וירא תשפ״ו

00:05 A guf l'ovoch. Welcome to tonight's shiur, dedicated, uh, to my-- the my father, Allah shalom, whose Yahrzeit is tonight, tomorrow. I had a suggestion of a nephew of mine to include us, since we're doing the shiur on Motza'i Shabbos, to include a Chassidishe Ma'ase. I'm a little bit, uh, questionable whether, whether I should be taking away from learning to, to, to do a Ma'ase. But meanwhile, I, I wanna share with you a Ma'ase. Especially my father, Allah shalom, he used to... Although he was a quiet person, but he was-- we used to have a Nashim Avot Malchus here, uh, through the winter. And part of the-- part of the Seder was that to have a story. And usually it was my father who would tell the story. And he also in the home, at the Shabbos table, he would, um, invariably be sh-sharing stories. He had a, a whole, uh, l-library of Yiddishervay stories or Hasidisha stories. Say it was from Rab Zevins for him or from others. But he shared with us many, many stories, and we loved hearing the same story again and again also. And so, uh, so the story of my father is the following. It's the story is-- has been, uh, shared before. It was very bekhitze. During-- This is during the war. So there's... My father had cousins who their father, his name was Usher Margolin. He was drafted to the, to the war in Russia. And so he left his wife with five children. And they fled from

01:58 Leningrad, possibly. And they-- There's, I think, two girls and three boys. I'm not sure exactly. And then the mother, unfortunately, she passed away. She got these five young children. No father, no mother. In some faraway place, not near a Jewish community. And the extremely... I don't want to go into all the details. The Hashgacha Protis, how this one of the girls remembered the address of her cousins in, in town. And she had me- somehow, whole story, how she had memorized the address. And so not knowing what to do, she wrote a postcard and sent it to that address. The problem was that my father's family had actually moved from that address, and so the let- the letter wouldn't get to them. My father was quite agile as a young man, and he was on the back of a trolley bus. And usually with the f- the fenders, or you could... The young, young people would hold on the back of the bus without having to go in, chas v'shalom, to, uh, fund the, the bus. So they had a free ride on the back of the bus. So he's on the back of the bus and passing by their old house, and he thinks, "Wait, there might be some mail there." So he hops off the bus, off the fender, et cetera, and goes into the old house. And sure enough, there's that postcard from their cousin b-begging for help. They're stranded, uh, five children without no mother, no father. And he brought this card

03:41 home, and my Zayde, uh, saw to it to go and fetch those children. And when my Zayde left Russia, uh, it was in nineteen forty-seven, these five children came with him. The two daughters, one became, uh, Mrs. Rivkin, Mina Rivkin. The other one, her name was, I think, Zlata, uh, Zelda, um, Althaus. So there's two families in Chabad. Children, grandchildren, great-grandchildren, Chassidim, Shluchim, whatever. And they, they, uh, they remained i-in the, as from a Yidden, Chassidim, because of that jumping off the bus and picking up that letter. So that's a tremendous zechus which he has. Um, right. So yeah, I just wanna share that with you. Now, so our, our questions. So someone asked me, last week's Haftara included the, the Halachan of, um, Hanosain Lo Ya'av Koh Ech. So that's where the po-- the beracha, Hanosain Lo Ya'av Koh Ech, obviously is inspired from. Now, generally, berachos are, wherever possible, are in-- are borrowing terms from Psukim. So Hamotzi Lechem Min Ha'aretz is from a Pasuk. Lo Hamotzi Lechem Min Ha'aretz, and so on. So also this beracha, Hanosain Lo Ya'av Koh Ech, is also taken from that Haftara. Fine. The question was, at what stage is it introduced? Now, here you can see on the screen that, um, for the Alter Rebbe's Shu"t Ha'ariach, where he says that this was introduced not in the Gemara. And actually, some Poskim object to the saying of the beracha, Hanosain Lo Ya'av Koh Ech, because we don't have the mandate to in-- to introduce new berachos

05:36 after the Talmud. And here, the Alter Rebbe says it's inst-instituted by the Geonim post-Talmud. And they saw, they recognized a weakness which had descended upon the world, and they needed to-- they felt the need to introduce this beracha. We-- Fine. Now, the, the question was put to me that here you have on the right of the screen, you have from the- Which is a commentary in the Sefer Ozer Hatfilus. Now, in the seder of the berachos varies from, you know, from one Nusach to the other, or perhaps sedurim. And in Nusach Ashkenaz, it's-- The re- the, the sequence is Oseh Yisroel b'Gevura, Oseh Yisroel b'Tiferet, hanosein la'yo'av koach. That's not the sequence in our seder, but this is going according to Nusach Ashkenaz. Now, there's a well-known question. Why do these two berachos, Oseh Yisroel and Oseh Yisroel, why do they mention Eden specifically in these, these berachos? Why didn't he say in a just, um, just the, you know, of, of, uh, Gevura and Tiferet? So, so the, the answer is other part of me for sure say that's got to do with the union of tznius, that by Eden, uh, Eid wears a c- a hat out of tznius of HaShem, and also the belt is also part of, of, of tznius of, of HaShem. Therefore, it's, it's a Jewish quality. Oseh Yisroel b'Gevura, Oseh Yisroel b'Tiferet. This, the Se-Seder Ozer Hatfilus, this ein, um, Iyun Et Filo, he wants to suggest, if you can see, that this was insti-instituted because Eden of

