בשלח תשפ״ו

00:03 Speaker 1 Welcome to tonight's share. And starting with today's Motza'shabbos, Parashat Shlach, Parashat Shiro. So try to tell a story each Motza'shabbos, so we start off with a story. So the story goes back to Tov Shin Zayin, nineteen forty-seven, when the Rebbe, when the Rebbe goes to Paris to greet his mother, who had come out as a refugee from Soviet Russia. And during the time, there is a large group of Lubavitch families, also refugees, and they have a farbrengen with the Rebbe. Won't go into all the details of how that farbrengen comes about, but at this farbrengen, this story was told by someone called Rabbi Zalman Sulakevich, who's, uh, lived in Chabad until he passed away. So the, at the farbrengen, someone was sitting next to the Rebbe, and as you understand, the refugees were desperate to get affidavits that they should be able to come to America, et cetera. And it was very much dependent upon having an invitation and a, and a sponsor. And so one of the people at the farbrengen kind of goaded what was the Rebbe to say, if he could put a bit of, a bit of pressure on their behalf that in New York, they should be, they should be more, uh, proactive in getting those invitations and affidavits out. Perhaps he said that about the Rebbe, as in the Friediker Rebbe, who was here, said was here at Shvat just now. And the Rebbe took exception to the way the, the intimation as if there was a, a, a

02:17 Speaker 1 lack of, uh, interest or not enough interest. And he said how really the Rebbe is totally devoted to help Yisroel Kadim, and he's doing whatever he can. But then he said, "I wanna tell you a story." One day, Rebbe, as we know, the Friediker Rebbe was-- suffered ill health. Uh, someone told me that on one occasion, I think the Rebbe said that from... It was for the last seventeen years of his life, it was a miracle, a medical miracle that he was alive. So anyway, he needed to have injections every day. And so one day, the nurse comes in to give him the injection, and the Rebbe is unresponsive. He's like in a state of, in a trance or totally unresponsive to the point that the, his wife, the Rebbetzin, was very concerned. And the Rebbe says, "I was... I had come into the house, the apartment, and she asked me to go in. While I was there, I noticed two things. I noticed that the Rebbe, although he was in a trance kind of state, he was murmuring, and his feet were shuffling. And I listened, and I heard him say the Shirat, um, Shirat Hayam. Oz Yoshir, I heard him say it at least three times whilst I was there. And then eventually he said, 'Oh, they've crossed safely.' And, and then he kind of came back." And so he was saying how the Rebbe was concerned of the obviously a group of Anash crossing a border somewhere risky, and the Rebbe was

04:18 Speaker 1 following them in, in Miraca Pradesh and supporting them. But really telling a story, I'll tell you my mother, Alaiha Salaam, was-- lost her parents at the age of eleven. And she was taken in eventually after being a couple of years suffering in a Russian orphanage, which caused her trauma for many, many years later. But she was eventually fostered by the Reb Zalman Shimon Dworkin, who was the raw. He was even in Russia, he was r- seen as a, a raw, as a leading figure. And there was a particular border where as they were the refugees were crossing, not by an official crossing, but crossing, uh, like, uh, in a, in a woods between one country and the other. And it was an illegal crossing to get out of that one country to get into another. And they were advised by the people who were helping them cross the border that if you are stopped, you don't speak Russian, you don't speak Polish, you speak, uh, Greek. And so my mother says how Reb Zalman Shimon, being the leader of the group, so he went walk, walked ahead, and everyone was following behind. As they come, s- suddenly they were stopped by some kind of guard with a, an arm, with a, with a weapon, with a gun, and he raised it up towards Zalman Shimon. He says, "Who are you? What, what, you know, stop there. What are you? What are you?" And Reb Zalman Shimon just said he, just said aloud, "Shema Yisroel Hashem

05:59 Speaker 1 Aleicheinu Hashem Echad," worrying that that will be his last, uh, moment of life. And everyone else also behind heard him, and they all said, "Shema Yisrael." And the Negar said, "Oh, the Greeks. Oh, let them go." So I'm not saying it was the same time, but there was, there were a lot of, uh, very dangerous movements of the, uh, refugees leaving Russia. And so, and the Rebbe brought out how... And it was he was saying, "Oz Yoshir," like they didn't cross the Yam Suf. And so he was saying that part of Torah as a support for the Yidden to be able to cross safely. Okay, that's for my story for tonight. And now to our first question. So someone asks me that we see in the Gemara, it talks about the three sections of the Shemoneh Esreh. The first part being praise, the second part, the middle thir- twelve, thirteen brochas being requests, and the last are associated with thanksgiving. So whilst that is true for Moydim, we understand that, but how does that relate to Ritze and how does that relate to Sim Shalom, which seems to be requests? So he was stumped, and I told him, "Well, we should look up in the Abudarham," which is a classic Sefer on commentary on Tequila, and indeed I wasn't disappointed. So this is the Abudarham, late Rishon, and he has the following. The, the first three brochas are a praise to Hashem. The last three brochas, «akovet v’hoido». So this is significant. «akovet v’hoido l’shmo».

