שלח תשפ״ו

00:06 Speaker 1 Shalom Aleichem to you all. I'm actually now in, uh, Los Angeles, and when I saw my ticket, worked out that I could be able to give the Shiur live after arrival in Los Angeles, so I was excited to do that. Might be a bit shorter than usual. Um, could be my battery will run out. But meanwhile, let's hop around whereas, and it suits us while we're over here. So the first thing we have here, first question is a person who's about teshuva and is starting to learn berakhot. And it's-- H-he realizes if he's gonna learn the berakhah Hashem, so when he'll say it by heart, he'll say again berakhah Hashem. So he'll be, uh, not saying the berakhot properly. So he wants to memorize saying Hashem's name whilst he's memorizing the berakhot. That's the question. So we have here on the bottom, we have from Igrot Moshe, who says it is okay. However, according to the Altar Rebbe, it's not okay, and this is gonna be very interesting. There is in the Gemara a story about someone who's teaching children, uh, where the children are learning berakhot, whether you answer Amen to the children who are saying berakhot whilst they're learning. The Gemara says, "No, you don't say berakha-- Amen to the children's learning. If they're learning, it's not saying berakhot." If a child is saying a berakha, that's a different thing. But if a melamed tinokim is teaching kids berakhot, you don't answer. Now, then that con- raises the question, why is it okay

01:46 Speaker 1 for the melamed to teach the children the berakhot with Hashem's name? So this is we have in-- on the sh- here in, on the screen. Well, first of all, um, so let's-- we're looking at the Rabbi Moshe Feinstein. In Igrot Moshe, he brings this Halakha in Resh Tes Vav, where it says, "You're allowed to teach children the berakhot properly," even, uh, though it might... It's a berakha levatala, but that's part of the learning. But neither the ad- adult. That would be true for an adult also. When he's learning berakhot, he's allowed to say Hashem's name when he's re- re- memorizing the berakhot. Shelo yovo leshanos be'itzah tzorekh labirkhah, that he shouldn't make mistakes and get it wrong when he needs it. And indeed, uh, the I think Gemara talks about tinokim, but melamed tinokim. Well, it's the same thing if you teach adults, too. And the Magen Avot picks up and he says, when he says an adult, no, he says a godol bashas learning Gemara. He's learning Gemara berakhot, and there he has a berakha, and he shouldn't say Hashem's name. Lehaikh mashma, but if he's learning berakhot to memorize berakhot, he can. So this is the way the Igrot Moshe sees the Gemara and the Magen Avot. Now we'll go to the Altar Rebbe. Again, this is in Siman Resh Tes Vav. It says, "Vehein ein oimin 'amen'. We shouldn't answer Amen for a child who's learning berakhot in presence of his Rebbe." So his Rebbe is teaching him the berakha ha'etz and

03:16 Speaker 1 ha'adama and birkat hashachar, but he's just teaching him, then you don't answer Amen. Shemutta lalamed letinin kabrokhas ketikunon, it's okay to teach the children the berakhot properly, afilu shelo bizmanom, even if it's not at the time they're doing the berakha. The mitzvah, sorry. Afo pisha heim l'vatala besha'ah salimud. Even though the berakha is of, uh, uh, uh, is, has no effect now, and yet you're allowed to teach them the berakhot with Hashem's name properly. And then, afo pisha osul hagodol hamisalamit. But as an adult, when he's learning berakhot, he's not allowed to say Hashem's name, and that would be coming under berakha levatala. So here we've got the Altar Rebbe's clear that an adult who's learning berakhot should not be saying Hashem's name. In Hilchot Pesach, it comes up in passing, when he's teaching an adult to say, um, when he's actually doing a mitzvah. So let's say you're putting on tefillin with a person. So then you can say the berakha properly with the person because that's the time when is, is, is... So he's allowed to say the berakha, and the teacher is allowed to say Hashem's name bashas teaching the berakha bashas mitzvah. All right, so we've got here two opinions, Moshe and the Altar Rebbe. Then it's very interesting, in the Shulchan Arukh in the new print, they have a reference to a letter of the Rebbe. This is a very lamdash letter, like quite a few points, some in Chassidus, some in Nigla. The fact the Altar Rebbe changed in