07:37 suffering in where they, um, where, where they were living, uh, from their enemy. They were suffering from their enemies. So Oseh Yisroel b'Gevura was a, a beracha to give them the encouragement to be, to be able to, um, s- to, to cope with the, the s- the, uh, problems which they were having against them. And Oseh Yisroel b'Tiferet, which was a crown, that they should be crowned with victory against their enemies. So it's, it's a totally new thing that it's got to do with struggles with, with, uh, other, other powers. And on that... in that basis... on that basis, he says that the Chash- Chachmei Ashkenaz, the Meha'benayim during the medieval times, they saw the... how Eden was suffering, and therefore, they saw fit to introduce this other beracha, this third beracha, hanosein la'yo'av koach. So he's taking a whole new, um, a whole new approach that the, these, these, the berachos, Oseh Yisroel b'Gevura and Oseh Yisroel b'Tiferet, have got to do with not so much what you're wearing, but what to do with a more a mental, should we say, encouragement. And hanosein la'yo'av koach is also part of that. Well, it was added on later. Well, well, and that fits more according to the sequence of Nusach Ashkenaz. It doesn't fit according to our sequence anyways. But meanwhile, what he did write is from the Meha'benayim. Fine. So that means in medieval times, the, the period of the Geonim is that much earlier. So I write my response was, well, the Alter

09:14 Rebbe writes it was Zeman HaGeonim, and the Alter Rebbe takes it from a sefer called Seder Hayom. Seder Hayom was printed first just, um, Tov She-She- just over four hundred, just over four hundred years ago. He writes, uh, Afah Pishisois Habrachah. Some don't want to say this beracha because it's not mentioned in the Gemara, in the berachos of the morning. And it's a Takanas HaGeonim because they saw the weaknesses. And the Alter Rebbe is basically quoting this lashon. Just one more point here, very interesting. So, um, listen, the Alter Rebbe... Sorry, the, the Seder Hayom was probably two hundred years earlier than the Iyun... this Ei-Eyu-Iyunai, Iyun Tefillah. And so he had a Besura, but it was from Takanas HaGeonim, so that for me is more, more, uh, convincing than his theories, Chachmei Ashkenaz from the medieval times. But meanwhile, let's see what he has here in a note. So as I mentioned before, the Rabbi Yosef Karo says not to say it. So the Chiddush writes that now... The Chiddush is a Sephardi. And he says, "Now it's become common in our region to say this beracha based upon the writings of the Arizal." And even though, it's interesting, um, policy here. Although we generally, as Sephardim, we accept the rulings of Maran, of the Rabbi Yosef Karo, but we can, we can take it for, for, for as a given that if Maran, if the Bes Yosef, Yosef Karo, had a seen Daas Kodesh, uh, of the Arizal, he would also be moide

10:48 to say the beracha. And in addition, the thing brings from the Knesset HaGedola from Yichzel Ben Venisti, who says that there are those who say that the Rabbi Maran, Rabbi Yosef Karo, b'sofi yomo, retracted on this, and therefore, he takes the view that even Sephardim should be saying this berachos. That's another interesting history about this. But, uh, the main thing I wanted to share that the Alter Rebbe saying Tichnu HaGeonim, he's got his, his backing is from Rabbi Yaakov Ben Mo- Moch... I think it's, um, forgotten his name. I think Rabbi Yaakov Mochin in the Sefer Seder Hayom. Okay, let's move on. So here, another question. We have another question, which also a Nusach question. So I've never davened in a non-Chabad shul on Yom Yeriyim. So there is this, this, uh, poem, Vayeis Soyu. I wonder whether it's said with a Chazzanos, with a, with a nigun. I'm, I'm, uh, really unfamiliar. He's asking why did the Alter Rebbe miss out this piyut of a Vayeis Soyu. Now, to-- for those who are not familiar, like myself, this is included in Chazzos Shoshanas of Musaf- On Rosh Hashanah and Yom Kippur, and it's after the sequence of, of, uh, Chen, uh, Tehillat etc., just before, uh, the, um, uh, the last paragraph which talks about Malchus. And it say, and al- and it's a alphabetical poem, the, "Yeshur kol levdecha," they should all come to serve you. „Vivorku shenkedechah." It's in, in alphabetical order. So he's asking, why did the Alter Rebbe miss this

12:36 out? So I answered it o-on a, a few levels. Number one, the Alter Rebbe did not include piyutim in his siddur at all, kimat. J-- What you have in the siddur is generally the stuff which you'd say even if you're davening beyachid. The... all the extra piyutim which we say on Rosh Hashanah, even that we say on Shemini Atzeret and, and, uh, the first day of Pesach, Beital and Geshem, are not in the Alter Rebbe's original siddur. Those, those poems. As far as I remember, the Horachaman siddur bris are not part of the original siddur. They were added later. The exception to that is the Avodah, the Seder Avodah, where the Alter Rebbe has included the whole Seder Avodah, and possibly that's b-got to do with that there, there's, there's two nusachos for Seder Avodah. One is, uh, Ata Chonanto, and the other one is Amitskoach. And the Amitskoach is the more popular one in Ashkenaz. And possibly that's why the Alter Rebbe s-saw the need, even if a person's using a machzor, but he won't be able to find, uh, uh, the Ata Chonanto. So he included the Ata Cho- the Ata Chonanto in his siddur. That could be, uh, but generally, the Alter Rebbe did not include the piyutim in the siddur, and therefore, the question is not on the Alter Rebbe because he didn't put in piyutim altogether, largely. Then you ask the question, then, well, h-historically, how did Chabad machzor evolve? So actually, someone gave me years ago, I have a

