חיי שרה תשפ״ו

00:02 Guten Erev Shabbos. By the time you hear this, it'll be BeEzrat Hashem Motzei Shabbos. Uh, I'm at the Ohel now as part of the Kinus Hashluchim HaOlam, and, uh, we had yesterday a full day series of shiurim and most prominently was-- that was presented by Rabbi Herschel Schachter, who is the Rosh Yeshiva of Yeshivas Rabbeits Rabbi Yitzchak Elchanan, uh, otherwise known as YU. Uh, really inspiring to see his phenomenal command of such a wide range of areas of Halakha and, uh, I agree with and also appreciate people coming over and saying that they're listening to this shiur on the Rebbe told me that they sit down following the, uh, the slides inside. So, so that's something encouraging. Let's go. And number one is when davening alone and therefore om-omitting the Yud Gimmel Milsa Rachmim, you would not say, when you're davening alone, you wouldn't say Hashem, Hashem Chaie Rachum VeChanun. And therefore... So if you take a look in the siddur, so it says, Hashem VeChom Ne'emar. So without going into too much areches, I think we may, may have discussed this shiur before, but in the siddur, which I was zechar to publish, there's a long note about this. And there's a letter of the Rebbe where the Rebbe refers to the Shulchan Aruch in Siman Tov Kuf Samech Vav. In Siman Tov Kuf Samech Vav, the Mechaber says that talking about selichos, that if you are davening alone, you aren't eligible to say Yud Gimmel Milsa Rachmim as a chiyuv, but you can

02:22 say them K'koreh B'Torah. And the Rebbe refers to this, and someone asked the Rebbe, this is going back, uh, sixty years ago, me stamah, why in the Tehillat Hashem siddur there is a difference between Mincha and Shacharit. At Mincha, it said there that Hamispal B'yochid Ein Eimezair, and the Shacharit didn't have this comment. And the Rebbe's response was, Lohisbek Hazman Lahagiyot, something like that. That however, what's remarkable, which I have a photocopy in the, in the Ha'ari, in the siddur, is the following. In the master, in the Seder Rav Ovadia siddur, which was published in, in Vilna, Taf Resh Ayin Alef, it says, Hashem. Then it said, before the words VeChom Ne'emar, there it says, Hamispal B'yochid Ein Eimezair. So before saying VeChom Ne'emar. And now, somehow in the Chassids printed this-- reprinted the siddur in Taf Shin He approximately, they changed it around and, and, and as a result, you've got this, this, uh, disjointed situation of VeChom Ne'emar without anything. And my understanding is vakea that the whole-- that what should have been, uh, the correction which the Rebbe would have pre-preferred or was recommending to the Rebbe, that the whole thing, Hamispal B'yochid Ein Eimezair should have been left. Hashem, Hashem Chaie Rachum VeChanun. You can say it, K'koreh B'Torah. That's the halachas in Siman Tov Kuf Samech Vav. And I hold that that's what we should be doing l'maase. Let's go on to the next thing, which is, uh, come up several times, and that is how do you deal with

04:10 disused shul furniture? So it's got a kedusha. You have the Mishnah in Megillah talks about kedushas, basically, kesforim, mesach neses, the fiber shalit. So you have various levels of kedusha. So now the situation is you've, Baruch Hashem, upgraded your shul. You've got new furniture. What do you do with the old furniture? So it's got a kedusha. To say that you should bury it, that's, that is a very difficult thing. How do you find space to bury an old Aron Kodesh and so on? So looking for a, a, a different solution, whether there's a way of buying out the kedusha. So we have knowing in, in, in Torah, it talks about Chilul Maaseh Sheini. You put down some money, and the kedusha is transferred from the produce onto the money. So is there a way of being poide to buy out those articles? So the kedusha should be transferred from the items onto the money, and the money you'll use for a Dvar Shimmi Kedusha. That's, that's basically the, the, uh, method which you're looking at. And you, on your screen, you'll see that here we have from the Piske, Piske Chovos. I think it's Siman Kuf Nun Vav. But let's, let's read what he has here, over here. He brings that there are those that it seems that you cannot be... There's no way you can downgrade the kedusha, not even with going through the, the, the trustees of the community, Zayen Tu Ve'ho'ir. Then he says, however, the Acharonim have sought to find a

