וישלח תשפ״ו

00:07 A good shabbos. Welcome to tonight's shiur. Apologize for it being a bit earlier than usual. Uh, we have a fabregen tonight, a fabregen of Malca. So brought them fabre-- the shiur earlier to be able to be in both places. So I wanna start off perhaps Alderic de Rignon from Fabregen. So we have here Yechidas. On the screen, you have Yechidas from the beginning of Adar Tov Shenamadzayn with Rebiakov Shalom Grona. If I'm not mistaken, he was an older brother of Rebleibel and possibly also older than Rebiatzcha Grona, as far as I remember. And he wasn't exactly a Chabadnik. And, uh, as far as I remember him, like he lived in Ets Israel, more a little bit Mizrahi type. Anyway, he-- the-- here we have from his Yechidas. He asks the Rebbe, "How do I relate to people who are driving cars on the streets in Yerushalayim? On the one side, it's obviously it really bothers me. On the other side, I'm far from the Naturikarta element, and I'm not-- and I don't want to throw stones. So how do-- What's, what should be basically my reaction when seeing someone in Machal Shabbos?" Um, so the Rebbe says, "I also had the same question when I was with my father-in-law, the Freidiger Rebbe, whether it was in Riga or in Poland, and we felt we met Yidden who were smoking on Shabbos. And I asked, 'How should we, we respond?' And my father-in-law, the Freidiger Rebbe, said, 'We should approach... I should approach the Yidden and

01:57 say with a smile, Good Shabbos, a warm Good Shabbos.' And there's a chazakah, there's a, a very strong assumption that a, a heartfelt Good Shabbos said with a, uh, sh- a beaming face, this will en-encourage them to step back from Chilul Shabbos and bring them closer to good." So that's a, a very interesting answer. I've had this myself, this dilemma in the past. This, this answer just came out recently. They say this is... You can see it's a Yechidas of a, um, Rebiakov Grona from Tov Shenamadzayn. Okay. Last Motza Shabbos, someone called me up about ten o'clock. It was after the shiur. And he says that he's sitting next to a friend of his who had said the ritze at the end of, well, in benching after the Melava Malka. Now, Motza Shabbos, we don't say ritze. So here's the question, what should he do now? Incidentally, he had said the ritze, and he hadn't yet said of Ner Yerushalayim. So here's the question, if you said something which doesn't belong there, and it's-- does that disqualify your, your bracha, your tefillah, etc.? So this you have on the screen. I pulled out my faithful Shegues Meyovin Sefer, which is all about mistakes in davening, etc. Well, that brought me to Rebi Acha Ibn Oig, Sos HaShulchon, where he says, "If on a weekday you made a mistake and you said, 'Ya'al av haYovoi' or ritze, 'Yo'al al nissim,' if you reminded yourself before finishing the bracha, go back to the beginning of the bracha,"

03:45 which means to Rachel, Hashem, Alokeinu, Yisrael Amecha. If you've already finished the bracha, you do not have to repeat. So this is quite surprising, but that's the-- his maskona, and he's got-- has sources for this, that if you said something which do-- which shouldn't have been said that day, that is not reason to have to repeat the benching. Could be that in davening, the halach-- halach rules are different, but this is why he paskens over here. Let's move on. So someone is asking that they had kept to a certain chumra, and they thought that that is standard chumra. Let's say he thought it, it's a standard chumra in Lubavitch to be machmir on this. Then it turns out that, uh, lav davka, many people in, in this community are not so machmir. And he only was-- took on this chumra because as a Lubavitcher, but, uh, not because he had particular inspiration to be machmir on that thing. And he's asking, what does he do now? Does he have to do... And he, he says it's not so. It's a difficult thing. Does he have to do HaToras Nedarim? So here you have again a specialist sefer, a sefer called Kol Nidre, all about Nedarim. And he says if someone had undertaken a certain chumra, and he thought that it's osur, and then he realizes that it's n-- he thought it's a isur chumra. He thought it was a big deal. And it turns out it's not such a big deal. That's not called Kabbalas