07:45 Speaker 1 They are both offering glory and thanks to Hashem. And so then later on, he goes, "Ve'im toimar, ritzeh and sim sholom..." Uh, oh, sorry. «Metsayis achronus l’de’ebed sh’mekabel pras m’rabo v’hoilech lo». The last three is as if his, the servant has received the gift from his master, and now he's going on his way. And so he asks... So then the Abudarham asks, though, "Ritzeh and sim sholom seem to be requests." «V'yesh lehot she'eino domeh». You can't compare. «Ki bemetsayis hein tzorkhei ha'adam». The middle one, the middle brochas are largely personal needs. «V'gimel achronot kulam kovet Hashem, Hakadosh Baruch Hu». Whereas the latter three, they're all glory to Hashem. Like the avoidah, we're asking that Hashem, we should be able to serve Hashem. And the hoido is obviously is, is thanking Hashem. That's a kovid. And sholom is also kovid to Hashem. Um, all right. Um, you can ask more questions on this, but the question has been asked, and it's about what he tells us. Okay. Now, here's the following question. A, one of our regular listeners. So he was, he's a, a shliach. He has a Beis Chabad. And he was in middle of Sukkat Zimra. And as it so may happens that he needed to use the bathroom in middle. Took off his talit and tefillin. He comes back, and then he's, puts on his talit and tefillin, but he said Asher Yotzer. He's halfway through Asher Yotzer, and then he realizes, "Oh, well, perhaps I shouldn't be saying Asher Yotzer in middle

09:34 Speaker 1 of davening, in middle of Sukkat Zimra. I should wait for afterwards." So... But then instead of stopping short, he finished off. And then he asks after Shabbos, he asked me whether he did the right thing or not. So let's read this carefully. It's not a straightforward halacha. So we have on the screen here, this is from Siman Nun Gimel. If a person didn't have a talit, and his, um, now a talit was brought to him just before Yishtabach. So he should not make a bracha on the tzitzit between Sukkat Zimra and Yishtabach. And certainly, he shouldn't make a bracha l'sa'at hav'tzitzt in the middle of Sukkat Zimra because we're not meant to be mafsik in middle of from Borche Shem until after Yishtabach. Instead, the bracha should be said between Yishtabach and Yotzer. After Yishtabach, before Yotzer Er. Because then you'll have to be mafsik l'tzorot bar mitzvah, so you should do so. This is relevant also for those people who daven, um, who put on talit and tefillin early before the zman, and they want to... Or they, or they don't put on, but they, they start davening early, and they want to put on talit and tefillin, um, when it comes to time, they'll have to put on tefillin. So we have the same question. What can they do about saying a bracha? So after Yishtabach, before Yotzer Er, you'll have to be mafsik to say a bracha on your talit and tefillin. Then he adds another thing. «V'met horim amurim v'yochid aval

11:01 Speaker 1 shliach tzibur sh'lo hehe vi lo talis al yishtabach». That's true for the yochid because the yochid can say the bracha between Yishtabach and Yotzer Er. Therefore, he should do so. The chazan, he can't do that because, um, he should, he should actually make a bracha on his talit before Yishtabach, so that he should be able to say the Kadesh right after Yishtabach. Unless it was brought to him after Yishtabach, then you'll say, finish, you know, finish Yishtabach, put on the tala- make a bracha on the talit, and then say Kadesh. That's how it looks like in Siman Nun Dalet. So what do we have so far? So we're asking, is it, is it correct to say Asher Yotzer in the middle of Sukkat Zimra? And we'll see in a moment there is a machloket, a poskim about that. Since it's not urgent to say it now, you could say it after Shemoneh Esreh, and therefore there's no need to say it now. Or sorry, you can say it between Yishtabach and Yotzer, so no need to be mafsik in middle. All right. But here we're seeing that the chazan has a bit of, uh, more leeway, but he-- That's, um, that he sh-- With the talison tefillin, he'll make the bracha bef-before yishtabach. So possibly the same thing with the asher yotzer. Now, to add another, um, I think very important consideration. This fellow is asked like this. He's-- He already said halfway through the bracha. If he doesn't finish the bracha, so then it's

12:40 Speaker 1 gonna be a question of bracha levatala. If he finishes the bracha, maximum there's gonna be a bit more of a hefsek. Be mafsik anyways, be a bit, be more of a mafsek. I think that a bracha levatala, uh, getting into a problem of bracha levatala is a greater concern than creating a hefsek. Therefore, he should finish the bracha. But one more thing. Is it, is it correct or not correct to be-- to say asher yotzer me'il? So the Halakhim discussed this. So again, here we're seeing discussion about putting on a bracha on tallis and tefillin in middle of Sukkat Zimrah. Don't-- They, they don't address asher yotzer directly in middle of, uh, Sukkat Zimrah. The Birhat Halacha does. Chabad Chaim in the Mishnah Berurah, also Simon and Gimel, he writes that he brings about putting on the bra-- the, um, about putting on tallis and tefillin with a bracha, bein haparokim, im Sukkat Zimrah. He brings support to that to, to allow it. And they're poshut. How much more so that asher yotzer would be permitted to say bein haparokim between chapters in Sukkat Zimrah. And he refers to the Chayei Odom who is not sure about this, but the Ch-- The, the Mishnah Berurah is confident to allow it. Therefore, he says if a person did need to use facilities in mi-middle of a chapter of Sukkat Zimrah, and he did so, comes back, he washes his hands, and he'll finish the chapter of, let's say, Halaluchu, wherever he's, uh, middle of, he'll then

14:15 Speaker 1 say asher yotzer. He'll put on his tallis again, but he doesn't say a bracha because if you use the bathroom, take off the tallis to go to the bathroom, you don't put it... When you put your tallis on, you don't have to say a bracha again, because really you're allowed to wear tallis in the bathroom. Well, we don't, but it's not isur mididin. Whereas the tefillin, he says he should make a bracha. Since, since you're not allowed to enter a beit hakneset with the tefillins, therefore, there's a cutoff from the previous bracha. Now we have to make a new bracha. So what we're seeing here is that he's allowing you to say the asher yotzer. Um, said, uh, chaggina, he, he did the right thing, and even if it wasn't the right thing, bediavad malish moich, that you, as I said, rather than cut it short and risk having said a bracha levatala, finish it off. All right, it might be a hefsek, but, uh, not such a big, uh, big concern. Right. And especially as we saw, there's a leeway for a chazan to be-- to say the bracha before, uh, yishtabach because he can't say it, uh, after yishtabach. So let, let's add one little thing. If the chazan has said borchu, you-- and you cannot say that... You can't say a bracha now, uh, on the tallis before yotzer or, because the word borchu is a call of the chazan, bless ye Hashem. Boruch es Hashem hamevorach. And he's calling everyone, and