05:51 lametz chos, to find a way to make it easier for Am Kodesh, for our holy nation, to rely on the lenient opinions and the ve-various methods which have been given. One is Possibly that the ‹tashmishi k'dusha› shall Sefer Torah is only ‹efshar mi sheyikna oys zum l'tzorech Sefer Torah›. When it's possible that this will be repurposed for Sefer Torah, then you cannot sell them for mundane stuff because there's still the option of using them for a ‹kedoshim b'kdosha›. But if this ‹tashmishi k'dusha›, like an Aron Kodesh, which the understood-- understanding is once they've finished their function as an Aron Kodesh because of an upgrade, let's say. So then it's as if ‹l'chatchilah› when you bought that, when you, um, built that, that, uh, piece of furniture, it was the intention to use it for as long as you need. And when though you have an upgrade, then you'd be able to take the old ones and sell them and use them and, and take away their k'dusha. So what should you do to summarize this? You have a, an old Aron Kodesh, Baruch Hashem, now you have a new one. What do you do with the old one? So we do have a way of you, you, uh, buy it. You give the, the trust of the shul. You give them a few pounds or whatever it may be. And with that, the k'dusha of that article, of that Aron Kodesh now goes on to the kas which you have in hand, and you'll use

07:28 that for ‹devarim sh'bekedushah› for perhaps towards the new Aron Kodesh or some improvement over there. What will you do with the old cupboard? So you have two options. Either you can use it now for cholent, or you can just dismantle it and, and, uh, dispose of it either way. Let's go on to our next question on our list of questions. So we've done... dealt with this in the past, and therefore I'm not gonna give it too much time. Can you-- Can... May a man roll up his beard on Shabbos? So b'mikra, it just happened to be, I noticed last Shabbos a man who came into the mikvah with a very short beard, and later I saw him afterwards with a, a very long beard. So right after mikvah, to roll up your beard would mean also probably squeezing out water from the hair, and that's not allowed on Shabbos. So you'd have to leave it, leave time for the water to dry out. But then here's the question about rolling it. Why would you think it's a shailah? Well, we know that for plaiting hair is, is asur for a woman to plait her hair on Shabbos. Now, we learned from, well, that HaKadosh Baruch Hu took Chava, and he plaited her hair and wrote it, um, ‹Vayiven Hashem Elohim es hatsela›. So one of the translations, ‹Vayiven Hashem Elohim es hatsela›. ‹Tsela› refers to a plait, and Hashem plaited her hair and how he, and he presented her to Adam. So because it uses

08:59 the word ‹Vayiven›, so it's understood that plaiting is considered building. And just to understand the word building, what is the meaning of building? That you take various loose particles, loose, uh, items, and you create a structure. That's why also the word ‹Gevina›, which means cheese. So to make cheese, how do you make a hard cheese? You take the milk solids, they're all loose pieces, and they, uh, somehow become galvanized to become a single solid. And therefore, the word ‹Gevina› has in it the word of, of, uh, ‹Boni› or building. After ‹Megavin›, if you make cheese on Shabbos, it would come under, uh, ‹tool draut boine›. So all right, so that was ‹boine› is. So then you can... we have understood that taking particles and making a structure is ‹boine›. Therefore, you could say the same thing with taking hair, loose hair, and, uh, binding them into a structure could be a problem of ‹boine›. So that's, that's the background to this shailah. Therefore, rolling the beard and creating some kind of structure with it might... That's where the question comes from. However, ‹lamaiseh›, in... on your sheet, you'll see a reference to Rav Chaim Noah, where he raises the question. And in the ‹puyal›, he remains that for most people, it's not such a, um, important structure somehow, and therefore he leaves it ‹lamaiseh›, and it's okay. And I can certainly confirm that that is the ‹minhag lamais›, that men who do tr-t- traditionally roll their beards are ‹mekal› to roll them up on Shabbos

