, in response to having... He picks up a house. You want to block up a, a window. So the minhag is that the min-- that the window which is blocked, you leave a hole, a round hole the size of a tefach and a half. In this hole, you'll put in a metal, a tin pipe, which is opened up by both ends. And when the, the, the blocking up is finished, then you can put lids on either end of this pipe, and then you can put on plaster. That's, well, that's his adv-- The, the Friediker Rebbe says quite a detailed procedure of, uh, putting in a... Le- leaving such a large hole, putting in a pipe, and then putting lids on the pipe, so it remains a, an open tube, a hollow tube inside the wall, apparently. This, this whole business of, um, blocking windows has got to do with ruachot, that they had their access, and now you block their access. They are called... But this is the advice. Now, here we have something similar in the let-- in a letter of the Rebbe Rashab, Bedvar Hapesach. Uh, Yad- Yadaiti Hashem Azmur. The Tzemach Tzedek, that would be, said that when you block a Pesach Achalon, uh, to leave a cholal coton. To leave a small, um, opening. And he would then, he'd allow to put

42:38 Speaker 1 inside a pipe, which was then covered with dekelach, with lids. So it seems to be almost the same thing. But what's remarkable is that the Rebbe Rashab uses the words cholal coton, and the Friediker Rebbe says, "Katefach v'chetsi," which is not coton at all. It's about fifteen centimeters, or let's say thirteen centimeters diameter. So all right, that's what that, the hagara is. I'm most curious, what would be the svara in such a large hole? I'm just thinking that in the concept of tumah spreading from one ha- one room to another. There's a mason who... In one room, and the coin wants to come into the other room. So if there's a, a, uh, a window between the two rooms, if the window is open, so then the tumah can come from one to the other. And that the minimum size of such a hole, if it's a tefach al tefach. If it's less than a tefach al tefach, then the tumah doesn't spread from one si- one room to the other. Now, tefach, a tefach al tefach, a square tefach is diameter... Sorry, it's diagonal, is going to be one point four, which that would be the same as the diameter or just a little bit less than the diameter of a tefach rechitsi. So possibly, the tefach rechitsi round thing is you want to put in a pipe, but I don't know whether they had square pipes in the 3d king Darius times. Um, but tefach rechitsi would be allowing for a tefach al

44:11 Speaker 1 tefach pesach. That's just a suggestion. Okay. Going on another couple of things. A, a couple of weeks ago, or was it during Sukkot, we had a discussion about is there an association between the particular Hoshana Rabah and that day of the week of Sukkot. So someone, one of our listeners, shared with me a, from Tzadik HaKohen of Lublin. So he shows the following association. Hoshana Rabbah Amitoch is connected with ash- the Oshpizin of the day is Avraham Avinu. He was the one who recognizes the, the Aibishter. And then the second one, Even Sha'Shia, is all about the Beit HaMikdash. Well, that's associated with, um, Yitzchak Avinu, the Oshpizin of the second day, because the Mizbeach is one of, one of the virtues of the Mizbeach, Makam HaMikdash, is that that's where the ash of the Yetedah is. So that's the association with Yitzchak. Omani Chaimo is, is talking, is extolling the virtues of Am Yisrael. Baruch Atah, etc., etc. So then that relates to Yaakov, who is the f- who is the father of Klal Yisrael in the, uh, full sense. Then Adon HaMoshiah. That's the fourth day, is Adon. That's the Oshpizin of Moshe Rabbeinu. And Moshe was, he was the one who was take the, takes the Yidden out of Mitzrayim. So he was the one who saw very clearly that the Aibishter is the Moshiah of the Bnei Yisrael. The next, uh, or the, the fifth day is Adam HaBehemah, talks about Gashmius D'cha... Agriculture, I called it last year, last, uh,

45:49 Speaker 1 year. So this is relates to Aaron. Why? Because between Moshe and Aaron, uh, Moshe is called Shoshvina de-Malkho. He's like, uh, on, speaking on, on behalf of Hashem. And, um, Aaron is Shoshvina de-Batroniso. That he is on behalf of the queen, on behalf of the Tachton, he's representing their, their case. And so, um, talking about Parnassah, etc., that's something which is more Aaron's field. Sorry about the pun. And the, the, that's the fifth one. The sixth one is Adam HaMe'eer, and that relates to Yosef. It talks about, again, about Gashmius D'cha provisions, and that is relates to Yosef, who is the provider, Vayechalkel Yosef. He provides Brocha, a Hashpa'ah for the people in this generation. And finally, the seventh one, which is only said on Hoshana Rabah, and that is corresponding to David, and he explains that. So what you're seeing here is that the, uh, the Tzadik has shown association of the seven, um, Hoshana's to the seven Oshpizin. He's got more Alichas about this, but you're welcome to look it up in the Sefer Pri Tzadik, um, in this section about Sukkot. Okay. We had, uh, also going, on-ongoing, we had a discussion about teaching, uh, Hebrew. To, to, uh, teaching a Goy to read Hebrew, if you remember. And, um, now it came to my attention that in this Seichemed, in, it's got Alichas G'dolah about this. And there, Hitak brings those who are Mahmir. I think we did discuss this last week. We... It was a few weeks ago, and then