05:16 Nedar. And then he says, similarly, if one had been up here holding a minik because he thought that that was minik of his, his, uh, family minik, and then he discovered that's not the case, um, and he wasn't personally interested in taking on this minik himself just to continue the minik of his forefathers. So then he says, "Ein kan Kabbalah klal." He takes a view that you don't have to do HaToras Nedarim on such a thing, which is an interesting chidush. I'll tell you personally, when I was, uh, in yeshiva, we were under the impression that if, if you want to eat before davening, then you should only do so if you want tefillin first. And Motza dib Nisim, not because of eating. Dib Nisim used to put on, uh, he was there at Shachris, uh, not Shachris, at Tzedakah Siddis in the morning, and he would put on tefillin And say Shema. And then he got ready for davening. He davened for hours every day. The same thing with Sol Neach, who was about ninety at the time. He would come in, and when we were the younger boys for davening, we didn't have siddur siddurs before davening. And he would come in, stand next to his place next to Bima. He would put on, come in, uh, before Borchu, and he would put on tefillin after Borchu, and he said Shema together with our minyan. Then later took him off, and then he went back to his room after davening, and he davened

06:36 for a couple of hours every day. So we saw, I saw this, and then I, uh, became educated, should we say, that's love davka, that we are so machmir about this. And particularly, there was a letter of the Rebbe's father to the Rebbe, which was published, where the Rebbe said, um, the Rebbe's father writes to the Rebbe, "I'm very upset to hear that you are fasting so many hours." That in other words, the Rebbe wasn't eating before davening. And he writes a loshon of I am insisting that you should eat before davening or after saying Shema. Uh, if, if you manage to put on tefillin is even better. So from there, I saw it's not such a rigid thing. So then becomes a question, do I have to be Martin the Dorim on the fact that I had been careful about this until then? So according to what's being said here, I, I don't think so. Yeah. Not to say that it wasn't such a minhag in earlier generations, and that's therefore I might change the halakha. Halaboshel, I heard that Gerenum asked the Rebbe Marat, possibly, or the Rebbe Rashab, that he wanted to eat before davening, and he told him no. But this is things which have changed over generations, where the needs for the generations that the Rebbe said it's appropriate to eat before davening to be able to have energy for davening, et cetera. Okay. But before going away from this Chumrah story, I also want to share the famous story

08:03 of the Repila Parache. Am I saying this? I had a conversation. That was Shabbos at a very enjoyable Shabbos in Edgeware. They invited me to, uh, to Fabringa over Shabbos in, in preparation for Yotas Kislev. And someone we had last night was talking with someone about sh- the whiskey, which is matured in sherry casks. All right. So there's a whole debate which I'm not going into now. But he said the story of Repila Parache. Repila Parache had, uh, was s- was machmir on so many different things. And I-- whilst I was looking for this point, I saw that Rebbe Rashab said that he has more chumrahs than he has hair on his head. That's how many chumrahs Repila Parache had. And once they asked Repila Parache, why is he so machmir in everything? And he said that when he hears the Maimer, he wants us to have vot chassidis. It's also chopleg. When you hear a vot chassidis, and sometimes it registers, sometimes it doesn't. The more refined your senses are, the easier it will register. So he was-- he explained why is he machmir on all these things, so that it should be that when, when he, when he'll hear the Maimer of the Rebbe, it should register. So that's, uh, just a message for us, for Chassidim. This is the way we were in the Schanach, that, uh, that Chassidim were, uh, were very, uh, prone to chumrahs. If there's a chashash, if there's something concern, it might be, it might be, it

09:34 might be a yes, might be not. So Chassidim were machmir. Um, yeah. I'm, I'm not gonna go into more arikhos about this, but it's a more fabringa inyan of the Chassidim, uh, uh, uh, say, say hidur Mitzvah and say chumrahs. It's not so... And, and, and how do you say? Let's move on. So someone sent me this question about separating chopsticks. Apparently, when you buy sushi, so it also comes with wooden sticks. And there, there's two wooden sticks which are attached, Bereshom, and then you're meant to separate them. And then between-- then you have a whole acrobatic act how to pick up the sushi and, uh, So now, the shaila is, can you separate these sticks on Shabbos? And the next to the fellow who asked me the next question is, what happens if I did separate them on Shabbos, and it's a violation of Shabbos, and then these sticks got mixed up with more sticks? Well, let's start up, uh, start off. So here you have from Shulchan Aruch. Um, so where is this? In-- This is in Hilchas Yom Tov. And it says, You've got two items, teikelim, which are stuck together. And that's how they were made. It would be a pra-- a way of doing this, making two cups connected to one another, or two candles nect-- connected to one another. Well, You're not allowed to break them apart. on Yom Tov. on Shabbos. Actually, we just learned this thing. We're learning Gemara Beah in the evening. Uh, and we just