10:28 if necessary. We'll go on to the fourth question. There's a food which called malawach, and it is a kind of perhaps a flaky pastry. And, um, so I was asked about the berakhah. Now, it happens to be that this particular recipe, this product which the person was asking about, has actually, after flour, the first gre-ingredient is water. So if it would be majority, ‹bechalal›, how do you make flaky pastry? You use margarine, uh, something like that. And then, so the main, well, ‹bimkom› liquid is actually not water. But here they actually put water before the, the margarine, and therefore would be a, a shailah of whether it's ‹chametz› or not. So here you see on the screen. So I've taken here from a contemporary Sefer. I've mentioned him before. It's called Shaarei Habrokha from Rav Schitzburg, and he writes malawach. So he writes it's a Eastern and Oriental food made from kind of flaky pastry, and m-largely it's n-um, kneaded with margarine and then baked or fried. Now, perhaps it's also important to clarify if it's, if it's fried. Deep frying is ‹bishul›. But if it's just, uh, just to grease the pan, then that actually might qualify as a ‹fi›. So that doesn't really solve the problem. To, uh, explain what I'm saying. Um- Pasta, um, lochshon, which is cooked, there's no way it's cha- that it's hamotzi because something which is cooked is not hamotzi. It's not lechem. So if something were deep-fried, that would also not qualify as lechem, and we're coming

12:23 up to Hanukkah. And donuts, which are deep-fried, you can have, you know, if you have bread more-- if you have mezonos more than a certain amount, you kovea seudah, it becomes hamotzi. But, uh, but donuts, because they are deep-fried rather than baked, you can have as much as you want, and you still will not m-make hamotzi on it bec-uh, because, because it's, it's fri-fried, not baked. But this is not so clear. Now, so he write that brocho rishono is mezonos unless you kovea seudah, and they are mezonos, and then it's al hamichya. So that's very nice. That's what he writes in the main list. But then he, in his notes, he has a note chof tes. You can see here on the screen. He writes from the Sefer Vesois HaBrocho that sometimes the margarine does not have... It's not, is not, does not exceed in volume over the water. Therefore, there's room for a safek what the brocho should be on this, on this food. And therefore, this Vesois HaBrocho Sefer s-recommends having malawach b'teichas seudah. If you're doing it yourself, you should add a little bit. Make sure that the, to tip this, the, uh, the balance, there should be a little bit more oil and margarine over the amount of, of water, and that way it'll be mezonos. Then he has another question, the second part of the note. Is it possible that the fact that malawach is a little bit hard, would that be reason to make it pas hababa k'nisnin? Now,

14:00 I've mentioned this numerous times. Three opinions about pas hababa k'nisnin. One, it is lechem shekosasin min ha'adam. That's, uh, that's a mezonos dough, uh, which is, I'm sorry, is made with mepeiros. There's another day which says it's a pouch, loshon kis. And then there's third one, which is the shitzat haGaon, that it is, um, karchein dakin. It's like a very thin, hard cracker. Uh, and that's why, by the way, these miragas fardim is on the matzahs, which we use on Pesach. They, during the year, will make them me-make mezonos, uh, because it's, that's what the HaGaon says. It's karchein dakin are mezonos. It's a, it's not a bread which you'd have for a meal. It's something which you'd have just as a snack. Ashkenazim don't follow that, and, uh, that seems to be the Alter Rebbe's view also. That's why he didn't bring this in the siddur. They didn't bring the HaGaon in the siddur because that which Rav HaGaon is talking about aptly describe the matzahs which we use on Pesach. So how can you say ein odim kovea bos al ha'seudah when we, people are having it for Pesach all, all eight days of Pesach? And to start differentiating between Pesach and the, and a whole year, that's leinyra. And that's why the Alter Rebbe took that out. But that's about the matzahs. But coming back, the malawach. So he's saying the fact that the malawach is a little bit hard, is that reason to compare it to the crackers to make it