15:38 Speaker 1 we-- and how should they-- and they, they all bless, and but what is the blessing is yotzer or. So one shouldn't be, be mafsik. Once you've said borchu, you cannot be mafsik between answering borchu and, uh, yotzer or if that's where you're up to in davening. Right. Let's move on to the third question. Oh, so here we have one of our dear listeners has moved into a, uh, venue where he's got a neighbor who jingles, uh, jingles bells every fifteen minutes. Uh, it's got-- It's also got a large spire. And so he's asking how do they, uh... Are they allowed to give attention to that and r- and, you know, "Oh, the bell's rung. That means it's time for this, time for that." Or do they-- must they kind of block it out of their ears? This is the question. So it's not a new question because those spires with bells have been around for hundreds of years. And so here we have a safer called Divrei Malkiel. Now, he was a rav in Longjumeau pre-war. I'm not sure how long pre-war. Uh, and I'm just gonna show you a-- where the Rebbe mentions him. Now, this is... I heard that Rabbi Lolenic, alav ha-shalom, one time the Rebbe sent him to deliver shlach manot to the Kopshnitzer Rebbe. The Rebbe had a few people whom he sent, um, shlach manot, and one of them was the Kopshnitzer, who was, uh, from the Rizhiner family, I believe. Zalgarari Sfer. And he was-- The Kopshnitzer was

17:17 Speaker 1 actually in the year of Aveilus. The Rebbe told Rabbi Lolenic that if the Kopshnitzer will say, "But I'm in the year of Aveilus, and one doesn't bring an oval, uh, shlach manot." So you should tell him that the Divrei Malkiel Paskins, Mishe Rabosai tzrichin loi, a person who is in public demand, then they should send him... You can send him shlach manot even shnat aveilus. Now, the ha'ara on that is that the Divrei Malkiel, you look it up, it says actually, um, it's like a tashlum chov. That people bringing a shlach manot to the rav is like they paying him a, a, a debt, and therefore they, they're allowed to bring it even though he's initially, initially year of Aveilus. The Rebbe quotes him a slightly different reason. Rabosai tzrichin loi. Might be both connected. Whilst I'm at it, the one time is-- the story is told that they brought the Kopshnitzer shlach manot from the Rebbe, and it was a, a torte, a, a cake, and a bottle of Bénédictine So one of the, uh, people, his attendants said, you know, So he started murmuring there's some kind of sheilah, but... Bring a couple of glasses. Let's say l'chaim. Uh, that was his res- the Kapishniz's response. Um, okay. But let's come back. So this is the Divrei Malkiel, who the Rebbe quotes in this context, but let's see what the Divrei Malkiel has about our question about the jingle bells. So are you allowed to check your clock according to the bells on

19:04 Speaker 1 the, uh, place of worship, if that's called hano'ah, to, to set your watch against that clock. So he says, and the person asked the question that you have kol mareh and reyach ein bohem mishum hame'ilo. He says that's irrelevant, um, because l'chatchilah, you're not allowed to have kol mareh v'reyach, not allowed to have benefit from it in any case. But then he says, but nira sh'hapam, the bell of the, this clock is not for the, for worship at all. And it's because it's a central place, and you... It's, it's pe-people, where people gather, and usually it's in a central pl-place. Therefore, they put up a clock there that it should be heard throughout the town. They should know the time. And therefore, he says it's like, uh, like the shops which haven't been decorated for Abedezara, you're allowed to have benefit. It's a very interesting psak. But he, he's saying that, that the, the, the, uh, watch, the clock and the be- and the jingles of this place of worship is not for, is not a call for worship. It's, it's just a, a, a communal facility. I think that's what he's saying. And so he says it's okay. Uh, that's besides them being an absolute nuisance every fifteen minutes. There's all these jingles, but, you know, that's... If I'd be able to switch them off, I'd prefer to do so. Not just Betad Yerushalayim, but okay. Right. So now we have, we're on four, question number four, and that is about making a wedding

20:31 Speaker 1 on Lag BaOmer. So you're gonna make a wedding on Lag BaOmer. Now, on Lag BaOmer, we are allowed to have music. What about Motzei? So then my hesitation was there is a shmua that on, uh, there were a number of occasions that Rabbi, well, Rabbi, Rabbi Groner would say there are a number of occasions the Rebbe told him to tell them to go and tell them to switch off the music, uh, at Shkiyah or something like that. Now, despite that shmua, weddings have been held in Chabad communities on Lag BaOmer in, in, Eretz Yisroel and in, in, in Chilot HaArets, and they have continued the music after nightfall too. And here you have from the Nittei Gavriel, where he writes the following, "One who makes the wedding on Lag BaOmer, if you could finish the wedding before the, for nightfall, that's fine. That's good, right? Advisable. But midino, you are allowed to continue with, uh, music on the eve of the four twen- the thirty-fourth of the Iyar because it started beheter." He quotes here Igrus Moshe. And all right, here's a little bit of a discussion. I just want to add another point why I felt it, it to say yes. That there, there were many, there are many dates which we were, we would not make chasunas in Cheshvan. We wouldn't make chasunas in the latter part of the month. And there are various, there's various times when we wouldn't make chasunas. Wouldn't make chasunas before Shavuot in the last, even the last

