בא תשפ״ו

00:05 Speaker 1 and welcome to tonight's shiur. This is, uh, Motzei Shabbos Parshas Boi, and tonight's shiur is dedicated to a little boy who had his opsher last Sunday. His name is Yisroel Ariel Leib Katz, uh, whose parents happen to be my daughter and son-in-law. And I'd like to... I've been asked to start with a Chassidishe Ma'ase. So I want to st- start with an untypical Chassidishe Ma'ase. This is a picture of the celebration of the opsher, and this is in a place in Buffalo Grove, which for those who don't know, is a suburb of, of, uh, Chicago. It's a retirement home, and people who want to downsize, m- many of them are quite capable, but downsize and don't have to worry about mowing the lawn every week, et cetera. And so over the last ten years or so, my daughter and her husband have slowly, slowly been building up contacts in this home and giving shiurim regularly and bit by bit built up the trust. It's not necessarily a Jewish home, but there's about thirty percent are Jews. Uh, I just want to tell you an example of how, but how distant from Ma'ase Hasmidfas. They had bagels on the table, and so they pr- prepared wash stations. So I filled up a cup, a korach, to wash Motzei HaChayyim. So an old lady comes next to me and she says, uh, "What's this, uh, what's this for?" So I said, "We're-- I'm washing for bread." "Oh." So she takes my mug, my mug, and she dips

01:58 Speaker 1 her hands in it, and she washes her hands like, you know, rubs her hands and then goes on to serve herself whatever it was from the buffet. So just I, I thought at least I say that like never, Ad Kadekach, not, you know, such, such, such distance from, from, uh, uh, from education. And they have, you know, the Ad Kadekach that in the last year, the, the management of this, uh, retirement home allocated for them a use of a, an apartment, and a spacious apartment, which they're doing. So there's a weekly shiur, fourteen people coming to a weekly shiur. As I say, people who have very, very little, uh, Jewish education. And, uh, bit by bit they're, they're he-hearing about my Ma'ase Hasmidfas. And, uh, so this is my Chassidishe Ma'ase for tonight. And this is, uh, talking about the Pyledik Rebbe in Yud Shvat and the emphasis of Lo Yisborach Dira Betachtonim. As the Rebbe emphasizes the Betachtonim, and the Pyledik Rebbe emphasized Ma'ase Bepayot. First of all, in educ-- in Rabbonim Halacha Lema'ase, to educate Rabbonim Halacha Lema'ase. That's one area of Tachtonim in the spectrum of Torah. And then his Mesirus Nefesh to have Moalim, Shochtim, Mikvaos. Again, Lema'ase, the people should be able to enable key mitzvahs Lema'ase. And then on the aspect on, uh, in, in education, Kepshuta in the union of Chinuch, of Chinuch HaKatanim. And the Rebbe says how you'll go today, this is a sicha from forty years ago. You go today in the streets, you'll meet

03:44 Speaker 1 someone, uh, who's has a sheichets Yiddishkeit, and it'll very often will turn out. They'll say that because twenty years ago or forty years ago, there was a, a Melamed who sat in a, in an attic or in a cellar and learned Torah with him or with his father or his Zayda. And in this, with this Mesirus Nefesh, so kept the, uh, embers of Yiddishkeit alive in, in the, uh, communist Russia. And so that's the part of the Dira Betachtonim. So here's the other end of the spectrum. People who are... lived their whole life and probably did well, Gaschnias, have no very, very little knowledge of Yiddishkeit. And that's another element of Tachtonim in helping them, inspiring them, educating them. See a Geshmak in Torah and mitzvahs. And so wish them Hatzlacha and Mazel Tov for their opsher of Yis- of Yisroel who, uh, took the mic and said, uh, some of the twelve Psukim and to the delight of all those, uh, uh, those present. Okay. So we go on to our first list, a question on our list, and that is using a coffee to... a coffee filter on Shabbos. So some of us may remember this tea strainers where before tea bags were necessarily invented. So you had... You would buy tea in a packet, loose tea, and then you had like a little sieve, which was-- it's put on top of your, uh, teacup, and you'd pile in some tea leaves. Then you'd pour from the boiling kettle through the tea leaves,

05:25 Speaker 1 uh, and that's how you made your, your tea. So could you use that on Shabbos? And the same thing is here. It's a coffee filter where you put coffee granules. I guess it's, um, not instant coffee. It's the roasted coffee. And you put, put in granules, and you'll pour boiling water, and they will-- the water will seep through the granules, and it'll become a Geshmakah coffee. So is that okay to do on Shabbos? So the first reaction is, "No, you can't do that on Shabbos." Well, it's not so poshit at all. So yes, to take... If you've got some liquid which has got impurities in it- It's got, uh... And you want to s-strain out the impurities, so you can pour... So you don't-- On Shabbos, you're not allowed to strain. You're not allowed to use a sieve on Shabbos. It's one of the Lamas Tes Milochas. :"Boirer, zoirer, um, marakeit." Boirer is selecting with... picking out the impurities with your fingers. Zoirer is using the wind power, and marakeit is using a sieve to, to sift flour. To sift out impurities is not allowed. The same thing, to use a strainer to sift out, to strain out impurities in a liquid, that's not allowed. Absolutely. Here's a different story. Here, the, the, the tea lays, uh, tea leaves or the coffee granules ain't going nowhere. They're, they are sitting comfortably and snugly inside this thing. They're not-- There's no, there's no mixture here. Just like people who use a tea bag. I'm not talking