04:58 Speaker 1 his way his golden, uh, tongue, in other words, his... The way he expresses it in s- in his way, his changes from the lotion of the Magen Avot and the Shulchan Arukh. The Magen Avot says, "God will bless Shalom with berakhot begemara." As I said before, Moshe picked up on that. When the g-- When an adult is learning Gemara, Gemara berakhot and he's learning a g- a berakha, what berakha to make on, on, on apple, ein ha'emeq. But the Altar Rebbe says also the godol hamisalamit, not he's learning Gemara berakhot, uh, but in the Gemara. He's learning how to say a berakha, and still he is not allowed to say Hashem's name. And actually, the Rebbe picks up and he says, "Apirush Magen Avot. Sorekh im, the m-- the co-- the opinion of the Magen Avot is actually difficult. The ledideh legodol domidika." We have here, we're comparing an adult to a child. So if you say that a child is learning how to say berakhot, the adult is learning, uh, uh, Gemara And there's a Beracha word me-mentioned in passing. That's not a parallel. You should be to... comparing an adult learning Berachahs to a child learning Berachahs. Therefore, the Rebbe explains this is why the Alter Rebbe learned the Gemara differently to the way the Mogan Avraham, uh, learned it. Fine. The issue, yesod Rabbeinu. Why, why does the Alter Rebbe take this view? That it's davka, davka a koton and not a gadol. Well, here we go. The Mashal Kos of the

06:31 Speaker 1 Gemara Sham. It says, "The Gemara tineikis." That ti-tineikis means little children who are learning by their Rebbe. V'lo talmidim. The Gemara could have said talmidim, and then that would have been generic for adults, uh, uh, talmidim and young talmidim. Elama, it must be davka the heter of the Melamed teaching the Berachahs with Hashem's name is davka tineikis, little children. Why shouldn't be there be a difference? Ve'ata beze yashlan. Ki veniev shelulam dev'es achi'ch. Ein la'as ze'ak alpana midrabbonon bizman haptur. Since you can teach the adult to say the Beracha on lulav, v'shas is benching lulav, and even putting on tefillin, you're teaching v'shas is doing the mitzvah. Since you can teach him when there's a chiyuv, so then teach him then. Don't teach him now. Teach him when there's a chiyuv. He's gonna eat the apple. Teach him to say a Beracha when v'shas eating the apple. So that's therefore midrabbonon, you shouldn't be teaching him at another time. Very good. Now, asher ein k'na koton. When you're teaching a child. V'chol is pater hu. Well, I should teach, teach the child when he has a chiyuv. He never has a chiyuv. He's always a, he's always a child, yeah? Till he turns bar mitzvah, he's a child. Therefore, there's no chiyuv. There's only ptur. Therefore, therefore, what's the difference whether I'll teach the child when he's eating an apple, when he's not eating an apple? He's not chayav in any case, and I'm gonna have to teach him. So therefore, it doesn't matter. Therefore,

08:01 Speaker 1 I can teach him when he's not eating an apple because even when he is eating an apple, he's also not chayav. Ah, very good. Now, ah, so this is seems to be quite, uh, uh, quite, uh, ruthless to say a child's Berachahs is always... It's, it's always a Beracha L'vatala, so to speak, 'cause it's gonna chiyuv. Really. But when a child says a Beracha on an apple, we are meant to say Amen. So would you say there's no chiyuv? Why am I answering Amens to his Berachahs? Ah, so now you ask. We have the ein ein Amen achar Berachas hakoton. I, we do say an Amen after the Beracha of a child. After ein ein Amen v'shor shlimdim, even though we don't answer Amen when the child is learning, what's the difference? Atah beze mishum chinuch. The reason is, although the child has no g-g-no chiyuv to make a Beracha on an apple, but he has a chiyuv of chinuch. And for the mitzvah of chinuch, of chinuch m'shatach m'ha'av, the mitzvah of chinuch, there's a duty on the father to train the child. Shehu mechuyav l'chanich. The child is under bar mitzvah, but the father is over bar mitzvah, so the child, when the child makes a Beracha on the apple, he is a fulfillment of the father's mitzvah. Fine. Therefore, there is... That's why we answer Beracha Amen to the Beracha of a child because it's got a mi-mitzvah element, because it's the fulfillment of the father's duty. Aval ein ze inyan lehatir