22:12 Speaker 1 few days, whatever. And it's become more and more lenient, not because we're, we're lowering our standards, Chas v'shalom, but because of Baruch Hashem, there's lots of chasunas, not enough halls, uh, for the community, and we don't want to delay a chasuna unnecessarily. It's, uh, a couple are engaged. The sooner the Rebbe's p-policy was to make the wedding as soon as possible and therefore to kind of pull out the stops. Well, this day, that date, let, let it, let it happen sooner rather than later. Interesting, this thing about not worrying about the latter part of the month, I've seen also in, in non-Chabad circles, in Litvisher circles. And, uh, and therefore, to say that you can only make a chasuna on Lag BaOmer if you're gonna finish by this and this time is possibly going to be a disincentive to make a chasuna then and to delay it with another few weeks, which is, uh, which is not recommended. So I'm, I'm using that as the weight to, to tilt the balance to say to be, to, to allow it. And so the fact that Rabbi Groner te-told the story, well, it could be it was back then. It was, uh, there was, it wasn't such a pressure. And yes, the earlier years, we were more conscientious when, which dates we would have. But, uh, things have, uh, changed. Yeah. Someone is saying bells from a church are kasher l'shichechah. Um, I must say I don't remember that, but, uh, that could be. But actually, the

23:50 Speaker 1 bells, they, the one down the corner doesn't ring, so I don't know how, why I've forgotten. But yeah, sorry about tongue in cheek about that one. Okay, let's move on. Here's a very interesting question, and that is about traveling to Eretz Yisroel for Pesach and then returning, return flight on Acharei shel Pesach. So the, uh, re- the flights from Eretz Yisroel to Chilot HaArets on the day after, well, the last day of Pesach in Chilot HaArets, so in Eretz Yisroel, it's Isru Chag. So those, the flights on those days are cheaper for the simple reason that, uh, there's, uh, there's much less of a demand because most Chilot nikim who come to Eretz Yisroel for Yom Tov are keeping two days Yom Tov. And so Isru, Acharei shel Pesach, or Isru Chag in Eretz Yisroel, the, these tickets are cheaper. So here's the question. If you are one of those who keeping only one day in Eretz Yisroel, are you allowed to get onto a plane on the day on Isru Chag, which is for Chilot, Acharei shel Pesach, and arrive in Luton or in, uh, Stansted and wait there until nightfall and then drive into town? So you don't want to upset anyone by... You know, you wouldn't be allowed to, obviously, to be violating Yom Tov, uh, Sheini in front of everyone, but y- to come after, come into town afterwards. So, so actually, I saw a very nice hora from a ingeman by the name of Mendel Prescott. So someone raised to

25:41 Speaker 1 me that there is a, an alarm bell here, and I didn't have the... I didn't-- hadn't thought about it, and it just-- we have-- I just wanna share with you on the screen. There's a new, um, Beit Hachairah Chabad which has been launched based in, it's based in, uh, in, in New York area, but it's like a, a Shailah line, which there's many places have this and very many communities. This has been established more to gear to, um, people who are living in especially Shuchim, well, in, uh, who don't have a local Rav. And so this has been set up, and Mendel Prescott is one of the Rabbonim in this group. So, um, so he, he raised something you can see on the screen. This is the logo of this Beit Hachairah, and there's a number, et cetera. But, uh, okay. So he, he raised this very interesting point, the following. When you-- when a, when a Hutchnik goes to Eretz Israel, does he keep one day or two days? So the-- here you can ha-- you see this on the screen from the Alter Rebbe's Shulchan Aruch, Siman Tov, Sadekivov, and there's two opinions in the Rishonim. Whether you keep only one day like the locals, or you keep two days because of your history of where you're coming, where you're coming from. Fine. So now, the... I must say, the majority of Yahadut Hachareidis will follow the minhag of keeping two days in Eretz Israel. And if I'm asked by, by Talmidim or

27:22 Speaker 1 Talmidot, I tell them also to keep two days. Whereas with a family, if you go as a husband and wife, go to Eretz Israel, this I heard from the Rebbe, that then they become like a kavuah, and therefore they keep, they follow the local minhag. So in my, um... I've, I've written about this extensively in the first volume of Nesivim B'stei HaShlichot because I had the answer from the Rebbe. I'd written in the Ha'oras Veyorim, and the Rebbe responded in the Fabreng and the Sutof Shemem Dalet. So I had a special, you know, chavivus to this, and I made a whole re-research. So there's about thirty pages in Nesivim B'stei HaShlichot Chelek Alef addressing this whole phenomenon of crossing from Chutz La'aretz to Eretz Israel, Eretz Israel from, from Chutz La'aretz, and the, uh, letters of the Rabbeim in, in this respect. But meanwhile, we've got here a couple who are going to Eretz Israel, and they're gonna keep only one day. Okay. So they're following the opinion that what? That wherever it goes according to wherever you are. Very good. You're right. So in Eretz Israel, it's only one day. Well, as soon as you go out of Eretz Israel, the same Sefer Torah dictates you should be keeping two days. The very same Sefer Torah why you are keeping one day in Eretz Israel dictates that when you come, uh, when you arrive in, in, in Stansted or in, or wherever it may be, or arrive in Chutz La'aretz, well, then you have