06:53 Speaker 1 about lifting out the tea bag, but using a tea bag. The tea is sec- It's not-- The tea leaves are not mixed in with the, with the, with the liquid. They stay securely inside the tea bag, and that's fine. Uh, there's issues of Bishul. But as far as straining, when you use a tea bag, you're not straining. The... You're, you are flavoring the tea, the water with the, the tea leaves. So let's just read what Rav Forcash says. Now, Rav Forcash has got five volumes of Shabbos Kalacha. The first one focuses on Bishul. The second volume focuses on Boirer. So that's what we have on the screen. Misnenes or Misnenes, a, a strainer, which is... You have, um, in it, Aleite, tea leaves, or Sakiyote or tea bags. So he says you are allowed to pour b- hot water over those tea leaves. Of course, you have to deal with the Bishul aspect, and therefore it can't be Klirishoin, and better not Klisheini. So the, the part-- the question put to me was, can you use a Klislishi and pour water, hot water from a Klislishi through the pow-- um, coffee granules in a, in a strainer. And so same thing as the tea, don't see any difference. And he says although the water does absorb the tea flavor from the leaves, um, but that doesn't, it doesn't constitute Boirer. So same thing, tea leaves, tea, um, or coffee granules. If they are sitting in a strainer, uh, pour water through them would not be

08:31 Speaker 1 an issue of Boirer. That would... Not Boirer, not Marakeit, and it would be okay. Right. Um, let's move on to our next question. Someone... If a person is in a hotel for Sha- Friday night, and they want to, uh, check out on Shabbos morning. Otherwise, they stay after eleven o'clock, twelve o'clock, they're gonna have to pay for another day's stay in the hotel. Typically, though, you go to a hotel, you will probably have with you a phone, you probably have a wallet, um, you may have Muksa stuff. So how do you deal with the Muksa stuff when you check out? The actual... Your, your case, your hand, your bag, you can often leave in the lobby. Or, you know, they have a cloak room. You can check out and leave your bag in until Motzei Shabbos. That's not a problem. The question is, what do you do with your Muksa stuff? Uh, now for that matter, I just-- Actually, on Friday, I was sitting in the Beis HaRah, and I saw there's a booklet being published for a guid-- for guidelines for people in hospital over Shabbos. And this would be-- And they, they deal with the same question. Let's say a person is in hospital, and they will likely have a mobile phone with them and perhaps other Muksa stuff. And if they are discharged on Shabbos, and all right, so the one thing is how to get home. But we're dealing with what to do with the Muksa stuff. So the gui-guidance is

10:08 Speaker 1 you put it in a bag before Shabbos, and then you... It's Basas Ledov HaAsur. The bag has got Muksa and non-Muksa. So you're allowed to move the bag. But that's not so Poshut. Okay. So we're looking here in Hilchas Muksa. Let's do this patiently. We have a concept of a-- If a Muksa thing is left on a surface alone, then that surface becomes Muksa too. And that term is called Basas Ledov HaAsur. So let's say I've got here a little coffee table, and I have my telephone sitting on it. One of those old things with wires, you know. Um, so that table becomes Muksa for Shabbos because it's a Basas Ledov and the telephone is Muksa. The, the, the table which supports it, if it's just the ta-- just the telephone, that would make the table Muksa B'Pashutus. That's called Basas Ledov HaAsur. So the Muksa Muksa-fies the, the, the Basas too. However, but if we set that table, that coffee table, let's say, is being used for... Before Shabbos, we put on it non-Muksa as well as Muksa, and the non-Muksa is more Chashuv than the Dov HaAsur. That's an important point. Putting a candy, putting a sweet in English, on a ta- on a tray together with a Shabbos candlestick, which costs, by the way, um, nowadays, as you're talking about over a thousand dollars for a pair of silver candlesticks. So it's not-- I don't think a candy, as much as I love candy, is not more Chashuv than a thousand dollars',

11:52 Speaker 1 uh, worth candlesticks. So that's not gonna be enough. All right. But if it... You've got the Dov HaMutar and Dov HaAsur, but, uh, uh, the Dov HaMutar is more Chashuv, then that protects the Basas not to become Asur. :"Kim Shelo Nasah Basas LeIsu L'Vado." Therefore- That you are allowed to move the bosses even when the isur is still on it. Okay. So far so good. you're allowed to... Hello, however, you have now a table which has got on it a muktzeh and a non-muktzeh, and you have a heter to move it. But if you can shake off the isur , you're gonna have to shake off the muktzeh. And then you'll move it just to take the heter. So if you have, let's say a tray of fruit, let's say, and there's happens to be a, a muktzeh stone on it. So you are allowed to move the tray, but if you are, are able to somehow shake off the stone, that you shouldn't have to carry the stone, just the tray, just the fruit, then you'd have to do so. if it's not possible, or by shaking off is gonna cause a loss, damage to the , then you'd have to leave it there. Now, I'm gonna emphasize the . And here's my question. I've got here a bag, and I'm able to shake out my mobile phone. What... Th-th-there's not gonna be a hefsek to the . The is safe. The I don't want to leave my mobile phone over there. Uh, it's

13:40 Speaker 1 got all my contacts and all my, uh, whatever, yeah. So I don't want to leave it there, but why am I mo-- So wh-why don't I wanna shake it off? Because I want to... I want the . So then what's the heter to move the bag together through? It's . Well, I have a . I have a to shake it out. That was what I was looking up. But the, the, the the common, um, guidance is to do what I just described, to leave it there, to put it even in the bag before Shabbos, it should be . But look, let's read further. Another heter for not having to shake out the muktzeh is that if you shake out the muktzeh, it's going to defeat the purpose of why you're moving the, uh, the, the bag. You're moving, uh, the stuff. You're moving the box with the fruit. You need the space clear. So you have here a tray of fruit, and there's also some rocks. If you're gonna shake off the rocks, you need... But you, you need the place clear. You're moving the, you're moving the tray with the fruit because you need the space. You're gonna leave the rocks there. It's gonna defeat the purpose because you want to clear the space. Then you want to use the space. If you shake off the isur and drop it over here, you won't be able to finish off, you won't be able to use the space which you're trying to clear out. Therefore,