14:19 machzor from the year tof reish nun ches, which is from about a hundred and thirty years ago. Nusach Ari, a machzor for Yom Kippur, and there it, it says Nusach Ari, and it has the, this period is there. But the actual Chabad machzor was formulated, you could say, by, by Reb Chaim Elazar Bi-Bikowsky, and he printed in Bardichev in tof reish ayin gimmel. He, to his merit, he published many Sifrei Chasidus. He was the one who published Taam Vesechar, um, Sefer HaChidush, the first volume of Veyra Teira, um, and numerous other seforim which we, which we have. And he also saw fit to publish a siddur where, I'm, I'm sorry, a machzor, where it was... It kind of sort out what things we do say, what things we don't say, and so that was the machzor, uh, published by, um, um, uh, in tof reish ayin gimmel. Fast-forward to tof shin tes, approximately. So that machzor is reprinted by Merkaz L'inyonei Chinuch, and it's what I call companion. It's not, it's not in, uh, it doesn't have the whole tefillah. It's like you have to hold a siddur in, in, in next to you, and then turn from the siddur to the machzor. The pieces which are added in, you have to then use the machzor for those added pieces. And five, six years later, tof shin tes evolved to zayin, that's when Chabad Machzor HaShalem comes out. And, um, there, instead of having to have used two seforim, you have one machzor, and it's

16:01 all in a seder. Then you don't have to start flipping and switching from sefer to sefer, hence the name Machzor, Machzor Ch-Machzor HaShalem or Chabad HaShalem, however it's called. Fine. So now the question is now why does Bikowsky miss out this Vayeisvu, and it r-remains Chabad Minag. Here's very interesting. The Vayeisvu poem appears already in from the time of Rashi. It's in Machzor Vitry and in Siddur Rashi, apparently. That's the question Tosafot. Anyway, I didn't check it out myself. Okay. What... Now, on this, on the screen, I was trying to respond to this, yeah? So the... When it comes to the Selichos, you know, I'm going from machzor, I'm going to Selichos. The Selichos, there's two main formats. One is Nusach Poland, and one is Nusach Lita, Reisen, and Yezamot. In the Rebbe's notes, in the Selichos, he says, "We are following the Minag Lita, Reisen, and Yezamot." Okay. So I was c-curious to see perhaps in the machzor also we would follow Nusach Lita. So I found a machzor, as you can see here, machzor, but this is quite, uh, Mi-Minag Poland, Lita, Reisen, PM, and M-M-Maren, which is Poland, Lithuania. Reisen, I think, is Belarus, and PM is, is Bohemia, and Maren is Moravia. So you have this machzor. Now, here it has, "Veharbeh kehilot ein ominim Vayeisvu." Many kehilot do not say, and here's very interesting. The Eastern Europe communities do say this piyut, whereas the Le-Western Europe, like in Germany, they would, they would not say it. As I saw Minag

17:42 of Frankfurt am Main, they would not say it. So you have this piyut which i-it was possibly composed in France, and there were the people who'd fled from France and, and settled in Eastern Poland-- Sorry, in Eastern Europe, and they brought it with them, and they would say it. But those who were in Western Europe never had this Minag, and possibly because of the lack of appetite for piyutim, which is prevalent in Chabad, possibly that's why it remained- Uh, out of the, uh... And now I, I remember reading once in the Kvar Chabad about someone, someone, right, which Mendel Lis was saying how going back, going back in Russia, there was the... Someone would stand near the kazan and tell him, "We do say this, we don't say that." It was before we had a formalized Mazur, and, uh, our Rebbe saw the need to kind of, should we say, galvanize, to identify Mincha Chabad, and now we've got things much more clear nowadays. But that's a little bit of the history. So to, to, to sum it up, it's not in, uh, in all communities. It's some, some Kehillahs don't and some do. And why was it not adopted in, in, uh, in Musar Chabad? Possibly because it's not... It says some Kehillahs do, some says this, some says... Some don't. Now finish. We'll, we'll, we'll go on to the next thing. Okay. S- Let's go on to the next thing, Taheb. So now is it okay to rinse dishes on Shabbos? And the

19:11 question was to make... to rinse dishes and then to make it easier to wash later. Now, when I was in school, Rabbi Lou used to say we, we had this, this, um... There was a campaign against television, and Rabbi Lou used to have this joke. "I do the tele... My wife does the television, and I do the television," which means, um, washing the dishes on Motzei Shabbos. So one is wash-washing the dishes, and one is... I'm not a very big expert in, you know, , yeah. So, um, I don't know exactly what it means to make it easier, but here's the following. Is it okay to soak... That you have a cholent pot, and now you want to fill it with water. Otherwise, when it... if it's gonna be left to dry, Motzei Shabbos is gonna be very hard to clean it. So you, that we want to soak it, that it shouldn't become hard. So that is okay. Now you can see this on the, uh, screen from Shmiras Shabbos Kehilchasa page of Beis of Gimel. That you'll be, you'll be allowed to do. But to, to... If it's already become stuck, to start s- um, washing it, et cetera, soaking it to, to, to make it... See, you're not allowed to do things on Shabbos to save time after Shabbos, but you are allowed to preserve. So you're allowed to put in water into an empty cholent pot, which has got the... If you don't, if you don't wet it, it's gonna become