28:45 Speaker 1 to... It's not... Say it like this. If you'd been Is- Israeli, a Taishiv from Eretz Israel, then there's a Sefer Torah that you stay until you come to Techem, Israel. Then you can still, as the Gemara, the Gemara in Sotah, until you arrive to the Techem where you're now living, you can still keep minhag Eretz Israel. But if you've, if you are Hutchnik, you're not relying on that Sefer Torah. You're relying on the Sefer Torah, it goes according to where you are. Well, as soon as you come in Chutz La'aretz, so then it comes, then it becomes, uh, becomes Yom Tov again. So now that becomes very interesting. Now, first of all, whilst you're on the plane and you cross out into Chutz La'aretz, does it become Yom Tov Sheini for you whilst you're on the plane? Uh, and that, that's, that's debatable. Perhaps you can say whilst you're in, in, in the air, you're still, you know, stateless, and you're still connected to your original place. Okay. But as soon as you land, well, your passport is muksa. Um, or whatever, uh, or, you know, whatever else you have. All your stuff is, well, your muksa stuff. All right. You can, you can, you can work around it perhaps. Um, but, but you do, you do, you're gonna come into... Then I have another interesting question. If you, you land in Luton and it's Yom Tov. Oh, really? Do you have to do Havdalah again? If it's becoming a... So it's, it's, it's not

30:15 Speaker 1 a, it's not a galata story, not a simple situation. I told this over last night at the, in our shul. I, I, I do a little rehearsal and, uh, in our shul after Ma'ariv. So we have, uh, one of the local, not local Labawcha, he's a Labay Daz Bayas for Friday night. So he said to me, he told me that like this. One time, there was a, I think Rabbi Ron Kanachovsky, who lived in Chutz La'aretz, and he came to Eretz Israel for Yom Tov. And they had every, uh, intra-- in-intent to return to Chutz La'aretz after Yom Tov, so they're keeping two days. Then they were inspired whilst they were there, and on Yom Tov Sheini morning, husband and wife decided, "That's it. We're staying here." Change their plan. So now if they're staying here, so now the question, what do they do about, uh, the rest of the day? Is it Yom Tov Sheini or not? So they were in Ramat Gan or Tel Aviv. They walked over to the, uh, to, uh, Bnei Brak, and Chazon Ish was alive, and they went to him, and he said, "If that's the case, so now by Mincha, you should daven a weak day Mincha and say after ." So that's a very interesting psak. Anyway, but, uh, coming back. Uh, so th-this is, it's to take a flight from, uh, to sort of and land in Chutz La'aretz. Um, so then it's gonna become Yom Tov Sheini again for if you're a Chutznik. If

31:47 Speaker 1 you're not a Chutznik, if you're a Eretz Yisrael, you can, you can... It's not, uh, it's not Yom Tov until you come to Echad Yisrael. But for a Chutznik, it's as soon as he lands for sure it's gonna become, uh, become Yom Tov for him. So fine. I mean, you could also start talking about Echad, all right. Then there is, yeah. Right. Gets complicated. Okay. Let's move on, and here is a question. Schar Shabbos. So here's the question. That we have Jewish students, and as an incentive that they should come to classes, they are given credits, cash credits. So like if they get ex... this amount of classes, then they'd be given a g-gift card, which they can use, or they can use it for trips, but they can also use it for, uh, they can get cash, uh, for these cards. So now I want to incentivize these students also to come on Shabbos for classes. So then that would mean to give them a cash, uh, amount for coming to class on Shabbos. Now, that raises a question of Schar Shabbos. You're not allowed to earn money on Shabbos. And you have to understand, earning money does not necessarily mean by doing any melacha. A babysitter can't earn money on Shabbos. No melacha involved. Even more so, you have a problem of, let's say, if you have a Airbnb and you rent it out just for Shabbos time, you'd have a problem there also of earning money just on Shabbos. If it's a

33:26 Speaker 1 package which involves, uh, Shabbos and after Shabbos or before Shabbos, that's okay. That's called behavla'ah. That's why it's okay to get, uh, interest, uh, for money in your savings. I think nowadays, actually, it's another heter because it's mechiras chov v'prutah, but, uh, about the, the interest rate you get for savings nowadays. But, um, going back to, uh, what's the... why can you earn interest on Shabbos, on Schar Shabbos? So the answer is because it is behavla'ah. It's, it's Sh-Shabbos and, and Motza'i Shabbos. So coming back to this question, to give them credits, which is va-va-cash value for time attending things on Shabbos becomes a se-question of, of Schar Shabbos. So be-- the, uh, the helpful thing is that the credits, uh, are also part of it is they have to do an after course review, and otherwise they won't get their credit. And probably I can assume that this review is very much impo-- very in-- very, very important to the course because if they just come there and don't listen, then not, not that, not much value in that. So they, they have to sit down afterwards, re-- and write a review. Okay, so then that'll do after Shabbos. So then it's a package. Attendance on Shabbos plus writing a review after Shabbos, hopefully, and therefore, they would be able to earn, um, a credit for that because it's behavla'ah. Right. I saw there was a message before. Um, a couple... Right. Um, so I think Rabbi Naftali Loental sent me something. Ah, yeah.

35:19 Speaker 1 He writes like this. "Baruch Hashem. I asked Rabbi Zalman Schim in Tworkin about making hasana on twentieth of Shevat, and he said it was okay given the reason you just mentioned, pressure of lack of halls, et cetera." Yeah, so you're right. And Rabbi Zalman Schim passed away in five seven mem hei, so, uh, yeah. Yeah, but from the rabbi in the last years, it was much more lenient than it was in earlier years. Right. Where are we holding? Holding. Okay. Here's another, uh, interesting question. So this is a question from New York, and as you may know, there's been very generous amount of snow coming in that part of the world and make-making it difficult to get around. And someone, a young lady, has a, a canister. Uh, as you may know, it's become kind of part of the schlemazer being a young person that you have to have a, a supply of water in your hand and sip. Misman lisman. Is, uh, it's an ayaminik. Misman in the last ten years, Misman. So now I've got... She has a new canister which has got plastic on the outside, and it's metal on the inside and hasn't been toveled. So could she toveled it in the snow? This was the question. So I'd said that it would be okay, which I, I was wrong, and you'll see in a moment. But I'm sharing this. If I made the mistake, possibly others might make the mistake too. I had a problem. How does, how does the