15:26 Speaker 1 . So I'm trying to take the liberty of taking this a little bit further. So I need to check out of my hotel room. Now, if I would leave my phone on the floor or on the shelf in the, in the hotel room, then I haven't, I haven't checked out properly. It's part of the shleimus of checking out is that I shouldn't leave any of my personal effects there. So I'm just... It's not mamish identical, but that I'm, I'm seeing here I need to clear this, I need to clear the... my stuff out of this space. And therefore, it may fall into this second category. I'm allowed to move the isur as well as the heter, along with the heter, because I need the space. I need to clear the space. Anyone has a better explanation, a better, uh, heter than that, I'm happy to hear. Right. Someone asks me about the teabag, about when to take out the teabag. I'm not sure what the question was. Uh, I, I mentioned about teabag in a strainer. That was what, uh, Forkash was talking about. If you use a teabag in a regular cup without a strainer, then... I'm talking about kalish lishi, then you'd have to lift the bag with a spoon rather than just lifting the bag with a string or with your fingers because of skhitah. When you pinch it, the bag with your fingers, it's wh- what... That's one worry of skhitah. Even if you have a string attached and you lift

16:54 Speaker 1 it, so as you lift it, there's kind of a pressure on the bag, and it's gonna ooze out a little bit more essence into the cup, which is again a problem of skhitah. So therefore, if you do use a teabag on Shabbos and with a kalish lishi, and you want to lift it out of the ba-- of the, of the drink, you should do so with a, a, uh, tablespoon or something. Let's move on to our next question. Okay. So here are very... A common question is about tearing stuff on Shabbos, tearing material. Now, what was the practical question? That the, the, the... A person is worried that the cholent in their crockpot is going to... is getting, uh, burnt, perhaps too dry, and the heat is too intense. It's going to burn the cholent, which is, uh, okay, fine. So now what do you want to do? So they want to put little spacers. So they wanna take some silver foil and roll it into little balls, and then put little balls of silver foil, and that will create a, a half an inch, a quarter of an inch space, so the heat will not burn the cholent, which is a practical thing. A, a good idea. But are you allowed to tear foil off the roll on Shabbos? That's the question So let's read the Alter Rebbe's here in the Simon Shin Mem. Shin Lamed Tes and Shin Mem are kind of what we'd call miscellanea in, you know, melachos. Bits and pieces

18:25 Speaker 1 of various melachos which don't have a, a full Simon dedicated to them or more. I want to explain. The Alter Rebbe, uh, has a chiddash that, that tearing the melacha of koreia means to separate it at a seam. So where you have cloth which has been sewn, and to separate the seam by the hem or in the middle, to separate at the seam, that is koreia. But to tear a piece of paper or to tear a piece of plastic... She doesn't talk about plastic. To tear, let's say, a piece of leather, a piece of parchment, the Alter Rebbe does not see that as the melacha of koreia. Bear in mind that melacha of koreia has got to do with, with toifer. Toifer is the, it's the, uh, the koreia, um, koreia, um, is the opposite. Um, yeah. So the Alter Rebbe does not see cutting a piece of paper per se being a melacha unless you are... have a specific measure, and that comes under another melacha which is mechatech. Let's say if you're making sandals out of a sheet of leather, you'd cut, cut the straps to a particular size. So cutting stuff to size, that is mechatech. But if you're not interested in particular size, it's not mechatech. And therefore, tearing off a bit of silver foil off a roll is not mechatech because you don't mind a little bit more, a bit less, it doesn't matter to you. However, if by tearing you're making it now more useful, more usable, that's considered

20:08 Speaker 1 tekun- making a keli, if you could do it with a knife. So just to dramatize this, if let's say I want to blow my nose and I've got a hankie which measures one meter square, not very convenient. So I want to tear it off from this huge hankie, uh, cloth, paper hankie. I want to share it, tear off a, a smaller piece which is more suitable for m- for, for blowing my nose. So to do so, if I'm using a saken, if I use a scissors, that would be my... that would... could be tikun midora. If I just tear it, it says patur aval osur. So to tearing, to tearing... The same thing, r- uh, paper on a roll or, um, um, silver foil on a roll. To tear off a piece to make it more convenient for use, that is considered vetaken keli. And therefore, he says, you're not allowed to tear paper in order to use it for specific use. And he gives a reference to Siman Taf kuf Ches. So now, I don't see any difference whether you tear off a piece of silver foil to cover a dish, or you tear off a silver foil to make it into a ball. It doesn't matter. You've had... You, you... It was on a roll. It wasn't suitable for the pur- purpose which you need it because it's on the roll. You're tearing it off, and now you'll use it whether, whether in a flat or crunched for a purpose. So I, I,

21:30 Speaker 1 I'm... I would say no, you wouldn't be allowed to tear off the silver foil to make it into a ball. I've got a simple s- solution. If you have a, a metal... a, a knife with a metal handle or a metal knife, so then you put in the knife inside, um, inside the base of the crockpot. And the knife will be the spacer. You don't have to cr- start crunching silver foil. Actually, we've been doing this, uh, of late. Um, we've got some old, uh, nutcrackers. The old metal nutcrackers which are outdated, but you're using them for just for spacing so that the kugel doesn't burn on the blech. So you put these metal nutcrackers, and they create a little bit of space and, uh, everyone's happy. The kugel's happy, and we're happy and Baruch Hashem. Yeah. Okay, let's move on. Um, point number four. Very common question. A doorway which starts off wider and then becomes narrower, and it's a deep doorway. So, and so here's the question: Where do you put the mezuzah? On the wider... As you can see on the picture, we've got a brick doorway, and then goes in, uh, I don't know whatever the measurements are, a couple of tafkim. And then there is a wooden door frame. And let's say there's a door there. It's not... Although it doesn't appear on the picture. So where does the mezuzah belong, and what's the dilemma here? On the one hand, we have the idea of the mezuzah sh'bi tefach asah