47:28 Speaker 1 last week again. So my son-in-law in Chicago sent me two things. Number one, we have here Rambam in Perek Yud of Hilchot Sefer Torah Uzazin. And he says the following, "Kol HaTeme'im, Afilu Nidot, V'Afilu Goyim Maturim Le'ache Sefer Torah VeLikro Boteih." Those who are impure, even a Nidah, a Goy, I don't know, are allowed to hold the Sefer Torah. They're allowed to read it because Torah does not become tamei. Ein DeVar Torah Mekabel Tumah. So never noticed that Diyuk. But it says that they, they are Maturim Le'achris Boteih, that Goyim are allowed to read it. This is a Meforash Rambam, that a Goy is allowed to read. So whilst there are out there, as I said, in Seichemed, there's, uh, Alichas G'dolah, those who are even Os Achas, etc. And the Rebbe often mentions this, that there's a difference between Torah ShebeKsav and Torah SheBe'al Peh, and that the Goy is allowed to read Torah SheBeKsav. And therefore, my, my logic is if he's allowed to read Torah SheBeKsav, there's no Averah to sh- to teach him the, how to read it. Okay. By the way, I had a Shliach before Simchat Torah. He asked me what does he do. He's got amongst his, uh, students who come, some of them are not Jewish. Now, they think they're Jewish, they're gonna come, and he's concerned that they'll come Hakafos. So I said, you know, you, um, uh, call them up. Ya moi, uh, son, son of Ben, Ben Sozer. What's your father's name? He says,

48:58 Speaker 1 "It doesn't work that way. They're gonna hold the Sefer Torah. They're gonna pass it one to the other." And he's very concerned that they will be giving, uh, that the Goyim will be holding the Sefer Torah. I told him that's, there's nothing really effectively that you can do to stop it. And it's Nish, Nish Hazak Giferlech. So now afterwards, I see this Rambam. It's Nish Hazak Giferlech. Yeah, it's not something which we choose to do, but, uh, if it happens, don't lose sleep over it. The, then the second thing, he has got a Sicha from Tov Shin Chof Vav. This is the, uh, second year of Rashi Sichas. And the Rebbe is talking on Bereshit. He's talking about the first Rashi, where Rashi says, "Why does it have Lama? Why does the Torah start from Bereshit? Koach Ma'aseh Higid Li Amoy. That the Goyim will come and say that you are robbers, you've taken away our land." So the Aibishter says, uh, says in the Torah, "Hashem created it, gave it to them, gave it to us," etc. That's the Rashi. And the Rebbe says, "Why does it have to be in Chumash? Why does it have to be in Torah SheBeKsav?" And Chaire, uh, he asks, "Manushak, if the Goyim, um, will deny, what's the difference? They can deny, they can, uh, deny Torah SheBeKsav also. And i- if they are going to accept, so it can be Torah SheBe'al Peh also. Why does it have to be in Torah SheBeKsav?" In other words,

50:11 Speaker 1 I think this is going back to the question, why does the Torah have to give a whole history Could have started from The history can be in, in Torah Shebe'al Pe. And on this, the Rebbe answers the, uh, that you want the goyim to be able to read it, and you're not allowed to teach them Torah Shebe'al Pe. Therefore, if it was in Torah Shebe'al Pe, they could say, and, and the goyim are coming with their complaints, you can't prove them otherwise because you can't teach them Torah Shebe'al Pe. In Torah Shebechsav, since it is accessible for them, and it's, uh, it's to the Shevim Umos, and we know that Moshe Rabbeinu translates the Torah to Shevim Loshon Ba'al Ha'teh because of the Shevim Umos. Um, and therefore, I says if a goyim learns Torah Shebechsav, that's Torah Shebe'al Pe. 'Cause for Torah Shebe'al Pe, they are considered a zar, and they have no business dealing with it. But for Torah Shebechsav, they are allowed to. So despite the there seems to be in several sekhas, the Rebbe takes this balance that Torah Shebechsav is accessible for Bnei Noach. Um, one more thing on our list, and then we'll see if we have any, um, time for anything else. And that is, I shared with you a couple of, uh, weeks ago, a Maimer, and where the Rebbe asked the question, where the Rambam in Hilchot Lulav says about the Simchat Beit HaShoevah, he brings the pasuk, "Usmach tum lefni Hashem Elokeichem." Shivas Yomin. And