36:57 Speaker 1 snow get inside the canister? Mainly, if it's a flat plate, you dip it in the snow, so the snow is all around it. But if it's a bottle or a, a deep mug, how does the Snow get in. So I suggest that she fills it up with water and then, then has a shocker inside the snow. But, uh, I would not advise any of this henceforth. Um, and we're going to read a couple of things here. Number one, we have here in Hilchos Mikvaos. So in that Siman Reish Aleph, Yoreh Deah, Siman Zay Lamed. And it says about snow, sheleg v'hakborod, snow and, and they're not a problem of she'uvin. If you would have a bucket of snow... If you have a, a bucket of water, it becomes possible for a mikvah because it's in a bucket. But a bucket of snow, the snow would not become disqualified. And if you added it to a mikvah which hadn't, didn't have, didn't have enough water yet, it wouldn't disqualify the mikvah. That's the first point. That she'uvin does not... The, the bucket doesn't disqualify the snow as to become eligible to use it for a mikvah. But furthermore, even if you made a whole mikvah from snow, so then it's kosher. If you put buckets of snow, and you filled up a mikvah with buckets of snow, it's gonna be kosher. Fine. Um, when you make a shir, when you work this out, he says you have to pack the snow. That it shouldn't be so

38:29 Speaker 1 hollow, and then you're allowed to tevil in the snow. Now, I, I, I struggled with this before, and this is not my main point. If you pack the snow, how do you tevil in it? If it becomes packed, then it doesn't really... It's not easy to tevil into packed snow. So I'm, I don't understand this exactly. But meanwhile, there is the first opinion that you are allowed to tevil in snow. Then, V'yesh machmirin, that you shouldn't tevil, uh, and, and you shouldn't tevil in snow until it's dissolved and become water. So again, we have the first thing is saying it does not become she'uvin. That's, that's standard. But can you tevil in snow is two opinions. The first opinion says you can tevil in snow. The other one says, no, you cannot tevil in snow until it's dissolved and becomes water. But tevilah machmir lechatchilah. So this is where it's written in Yoreh Deah, in Siman Dinim BaMikvaos. So lechatchilah, teviling in snow is not okay. Now, going into Dinai Tvilas Keilim, in Alsin Yoreh Deah, in Siman Kuf Kuf. It talks about teviling a keilim in a mikvah in a ma'ayan. So the quotes from Sefer Chochmas Adam, V'shaas Hadchak, you can tevil a glass dish in snow. If you've got a lot of snow packed in the same area, so you've got forty seah of snow, you can tevil a glass dish. Because the chiyuv to tevil, uh, glass is a din derabonon. But if it's a metal keilim, according to many poskim,

40:07 Speaker 1 it's min hatorah. Indeed, the Alter Rebbe says so. So then you wouldn't be able to tevil metal keilim in snow. So that's his psak. You cannot tevil keilim, a metal keilim. So that, therefore, I was wrong in allowing her to tevil her mug in the snow because, uh, since we're talking about achshav dereisa, then we'd take the stricter opinion that tevila in snow is not, uh, valid. Now, that was about a der, a dereisa. What about a din derabonon of netilas yadayim? So let's take a look. Here we have on the Alter Rebbe's Shulchan Aruch in Siman Kuf Samech, talking again about snow in the similar. And he says, "To tevil your hands, uh, in snow which hasn't been dissolved." So he says, "Yesh matirin. There are those who allow you to dip your hands." You know, if you don't have a mikvah, if you don't-- Sorry, if you don't have a keilim, you can be yotzei instead unto yadayim to dip your hands in a mikvah. So could you be yo- you'll be yotzei by dipping your hands in forty seah of snow. And so he says there is, there are those who say you can, and even it's quite shallow. But if the, you assess there's forty seah of snow in, uh, in this area, so then you would be able to tevil your hands and be yotzei mitzvas netilas yadayim by just dipping your hands. There are those who say no. Tvila can only be done in water. They're telling you that

41:42 Speaker 1 the snow can make up the forty seah, but you cannot tevil in snow. V'shaas hadchak, you can rely on the first opinion. So this is very interesting that we've first looked in Hilchos Mikvaos, which is talking about a din chomer dereisa, and then we had in Hilchos Tvilas Keilim, Chayyei Olam is differentiating between derabonon and dereisa, and he says, v'shaas hadchak, you can be t-t-- dip glassware in, in a, uh, in snow. And now we're seeing, yes, the, the Alter Rebbe says here, v'shaas hadchak, you can rely on the first opinion, and you can dip for netilas yadayim. You can dip your hands in a volume of snow, um, because it's derabonon. That is the Alter Rebbe in the Shulchan Aruch. Then we have, in the Siddur, we have a three pages of Hilchos Netilas Yadayim vesudah be'tzarah. And as we know, the Alter Rebbe, the Siddur, is, is much more strict. It's, it's addressing Chasidim rather than a velt of Shulchan Aruch, and much more natia l'chumrah there. V'shaas hadchak, he says, you can tevil, you can do netilas yadayim, um... He's talking about can you dip your hands in, uh, for a mikvah for keilim, it has to be forty seah. For netilas yadayim, what happens if you have a puddle which is less than forty seah? So he says, v'shaas hadchak, that would be okay. Amal ein lo hakel- You wouldn't be allowed to be made for... That's also a Mishas Hachak. Um, „Lehat bil mishuvin shebekakcha.“ So whilst a puddle of,