23:13 Speaker 1 mokler sh'seravid. It should be on the outer tefach. So that the mezuzah, and that's the way it's put in halakha, the mezuzah gives shmirah, gives protection, and it should give protection already from the first tefach. Asah mokler sh'seravid should give protection to the house. On the other hand, what... Is that called pesach? And there's... In this Sefer which I've mentioned many times, a Sefer on... dedicated to mezuzah called, um, Sefer Ha-Toiv. He's, he brings some who say to put it on the outer thing, but then he, his, his, his, uh, his conclusion is from several poskim, no. And let me explain. A pesach means a space where you can walk through. Now, at the bricks level, let's say this, this pesach where you can walk through is one meter wide. At the wooden architrave level, it's ninety centimeters wide. So effectively, this pesach is not a meter wide, it's ninety centimeters wide. So the, the wood frame, the door stopper, whatever you want to call it, the door stopper is the extra piece of wood to make that the door shouldn't swing all the way through. So that's the normal way with a regular, regular wooden door or... So that, that is part of narrowing the pesach, and that's where the pesach is. And before then, it's getting to the pesach. But the real pesach is the narrowest part of that doorway. And therefore, the r- the place for the mezuzah is really at the narrowest part of the doorway. That's, that is the pesach.

24:54 Speaker 1 Um, a couple of points. Now, there is a, there's a discussion in Poskim about whether... about putting a mezuzah on brickwork. There's a in the Gemara in the, the Sugya Menachos Pischa Shimi. Does... Is it co- Is it, um, correct, is it correct to put a mezuzah on directly on the masonry? Sometimes you have no choice because that's all you have. You have a pesach, and it's ju-just, just brickwork. But there are those who say that, that, that's not really chayav mezuzah, et cetera. And that's another reason why not to put the mezuzah on the brickwork, but to put it on the, on the wooden architrave. That's not my main reason here. It's just the, the first reason. I assume the narrowest part. Let's see what we have over here. He quotes here from Rav Dovid Yungreis, who was the Av Beis Din in Yerushalayim. He put it on the mezuzah saetz even though it was more than a tefach away from the shosharabim. Uh, Choivas, uh, Hador quotes him, and he says the fact that the m- the wooden architrave narrows the cholla pesach, then therefore, the outer is no longer called pesach. And, um... And he quotes here Rav Neizer. Another, another point according to the Rambam. According to Rambam, there's, uh, a, a without a door, it's not chayav mezuzah altogether. Therefore, the mezuzah should be where, where the door is. Um, and then he says one... Perhaps one last thought. It's true, tefach hasamach l'pesach v'al shosharabim, that's the ideal. But

26:37 Speaker 1 here are... That you might actually be missing out on the mitzvah by putting a tefach hasamach l'pesach. So you're gonna sacrifice the need to be tefach hasamach l'shosharabim, and so that it should be as, as you see over here, it should be the narrowest spot. It's become also... Often I pass by houses where they have, uh, like panels by the sides of the door. A panel could be nine inches wide, and it's got glass panel even and, you know, the Balabastisha thought is, "Well, that's all part of the pesach, and let's put it at the end of the panel." And really it should be tefach hasamach l'cholo. That it should be... The mezuzah should be within a tefach of the space where you can walk through. Let's see. Now see what we have here on the chat. Um, should there not be bowls of silver under the crockpot container in the first place? Uh, good question. Should there not be bowls of silver, uh, foil, you mean, I'm sure. Not just silver. It's a bit expensive. Uh, under the crockpot contained in the first place. As I mentioned, I, uh, had a... There was a pidion haben just last week, and they asked me about the price. How much do you think a hundred grams of silver costs today? It worked out in the region of two hundred pounds. It was like a, it was a shock to me that the price of silver has shot up so high. But the Alter Rebe has a

27:58 Speaker 1 shiur about, uh... All right, let's come back. Um, so now, so bowls of s- Now, if you want to put up a cholent, which is going to be less than, uh, less than makhel benderasoy, then you're gonna have a problem of, uh, you need to have a blech of sorts, and that's where possibly putting a bit of silver foil underneath would solve the problem. If you want to do chazoroh. But if you, if your cholent is more than maksis, uh, uh, more than, uh, makhel benderasoy, then you can leave it in the crockpot. You don't have to put silver fo- bowls there. Um, so some will say because of hatmonoh. But that's, that's because of... It, it depends on how close, how much space there is between the, the ceramic and the, and the, um, the metal housing. All right, let's move on. Obviously, this person who asked the question didn't have silver, um, bowls there before. Okay. Yeah, for hatmonoh. So it depends on how close it is. I know some Poskim were quite concerned where the cro- there is movable inserts, a problem of hatmonoh beda'av hamet hevel. Others say there, there's a little bit of space there, and therefore it's not hatmonoh. Okay, let's move on. I know Rav Farkash has a discussion about it in his, in his Sefer, but that's for another time. Okay. Clay café. So actually, this question came from somewhere in Europe, and there's a, a Jew who's on his way to becoming Shomer Shabbos, shall we

29:28 Speaker 1 say. And he owns, he owns a clay café. And it's a popular pastime. You bring kids, whatever, and you bring them to the clay café, and they, they've got ready-made mugs, bowls, whatever, made of, of clay. And they... The customer pays money, and then they take paint and, uh, make a design, uh, and then they give it back to the o- to the shop, who then will put it in a kiln, and two or three days later, you come and pick it up. So here they're asking, "Do these dishes need to have tevilas keilim? Do they need to be toveled?" And he's asking because he runs let's say a day camp, and part of their, uh, you know, they'll bring the kids to this, to this clay café. And then do they have to start toveling the cl- the dishes after they come out of the clay café? So really I said it's not really a problem at all because... And we'll, we'll go through this, uh, carefully. But simply there, both the customer is a Yid, and the shopkeeper is a Yid. He's got Jewish workers, doesn't matter. Now, ex- to explain a little bit more. The, the, the... This mug made of clay does not need to have tevila. Um, tevila only applies to metals and to glass, mid'Rabbana. There's no chiur to tovel clay. Why do we tovel clay, again, china, et cetera? We tovel it because of the glazing. Okay. But if he-- so the, the, uh, raw product, shall we