11:33 learned about taking a wick and cutting it into two. You're not allowed to do that because you're making into two keilim. From one wick, which is a ke-- a wick is a, is a keili. It's a vehicle for the transmission of the oil, of the fuel, and cutting into two. So now you've got two, two keilim. You're not allowed to do that. If they were just stuck together by accident, that's a different story. Okay. So we have here that you're not allowed to separate them. And then it comes under Isur. Oh, what? Since you're not allowed to do them, so then if you did do-- use them, you-- then you become, uh, also to even be, be shoygeg. It's also until Motzei Shabbos. And then just going on to the next question. If these chopsticks got mixed into other chopsticks, so then you have... It won't be-- not become botul because we have a, a principle of , a mixture which the, the, uh, the, the heter after a few hours, it will be all permitted. So then botul doesn't work. So you wouldn't be able to . You wouldn't be able to use them on Shabbos because, uh, because there's no botul. So you can't follow the Ro'i. Right. Let's go on to our next question. So here's an interesting story. Now, I'm repeating this, uh, because some people are not so, uh, not knowledgeable about this. When you move away from your house, then there's an issue of removing your mezuzahs. So here

13:11 we have in the where is it Siman, uh, It says, "When you move," so it starts off, "you rent a house from another..." Then it's the socher who has a duty to put up a mezuzah. When the socher leave and the tenant leaves, he should not take with the mezuzah. If the money or the cost of the mezuzahs is important to him, is significant, so then the second person has a duty to pay the newer tenant. The incoming tenant has to pay the outgoing tenant. So this is, this is standard stuff. The question here was that the outgoing tenant had put up more mezuzahs than required Halacha. They put up in, let's say, you have small niches or a small walk-in closet, which is a chumrah, it's not a din. The people are moving in. They are, they are Shomer Shabbos, but not mechmir. They say the mezuzahs which, which are required al pi din, sure, leave them and we'll pay for them. But the ones which are chumrahs, we don't, uh, we don't need them, so you're welcome to take them. So now here's the question: Is it correct for the outgoing tenant to take off the mezuzahs for the, the chumrah ones? So now look at this. This is from the Sefer Sha'ar HaTzof. It says here, he quotes here from, uh, Shulchan Aruch. A person's he stays over in a hostel, and a hostel is part of the mezuzah. It's not your house. You stay in a hotel, whatever, you put

14:55 up a mezuzah, you're not mechuyav to it. When you put up a mezuzah in the hostel, you should not take it, uh, with you when you leave. It has about Munbas, King Munbas. It was the time of the Mishnah. So it has something about they had, uh, mezuzahs in a stick. Good, good. So we have here a story. He put up a mezuzah, didn't need to put up a mezuzah. So then when you leave, you can't take it with. Therefore, you go on a holiday, mechayeiv lifesh, and you put up a mezuzah even though you don't have to. When you leave, you can't remove it. Unless there's a concern that if you leave it there, there's gonna be goyim moving in, and then it's going to be disgraced, then you have a heter to remove it. So not such a big, big deal, yeah. 'Cause if you go to a Goyishe place, of course, you take the mezuzah with, uh, once you're leaving. But if you are in a place where it, it, it's a Jewish-owned place and there's no likelihood of it being... Of a mezuzah being, um, disgraced, then you'd have to leave the mezuzah there. So let's say if you're in Eretz Yisrael and you go to a, a non-frum hotel and you put up a mezuzah, then you wouldn't be able to take it off when you leave. Well, the Piskei, he writes, sochi, and what the Das Klei Chen and the Beth Yosef says that if you have a mezuzah