20:35 stuck. But meanwhile, it's still moist. So you want to preserve the moisture. That's okay. Now, as you know, Shabbos, Sunday lunch is the leftovers of Shabbos, yeah. It says in the Zohar, Shabbos we name is Borei Kol HaYom. So the whole week you have the leftovers of Shabbos. So after the Shabbos meal, you take the leftovers, and you put it in the fridge. Is that called preparing for Sunday, Sunday lunch, or is it just preserving? It shouldn't get, it shouldn't get spoiled. So we do it, yeah. Why? 'Cause there's a difference between preparing and preserving. Okay. Where's the raya that you're allowed to preserve? Here's the raya. This is... Here's the proof. There's a difference in Hilchas Muktze between klil sh'melech l'heter and klil sh'melech l'isser. Klil sh'melech l'isser, I'm allowed to move the which means if I've left a saw outside in the garden, and I'm worried it's gonna rain, it's gonna get rusty, or I'm worried that it might get borrowed long-term by one of my neighbors, um, so that's... I'm not allowed to move it on Shabbos. That's not called the . That's called the . So I'm not allowed to move the saw or the hammer to preserve it from loss or damage. If I'd left a garden... If I'd left a, a chair outside, and it's beginning to rain, and the chair is a padded chair, it's start... It'll get ruined. I'm allowed to. So here, this is the difference between klil sh'melech l'isser and klil sh'melech l'heter. Klil sh'melech

22:09 l'isser, so the hammer, I'm allowed to move if I need the space or if I want to do something with it, a permitted activity. I'm not allowed to move it to preserve it. The chair, the klil sh'melech l'heter, I am allowed to. Now, if I need the chair today, then there's no question. It's even if klil sh'melech l'isser, is that I don't need the chair, but I need it tomorrow. So I'm allowed to bring the chair in from the garden, that it shouldn't get ruined by rain, or say, it shouldn't get stolen from the front garden. I'm allowed to bring it in. Why? Because it's not to prepare. It's to preserve. So you're allowed to preserve stuff. So that preserving from loss, preventing loss is not called preparing. So that's that principle. So to prevent the cholent from getting stuck into your pot, that's okay. But to, uh, soften something which is already there to, to save you softening and time on Motzei Shabbos, that wouldn't be okay. Um, so let's go on to stacking dishes with a dishwasher, and then I'm going to take a look at the chat. I saw that there's some, some points over there. And here's the question: Can you put stuff in the dishwasher? Now, so here, if this is, you know, a dishwasher, there's a whole say there, , yeah. You have to have space between one plate and the next so that the jet streams should come in, otherwise they, they won't get washed properly. So to

23:31 put them... to prepare them on Shabbos, to put them in this say there, that's not okay because you're doing this to, to, uh, prepare for the, for the washing after Shabbos. Now, but then this is a safer, also contemporary safer called Orchos Shabbos. It says the following. If someone is used to during the week, when you finish, uh, lunch, supper, you take the dishes, and you put them in the dishwasher. Not the ones you're going to do a, a wash now. Just you took the dirty dishes and then after a day or two, let's say, uh, then you put it on, and you wash, uh, all those dishes. So then that kind of stuff you could do on Shabbos also because you're putting there in the dishwasher is not so much to prepare for the washing afterwards. This is where you put your dirty dishes. That way you'll be allowed to do on Shabbos. But that, that's what he writes inside. But, uh... And he then he brings in the notes from, uh, Igros Moshe. To start sorting them out in a methodical way to save you having to do it Motzei Shabbos, that's not okay. Just to put the pile inside and out a bit, get them out of the way, that's okay. But to start stacking them more, more, uh, purposefully so that it should be more efficient at washing after Shabbos, that he says is not okay. That's the Igros Moshe. I'm gonna look at the chat now. So someone is saying

24:46 not all Nusach Ha'az um, would appear to have been introduced because of the imposition of the, uh... Okay. I'm told now the Ya'az So is said with a niggun, and I'm also told it's recorded on the Modzitsier Favorites LP. Um, LP for those, uh, who don't know means a long-playing, um, uh, record. It's those large vinyl things which you go and find in antique shops. Okay. Thank you for both of you, and let's go on to the next point. So this is actually, um, same, the same person's asking, he davens Shabbos morning in a shul where it's, it's only the Shabbos morning, and he doesn't come the Shabbos afternoon or Shabbos Friday, um, on Motzaei Shabbos. So what does he do with his tallis? So, and this, uh, his question's for himself, and he looks around, people are folding their tallisim. Is there a way he can fold his tallis? Now, the concept of folding clothes being an issue on Shabbos is actually mentioned in the Mishnah, and the folding of clothes is a tikkun. It's im- enhancing the clothes. It's, um, making them... There's, there's details in the Mishnah, one person, two people folding the o- the one garment, et cetera. Lots of details. And the Alter Rebbe here at Siman Shin Beis, you're not allowed to fold the tallit shel mitzvah. Your Shabbos tallis, which you took your sh- which you've wo- worn Shabbos Shacharis, if you're not going to use the tallis again on the same day. So folding on Shabbos would