51:38 Speaker 1 the Rebbe seems to be asking that from the Yerushalmi and the Bavli, et cetera, to ask Kerem that usmach tum lefni Hashem Elokeichem means to rejoice with the lulav. Again, and says, and it says, usmach tum lefni Hashem Elokeichem means you should rejoice with the lulav. So how can the Rambam use this pasuk, usmach tum lefni Hashem Elokeichem, for Simchat Beit HaShoevah? That was the question which the Rebbe is raising. And I just want to share with you a, a possible teretz. And this is from the Sefer Yad Malachi. Yad Malachi is a Sefer of Klalei HaTalmud, Klalei HaPoskim, and he brings here from, indeed from the Lecha Mishnah, it doesn't matter. It's the style of the Rambam that he will bring a, a, uh, the, the extrapolation, the pasuk, which is more obvious. Even though in Gemara, this has been rejected as being the strict source of that halakha, and still the Rambam will bring it. And sometimes he'll bring a pasuk which is not mentioned in Gemara altogether, because that communicates the message clearer. And therefore, coming back to our question, why does the Rambam bring the pasuk, usmach tum lefni Hashem Elokeichem, i- which in the Gemara says that refers to, to, um, particularly with the Arba Minim and the Beit HaMikdash. But it certainly k'peshutoi is supporting the inyan of celebrating Simchat Beit HaShoevah. And therefore, that's, uh, that's, that's why the Rambam chooses it, even though not like the halakha, that's not the actual source. Just another couple of minutes.

53:20 Speaker 1 So someone asked me Erev Shabbos about making Shehecheyanu on cooked esrog. She took a esrog just from now, and she can make a Shehecheyanu. So generally, I mean, I was, I was, uh, not so sure about it, and I saw there's a Sefer Shaarei Bracha all about brachos. So quickly, I looked up, and he says, not to say a bracha on, uh, the es-- My, my hesitation was a cooked fruit, how do you know it's from this year? Perhaps it's from last year. It's also, he says there, that since esrogim can last a long time on the tree, therefore, who says it's from this year's harvest? Who says it's from this year? It could be from last year. That's one of the svarot. The poiel, the poiel, uh, he says that you shouldn't say Shehecheyanu on a cooked esrog. Another question which came my way was, um, can I wear a, uh, a woolen garment... Let's say a woolen-- If I'm wearing a linen shirt, would I be allowed to wear a woolen jumper on top of it? Is that a question of sharpnes? So the answer is that is, before Shehecheyanu, you are allowed to. And the reason being, listen carefully, that it's possible, although awkward, it's possible to remove the linen without removing the wool. But let's say if you have two socks on top of the other, to wear a linen sock and to wear a wool, a woolen sock on top of one another, that wouldn't be okay because you cannot

54:52 Speaker 1 move, remove the inner one without removing the outer one. So there, Shehecheyanu says you shouldn't do that. But when it's two garments, which you could remove the lower without removing the upper, then Shehecheyanu says it's in the shin, shin, alef, sorry, in Yad HaDayah says it's okay. And one last thing which I'm gonna share with you is, someone asked me about having a dustbin or, um, American garbage can in a sukkah. Now, this is, uh, this is relevant particularly in communal sukkahs. And if there's no, if there's no bin available, so then that's inviting that there's gonna be more mess left around in the sukkah. So is it appropriate to have a bin in the sukkah? Now, I think we once discussed, I remember reading, looking into it, about having a bin in a shul. Is it respectful to have a bin in a shul or not? Now, the, the, the, the reality is, in shtieblach, where people have coffee with disposable cups, et cetera, and tissues, et cetera, if there wouldn't be a bin in the shul, it would be a bigger disgrace. It doesn't have to be, uh, next to the bimah. It can be, uh, in a discreet place. But I think that actually lends to the covert of the place. So coming back, in, in, uh, in a... Do you have a, a bin in your living room? Probably not. Um, but in a communal place. So is it appropriate to have a bin in the sukkah? Well, if it can

56:23 Speaker 1 be just outside the sukkah, that would be preferable. If... Depending on the circumstances. The person who wrote to me this question, he said they kind of came up with an idea that somewhere in the sukkah, there's some niche, which is under some kind of balcony or something, which is a dayfun hakoomah kind of stuff. So it's in the sukkah, but not in the sukkah. So they put the bin over there, and so that way everyone's happy. It's not so such a... It's a serious shailah because the... Mr. Brewer brings, I think, in Toffish Lambert test. There is a savarah. There's one of the Rabbeinu Manoach and others, Rishonim, who hold, you know, you're not meant to have dirty dishes in the sukkah. You're not meant to have dirty pots in the sukkah. There are those who say that if the dirty dishes are in the sukkah, the dirty pots in the sukkah, you cannot make a bracha on the sukkah. Because of the presence of a, a, of something offensive to the, to the sukkah. The poem Mr. Brewer says you can, but it, it, it does raise a question, yeah. And therefore, um, having this eitzel, putting it in a way that it's not mamash in the sukkah, uh, would be, would be okay. Okay, that's what I have to share with you for tonight. I wish you a, a Gutten Voch, and, uh, Zein Fidis. Zol zein a gebentsht vikh ulah. Shiar tzdi kenin fun helen amen.

57:40 Speaker 2 Shkoyach. Good Voch.

57:42 Speaker 1 Good Voch.

57:42 Speaker 2 Shkoyach. Shkoyach. Good Voch.