16:16 in a room which may not din yet poter, you just put it up for shmirah, and he's, he's considering that you are allowed to take that off and lend it to another Yid who has a chiyuv mezuzah, and he doesn't have a mezuzah. So here's an interesting situation. I have a mezuzah in a chumrah place. My friend doesn't have a mezuzah at all. Am I allowed to take off a mezuzah from my chumrah job so that he should have a basic mitzvah? So he's considering that you are allowed to. Now, then you have the Yerushalmi, which says even though it's not mechuyav, but you shouldn't take off a mezuzah. Possibly the Beth Yosef who was a Talmud of a Vadichaver and a Vehe Pleh Mishnah, he... Perhaps his attitude was, attitude. Yeah, richtig, that you have to, to take off a mezuzah is not okay, but that person shouldn't have a mezuzah at all. You should be, stick with your chumrahs, and he should be without a mezuzah altogether, uh, that he felt that you should give a mezuzah. A very interesting, uh, halacha, which I didn't realize until now that that's what he was saying. But that this, this is a Sefer, um, brilliant Sefer on mezuzah. So he sees it as a contradiction. I can see that where the-- I can see where the Beth Yosef is coming from. But coming back to our question, you're moving out, um, even though you put up the mezuzah as a chumrah, that's not a heter,

17:37 that therefore you should be able to take it off away, away when you're, when you leave. And she says in the next, uh, in the next, uh, flat where they're going to, the, the mezuzahs which they're taking aren't enough. So it's not as if they won't have enough mezuzahs. Okay. Let's move on. This is the same thing. So now we... Oh. So a shliach asked me. He makes on Shabbos a kiddush, and he's thinking in, in the winter, could he have in s- In addition to having coffee and tea. It's in, uh- Cold part of England. Could he also offer, uh, a, a, a soup, um, you have soup which comes in a powder. It comes in a, like a tall tub, a tub which is, let's say, uh, say five inches high, four inches high, and it's got a, a powder, and you put it... mix it into hot water, and you leave it for a couple of minutes. You stir it, whatever. I'm not talking about... I'm, I'm clarifying this. I'm not talking about the soup in a cup, which has got lots of noodles, and you leave it to soak for, for five minutes. I'm not talking about that. That, remember, Rav Farkash rules that's not okay, uh, even though it's even with, with kli shlishi. But here I'm talking about the powder which you mix in. So instead of putting in instant coffee, you're putting instant soup. So is that an issue? So he writes here, Biz Manenu. This is again

19:01 from Piskei Teshuvas. So he's writing, um, he writes, "One should be careful about various foods, powders, uh, flavorings. It's, it's very common that they are actually not fully cooked in... They're, they're not cooked in their place of origin, in the factory. They're just roasted, and therefore there is going to be a problem of kali habishul of, of, uh, of cooking them." And, uh, Rav, Rav Farkash says almost the same thing. He says in the Melachim Seforim, they write that there are powders which are actually not cooked in the process of the, uh, manufacture. And people think because it's instant that means it was cooked already. And you should verify this before using it. Now, I, I'm-- since I'm talking about this, there's also something similar actually with coffee. There's a type of coffee which the, the regular Nescafe is like, like a dark brown. But then there is what's called, um, uh, roast, um, dry roast, I think. Something like that. And- Freeze-dried. Freeze-dried, thank you. Which, which somehow, apparently, some of that, it's a lighter color, and in this there is, uh, coffee which is ne-- hasn't been cooked. It's only been roasted. Now, we know that there's Bishul Achar Afiyo and Afiya Achar Bishul, and so the regular in Seforim, regular instant coffee, which has been already cooked, then you could put it into a kli sheini because in kli she-- as, as a, as a solid, kli sheini is not mevashel. As a liquid, so then again, kli sheini is not mevashel

20:59 liquids. Again, and as a solid... Sorry, as a solid, it's already been cooked. So although we have kali habishul, do cook in a kli sheini, but this has been cooked already. So it should be okay. But the freeze-dried coffee becomes a question because it was before it was roasted, and now it's gonna be cooked. So then you have Bishul Achar Tziya, Sachashash. So recently, actually, someone came to me and said that this year, by the way, um, there's a, there's a, there's a kollel for, for the, uh, elderly balabatim here in Stamford Hill. So they said that Rav Shmaylev said over, he said that Rav Fal-- Rav Falk, zichrono lichvoda, had said that, uh, there's a problem with this. So I, I, my reaction was that in kli shlishi, the oilam is made, seudah in kli shlishi for teabags. You should be able to seudah in kli shlishi also for this freeze-dried coffee. But I was going to approach this. I met Rabbi, Rabbi Shmaylev on the street a few days later, and I asked him. He says, "Yeah, for sure." He and Rav Falk is machmir, but he himself feels that actually in a kli shlishi it would be okay. So, and I'm going around in circles a little bit. Now I'm coming back to the instant soup. So the same thing. Although there is mokim to be machmir in a kli sheini, okay? Because it could be that the soup, some of the particles, some of the ingredients in this powder are not