15:27 mezonos? Now, choreh, that's not good enough because it's not so hard, so much harder than bread. It's, it's still a little bit soft. Therefore, you wouldn't put it on the same level as the crackers. So it's, it seems to be that this malawach story is not totally so clear. So again, let's, let's, let's summarize. If it actually has the majority liquid content, there's more oil or margarine, more than water, then it's mezonos. But if there's actually more water, it's, it's a shtickel, it's a shtickel safek. Right. Let's move on to the next point, and that is about someone a- someone's asked, and this is a question, unfortunately, a, a very well-known que- um, comes up again and again. Does a divorced woman have a, an obligation to cover her hair? So you can... This is a quote from the Sefer Kavudo Bas Melech from HaGaon Reb Moshe Weiner, and he published it many years ago. Rebbe encouraged him very much, the, to, to, to print it as soon as possible, et cetera. So let's read. The Torah says, "Torah forbade the exposure of the hair, of the head, priyas roish, of a woman, whether married or not married, if they was, she had been married, um, namely a widow or a divorcee." The cover, he writes... Now, that's, that's the main text, then his notes. The covering of the head of Almanah or a Grushah is min haTorah, just like it is for a married woman, because we learn it from the story with Reb

17:12 Bishmael. Um, it, it talks about, "U'forah es roish ha'ishah," where in the story of the Sotah, the ma-- the kohen exposes the hair of the woman, and there it seems to be very clear that a woman who has had, who's no longer a virgin, is included that her hair would normally be covered. And therefore, it's, uh, evident that there's no room to allow a widow or a divorcee to be, have her hair uncovered. Even it will cause great difficulty for her to find a shidduch, uh, because her hair is, uh, obviously covered, and even when there's a considerable loss. And like any other, uh, averah, any other forbidden act, that, uh, one needs to do whatever you can not to violate that, that mitzvah. And he takes issue with the Igros Moshe, with Rabbi Moshe Feinstein. And there is a story about a woman who, um- Was divorced and she-- I think got divorced or widowed, I don't, I don't remember. And she felt that her covering her hair was a, uh, impediment for her to find employment, and she needed to feed her children. And Rabosha is a little bit lenient about this. Not happy about it, but a little bit lenient. And the, um, Rabbe Vinner shows that that's not the case. There's no, there's no, uh, leeway on that. I just wanted to share with you one perhaps inspiring, um, e-e-point about this. That is that I know of someone, uh, prominent, very prominent Rav, and his daughter got married, and very

19:05 shortly afterwards, it was, uh, evidently wasn't, wasn't, wasn't a union idea at all, and it was a quick divorce. And she was, she was considering of not wearing her sheitel because she never really had, uh, got involved in the marriage properly. The father, uh, this is going back forty years ago. The father said to his daughter, "You know, you can buy a sheitel for, let's say," then it was, let's say, two hundred dollars, four hundred dollars. Then you can buy a sheitel, which is used for the act, for the, in the acts, in... How do you say? In, in, uh, when people, when they a-a-a-- for plays, for actors, for, for videos, for, for television. So the actresses, when they want to use a sheitel, they... It's a much more expensive thing. It's in-- Let's say if a normal sheitel would cost about two hundred, three hundred dollars, this would cost two thousand or more. And he said, "I'm ready to pay, take, take you to such a place, and you'll get a top-quality sheitel. You'll look very mamish. Uh, it'll look very, very natural. But then like this, you'll keep the mitzvah of not exposing your hair," which she did. And, uh, Baruch Hashem, later she remarried. Kids, uh, so it is... There's, there's no real, uh, leeway on it. Certainly, there's no free-for-all and saying, "Oh, because I'm, I'm no longer married, I don't have to cover my hair." You do have to cover. Um, but it's... And we understand it. It's, it's,