09:31 Speaker 1 al yedei zar, ze lazar sheein chinuchi alav lehitze shim shamayim. This doesn't, um, justify if you're not a father, why are you making a Beracha with this child? So therefore, you're the Melamed. Once we've told you as a Melamed, you are allowed to teach the br- the child a, a Beracha, then there's no difference whether he is eating an apple or is not eating an apple. You have to teach him the Berachahs, and since there's no opportunity to teach the child for you, v'shas he has a mitzvah. Therefore, it's kind of free reign. Whereas for adults, since you could train them v'shas kiyum ha'mitzvah, then to teach them the Berachahs with Hashem's name, shelo v'shas kiyum ha'mitzvah comes under Beracha L'vatala. So yeah, so that, that remains. That for an adult, we wouldn't be allowed to teach them to memorize Berachahs, shelo v'shas kiyum ha'mitzvah. We're gonna go on to the next question, and that is something which actually I was s- I, I, I, I was surprised. Someone asked me, "Are you allowed to marinate fish on Shabbos?" So where's this, uh, sugia? You take a look in Shime Shin Hof Alef. It talks about salting vegetables, and, uh, it comes under Ibud, Ibud with an Ayin. Ibud Oichlim. But, um, so the- by working leather, you'd put the leather in some kind of chemical solution with salt and whatever other, uh, lime, whatever it may be, and that's to soften the leather. So to take salt and scatter it to cut up, let's

11:09 Speaker 1 say, radishes, and to scatter salt to soften the radishes, that's called Ibud Oichlim. You are now doing a similar thing with food to, to soften it, and that then becomes an issue on Shabbos. Al pashi, you add oil, it shouldn't be. So, uh, s- I'm not gonna go into the whole-- all, all the details, but there's a whole sugia of, of, of, um, adding salt to soften s- crisp, uh, vegetables that you wouldn't be allowed to do on Shabbos. Now, now then i-following on from that, so we have here Sif Hey, Paldova She'eina Melach Mo'il Leshanes L'ti'voi. When the salt doesn't change the constitution of the food. Now, there should no Se'bitan Bilvad. It's just flavoring. It's not changing its, its structure. It's not taking a stiff, crisp thing and making it, it soft. Could go in BeYovos- Let's say just, uh, um, an egg or meat. So then you're allowed to salt them. You're allowed to salt the meat on Shabbos because it's flavoring, it's not softening. Then he says, you should only do so laniyah, you shouldn't do so for the next meal. Um, yesh meshoymer, if it's actually gonna be tastier by adding the salt now, because now the meat is warm, you're allowed to add salt even, e-even, uh, for a couple of hours ahead, ahead. So here we have that you are allowed to s- add salt. You're allowed to salt. So therefore, if, um, I might be, uh, not knowledgeable about what marinade means. But if marinade means it's