22:23 f-cooked before the drying process. But in kli shlishi, you have to listen by that kli shlishi is not mevashel, and you would be allowed to use this powder in a kli shlishi. Let's move on. So here's an interesting question. A mezuzah which, which was removed by a goyishe worker. Obviously, it doesn't matter whether it's a goyishe worker or a Yiddishe worker. The worker took it off. He thought that perhaps it ne-needs to be removed, perhaps for painting, whatever it may be. The balabos didn't know. He didn't tell him to do this. And the worker took off the mezuzah. And that's now wasn't necessary. He gives it to the balabos. I'm sorry. And okay, now we have to put it back. So now is the question, would you put it back with a berakhah or without a berakhah? So here we have a similar discussion about a mezuzah which has fallen off. And he brings for Rabbi Yaakov Emden that you do have to make a berakhah when you put it back. And then he goes in the Das question, Gena Bechorcharov. And perhaps it's the same thing as if your tallit fell off and you're still wearing a tallit cotton. Um, that you don't have to make a new berakhah. Now, the Alter Rebbe does bring this. This is good to know. Have you ever heard of these guys who, um, on Rosh Chodesh, they forgot that they have to daven Musaf, and they've taken off their tallit and already put their coat on. Oops,

23:52 there's a Musaf to go. Uh, they have to put the tallit on. Do they have to make a new berakhah when they put the tallit back on? So assuming that they're wearing a tallit cotton, then they do not have to make a new berakhah. This is Alter Rebbe paskens in the siddur, that somehow the wearing of the tallit cotton means that you didn't, uh, disassociate yourself from the mitzvah of tzitzit totally, and therefore you don't have to make a new berakhah when you put on the tallit. Um, however, if the tallit fell off, my impression is, I'm not saying l'maaseh, but my impression is that if you, if the tallit fell off, it's worse. That even if you're wearing a tallit cotton, you should still have to make a berakhah on the tallit because there, there's no das at all. When there's das, okay. So I have das on the tall-- the mitzvah of tzitzit. Yeah. Okay. Back to, uh, safety. Okay. Um, so, so the, the, so therefore, I'm not so confident that if a, if your tallit fell off, that you don't have to make a new berakhah when you put it on, even though you're wearing t-- wearing a tallit cotton. Coming back to the mezuzah bepashtus. you took off the mezuzah knowingly, so then there's a question of hesed chadash or not hesed chadash. But if you took off the mezuzah, um, if the, the mezuzah came off without dash, there's no dash, there's no hes-- then there's no question of

25:30 hesed chadash. It was... Of course, it was hesed chadash. You had no thought of, of it being there. Therefore, when you put it back, I think you should be making a bracha, and I've got the Rabbi Yakov Emden to back me up. Okay, let's move on to the next story. This is a very interesting question. We know that on the day of a bris, so at Shacharis, if the, any of the Bali bris are in present in Shul, so then that's a... And it's a no Tahnun day. What's perhaps less known, but we discussed this a while ago in the shir, is that if, if it's a shul where the bris will be taking pla- taking place, even though none of the celebrants are there, also, it's also you have a ptur from Tahnun. Right. But that's all for Shacharis. Comes to Mincha, so everyone else, everyone else sa-says Tahnun. But the Bali bris, they have exemption of Tahnun also for the a- for Mincha. So the one who asked me, he's a shliach somewhere in Europe, and he had made a bris, Baruch Hashem, mazal tov. And at Mincha, he happens to be the chazan. He's often the chazan. Shlicho shulchan have to do this kind of job also. Says he's down near the omit, and he doesn't say Tahnun. So what, what do you do? Now, unfortunately, this kind of thing can happen also in the case of avelim, Rachmanu Litzenberg. If someone is sitting shiva, and he's not able to get a