31:14 Speaker 1 say, the, the, uh, mug which hasn't been painted at all doesn't need to be toveled. The Yid buys it, paints it, doesn't need to be toveled. The, the J- the Jewish owner takes it and glazes it, but it's m- made by a Yid, so again, doesn't need to be toveled. But even, let's say, let's take what happens if it's a clay cafe owned by a non-Jew, which is very common. Would you need to be toveled, uh, uh, to tovel the keilim? So let's read this carefully. We're looking in Siman Cuf Kuf in Yoreh De'ah. This deals with keilim. So one who buys, so first sip. If you buy keilim, klei seudah, that means dishes which you'd bring to the table or you work with the food, whether they are metal or zechuchis or glass. Or keilim hametzupim be'ovor mibifnim. Or if they are coated with lead on the inside. Seems to have been a co-common usage of lead in those times. I hope not very common today. Even though they are new, need to be toveled in a mikvah or in a mayim. So coating of lead would make a, a klei-- a klei chares coated with lead needs to be coat-- needs to be toveled. Yesh omerim. The keilim hametzupim be'ovor hafilu mibifnim yitbel belo bracha. Does the coating on the inside make it a chayav betvila? Safek. Okay. So this is about ovor. We don't have to talk... We're gonna talk ab-about glass in a moment. Then we have another Sif Yud, as

32:51 Speaker 1 you can see. A Jew takes a piece of silver. He takes a mass of silver and gives it to a Goyishe artisan, a Goyishe silversmith, and he says, "Make for me a becher." So now, who owns the becher? Is it a keli sh'nasah sh'-- Is it Yisroel or is it the worker? So the Mechaber says, "Eino tzrich tvila." A Yid gives a Goy a chunk of, uh, silver and the Goy makes it into a becher. The becher is called, um, um, shel Yisroel. It doesn't need to be toveled. The Rama says, "Ve'yesh chelkim." There are those who disagree, and it should be toveled without a bracha. And what is the debate? Um, um, um, um, um, um, um, and koineish vachayili. Does the craftsman have an ownership? If I take a bolt of cloth and give it to a tailor and tell him to make suits, does the, does the tailor own the suits to some degree? Not negel ha'locher, um, da-da-da. But it-- You can see he's taken cloth and made it into a suit. Does he have an ownership there? So some say, "Ein umnan koineish vachayili." It's not his. He's been, he's been gonna be paid for his work, but he doesn't have ownership. And others say, "Uman ga'koineish vachayili," and that's what the Rama is, uh, referring to. That there are those who would say the Goyishe silversmith has got an ownership on that becher because he took it from a piece of silver and made it into a cup. So

34:16 Speaker 1 he's got an ownership, and as a result, it's kli shel nokri, and therefore it should be toveled. And then he, he doesn't say absolutely. It's a safek. Okay. So now we've got that. This is our question. I've got this, this, um, clay mug, and let's say the clay, clay cafe is, is a Goyische, um, um, shop. And I give them now, and they glaze it. It's my mug, and they glaze it. So it's kli shel Yisroel, but they glaze it. So if you say that uman koineish vachayili, you could say that the glazing is considered a may, a may, an ownership of the Goy to say it needs to be tve-- needs to be toveled. All of this is-- We've missed one, one thing. How significant is the glazing process? So look at this. This is from the Darkei Tshuva, and he light-- writes the following. That all of this, when we say that coated with, with, uh, lead is chayav betvila, that's when it's a proper coating. Amal beglazirt l'chut. Just glazing. Even it's glazing from both sides, he says, "Tovel it without a bracha." So glazing doesn't make it a glass keli, but on a safek, yeah. Then he gives a reference to the Sefer Zohar on the Isser veheter, and he says, "Glazirt eino bechol metzupa be'ovor." Glazing is not the same as coated with lead. "Ve'ein shum tzwara sheyevorach al hatvila." No, no, no thought of having to tov it would make it a tvila with a bracha. Chadah. First of

35:57 Speaker 1 all, the glazing, he says, is a mixture of sand and lead, and the majority is sand. And therefore, uh, therefore, I'm not sure. It's an... Therefore, it's not, it's not a chayav betvila. And also, it's not even made in a kiln. I'm not sure about the details. Uh, what I do, I do know is that the late Rav Pazner, al chei shavei efed, habei nachzal. So he was of the opinion that china dishes do not need to be toveled. So all of us were brought up that china dishes, uh, do need to be taken to a mikvah. His, his personal view was, like, the more lenient, that the glazing is not considered, um, it's not considered glassware and doesn't need to be toveled. And therefore, I'm going to use here two, two things. I g- I, I go to a Goyische gla-- um, c-clay cafe, and they glaze it for me and, and they give it back to me. So according to the Mechaber, eino tzrich tvila because it's kli shel Yisroel. Even according to the Rama who says, um, um, koineish vachayili, who says that glazing- Bichlal is a mechayav tevillah. So I've got here a, what we'd call a sfeik sfeika, and it's a, l'chaim in a din rabanan. It's for sure a din rabanan because, um, tevillah of glass is a din rabanan. Therefore, you've got here a sfeik sfeika and a din rabanan. For sure, you can say it's not a problem. Right. Let's move on. I saw someone put something