26:22 only be to prepare for further use on the same day. Or Friday night, you're allowed to fold things which you're gonna wear the next morning. That's okay. Um, but if you're not gonna wear it later, you're not allowed to fold the tallis. And then this is in Siman Shin, Shin Beis. Back in Siman Shin, I think it mentions about the Mariel who had a minhag to have a special tallis for Shabbos, and Motzaei Shabbos, But that's-- tho- that, that option is not so easy in this case. Then the Alter Rebbe comes up with a chidush. There are those who say that if you fold it not on the original folds, then . Then it's okay to fold, um, uh, . The word means in the end, the various options which were mentioned that, that you're allowed to fold. What I mentioned before, talked about two people, one person. If it's a different... It's an old garment, a new garment. Is it black or a white, or is it a colored? A, you, you have spares, you don't have spares. And all of this, then he says, "If it's not in the original fold, that's okay." Then the Alter Rebbe adds in brackets. As we know, when the Alter Rebbe puts in brackets, it's something which is chidush, and he had in mind to review it. But meanwhile, he does add in brackets, . So you are allowed to f-fold it not on the original folds. Even if it's not for today, if it's not the

27:47 original folds, you are allowed to fold it. So, so folding it not on the original folds is okay. Now, then we have the Chasam Sofer, Shulchan Aruch Harav, he quotes this, and he brings Alter Rebbe's And then been distracted, and now they want to resume their meal. So, let's take a look. We have a Mishnah in pe-- the eighth Perek of Berachos. And where it says about me-benching: "Ve'ad mosai yimevorech ad kedei sheyisakeil hamozon shebimei." Now, before I go into this, a very simple Halakha, you're not allowed to leave your place without benching. This is all a Beit David story. Lecha Tfila, you should not leave your place without benching. And for the Hatzalah fellow, if it's, uh, if it's practical, I would recommend take with a kazais, stuff a kazais in your pocket, and then whilst you're on... Eat a kazais on the van. And whilst you're driving, if you can have presence of mind, you'll, you'll bench, uh, after you've had a kazais, and that way you've solved your problem, and later you'll wash again. Um, okay. I know it's a question, can you, can you drive and bench at the same time? But, uh... Okay. "Ve'ad mosai yimevorech," says the Mishnah, until when can you still say if you, if you've eaten and you haven't benched? Because it said, "Mi she'ochal veshochach v'lo yirech." That's the previous, uh, Halakha. If you ate and you forgot, you didn't say a, a, a bench. So Beshama say you have to go back to your

32:41 place. Beshalach say you can still bench where you are. Okay. But then it says, this following on, he's forgot, "Ve'ad mosai yimevorech ad kedei sheyisakeil hamozon shebimei," until the food has di-been digested. Okay. So you... Yes. Once the food is digested, you cannot say Birkat Hamazon. So now we're going to the Gemara. That was Daf Bet Aleph, and now we're going to the Gemara Daf Bet Gimel. "Ad ei mosai yimevorech." Yeah. Now it's in Gemara it said, "Ad ei mosai," that said, "Mosai," same thing. "Kamah shiur ikul?" You told him until it's digested. How long does it take to digest? "Amar Reb Yochanan," said Reb Yochanan, "Kol zman she'aino yeroeiv." So long as you are not hungry, then you are... You haven't digested. Once you are hungry, then that means the food is, uh, is left the system or, well, the upper part of the system, and then it's been digested. Okay. And then it's too late to bench. "Reish Lakish amar: Kol zman sheyitzmo machmas achilasoi." So long as you are thirsty from your eating. What does that mean? So the way I s-- I spent a lot of time looking around, and this seems to be the pshat, that when you eat, it also encourages you a degree of thirst. And so long as you still feel a thirst because of your eating, then you haven't digested. But once at a later stage, you no lo-no longer feel the s- the thirst stimulated by eating, and then, by then you can say you've,

34:36 you've already digested the food and you cannot bench. That's the position of Reish Lakish. So they're different, they're different, quite different shiurim. One is, so long as you don't feel hungry, you can still bench. The other one says, so long as you don't feel... So long as you do feel thirsty, then you can, you can still bench. Once you feel th- once you don't feel thirsty, then you can-- then you cannot bench. That seems to be the pshat. Now, then Gemara says that Reish Lakish says it's got to do with thirst. But Reb Yechiel of Mishlei where he says the name of Mar Zutra, two, two, two to anyone. Mi o- Miomar Reish Lakish hochi. Well, Rabbi Ami says in the name of Reish Lakish, the shiur ikul is the time, uh, time it takes to walk dalet mil. Which is about seventy-two minutes. So digestion kicks in at seventy-two minutes. Your saying's got to do with thirst, and now it says it's got to do with seventy-two minutes. "Leikah shekan baachila meruba kan baachila mo'at es." It depends whether you've eaten a lot or you've eaten a little. So Rashi says, "Kan baachila meruba," when you've eaten a lot, then you've got the shiur of seventy-two minutes. When you've eaten a little, then your shiur is got to do with the thirst. When you're, when you are thirsty, you're not thirsty. Tosfos disagrees with Rashi, and you can see here. Tosfos is on the screen here. Rashi says, "Baachila meruba," after seventy-two minutes, it's,