27:14 minyan in his home for whatever technical reason. So you have the case where, where, where people come to shul for, for, uh, to say Kaddish during shiva. Now, although in the Beis HaOvel, we don't say Tahnun, it's a mokom of dinim, and therefore we don't say Tahnun not to compound dinim with dinim. But when the ovel comes to shul, so then he doesn't dominate the, the, uh, the event, and Ta-Tahnun is said. Okay. So everyone else is saying Tahnun, and he's not saying Tahnun. So similar situation, but here in the other side, at the, at the end of the spectrum, here's a simcha and here's an avelus. But the question which came to mind is what about Yud-Gimel mitzrachmin? Generally, is a, a, a minhag that when the tzippur are saying Yud-Gimel mitzrachmin Hashem, Hashem kerachmin, chanan, you join in. And therefore, my question is... All right, so back to the question with the Balbris. He's the chazan. I told him, "Get someone else to take over the leadership of the... At the omit for Tahnun." And then when he finish, when he finish, uh, ve'anachnu le'nida, then you go back and you say Kaddish, which is okay. But I s- I was just thinking, what about Yud-Gimel mitzrachmin? And here you have a teshuvah on the screen from Igris Moshe. It's Chelek Gimel. Or Chelek Gimel Seum Peh Tes. And he talks about this, if you are, let's say, in middle of Sukat Hazimra, should you be mafsik to say Yud-Gimel mitzrachmin? And he's

28:52 inclined to say you're not mafsik for that. But he, he seems to be more like, since the tzippur are doing it, you should go along with the tzippur. But he doesn't give it a, a, a very strong chir. He has here an interesting s-story. If you are a Nusach Ashkenaz guy and you come to a Nusach Sfarad or Chabad Shul, in Ashkenaz, they don't say Hashem She-- they don't say Yud-Gimel mitzrachmin on the... By Shacharis or Mincha. They go straight into, uh, the Filas HaPayim. But if a Yeke Litvak comes to a, a, a Nusach Sfarad Shul, and they're saying Yud-Gimel mitzrachmin, so then he says he, he should say it with them. You know, you can see this in the, in Chovas. He's saying, "If you are coming from a place where it's not your minhag saying Yud-Gimel mitzrachmin man vidui, and you're davening in a place where they are saying you're not allowed to change from the Minhag Beis Agnes. So here I'm, I'm perhaps I'm not saying a, a clear answer. This person who's exempt from Tahnun, so he's not go- following the mi- the, the Beis Agnes, not because he disagrees with the Shul. He has a personal simcha. So is that, um, like he's exempt from saying Tahnun with the tzippur? Is he also exempt from saying Yud-Gimel mitzvas? Or is Yud-Gimel mitzvas a bit more, more chamur? I d- I, I don't have a clar- a clear answer to that. Okay. Now, what I have here, one... I had

30:29 a new question on, on, on Friday, which came in after I had, uh, sent out the sheet in the morning. And this is a question of a hemish year in Stamford Hill, and he calls up. I am on duty at the Beis HaRoah on Friday morning. He calls up, and he says he's got a, a worker who works in India. You know, a lot of people, a lo-lot of companies, they outsource, and they have, let's say, people answering the phones or whatever else they do. And so he's asking, it's now Erev Shabbos. In India, it's already Shabbos. So, and a goy is not allowed to work for me on Shabbos. Shail is according to which time zone does the goy not allowed to work for me, according to the time zone in hi-his place or in my place. Now, this question actually was raised by, as I say, for the Mordechai in Lubush Mordechai, who was a Hungary, uh, rabbi, um, probably a hundred and twenty years ago. And he had a question about animals. This is already a . Because So he lives in Hungary, and he has an animal. Then already there was the Yishuv Yidden were emigrating to Eretz Israel and the wealthy Yidden in, in Hungary who, supporting the Yidden Eretz Israel, they bought the oxen for them to plow, et cetera. The shail is whether the Din of Shvisas Behemah goes into Mokem Habhemah or Mokem Haba'al. This is his question. And this is a similar question over here, and