37:33 Speaker 1 on the chat somewhere. I'm not sure where. Um, so apologize I'm not responding 'cause it's somehow... It's disappeared. Right. Let's move on. Number six. Difficult question. Actually, a, a couple of people asked me this recently about putting on tefillin with a man who suffers from incontinence, and it's... You go nearby, it's poshet, uh, it's very uncomfortable to be nearby. Person in, in their own condition. There's a teva. Apparently, there's a teva that after a few minutes of an offensive smell, you just get used to it. It kind of switches off. That's how people are able to work in fish shops. After the first five minutes, kind of the teva switches off. It doesn't bother you anymore. So that's probably how these people manage. But, uh, objectively, it is a, a badly s-smelling situation. So now, so what we've seen here from the Sefer Nishmas Avraham, a sefer on medical, uh, issues relating to Halakha, and he says that, uh, if a person whose clothes are soiled, uh, even with urine, and it's got a bad... It smells bad, they wouldn't be allowed to put on tefillin, and even without a bracha. I mean, not that they wouldn't be allowed to learn Torah, wouldn't be allowed to say a bracha un-until things are changed. Now, just to explain this a little bit more, it says in the Torah, uh, about when Torah, when the Edom... You should have, "V'yas ishi l'chal al zenecha," when you're traveling, you should have a, a tool that when you relieve

39:08 Speaker 1 yourself, that you should cover it up. "Ki Hashem Elokeicha mischalech b'kerov machanecha," because the divine presence is in your camp. "Vala yire b'cher vasdova v'shav miacharecha," that Hashem should not see something shameful and, um, back out, out of your, your camp. This is understood in Halakha that, that if there is something which is shameful, um, um, repulsive, that is hiv'yachol pushing away the presence of the Shekhinah. And it goes f- So let's say if a person did daven Shmoneh Esreh or said a bracha in the pr- in the immediate presence of human feces, and it's got a smell, um, they would have to say that bracha again. They would have to daven Shmoneh Esreh again. They would not be yoetz. You're not yoetz, even bedieved, if you said that bracha. So what this person's going to do is one thing, but the, uh, the visitor wants to come to put on tefillin with him. So the guidance, I told him that he wouldn't be able to put on tefillin with a, with the person in this condition, unfortunately. Right. Um, whether the... It's interesting. Now that I'm speaking about it, can the person do themselves? Now, if we take th-this view, what I've said, that the person, uh, doesn't sense the smell, possibly he would be able to put on tefillin because he doesn't... The smell doesn't bother him. That's an interesting question to-- something to look into. Right. Let's move on. A question, the following. So this is two questions, one after the other,

40:38 Speaker 1 which are going to... From a young lady who has been training as a lactation, um, advisor, which means to, to advise women who have given birth on how to cope with better to produce milk to be able to feed the baby. Now, the, the wisdom in this, in the, this... And the ethics of this, this schooling, of this education, is that the mother's milk is much, much better for the child's development rather than other, other milks, whether soya or, um, uh, other, other milks rather than... And so number one, there is a... Do-- They do, they do exist milk banks, which means, uh, human, uh, wom-women have produced milk and then put it in a bank, and you can get that milk to, to feed your child. I don't know whether it's for money or free. I have no idea. But just asking the question, I've got this child who the mother's milk is not sufficient for whatever reason. Should we advise them to use from the milk bank, which is gonna be mostly goyim, or should we advise them to compromise on the optimum development of the child, to compromise on that, uh, on that by giving them, uh, for other formula? And so we have, uh, we all know the story of the Moshe Rabbeinu, that when the Basia, Bisya gave him to a Egyptian nurse to, to, to, to, uh, to nurse, to suckle milk, and he refused. So there the loshon is the mouth which is g-going to be speaking with

42:33 Speaker 1 the Shekhinah should suckle from a, a nokhris. I think that's the loshon. But there you could say that's the physical action of sucking. But what about who says the milk is the problem? And really, you know, this is the Rama. This is the Rama in Siman Peh Alef in Yoreh Deah. "Cholav kus ис echolav Yisroel." Milk from a Jew, a goy, non-Jewish, uh, woman is the same as, just as kosher as the milk from a Jewish woman. "U'mikol mokom," nevertheless, "lo yaniku tineik min haMitzris." One should not give a child to suckle from a Mitzris. Mitzris is just for political reasons they use Mitzris, because it was, uh, uh, a thousand miles away from, from Krakow. Um, "im efshir b'Yisrael," so if there's a Jewish- A nurse available, wet nurse, so then should not use for a Mitzris. Because their milk from the ivales kechovim is going to cause blockage of the sensitivity of the heart in the avedas Hashem and would cause a teva, an evil, uh, uh, te-nature. For that matter, a woman who is a meneches, who is a wet nurse, should not be eating dvorim asurim and giving it to... Then me feeding the child. He calls them mazik lo biziknusa, amazing stuff. That it could be years later, could be decades later, and the fact that they had milk which had in it non-kosher, non-kosher input could cause a spiritual damage many years later even. So therefore, despite the optimum quali-- p-preference for mother's milk from the milk bank, the

44:20 Speaker 1 reaction is no, uh, we wouldn't go that way and would, uh, have to compromise on, on that milah of mother's milk and give formula or whatever it would be. So here's... And then behemshek to that is another question. As I say, this, this, this e- the ethics of this group is that mother's milk is the best thing for the child rather than anything else. Now, what would happen if a child is not getting enou-- not, not, not putting on weight adequately? So you can say, "Well, let's supplement. He's not getting enough milk from the mother. You supplement with a formula." Or do you say, "Just leave it. Give it a couple of weeks. The child will pick up mo-most strength, and they'll have the mother's milk." 'Cause once you start putting other stuff in, it somehow, uh, diminishes the, the, the input of the mother's milk. Don't ask me more details because, uh, I don't know. But see, here's the question. If it would be a girl, the advice would be, according to her, her, "All right, so give another couple of weeks. She'll, she'll, she'll... Don't worry. She'll put o- put on weight two weeks later. So what?" But here's a boy, and because the boy's underweight, they can't do the bris. So would it be, um... Would it-- What would be the advice to... Would we be-- Would it be correct to start compromising on the quality of the milk and giving the child the formula in order to make the bris on