43:24 Speaker 1 of twenty seah or five seah is gonna be okay for Mishas Hachak, but if that puddle, that was not a puddle, it's, it was poured with a bucket, that not okay because it doesn't qualify as a mikvah by any, by any, uh, stretch. Then he goes further, „V'lo bishelek she'eini merusak.“ Neither can you dip even Mishas Hachak. You cannot be yoetz by dipping in snow which hasn't been rubbed, even if it does have forty seah. So here he's taking a stricter opinion that you cannot be yoetz in a teshudahim. Now, that's a din de-Rabbanan, no question. And still he said you cannot be yoetz with snow, and therefore, if for teshudahim it doesn't work, how much more so it wouldn't work for tvilas keilim, where it should, uh, be sachash. I mean, the, the, the, the Alter Rebbe Papas in, in Shulchan Aruch that tvilas keilim is a deoraisa. Therefore, we wouldn't be able to rely even Mishas Hachak. Or a bedieved, but, uh, certainly not... It certainly is not something to rely on. Okay. That's, um... Now I'm gonna flashback to the story with the, the flying on Erev... Sorry, the flying on Yisru Chag. So in-- I, this I heard from Rabbi Yitzchak Dovid Groner when I was in, in Australia. I think so, yeah. But anyway, and then later, I got a copy of the Rebbe's Ksav Yad to him. So the question was, this is published in, in Nesivim in Pesha Schtikes Chelek Gimel. The Rebbe tell-- puts out a notice,

45:03 Speaker 1 a note. Rabbi Groner was then in, in America, and the Rebbe puts out a note to be mevareg what is the din if someone flies on a Friday, and he's going to, uh, by the time he arrives at des-his destination, he's traveling westwards. He arrives at his destination, it's already Shabbos in the place of his departure. The Rebbe says to Yitzchak Groner he should be mevareg. He doesn't say yes or no, but the Rebbe raises this as a question. Now, this becomes, uh, an issue, let's say, for us. If I wanted to take the risk of taking a morning flight to, to New York, so I could take a flight, let's say, nine o'clock and arrive, uh, I'll arrive there at one o'clock in the afternoon. But by the time I arrive, if it's a winter day, it's winter Friday, by then it's already gonna be Shabbos in England. So according to this vort of the Rebbe, we wouldn't do that. Um, now, if you think that we have a problem, the Shliach in Bangkok tells me because of me, because of me, we mevaser this thing, he can't get a flight Thursday night either. Because he, he flies from Bangkok to, to New York, and if it's a straight flight, it works out that by the time he arrives in New York, it's already Shabbos in, in Bangkok. Now, think about what's the issue here. It seems to be that whilst you're in the air, you're s- because you're like in a no man's

46:33 Speaker 1 land, you're still affiliated to where you left fr-from. So until you land, let's say, in New York, you're flying to Los Angeles, three hours difference. Until you land, you're still on New York time, as if. So that would be a svara... That chumra would be a svara lechula about doing, um, in our story of traveling on ache- on Achren Shel Pesach/Yisru Chag, and you're traveling into airspace of Chutz La'aretz. So you could use this argument lechula that whilst you're in flight, you're still connected to where you left, and therefore, you're still in Eretz Yisrael. And therefore, you could still do melacha whilst you're on the flight, and you don't have a problem of using the bathroom and activating the lights, et cetera, et cetera, whilst you're on the plane. Um, yeah, that, that might be. But it's, uh, I... But the, the, the... In any... Once you arrive, um, and it's still Yom Tov in Chutz La'aretz, that's going to be, uh, quite questionable. All right. Where are we holding? Okay. So here, another tvilas keilim shailah, and that was number eight. They have ordered mugs in a particular organization. They've ordered mugs as a, a gift item to the people on their team. These mugs have a special polymer coating so that the customer can press their own text or design onto the mugs. So they have their design, their logo, and in their office, a Yid has pressed the design, the logo of their organization onto the mugs. Does that make it kli

48:13 Speaker 1 she'nasah le'dey Yisroel, and therefore not to need tevila? So this follows on to, I guess, from our question last week or two weeks ago about clay café. Does the fact that the Yid adds the design, does that make it a kli she'nasah le'dey Yisroel? I'm quite, uh, actually skeptical whether that works here. It's a, a mug. It's a dover hashalem. It just says you can add a logo, but there's nothing wrong with... Nothing missing in the mug. But actually, I don't think it's a problem altogether because the mug is a kli cheres. It doesn't need to have tevila. Now, then you say it's got a polymer coating. Polymer is, I understand, plastic. Plastic a-again doesn't need to have tevila. So therefore, there's no hirhur tvil on the mug altogether. So I don't understand the question altogether. It's a, it's, um, um, um, a clay covered with plastic. Nu, are you gonna start saying, "Oh, but plastic, um, we're in a Chabad haMachmir, lo tachilot ha'tevilah without a bracha." Okay. For that chumra, we can go, and I mentioned I think last week or two weeks ago, how, um, Rav Pardes Elyahu, zichrono livracha, held that even glazing is, is insignificant. It wouldn't require a bracha. Uh, it wouldn't require tevila, sorry. And so, all right, you can take that view here with a polymer coating, and you can say, "All right, it's not, not shalem until you..." But you want to... If you want to be makeil, yeshalma al ismo. All right. Let's go on