36:09 it, it, it's digested. "V'lo nira." There's the two versions. "V'lo nira. V'lo nira. Dezer muad yose meachila mo'at es." Tosfos says seventy-two minutes, even for achila mo'at es, it might last for seventy-two minutes. And therefore, he says the other way around. "Ipcha. Achila meruba salon kol zman shehu tsome." Achila meruba can be more than seventy-two minutes, so long as you still feel the thirst because of your eating, you haven't digested. "De ein shom kitzfo. Aval mu'at," if it's a small amount, then it's dalet mil. I just find this whole... I never really went into this so, as with so much, uh, you know, attention. Never really an- an- had to analyze the opinion of Reish Lakish. So now, why, why is this so important? This shiur of dalet milin, is this only according to Reish Lakish, or even Reb Yochanan would also agree with the opinion of dalet milin? And that's, that's- That's, that's the... That's gonna be a debate. Now let's read further. Now, to understand this piece that the drinking has got to do with the food, with the eating, so I, I looked up in Rambam. In Rambam, in Hilchot De'ot. It says, Hilchot De'ot pe- peh dalet: A person should not eat until they're mamash full. They should leave out a quarter. They should be only seventy-five percent full when they eat. Second point that Rambam says, not to drink water during the meal. El lo me'at. Only drink... During the meal, you should only drink a little bit. Umozik beyayin.

37:57 It should be blended with wine. V'sheyamzhil hamozun lis akil vemeir. But once the food has begun to digest, shoyse mashu tzarich lishtei. Now you can drink what you need. See, it's like very, very interesting that you've got here where we're talking about drinking, um, that thirst is stimulated by eating and the, the... That's a kind of a marker whether the s- the digestion has taken place or begun to take place. And here we see in Rambam, he's talking about just etiquette and, and, uh, and good health. He says that during the meal, hold yourself back. You know, thirsty, don't, don't drink a lot. It's going to be actually impeding the digestive system. Once you've, once you've begun to digest, now, so you're thirsty, you've been holding in your thirst all this time. Now you can drink. Now you can drink as much as mashu tzarich lishtei. Very interesting. Okay. So we've got, so we've got here Rish Lakish who comes up with this, uh, first inyan, and then we have the dalet min. Let's m- go to the next slide. And now this is in Siman kuf peh dalet. Now, I wanna tell you, because I'm sure all of you have heard seventy-two minutes. That's a she'ia. I'm sure you've heard this before. After seventy-two minutes, you can't bench. You take a look in the Shulchan Aruch in Siman kuf peh dalet. It doesn't say a word about seventy-two minutes. And the simple reason is because the, the-- his understanding, and many poskim understand, that

39:34 the whole seventy-two minutes has only got to do with Rish Lakish. But according to Rav Yochanan, it's got nothing to do with seventy-two minutes. And the whole business of, uh, uh, that's, that's the mahalah how poskim are taking. So now let's read it over here. Ad me'o sheyochol levor bichas hamozim. So the Mishnah says until, till, till you have digestion. Kamosh hi hurai. How long is... When do you say everything has digested? Now, if someone wants to say all I'm talking about is boych swaris, you're welcome to, because it's all trying to understand what's happening in your digestive system. Okay. So for those who don't understand Yiddish, boych swaris is a uncomplimentary, um, aphorism for, um, uh... Come on. I'll give you some of the, some of the... What, how do you say boych swaris in English? Just, um, what people concocting their own... Someone suggesting something. Okay. So now, yeah. So m- so he says, "So long as you are not hungry, thanks to that eating, once you start being hungry, then even though digestion hasn't fully happened, but that is already considered, uh, too late to, to bench." That's all very well if you ate your fill. But if you only ate a little bit, that's what the Taz asks. You only ate a little bit. So what do you mean, uh, am I hungry? I was hungry. I was-- Before I was a hundred percent hungry, and now I'm ninety percent hungry. So I'm hungry. So how can we... Wh- wh- at

41:09 what point can I not bench for that little, for that roll? That's the case with this, with this fellow, with the hatzalah fellow. So there he says a shiur of dalet min. That's what he says in the first shiur. But then this, then he brings the Magen Avraham, which dismisses this. And basically, it remains that so lo- like even if you did eat a lot, then it can be for more than dalet, dalet min. So long as you feel that you're not hungry because you ate, so then, then, then, then the, uh, then you can still bench. And so the... And although the Alter Rebbe brings both shiurits here in Shulchan Aruch, the Taz does bring in dalet min, then Magen Avraham dismisses it. In the Sefer, the Alter Rebbe doesn't say a word about dalet min. So now, just to summarize, this fellow with the hatzalah call, he had, uh, just one small roll, and that's, I... In, in my assessment, achilah mo'etes, a small, a small amount. And then if an hour later he feels hungry, that's because it's digested. So he's lost his ber- berachah, um, bircha... How do you say? His birchat hamazon. He's lost that. He's gonna have to wash again and et cetera. Had the same thing happened differently, had he eaten supper and he was just, just by the dessert, and he got the telephone call then. So that's achilah merube, hopefully. Achilah merube. Then if he comes back even two hours later and he still feels... He's