20:43 uh, not an easy thing to, to keep up with. Okay, let's move on. So I teach, uh, in high school over here in, in Bayis of London, and we were going through the yom of, uh, tefillah. And we're talk, talking about Birchas Keriyath Shema. And so in the, in, in Kriyat Shema, in Yetzirah HaMerizah, so you have Kodesh, Kodesh, Kodesh, Hashem's voice. And also Baruch, V'Kodesh Hashem, Melech HaOlam. 'Cause we're describing how the Malachim are saying Shir, and how you have Kodesh is the Shirat HaMalachim as it's described in Gemara. Sorry, in, in Sefer Yeshayahu, in the vision of Yeshayahu. And, uh, Baruch, V'Kodesh Hashem, Melech HaOlam, that's from the vision of Yechezkel. Either way, so one of the girls asked, "Why does it have a vertical line after the word Kodesh?" Now, in the Tehillat Hashem Sidurim and, and so Er Sidur, depending on which, which edition of the Tehillat Hashem, but there's many of these vertical lines, and you're asking, "Why is it there?" So in my Sidur, I had written that it's from Ta'amei HaQeri'ah, which is, is true and not slight- not totally true. I was curious to get, to get to the bottom of it. So I tried to get hold of the Codex, the Aleppo Codex, which is the oldest Tanakh, which is known today. And it's not like a Sefer Torah, which is written without any punctuation marks at all. It's written with the whole Masorah, with all the, uh, Ta'amei HaQeri'ah. So I did not get access

22:33 to the actual Codex, but this is from the edition of, uh, Mordechai Breuer, who copied it from there, a faithful copy. So that's what you have on the screen. Kadosh, Kadosh, Kadosh, Hashem Tz'vaot. Malei Chalo Olam Kavodi. So that's the Pasuk in Yeshayahu, which happens to be also the Haftarah of Parashat Yisro. So you can see on the screen how there is a line after the word Kadosh. Now, that line is not a trop. It's not a, a cantillation mark, because this is a darga and this is a tvir. Kadosh, Kadosh. So what's the line doing there? So the word for this line is sometimes referred to as, um, psik or sometimes referred to as paseq. Uh, I'm not sure which is more, more accurate. But what's it doing there? So I'm gonna read soon in a moment from, from, uh, what you have on the screen. But also, I have a Sefer called Taamei HaMikra from, uh, Weinfeld. I think it's more Huda Weinfeld. And his... It's a whole Sefer. Not a very large Sefer, but exploring the background of the trop, of the, of the cantillation marks, which we have in Tanakh. And he also addresses this. Now, he, he puts this on the same group as, let's say, the makaf. Makaf is a, like a hyphen, which would connect two words. And it's all... It's not a, a trop. It's not a, a tune. But it's sometimes you have a word. Let's say, for example, why do you know, why is it

24:13 sometimes eis and es, sometimes es? What's the difference? So when it's doesn't ha-- When it's, uh, got its own trop, its own cantillation, then it would be eis. When it's es hadavar, it doesn't have its own, uh, trop because it's, how do you say, annexed with the following, connected with the following word, then it doesn't need to have a trop. So that's what the makaf does. So the makaf doesn't, it doesn't have a tune, but it do- it is facilitates reading it better, reading the Mikra better. So this is here too. This line is where there is a need to alert the reader that there should be a, some kind of pause. So although it's read, um, Kadosh, Kadosh, it seems to be just flowing, but actually this should be some kind of conscious pause over there. So let me explain this a little bit more. In the trop, we've got... We could divide them into two main groups, and Malachim. We've got those who are, um, more kind of putting the brakes on, like the Esrei Posim, the Asnachto, the Zochev Koton, Revi. These are more pauses of different levels of intensity. Then we've got the, the Meshortsim. So they are leading. Me'cha, timcha. So me'cha is like a, an entry into... It's like, um, preparing to go into the next one. And the same thing, dargo tvir. Tvir is a pause, and dargo is a, an, a Meshores. So again, the kadosh, kadosh. So what you have here on the screen is from