46:00 Speaker 1 time or sooner? So this is from this Sefer Sok Yemot Shivas, and he quotes one source that one should do whatever one can to get the bris to happen on the eighth day. And then he has in sgulas, various sgulas, putting golden items on the child. Then we have, one says, "Wash the child's negel vasser three times." As that's gonna have it make a difference. Then there are those who use a blue lamp to... That's to get down the, uh, jaundice. Um, then some say put the child in sunlight, that it should be the, the, um, the ba- the baby's belly should be, uh, exposed to sunlight. But he says, "Make sure to cover the eyes and not, not leave the child t-too long." And then, um, some say overfeed the child. And others say, well, actually to, not to feed the child will actually help to reduce the, the jaundice. Some say vitamin E. Um, then this is, this is, uh... I can't make this up. Some say that if you put the child in a bath together with fish, um, particularly carp, it, it's very helpful to red- to reduce the, the jaundice. Um, he does say you should take the advice from a rav and a, a doctor who know what they're talking about. Sh- Then he g- Then he brings from a Sefer Yerei'im Mordechai who says there's no chiyuv to do all of this stuff. Um, Ein ze bechal achiyuv sheyesh la'av. Of course, y-when there's a mitzvah to be

47:50 Speaker 1 done, you have to prepare and make sure to, to help it to happen. But there's no chiyuv to change the mitzvos and the nature. And indeed, m'shave al tais or defter abstain from all of these shtick. V'shagom, there are those who say that some of the methods mentioned before are actually could be harmful to the health of the child. So, so here we have mitzvad echad. We have those who say that you should do shtick to make the bris earlier, and others take a more, uh, I don't know, di-di-different view. They say, "Just, just relax, and it'll, it'll happen when it'll... It'll, it'll happen in due course, and you don't have to start doing all these interventions, uh, which may actually have side effects which are undesirable." Someone asks that about it, about, uh, then knowing that someone uses, has used pigeons to get rid of jaundice. That is true, and that is, has worked on adults. I don't know whether that was dafka used for, for little children, for little boys to get the bris on time. Apparently, there is this thing of using pigeons, putting on the be- the be- on the belly of the, of the jaundiced p-patient, and the pigeons absorb the jaundice, and they, uh, uh, they die, and they, and they... Yeah. But I don't know whether that's being... That was used for little chi- for little children. And again, are you amechuyav to do such a thing, or can you just say, "Let's let nature take its course,

49:27 Speaker 1 and we'll do the bris bizmanoi," which means bizmanoi when Hashem wants it to happen. Okay, let's move on. So these are two questions about, uh, the ethics in relation to lactation. Can you discard a used menorah? So after Hanukkah, you've got these tinny menorahs, and what can you do? What can you do? Can you put it straight into the bin? So for that matter, some of us have got these little glass inserts which sit on inside the cups. These glass cups sitting inside the silver cup. And they are actually... They don't last very well. Some of them are actually so flimsy, they can't be used more than a couple of times. So he says, "These, you're allowed to throw them into the bin." However, there are those who say that if it's visible on the article that it was used for a mitzvah, as in those little cups, and certainly a hanukiah, which is the, uh, modern Hebrew word for Menorah, not to cast them away. You think about yesterday, last week, you used it for a mitzvah. You were so happy to do a mitzvah with it, and now it's in the bin. There's a certain insensitivity about that. So if you want to discard them, yes, wrap them in a bag and discard them in that way. It's more respectful rather than being together with the fish bones and, uh, whatever, the leftover charlotte beans, et cetera. And actually, the same thing would be for old Hanukka-- Shabbos, Shabbos candlesticks. Again, it's, it's

51:05 Speaker 1 an article used for, for a mitzvah, and therefore it should be-- can be discarded. It's not shameless. It can be discarded, but it should be done with a certain degree of, of respect. And so wrapping it up, uh, and then putting it in, in, in, uh, the waste, that would be acceptable. Let's go on to the next point, and that is about... Someone asked me just on Thursday, does gluten-free bread have a problem of Bishul Akum? Apparently, you can buy gluten-free bread from national bacon, bakeries, Warburton's, whatever, and it's got a hechsheer of some sort, but that hechsheer doesn't mean Bish-- a Pat Yisroel. Okay, so if it's a wheat or bar- or spelt, then of course it's an issue of Pat Yisroel, and you wouldn't use th-those products. So they give a hechsheer for those people who are on otherwise produced Kosher bread, mamish, so they give a hechsheer that doesn't have any treif ingredients. But he's asking, what about if it's a gluten-free? Like, generally, gluten-free means it's made from other flours, not from wheat or barley or spelt or rye or oats. It's made from tapioca. It's made from, uh, well, some other types of starches, rice flour. So does that come into the din of Bish-- of Pat Akum or Bishul Akum? So let's read this carefully. This is from Siman Kuf Yod Beis. You've got two Simonim in Shulchan Aruch here today. At the beginning of Chelek Beis. Kuf Yod Beis is about Pat Akum. Kuf Yod Gimel is about

52:39 Speaker 1 Bishul Akum. Says the Mechaber right at the beginning, The Yisroel of Pat Nochri refers to bread made from one of the five grains, but bread made from beans or from rice flour, millet flour. So gluten-free bread, assuming it's made not from, uh, one of the five grains, then it does not have a problem of Pat Akum. Comes along the Rama, and he says If it's not Olal Shulchan Olam. So now I've got the question to you. Is regular bread Olal Shulchan Olam? Is regular bread... I mean, I've never been inside Buckingham Palace, but I imagine that for br- for elevenses or whatever, there's going to be slices of bread, and there's going to be perhaps some honey and, uh, with tea perhaps. But it's Olal Shulchan Olam. The slice, the sliced bread and my sliced bread is the same thing. So it's Olal Shulchan Olam. So I'm going to ask you a, a fundamental question. Fundamental Yahavatit, yeah. You say that bread, there's a heter. If you don't have Pat Yis-- if there's no Palta Yisroel, no Co- Jewish bread available, there's a heter to use bread from a Goyshe bakery. I'm, I'm talking about the ingredients are, are, uh, just flour and water and salt. They don't use any, uh, treif fats. Like the French baguette. Okay. But if it's Olal Shulchan Olam, so never mind, it's not Pat Akum. So it's Bishul Akum. If you're telling me that bread, that bread, that bread, okay, if it doesn't fall into the category of Pat,