49:43 Speaker 1 our last thing on our sheet for today, and that is about haftarah in Kri-- in, in Ma'avet Sedra. So we have a... There's a din in the Gemara that the per-person should, should keep up. In Ma'avet Sedra, that you should read the Parshat Sheshini mikra ve-chtargum. And then there's a minhag of also, as discussed in Shulchan Aruch, of also doing the haftarah. And what happens when you have two haftarot?In other words, you have the Parshas HaShavua, and then you have another, uh, let's say it's Shabbos Rosh Chodesh. So Shabbos, the Parshas HaShavua, haftarah is, is, is, is, is overruled. So here we have the minhag of Mishnah Hayom Yom in a couple of places. And this is, you can see here on the screen, it's in the Rebbe's Reshimas. That's where it's... A lot of the Hayom Yom minhagim are taken from the Reshimas. So when you got two Parshas Mechubarin, so privately you do both haftaros. So let's say it's Shabbos Rosh Chodesh, uh, et cetera. After, during Maariv Sedra, uh, o-o-ov... Oh, here's when it's a double Parshah, sorry. When it's a double Parshah, let's say it's, um, Vayakhel-Pekudei. So once you finish Vayakhel and Pekudei, then you go back and do the haftaros of both of them. Even though in shul you're only gonna read one, but in Maariv Sedra we'll do both. Now, "Ken, ken limdu oys," he says, "af red ikh kene, but that's how I was taught." And so the discussion a few weeks ago was when it

51:21 Speaker 1 was Shabbos Rosh Chodesh Chanukah, it was Mordechai also said, "You have to do... In Maariv Sedra, do you have to read Parshas Miketz and Chanukah, but also Shabbos Rosh Chodesh and Shabbos on, on, on Mordechai?" To which I said no, because it's either the one which is actually gonna be read in shul, so you should be preparing in case you're called up. That's the, the one which is gonna be read in shul, and then the one which is the Parshas HaShavua. But Shabbos Rosh Chodesh and, and, and, and Mordechai, which is neither this nor that, not being read, and it's not, not in shul, and it's not Parshas HaShavua, you don't have to. So one of our listeners said, "I have a kashya. What about Ve'orva?" And here you have here on the screen also for the Rebbe's Reshimas that, Aharon, there's a, there's a, uh, there's a, uh, haftarah which begins with the words, "Ve'orva laShem b'chasidut v'shalom," and it talks about the union of, of meiser, et cetera, meiser of, of, of, of produce. And our minhag is the only... That's the haftarah is des- is, is, is, uh, designated for Shabbos HaGadol. But we only read Ve'orva when Shabbos HaGadol is mamash Erev Pesach. Otherwise, we don't read Ve'orva. And that's got to do with that the, uh, when people, uh, had their meiser in their, uh, hoarded, that they wouldn't be allowed to hoard it indefinitely. There's a time called Birur Maisis. There's a time when you have to dispose and

52:50 Speaker 1 stop hoarding this stuff and give it to whoever it needs to have. If you remember the story of the tannaim who were on the boat with Rabbi Akiva and Rabbi Elazar ben Azariah, and one of them, how he distributes his meiser, uh, to each one on the boat in a, in a special way. So there is this thing of, uh, so when is the deadline? Is, uh, it's Pa- the first day of Pesach. Therefore, when, when it's mamash Erev Pesach, we do the haftarah of Ve'orva. Otherwise, if it's, if, uh, if Shabbos HaGadol is a few days before Pesach, then we don't... We just do the Parshas HaShavua. "Avel b'yuchidus oim sh'tei ha-haftaros," but privately, even if it's not in Erev Pesach, we do a haftarah of Ve'orva and a Parshas HaShavua. So that seems to be, uh, contradicting the theory which I had said, because here's a haftarah. You're not going to be reading it in shul. It's not Parshas HaShavua, and you're still gonna do it by a, by a, by a, by a, by b'shnayim mikra. So it's a gute kashya. So my response to him was the following. As I'm even gonna use the word which he used then, that the hakhamim saw fit that we should have a certain repertoire of pieces from Navi. And so we've got 53-odd passages from Navi, Parshas HaShavua, and then we've got also from the Amittovim. This is what is, what we should be aware of, which would have been our repertoire. It comes

54:26 Speaker 1 Shabbos Rosh Chodesh, and also Shabbos Chanukah. You don't need to go through Shabbos Rosh Chodesh. You're gonna get that information later on the year, early, or whatever it's going to be. Shabbos Rosh Chodesh is gonna be two, three time, three times a year, let's say. So you don't need to get... You won't... You'll get that information at a later time. It's not no, no, no urgency. Ma sheain ken de Ve'orva, it's something which, uh, uh, it's not gonna be this year. It's gonna be once in so many years that you'll have it Erev Pesach or Shabbos. There is a value, um, of having that information poss- possibly also. And this is interesting because, let's say there's differences in Ashkenaz and Sefard, et cetera, which haftarah. We don't do both of them. We don't do, oh, we're gonna do also Ashkenaz and Sefard to be yotzei both shitas. But I'm not sure, but, uh, possibly here is a stronger argument that Ve'orva should be said. And so even though we're not saying it l'meisa, but that information should be part of our repertoire. And therefore, this is like an exception to the rule that even though we're not gonna do Ve'orva, it's not Parshas HaShavua, and it's not from, um, not Parsha... And it's not gonna be read in shul, still we would read it in my, in shnayim mikra. That's the best I can offer for you. Um, if you have some better, uh, explanations, I'm always welcome, uh, you know, happy to learn more.

55:50 Speaker 1 And, uh, that's what it's all about. We learn and try and, uh, we try to know, to learn new things whenever we can. And l'himit mikol adam. And so thank you for joining us tonight, and, uh, wish you a gut Shabbos and a zos toves. We should have a zos hag'ula, Eliyahu Hanavi to tell us that ot, ot Mashiach kommt, and bizchasono einenu b'shochul atzim v'rachmin.

56:15 Speaker 2 Amen.

56:16 Speaker 1 Shehecheyanu.

56:17 Speaker 2 Shehecheyanu v'kimanu.

56:18 Speaker 3 Shehecheyanu. Thank you.

56:20 Speaker 4 Shehecheyanu.