25:53 Rav Shabsai Sefer. I've mentioned his name before. He lived in Premsyla about four hundred years ago, and he, a master of Dikduk, he tr-put tremendous effort in researching the, the, uh, the text of the Siddur. And he was, he was, uh, applauded by the Va'ra'ah, Va'rotsis to the point that any p-publisher of a Siddur has to check his text against the Siddur of Rav Shabsai Sefer. So in his, his, his writings had been in manuscript until about thirty years ago, perhaps. They were, uh, the Sefer Yad was actually owned by the London Beth Din. And about thirty years ago, some Talmidei Chachomim took it, took to it, and they, they published it. Fascinating stuff. So now he addresses this Kadosh Kadosh. This is in his introduction. This is not on the spot in, in the Siddur itself, in, in Chrudshim HaYotzer, but it's in his introduction where he's describing his policies, the way he published the, his Siddur, where, where he puts a meseg, et cetera. So he says about Kadosh Kadosh. Now, there is... You see, he writes in Kadosh Kadosh, there is a psik. There's this p-pause, this line between the Kadosh, the first one and the second one. And that is to indicate a, a... There sh- ought to be some kind of pause, slight pause because he says the following. The other two have a built-in pause. Kad- The second Kadosh, which is a tvir, is a pause, and the third Kadosh, which is a tipcha, is also a pause. Therefore,

27:30 it's got a built-in pause because of the trop. The first one, because it's a Meshores, then if it wouldn't have the line, you wouldn't realize that n- there ought to be a pause. Why is there need to have a pause? So he says, well, the, the three times Kadosh are three separate concepts, as we say in Avodah Zarah, that we have Kadosh, um, which may m'rei m'elo beis shechinte. That's the first one. M'kablin. Let's read over here, the bottom quote. M'kablin deimindein v'omrin. That's the, that's the translation of the Korozel Zevi Omar. Kadosh bishmei m'rei m'elo beis shechinte. First Kadosh is referring to Hashem is exalted in the heavens. And he quotes from Moshe Cohen that he's mufrish, Hashem is exalted from the world of the galgalim, of the planets and of the, uh, constellations. Um, ki im, uh, Kadosh... So he said, um, uh, again, what's the lashon? Um, bishmei m'rei m'elo beis shechinte. Ki im beis shechinte. Um, kolomer bnei adam ein lo hem mi sheyore oysom olov milvad haneviem. That people are unaware other, other than through the neviim, whatever his explanation is. Then the second Kadosh is al aro evet gvurte, wherein the earth, his, his, um, powerful deeds, mighty deeds are, are recognized. And Kadosh l'olam ul'olmei almaya, that it is, uh, uh, for eternity. So the fact that the Targum breaks it down to three s- three concepts, three sentences, three, uh, describing each Kadosh. So they're three separate concepts, and therefore, there ought to be a pause between

29:09 each Kadosh at the end of, after each word of Kadosh. As I said, the f- the, the second and third have an indigenous trop, ma-ta mapsek, but the first one doesn't. That's why there's a niche for the line. So this also got me, got... Gives a whole, uh, for me, it was a learning, uh, curve to understand that there's a posek of psik, which is one of the trop. Uh, that's when I learned already, now to learn to... When I learned to trop with my father, alav hashalom, as a child. So it was a ps- a psik. When it was like I knew it was a... That that line is a pause. But there, there should be another type of the same line, but it's a, a posek without being a, a trop. That was something new to me. Okay. What do we have now further? Okay. I don't have it on the screen, but the other two, two more things which I wanna share with you for today, and that is, is laundry that was wet at the onset of Shabbos, and it dried out on Shabbos. Is it muktze for the entire Shabbos, or is it now no longer muktze? This was brought up, actually, we're learning... In the evening, we're learning Gemara Beah, daf, um, on for Daf Chav Zayin, and it talks about muktze. Now, practical thing, looking up in Shemiras Shabbos KeHilchoso, Peracht as well, we had this discussed it by the shir in the, in the evening. Is it