42:44 not feeling hungry, it's just the dessert is now, uh, his ice cream is now a, a puddle. Uh, so he's allowed to... He, he, he's still able to bench 'cause he's, he's still, he's still not feeling hungry. So the effect of that, that meal is still there, and therefore he can still, he can still bench. What about saying a berachah? Now, the Mishnah Berurah has a discussion here about when he comes back, does he say a berachah or not? So had he stayed in the same place, and when we saw by the Rebbe Someone's put it on the screen. But the Besuvah, the Rebbe, they he'd... at the beginning of Habren, he'd make Kiddush and have, say out-- say whatever, he'd make Hagafen and have a bit of Mezzuzahs. And then between the Sichas, he'd have another little bit and Lechaim, et cetera. And sometimes there were long Sichas. There were sometimes Sichas which were an hour and a half. It was very exceptional, but there were occasions when it was very-- the Rebbe was very animated about something, uh, very concerned about something. It could be a Sicha for s- for ninety minutes, and it never-- we never saw that he made another Bracha. And the, the, the reason is because the food is there in front of you, and there was no... After you'll be distracted to another room, to another activity, it's there in front of you. And, uh, I remember Rabbi Hersh Cohen from Yerushalayim, so he gave a Shiur when

44:06 he came to the Rebbe, gave us a Shi-Shiur in Kollel. So he, he quoted from the Alter Rebbe in Shulchan Aruch in Hilchot Pesach Taf Ha'ayin He. The Alter Rebbe says a lotion called, "Man shastum chapsuch halechel," the... So long as the stomach has a mind that you still intend to eat, the digestion doesn't kick in. So this is this idea. You have food in front of you. The digestive system doesn't kick in if the food is in front of you and you intend to eat further. And then most other Poskim say, sometimes you have a Sudde and it goes on for hours, and you have Challah at the beginning, and in the beginning, the middle, this might be a little bit, but not as if you're having a substantial amount. But so long as you are sitting at the table, there's no Ɣsechadas, then you can still continue and can finish your benching later, after even after seventy-two minutes. But here is different because here he'd gone, and gone-- he'd gone off in the van. He's, he's gone into a different place. And so therefore... And here we have from another place in Siman Kuf Ayin Tes. If, "Ot kar mim komo, vehi sihadati melechel oyd." If he had lifted himself from where he was. Well, here it says, "Gomalechel," but the point is that he had, he had gone away. He's totally distracted. So then he would have to make a new Bracha, uh, on, on the bread when he comes back. Um,

45:21 and also in Teshuvot Zaddim. Yeah. All right. That's a whole... Sorry about the long pilpul, but yeah. Okay. Let's move on. And that is question number eight, and that is, "My mustach- my long mustache bothers me when I eat or drink. Uh, may I trim it?" So here we have a letter of the Rebbe about trimming, and as far I remember, it's about, yeah, it says, "Poras ha'sofer," to trim the mustache. "Since I did not hear a Hirhuram uFurashas, there are tzdadim lekan ulecha. Therefore, check out Minag ha'Nash Bozer and check by Rabboni Ha'Nash who know the Hanhaga from elders, Kanim, and Maisirav." So what's the Minag-- what's the, um, uh, tr- passed down Minag about trimming mustache? So I did not do a survey on this, but I do remember an incident that Rebbe Mendel Futterfas and Rebbe Meshulam Katznen Elmenbagan, and Rebbe Meshulam came one day to Shul and his mustache was closely trimmed. Mostly, you know, it was, it was obviously indeed trimmed. So Rebbe Mendel kind of told him off, "Yeah, I understand you trim, but why does it have to be so obvious?" And so, so the Worch Sidim who did not trim, other Sidim were concerned. You, you, you have some yogurt, and so there's a m-- your, your mustache becomes milchik. Then you have chicken soup, and so your mustache, mustache becomes fleishig. And then you have now, Bosem b'chalav. And so that's, that's one concern which they had. And so if the-- if you can't manage, and

46:59 if it bothers you, and there's also you have in Halakha, Zoken HaMaakav V'Saachilo. So there is-- there are practical reasons why you should be allowed to trim. Now, you all know the term Yud Gimmel Tikun HaDikla, that the beard has got... You would translate this, I don't know why, thirteen tufts of the beard. I don't know why Tikunim means, means tufts, but fine. Where exactly are these thirteen features of the beard? So if you are davka, um, curious, so if you get hold of our Yesido HaAriza, and you turn to Tashlich, where it has the list of Yud Gimmel Mitztzah Rachamim and then the Tes Mitztzah Rachamim, and he goes into detail. This is this part, this is that part, and he goes into detail each part, whereabout it is on the face. And some of those also include the mustache, too. So the, the mustache may also be part of Yud Gimmel Tikun HaDikla, but Lhalakha, it's, it's, uh, you're allowed to trim it. And what you can see here, this is from the Kitzur Shulchan Aruch, that the, the tufts of the beard, the corners of the beard, Natore, you're not allowed to remove them with a razor. But without a razor, with just with the scissors, that would be okay. But he says here not to use a razor on, even on the upper mustache. So because of this question, where exactly are the five corners of the beard? And so to use a razor on the upper part of the, on