12:53 Speaker 1 taking the fish and, and flavoring it, and so if it's with salt or something like that, then it would be okay. Actually, I should really have done homework more exactly what's, what's taste marinade. But if it's just like flavoring, like you'd add salt to, um, just, just to, uh... doesn't soften it, it just makes it, uh, more tasty, then that's okay. And you see here in the Mishnah Berurah, he also says, "Bosar odog chai." Muse, uh, is talking here about to salt it to just to preserve it, that's not okay. But to salt it because of just for flavoring, then you'd be allowed to. So that's about the marinade. Um, perhaps we'll get back to it another time. But now I'm going to go on to the next question, which we may have-- which also caught me a bit by surprise, and that's the following: A woman made a batch of dough, and she took challah. Then she made a second batch of dough, and she didn't take challah. And she took then batch A and batch B and mixed them together, and then she realized, oops. So now, what happens now, she's going to now, she take a pinch of, of dough. But who says the pinch of dough she's gonna take now is going to be, uh, the mitzvah? Could be she's gonna take from the, from the done one which has-- challah has been taken already. So how do you know that she's gonna be fulfilling the mitzvah of challah, uh, for

14:20 Speaker 1 the one which is, is still tevel, which still hasn't been taken challah from? That was the, that was the, the question. So it's a very interesting halakhah. And now, nowadays, yeast is not necessarily made from dough. It could be made from other, other sources. But in the times of Chazal, the yeast was dough, which was left to turn sour. So as a Yiddish word for, uh, for yeast is more zoyer teig, te-- dough which has gone sour. So now, if you take yeast, which challah has not been taken, you've got here a dough, and it's ready. You've taken challah, but it doesn't seem to be doing so well. Uh, uh, then you take some yeast from another dough, from, from, from other dough, and you put the tevel yeast into a cholin dough. So now you've got a mixture of tevel and cholin. So let's read that inside. No sansei meissa shilai hu rumachalo so. You took yeast, which is tevel, and you mixed it into a dough, which t- challah has been taken, which is cholin, and it's all the same thing. So it says like this. So you have here in this mixture, you have a presence which needs-- which is tevel. So how are you going to, uh, uh, um, sort out the tevel which is in this mixture? So if you have a third batch of tevel, so when you mafrish challah from that tevel, have in mind also the presence of the tevel which is in this mixture. Aber if

15:58 Speaker 1 not, ve'im la, and that is means, if, if you're doing that heshbon, it means just one to a forty-eight of the, of the, of the yeast which you've added. Ve'im la, mafrish echo mimeches becholo iso. If you don't have a third dough, then you take echo mimeches of the whole batch. The fishenas is kulot tevel. Very interesting. So you've got here three pounds of tevel, three pounds of cholin. You mix them together, and what's happened is now the three pounds of cholin have also become tevel, and you're gonna have to take challah all over again. So that's, that's, uh, so that's the clear halakhah. The bediaved, this obviously is a bediaved case, uh, that the, the kind-- the mixture, as if contaminates the, the cholin to become tevel again, and you have to be mafrish challah all over again. Then he says, "Lechatchila, you should avoid this. Lechatchila, all right." But this is, this is the bediaved, that's the, the answer. At first, I was thinking you have to start to... You know what's the story of someone mixes in a piece of challah, which they had put aside and get mixed into the dough, the whole business of doing chatos nedorim. But this is a clear halakhah, that you just take challah again. And so the assumption is that any, any piece which you pick up, whether it's from the first dough or the second dough, it's, it's already become tevel again. Therefore, it's eligible to be the challah to cover to, to... for

17:34 Speaker 1 this, this, uh, both doughs together. Right. We're going to go on to... That was question number three. So we're getting through. What's question number four? Is someone away from home for Pesach. So we have, as you know, there's a something called chabad.org, and we have a service we, we provide that people can sell their chametz online. So actually, in the for-- and this is an old dilemma. Where do you, uh, which time zone should the mechiras chametz take place? According to where the person is or where the chametz is? So when a person comes to me and I know they're traveling, I know they're traveling to Eretz Yisrael or to Europe. So then I actually do two mechiras. I had to do one the night before, or early on, like eight o'clock in the morning on Erev Pesach. And that's for the people who have gone, who have traveled eastwards. And then I do a mechirah just at the time after the Zaf Manachilah. And also in the form which we give out, we also have a box. If you're traveling eastwards, tick this box. And any of those forms are put to one side and they're sold with the earlier mechirah. But here, okay, everything's possible. But meanwhile, here's the possibility that people who are selling the chametz online, who says that they are home? Perhaps they've gone to a different place. And perhaps they've gone to, they sell their home, their chametz in London. Perhaps they spent Pesach in Eretz Yisrael. And I'm