32:09 then you can start branching out into Homets and all different things, whether it goes according to where the activity is done or according to the place where the owner is. And so here in Piske Teshuvas, he addresses this question, and he says, um, There's no clear psak on this. He writes, to follow where the place where the business or the animals are located, not according to the owner. And I'll tell you, I'm sure that Yidden who own... We perhaps discussed this. I've written, written about this also. If a Yid owns a factory or a bakery, he lives in New York, in Borough Park, and he goes for a Shabbos to Eretz Israel. There's eight hour ti-time difference. So when he's patching the hen in, in, in, in Yerushalayim, Yerakoides, they're selling pizzas. They're selling, uh, they're baking bulkas in, in Borough Park, and they, they, they... people are buying. His shop is open in Borough Park. He doesn't close the shop because he went away. There's no close the shop. Yeah. So it's, um, really very much the same question. So Min HaGoy Lo Miz looks like that we-we're going to look at Shabbos where the activity is taking place rather than where the owner is. It's not, not, uh, not such a clear cut, cut answer. Um, the good old days when we used to get faxes of the Sichas and, uh, the, the Rebbe would give out a Sicha on a Friday, and it was already Shabbos in London, and there was a

34:01 fax of Sicha service, if you remember. And bzz, Friday night, the machine, um, churns out a freshly Sicha. And here it was a melacha done in, in America. Uh, are you allowed to have benefit? Are you allowed to read it? This is all related to this. Are you allowed to have someone? Are you allowed to call up on Friday to someone in New York and say, "It's five minutes to Shabbos, but when you get something, uh, to, to send me, send me a fax. I'm asking you to do a melacha when for me it's Shabbos, for you it's not Shabbos." So this is a very similar question. A Kol Ponim, and he, he writes that the minhag is to follow the location where the activity takes place. My impression is that the Alter Rebbe is machmir on that. It goes according to where the owner is because it means you've got . So I've got long hands. I'm sitting in London, and I've got long hands. The hein was shliach, and my hands are pressing a button in New York to pray-- to send a fax to myself. So I'm, I'm doing melacha e-even though it's in a... Where it's happening is in a, in a different time zone. Kol Ponim was meita la'machmir on this point. Okay. But that, that seems to be the minhag ha'olam, the minhag, the minhag to follow, the minhag olam to follow where the activity is taking place. Uh, and so he would have to tell his workers in,

35:28 in, in India that when it's sunset in India, from Erev ad Erev, that's when they shouldn't be answering his phones. Okay. Uh, whatever the melacha is, I'm not sure. All right. The last thing which we have for today is that last week, I, uh, discussed the spelling of the word Shmoneh. If you may remember, and, uh, it was because I had a chuppah last week, and I was preparing the ketubah, and I read up that it needs to be written without a vav. And, um, uh, because the majority of times the word Shmoneh comes up in, in, in Tanakh, it's written without a vav. So Rabbi Brein, zal zein gezunt, the Rov in Crown Heights, I'm sure he doesn't listen to the program regularly, but this is negiah to his job. Every week is, uh, I don't know how many chassidis, Baruch Hashem. And, uh, first of all, he dug up the Rebbe's ketubah from... Now it's, uh, to, um, from Tof, Tof lesh pey tes. Now, the story is apparently that the Rebbe's ketubah went missing, so they did a rewrite, a ketubah d'irka'sa. But there it's written with a vav. All right. It could be, you could say the person who was writing the ketubah d'irka'sa was in a rush, whatever. But he shows... Now, this is from Ancona in Italy, shin pey alef. Um, yeah, it's about four hundred years ago. Shin pey daled, also Shmoneh. Um, the next one was in, in Venice also. So someone's done a whole project on

37:00 this, uh, digging up old ketubahs. So bear with me and, uh, enjoy the, the array of ketubahs. This is in Pisa, uh, also five-- um, four hundred years ago. Lupiano also, again, Shmoneh. Ancona again, sheim Beches, Livorno, Tovpei, um, a bit closer. Four-- three hundred years ago, Amsterdam. Padua in Italy, uh, again, then Revigio, uh, Tov, again, four-- three hundred years ago. Rome, Rome, four hundred years-- three hundred years ago. S-I think it's spelled Senna in Italy. Roma again, uh, Senna again. Ven-Venice, Lucia, Venice. Um, again, Revigio, Tovpei Zayin, uh, Coni, Coni, I don't even pronounce it. Also, um, Carpentras. Carpentras in, in France. Uh, actually, it's, uh, there was a time it was part of Italy. It's an interesting whole story about that. There's a Sefer called, um, Maimon Mordechai. Maimon Mordechai is a meforsha shel Chanoch. Around the time of the Alter Rebbe, he was a Roaring Carpentras. A Kolponim they have also there's written Shemoinim and how to pronounce this Khadij, I don't know. Um, Padua again, Tov Kuf Pei, we're getting closer. Uh, so that's two hundred years ago. Now, this is more contemporary, Bnei Brak, and this is the Steifler. The author of the, uh, Kehilas Yaakov. So here it's Esim or Shemoina. So again, they've got here written with a Vov and someplace in Morocco, and again, Italy again, you know, Baghdad, Hamburg. I think that's the end of the list. But, uh, exhaustively... And now, he didn't tell me how many kesubas he found which had it without