48:30 the mustache should not be done because that might be one of the Chamishot Payot according to some, uh, uh, Poskim. But trimming, so generally, it's, I believe, the broad Dominican is, is to allow trimming, but there are, uh, there are Yechid HaSgula who somehow manage without trimming, and so each one to their own. It's quite, quite whether you can manage or not. Now, I don't have a slide for the, the following questions, so we're just... So the, the same, In Geman is asking about the... become a popular hairstyle to cut the sides shorter than the top, that the, their, their head is longer hair, and by the sides is very short. Should I be telling pe-peop- telling people not to do so because it's the way of the Goyim? Now, there is a Middin of, of, uh, of Payots. Yeah. But if you... So how, how long do Payots have to be? How long... What's the length of the hair of the Payot? It's not so clear. And whereas in-- I, I know we've discussed this once at one of the, uh, one of the Issurim. Although there is in other areas like Porah Adumo and Legave Shetesa'es perhaps, you have the Din of Rokov Roishon Ikron. If it's long enough to bend it back to the, to the, to the source, that's called a hair, shorter than that isn't. But Legave Pa SaRoish, it's not clear at all that that is the shear. So generally, uh, we, we are particular that to leave the

50:09 Payots a little bit longer, uh, like a chaiz, a quarter of an inch or something.That's the lechatchila. Of course, there are people who have long payos. I'm talking about even if you have short payos, but have a, have it a little bit longer, not very, very close. But this is a, a limud zchus where you see people have got a very short haircut, so long as they didn't use a razor on the- on their payos, it's lav davka that they are over on, on, uh, Now, because Rambam says a doorway, uh, without a door is part of a mezuzah. Here, there is a door. Navas, the door swings both ways, or it swings... it slides in, so there's no hekets here. A regular door swings in a particular... in-inwards or outwards. There you have what's called hekets here. But here there's no hekets here. So this fellow is writing, he's taking a view that such a door, uh, you would not make a bracha. I didn't understand it. I don't understand the halacha this way. What happens when there's no door? How do you decide which side to put the mezuzah? So there are rules. Let's say in my house, I come in from the front door and between the middle room and the back room, there's an archway, there's no door there. And the logical thing is, we learn from pa- the pasuk, "Am mezuzas beisecha, biyo secha," the way you come in. So what's the logical thing? That I put it on

55:21 the right as I come from the middle room to the back room. That's the posture thing. That's the derech hiluchoy, and that's, uh, that's the logical thing. That's the only way you can get to that room is this way. There are perhaps other criterion. So then we go. The question would be if you have two living rooms which are next to one another, and they're both front rooms, and there's a doorway between the two. That can sometimes happen when you've joined two houses together. You know, in some hotels, they have a door between two rooms so that if someone wants to have a, a two suite room, uh, two room suite, then you have a, a door, but So on the one will think I'm the ichat, the other one is the tafal. They have two doors, one on this side and one on this side. Both of them open, you open the door and there's another door. So now you have a question. Um, I've, I've, I've got two rooms and both of... Th-there's, there's a door for each. Which one leads to the other? Which is tafal? Which is the ichat? This is where Rabbi Moshe Feinstein says the following. He says when there is a, a, uh, balanced argument for both sides, he says such a door is part of mezuzah. Why? Because the Torah says, The Torah says, put up a mezuzah on the way, on the way as you enter. When you cannot fulfill that, then you don't have to

56:48 put up a mezuzah. He disagrees with Rabbi Yaakov Emden, who says in such a case to put up two mezuzahs. Rabbi Moshe disagrees with that. There are those who want to say in, in, in that correspondence, "You can just choose whichever you want." Rabbi Moshe says there can't be such a thing. You can't have such a thing that do whatever you want. That's... In, in mitzvah it doesn't work. So he dismisses that. All right. Others disagree with Rabbi Moshe. But in that case where it's a sophistica- where it's a fifty-fifty argument, and you've got this swinging door both ways, although you have a door, I don't know where to put it, and Rabbi Moshe says it's part of a mezuzah, put it up without a mi- put it without a bracha. But where even without the doors, you'd know where to put it. But you didn't put a bracha because shit is a Rambam. Now, there is a door. The Rambam is also happy. So I don't see why you should not put up a, uh, a mezuzah with a bracha. So just to summarize that. I said from my m-middle room to my kitchen, there's a, um, a, there's a doorway without a door. If I would put up doors, um, which are swinging doors, I would put a mezuzah with a bracha at the same place where I put it without the doors. With it-- Because of the doors, I'll be able to make a bracha. Finally, the last thing in our question,

58:02 list of questions is about rolling the beard, is what's the Chabad approach to rolling the beard. Now, there, there was a comment, I think Rebbe Rashab something, that let it grow the way the Hamishter want it. Um, but generally, this depends on personally on people. Some people's personalities are they are more neat. They want to present themselves more neat. Some people are not. Don't care to be so neat. Uh, apparently in the early years, you can see pictures of the Rebbe with a very close beard, which is obvi-obviously rolled up. There were many Chassidishe Yidden. The Rebbe's brother-in-law for sure used to roll his beard. Um, but all right, some, some people are more concerned about their appearance, and it's im-important to them. It's... So if, if it bothers you to, that you, you think you're looking a bit, uh, scraggy, if that's the right word, so you can, you can roll it up. If it's, uh... It's, it's not, not, not such a big deal one way or the other. Um, right. So that's what I have to share with you for this evening, and thanks for joining. I'm gonna wish you all a, a gut Voch, and we should share Simchas with one another, uh, and Simchas Olam Al Roshon with... Ah, next week, I was just reminded, next week, the shiur will not happen at eight thirty, uh, PM Motzei Shabbos because I will probably still be in middle of some kind of farbrengen in New York at that time. Um, so

59:31 I hope everything does healthen. If I have what to talk about, I'll do a pre-recorded shiur so you'll be a- be able to enjoy it, um, at your leisure. Nice, isn't it?