19:17 Speaker 1 selling the chametz at 11 o'clock. It's too late. Yeah. So now we're going to read here. And here, really, this letter of the Rebbe is a much broader question. When you have events in different places of the world. How do we relate to different parts of the world? I am here and there are events happening somewhere else. So, for example, so there's a Shuvus Levushe Mordechai. There's a Rav in Hungary before the war, the Mordechai Rav. He has a shaila. Eden started moving to Eretz Yisrael, the new Yishuv. And they were poor. So a philanthropist in Hungary, he buys an ox. And he owns an ox, which is in Petach Tikva. And so now the shaila is your ox mustn't work on Shabbos. So the shaila is, does it go according to where the ox is or where the owner is? So he discusses this. And this is, in many areas you have this question. Actually, the earliest I know it's brought up is in the Rambam, in Pirkei Avot. In Pirkei Avot, where he talks about the Chodosh. When the Omer is brought on the second day of Pesach. From that moment on, you're allowed to have from the new harvest. So the Rambam said the people in Bovel have to wait six hours until the time of the Hakrovas Hakor Ben Omer in Eretz Yisrael. Because he sees that from his understanding, there was a six-hour time difference between Bovel and Eretz Yisrael. Which is a separate discussion. But he's saying you've got

21:10 Speaker 1 a Korban being done in Yerushalayim and you are in Bovel. So you have to consider the, you know That there's a bottle of Hello? Are you on there?

22:58 Speaker 2 Yeah.

22:58 Speaker 1 Okay. Yeah. So my laptop is not behaving. So you won't be able to see, but I'm using my phone. All right. So then the Rebbe says that there's a bottle of vodka sitting in London. The owner is in Eretz Yisrael. Now it's nine o'clock in the morning. We just made a siem. We want to say l'chaim. So he says it's chuchavit lula. It's a joke to say that this bottle has become osur because the owner is in Eretz Yisrael. The bottle is an innocent bottle. It's sitting in Eretz Pesach. So the bottle is perfectly okay. Then the Rebbe says another thing. Sorry. This is printed in Shofar Menach. If you're going to say that the bottle of vodka becomes osur on Eretz Pesach in London at 9 a.m. because of the owner's Eretz Yisrael, the consequence of that will be that it will become mutar on the end of Pesach, two hours before the end of this month. Because the owner doesn't, by him it's no longer Pesach. So therefore he should be allowed to be, the chametz is no longer Pesach and no longer chametz. And that's the Rebbe's strength of saying it's chuchavit lula. It's a joke to say such a thing. You can't say such a thing seriously. But the chametz for sure is going to be, its status of being osur or mutar is going to be dependent upon the location where it is. And by the way, even the chametz of a goy is osur b'hanuah. It's nothing to do

24:38 Speaker 1 with the owner, ownership. Even the chametz of a goy, you pass by on Pesach, you pass by a bakery. Goyish bakery has a nice smell. You're not allowed to enjoy the smell. It's osur b'hanuah. Chametz of a goy is also osur b'hanuah Pesach. But it's after Pesach. Al kaponim, the Rebbe says the cheftzer is dictated by its current location. That's ogured. That's for sure. Ma sheyesh l'saapek b'zeh. Where is that dilemma? Whether the owner is allowed to sell it. Parked the chametz, the bottle of vodka in London ismuter for us in London to drink it. Whether the owner who's sitting in, in Petach Tikva, whether he is allowed to sell the chametz, because as far as he's concerned, it's already Pesach. It's already This is where the question is. And this rabbi says he hasn't. There's no clear answer to that, and consequently, we take a machmir on both sides. We, we-- If, if primarily we'll say the chametz status is dictated by its location, but still the owner possibly will, will not be able to sell the chametz once it's, uh, it's the for him. Therefore, we have to sell the chametz before this for the owner. Okay, we have our last thing, and Baruch Hashem, still managing. And that is about an Amazon delivery which came on Shabbos. And so the question was put to me as So muktze is a easy thing to get around. That is because you can always move it So, all right, you have you're allowed to