30:36 okay to leave laundry on the line from before Shabbos? Now, I know that, uh, the, the, uh, minhag Anoshim Tzidkonios is that they would not leave washing on the line. It doesn't look nice. It doesn't look Shabbosdik, and I appreciate that. The question is, l'halacha, is that indeed the position l'halacha, or are you allowed to le-leave, uh, washing to hang from before Shabbos? So the Shemiras Shabbos KeHilchoso makes an interesting point, and he says, yes, it does say in the Mishnah about not hanging up laundry on Shabbos, that people shouldn't suspect you did the washing on Shabbos. He says the objection is only to the act of- Hanging the washing up on the line. That is an issue of maris ayin. Like, it looks like you just did, did the laundry. But to leave laundry hanging from before Shabbos that stays on the line on Shabbos, that is permitted. That's what he sa- writes over there. So here's the other question. Now, um, in England, the weather is rather, uh, unpredictable, and it can be you put out the, the washing and it's dried out, and then it starts raining. So you don't want it to have to dry all over again. So you left the dry-- the washing from before Shabbos. It's dried out. Now you see the clouds are gathering, so you want to bring in the washing on Shabbos. So are you allowed to bring in the washing on Shabbos? This is so that it shouldn't get wet again. This is the

32:02 question. So, so . So there we go. So the, so the answer to this is, if it... The way, the way Shavuot Shabbos goes and writes, if it was sopping wet at the onset of Shabbos, you should consider it muktze for the rest of Shabbos. The reason being that sopping wet cloth, if you want to pick it up, so by holding it, by you gripping it, inevitably it's going to cause a bit of squeezing. Some of the wa-water will go a little elsewhere. And therefore, he says you shouldn't be, um, you shouldn't be... Well, you shouldn't be, uh, you should consider sopping wet clothing as muktze. And therefore, if it was so wet, not just a bit moist, but it was so wet on the onset of Shabbos, it remains muktze for the whole of Shabbos. That's what he writes in the Shah inside. As we know, the Rav Noivit was a very close to Shlomo Zalman Oirbach. And so in the notes, he brings from Shlomo Zalman that he's not so sure about that Humra. He's a little bit noter to be makel, even if it was sopping wet. And the reason is, what we learned in the Gemara is you have two types of muktze. You have a, somebody which was, which was, uh, was edible, and then you rejected it, and then it became edible again. The classic example is you had gishmak, uh, um, grapes. Edible. Then you took them, you put them onto the rooftop to dry out. Now, once

33:41 they're dried, it's raisins are gishmak and grapes are gishmak. But in the mushy state in between, they're not, they're not edible. So it was nire venidcha l'choz venir. So at the before Shabbos, you had taken the grapes and left them on the, on the, on the rooftop. And so they started becoming mushy. They didn't, you didn't expect them to dry out. Then they dried out. So since there was decho be yadayim, you took edible grapes, and you put them into a position that they're not edible, caused them not to be edible. That's as if you rejected them, and that's called muktze decho be yadayim. You have a different type of muktze, well, a different situation, where it's not you didn't make it muktze. It was already muktze, um, before. So you have the classic story of taking a, uh, an, an animal, uh, which died on... uh, which died, and to... You want to cut it up to feed your dogs. So that is mutar to do so. It's not... Because it's dochim be'echad. It was muktze before you started. And now that, that, that stigma came off on Shabbos. So then you are allowed to benefit from it. That's the do- the difference with dochim be'echad or nire venidcha. Fine. Now, the Gemara then asks a question. What about, uh, what about, what about our, our pot of food? We have, uh, the erev Shabbos. So the, the pot is gonna be reis chitz. It's boiling hot. It's... You can't... It's not... For most