54:39 Speaker 1 but you still have to be worried about Bishul Akum. Because Bishul Akum doesn't mean necessarily it was cooked in water. Because if it was made, if it made edible through, through other forms of, of, let's say, baking, baked is also called Bishul Akum. If you ba-- have a Goy baked, uh, I don't know, shepherd's pie. Assuming the shepherd's pie is Olal Shulchan Olam, which has Steal Mineo base. That's for the shepherds. But assuming it's Olal Shulchan Olam. So then, uh, what's the difference? Baked or cooked? A Goy made food, made, took raw food, made it edible. It's Gishmak and it's presentable, it's Kosher. So then it's gonna be Bishul Akum. So what's the bread? So how do you deal with this? So actually, some poskim say no, bread is not Olal Shulchan Olam per se. Sure, Olal Shulchan Olam means a Kosher food, as in a nice cooked food. And bread doesn't fall into that category. And therefore, stamp bread doesn't, it doesn't have a question of Bishul Akum. It's only Pat. So what's the Rama saying? If th-this, um, this, uh, a rice bread... He says like this. If this rice bread has been seasoned with certain spices, if it's... Somehow it's been more, made more fancy than regular bread, then it can be a question if it's Olal Shulchan Olam. But plain bread- Plain bread made from wheat or plain bread made from, from rice isn't by, by that is not called a «leolach ulamalogim» it's not called a choshever food. It's a,

56:11 Speaker 1 it's a staple food, but not a choshever food. And therefore, there's not gonna be a problem of Bishul Akum. So that's the n- the new insight that, that bread is by its very definition, the pas-- by default, it's a «leolach ulamalogim», and therefore, there's no question of, of, of Bishul. Could be an exceptional type of bread made in a more fancy way, then it could actually be a problem of Bishul Akum, which the Rama, uh, raises that problem. Right. Um, one last thing, and that is I had a few feedbacks on pronouncing Hashem's name, Aleph, He, Yud, He. And one of them was to the website of Rav Broin. Zal zei gezunt, the Rav in Kranheitz. He has a very good, uh, website called Ask the Rav. And he had, uh, on, on this very question about uttering the Shem, is it Ehe or Eche or E-or Eche. Um, so he mentioned the Sikhe, which I mentioned last week, where the Rebbe brings a hora from Rav Chaim Vital that you can pronounce it normally. But then he brings from Moshe Makaris in Nigla, in, in Halakha to, to avoid it. And as I mentioned last week, that w- I remember hearing, uh, the Rebbe pronouncing it with a Kuf rather than pronouncing it in the, in the regular way. And just to finish off, I mentioned also last week about the story with the Tzemach Tzedek and the Ruzhiner, that Ehe is, uh, twenty-one, times Ehe is four hundred and forty-one, and that's Gematria

57:45 Speaker 1 Emes. And so this word was repeated by... This is, this is on the screen. S- s- sent to me by Binyamin Singer, uh, up in Bury, in Manchester. And this is from a Sefer called Sohar Latevor from, uh, I think Rav Moshe Moscowitz, who lives in M- M- Chicago. And he brings here, Hashem, the-- one of the Gerrer Rebbes that we have in the piyut. We have a piyut on Rosh Hashanah and Yom Kippur. We call it Vechel Mamminim. In, in Ha'Arizal refers to it, uh, the piyut, Ho'uchas, Ho'uchas Beyad Midas Mishpat. The Arizal says to be careful not to tamper with it. It's a very, uh, meduyek, likker, uh, piyut. At any rate, so it says there, Vechel Mamimi, Se- for, for curiously, we know we say it staggered. We s- we say the, the daled and the he, et cetera, um, rather than saying daled and daled and he and he. That's another discussion. But meanwhile, we have, as we say it, the midah gaolam is Vechel Mamimin Shehudaian Emes, Hechog Vibe'eiashe'eia. So you, you see here that you got the Emes and Eiashe'eia come together. So that was the message which the Ruzhiner and the Tzemach Tzedek had said, that when Moshe, uh, said to Pharaoh, Hashem told him, tell, tell to Eden, to say to, et cetera, to send, to say, to zog in the Emes and with the middle of the Emes, that's, that, that will break through and, and, and reach where you have to. Um, mention perhaps also

59:19 Speaker 1 the Chaisoma Shelakodesh Baruch Hu Emes. Hashem's seal is Emes. Emes is the first letter and the last letter of the Aleph Bet and the middle letter. But bear in mind, middle letter is only when you have twenty-seven letters. Mem being the middle letter is only when we have twenty-seven letters. In other words, we'd say have a double Chaf, a double Mem, a double Nun, um, double Pey and double Tzadik, once a Pach. Then you got twenty-seven letters, so then the Ois Mem is actually the middle letter of those twenty-seven letters. With that, I'll wish you a gute vok. And we should hear Besuras Tovas, Besuras Hageulah with, uh, Eliyahu HaNavi, um, Zal Vaser, Vaser, Yiraser Tov, and Geulah Shelem with Moshiach Tzidkeinu b'meheira b'yameinu amens.

1:00:02 Speaker 2 Baruch Hu.

1:00:03 Speaker 1 Baruch Hu. Baruch Hu. Baruch Hu.