26:27 Speaker 1 move it Not allowed to move it Yeah. So you're allowed to move a chair from the garden into the house. It starts raining, you don't want to do that. You're allowed to move a chair. But if you, let's say, you had a screwdriver, a saw, was left in the garden, and it's beginning to rain, or it might get stolen, you're not allowed to move it You're allowed to... Right. So this was an alarm clock. So I don't have to go into... Even if it's not a, uh, which is a valuable item. Even if it's just a simple So then it's, uh, then you're not allowed to move it Well, you could ask the question, is a clock called a That, that's another question, yeah. Could be. Uh, 'cause you don't do-- you don't use a clock for doing melacha. Clock is, is, is work-- Like a fridge. Not You use the fri- you can use a fridge on Shabbos. It's powered by electricity. So a clock is also powered by electricity. Doesn't make it a All right, but let's come back to... Well, I have a bigger problem. Or, or I ha- I have a problem. And that is that if it's something... This is, um, we discussed it a few years ago, and it might be a surprise, but this is, uh, If something is coming from outside your reshus and put in your front garden, you're not allowed to take it from your front garden into your house because of the dinim of

28:03 Speaker 1 erev. So let me explain something. I am allowed to... I, I have next door is no-- a non-Jew. I'm allowed to carry something from my garden into-- I live number thirty-nine. Sorry, I live number thirty-seven. I'm allowed to take something into number thirty-five. It's goyim. I don't need to have an erev. I'm, I'm allowed to carry it to them. Happens to be that number thirty-three is a Jew. So I'm allowed to take a chair, pass it over onto number thirty-five. Now, from number thirty-five into thirty-three? The answer is no. Why? Because I don't have an erev with number thirty-three. So for me to ca-- Just like I cannot carry from thirty-seven to thirty-nine, which is a Jew without an erev, I cannot take to thirty-three without an erev, even though it went through a, a mokom, uh, which is, uh, which I don't-- didn't need an erev. And it goes even further. If I come home on Shabbos, or I come to-- actually, I come to your house on Shabbos, and I take off my coat in the front garden, I'm not allowed to carry the coat from the front garden into the house because this coat wasn't in your-- in this reshus at the onset of Shabbos. So although the house and the garden but if there wasn't an erev, then the house and the garden are separate reshus. This you can see in Siman Shin Ayin, um, Beis, I think it is. And I have it on the screen, but I'm not sharing

29:38 Speaker 1 it with you because I've lost that, uh, the, the, you know, the wi-- How do you say? I lost the Wi-Fi on my computer. But he says-- is very clear. Uh, yeah. If they take into a different reshus. Now, so therefore, therefore, the-- If the Amazon depot is within the erev, so then you can carry. They've brought it to your front garden. It's all within the erev, and then you can take it into your house. But if the Amazon, uh, depot is outside the erev, so then they've brought it from outside the erev into your front garden, and then from the front garden into your house. The problem is being brought from a- another reshus, but there's no erev. Then that would-- well, that would be a problem. Yeah. So packages which are delivered on Shabbos and placed in your front garden. So I'm not worried about muktze so much, which you can get around, as I said, by doing-- by pushing it with your foot. But I have another problem, which is that you're, you're violating the dinim of erev chatzeves. You can only carry from reshus to sh- to reshus only only if there's a valid erev. All right, um, perhaps we'll come back to that another time. But that is, uh, what I have to share with you for today. And, uh, I wish you all a good Shabbos and inspiring Shabbos, inspiring Yom HaAtzmaut. And we should be zocheh to see