35:12 of us, it's so hot you can't eat it. And then you, you put it, you wrap it up in towels, whatever. And then comes Shabbos, and you're gonna be edible. So why don't you say, "Oh, since be Nash Moshe, it was so hot it was inedible, therefore it should remain muktze for the rest of Shabbos"? We don't say that. And why is that? Because, because it's... They use the lotion of gamri b'deadam. It was, it was, uh, close to, to, uh, to be able to be used, and therefore it's not considered muktze. There's various l'shonas adamei m'tzapeh. Now, so Shlomo Zalman is now struggling with, with the laundry. Is the laundry which was wet at the onset of Shabbos, is it comparable to the gregers v'tsimukim? Or can you compare it to the stam, uh, uh, pots of, of boiling food which is anticipated that is going to cool off shortly, and therefore it's not muktze. Um, as I say, in the Perushim, in any case, he, he says I, I... My, my memory had, had failed me. I thought he said it's okay. In the Perushim, he paskens that if it's sopping wet, it remains muktze for the whole of Shabbos. And, uh, the word of, of, uh, to compare it to the kedereis reis chitz, uh, l'cher is not so poshut because the time delay between... for, for till clothes are wet, until they become dry again, is quite a bit longer than for food to cool off when taken off the fire.

36:49 According to the Minig Oilum, it's definitely to be machmir not to... To consider sopping wet clothing that it should be muktze for the rest of Shabbos. And it says, um, that one should be knowing that way. The last thing I want to share with you is someone asked me about Kriyat Shema Al Hamitah. And so in, I think it's Sefer Haminhogim, which is, uh, taken from HaYom Yom. I don't have the exact, uh, reference in front of me. So it says you should say the word Emes. And then he said, read elsewhere, it says you should say, re-repeat the words, "Ani Hashem Elokeicha." And so, so there's actually a letter of the Rebbe to confirm that. So there's two issues here. One is why-- the reason why we say the whole Kriyas Shema, the whole three parashas of Shema. We already said Shema at Ma'ariv. So why are we saying the Shema again by Kriyas Shema Al Hamitah? So it says in Magen Avraham, that's in order to, as a shmirah for your amach havorim. So you got-- you have three hund-- two hundred and fifty-- two hundred and forty-five words in the Shema, and by Kriyas Shema Al Hamitah, very much the emphasis on shmirah. That's why you have the shishim giborim, uh, uh, your, your, your, Yoreh Hashem Yishmarecha. You should say so all of these are in your shmirah. And when you go to sleep, you need a shmirah. So therefore you say, um, so therefore you say the Shema, you want

38:13 to make sure you have the extra three words. So although in HaYom Yom, it doesn't say that over there, it only talks about when you say Kriyas Shema early morning, if you're gonna daven a little bit later, so you want to say Kriyas Shema to be yotzer mitzvos Kriyas Shema Al Hamitah. So there it says you should say, "Hashem Elokeicha emes," uh, uh, twice, whereas in Rabbeinu Tam it's not. Um, but here in this letter, the Rebbe confirmed the Kriyas Shema Al Hamitah, you should be saying those three words. The chiddush in HaYom Yom is like the word of emes. And the choheh, that's a separate chiddush. The choheh of the word emes is the beginning of the s-- la-- the after brocha of Shema, either emes v'yatziv or emes v'emuno. And therefore, it would have been, uh, this questionable. Should you say the word emes after Kri-Kriyas Shema at, uh, in the evening? And this is what it says in HaYom Yom to confirm that you say the word emes in any case. Perhaps it's got to do with the idea of Hashem Elokeicha emes, Hashem Ohev Olikeicha, whatever the cheshbon is. So, so to, so to answer that question, we do say, um, we, we say, "Ani Hashem Elokeicha, Ani Hashem Elokeicha emes." That's, that's how you finish off the Shema before going to sleep. So with this, I'll end today's shiur, and I wish you all, um, a Gutten Shabbos and a Gutte Vorach and a Gutte Chodesh. And, uh, the ikar

39:32 is to see, uh, uh, geulah shleimah, the Moshiach tzidkeinu, azach zein eynenu beshuv chol hazzeh im berechamin. Mazel tov.