38:54 a Vov. But meanwhile, he's showing that it was very widespread. Oh, here you got another few. Alexandria in Egy-in Egypt. And Yerushalayim, Tov Reish Pei Alef, so hundred years ago. Sfas, a hundred years ago. Again, Sfas, and Warsaw again, also a hundred years ago. Um, right. So w-what he's showing is that it seems to be very widespread, that kesubas were written with a Vov, and therefore, nizikei felach, yeah. Um, so now going back, the fact that he finds that the Rebbe's kesuba was also, also written with a Vov, so I, my impression is that he was more inclined to, uh, to write it with a Vov. So just, uh, to share that with you. And with this, I'm gonna end a little bit early. We have a, as I said, we have a fabregen, uh, Makam HaLav HaMalka tonight. I covered, um, Chanah for Yitaskisliv. And so wish you all a... Now, I'm, I'm gonna share with you one last thought because, uh, I said the shiur's gonna be up till, till eight forty-five. So, uh, of what which I said in the, at the fabregen today in Edgeware. The Hayom Yom is, uh, one, what's it? One of the, uh, should we say, most shpitzy things about the Hayom Yom is that it's a, it's in a calendar, and it starts. A calendar should start from Rosh Hashanah. This, uh, calendar starts from Yitaskisliv. Okay. From Shana Chassidis. Okay. So Rebbe Rashab says that Shana Chassidis, so the calendar starts from, uh, from, uh,

40:25 from, uh, Yitaskisliv. Now, the Hayom Yom has got entries. Chassidis Sheverta, inspirational, uh, anecdotes, stories a little bit, and it also has minhogim. Often, the minhogim are in a different font. They're like Kivyochal in italics, slightly, um, how do you say? Slightly, um, in diagonal a lit-little bit. Slanted letters. Kol ponim, you open up the Hayom Yom for Yitaskisliv, so it talks about Takis, Rosh Hashana Chassidis, and it talks about Fabregens and Achlot HaStevis. But the first thing it says, "Ein hashatz misatev et halus למינחה, בין בערביס, בין בשביס, ביום תיו, ובין ברוש השנה." So this is the opening statement, the Hayom Yom, that the Chazan does not wear a halus at מינחה ומאיריב. And you look at the Hayom Yom, לוח ארז רע Chassidi Chabad, and the first thing you have to know is that the Chazan doesn't wear a halus for מינחה ומאיריב. Is that, is it, what's the pshat? So the, yesh leimar, that this is on, this is, uh, the chiluk, the chidush of Chabad vis-à-vis Chassidis Chagas. You have tzadik bem nose yichya and tzadik bem nose yichaya. So the chidush Chagas, Chagas is that the Rebbe does the avoda for you. Chassidis Chabad is that the Rebbe gives you guidance, inspiration, but the avoda you have to do yourself. If you have to wear a halus, then everyone needs to have the halus. But I should sit back and he should wear a halus, dos iz nisht Chabad. Therefore, ein hashatz misatev et halus. I mean, now everyone should

42:16 wear... I, I, it was necessary. Nisht tok in yotze sein. It's either everyone or keinen nisht. Yeah. So I wish, I wish you all a l'shana tova. בלבב דחסידס ודרכיה, תתקז וזה חסימו. And מזלונך משאחד זין עם מלכינו בראשינו, לגאולה שלמה, משיח גאולה לגאולה, עם גאולם שלמה, עם משיח זכינו במהיר בימינו, אמן. שקוטובך. אמן. שקוטובך. שכוייח. Thank you.