Podcasts about succah

People sometimes think, " Do I really have to work on humility? Is that an obligation? I've heard of Yirat Shamayim, But where is humility on the list of things that I have to work on?" At the beginning of the Bet Halevi's essay on arrogance and humility, he points out that arrogance is a sin. So of course you have to work on it. But there are a lot of things that are sins. Is this something that has to be at the top of my radar? Is it a priority? We hear about movements of Ahavat Yisrael/love your fellow man , and we have movements about that. There's a movement to guard your eyes, as well. But I haven't yet seen a Ga'avah movement where people say, Make Klal Yisrael Humble Again. We don't find such initiatives out there. So let's quote a pasuk in Mishleh from the wisest of men, Shlomo Hamelech, טו ( כח) לֵב צַדִּיק יֶהְגֶּה לַעֲנוֹת: /The heart of a righteous person will considers what to answer. Simply speaking, Rashi and other commentaries understand the word לענות means to answer . Rabbenu Yonah, in his commentary on Mishleh, has a different explanation.. He says the root of the word לענות is the same as ענו / humble or עני /poor Rabbenu Bachye, in his introduction, Parashat Bahar Vayikra 25:1 brings down this pasuk (as in his introduction to many, parshiot, he brings down a pasuk in Mishleh) and he says that the word laanot is the same as the term used when Hashem spoke to Paroah So said God, the God of the Hebrews, עד מתי מאנת לענות מפני / Until when do you refuse to humble yourself in front of Me . Rashi says on that word, לענות follow the Targum. The Targum says, להתכנעא which means to be to be humble . And the root of the word he says is Ani/poor . Base on this Rabbenu Yonah explains the pasuk. He says, the Sadik is always thinking of ways to humble himself. Rabbenu Bachye in that same spot says that's the defining aspect of a sadik. The sadik is someone who humbles himself. And now for Rabbenu Yona's powerful words, יש צורך למערכי לב להתמדת הצעות במחשבות להגיע אל הענוה ולאהוב את השפלות, A person must create compositions in his heart to constant ideas and thoughts to reach humility into being lowly. So Rabbenu Yonah doesn't just say it's a fleeting thought. Rather, there is a need to create compositions constantly, with new ideas on how to become humble. Rav Wolbe used to quote another Rabbenu Yonah in Shaare teshuva (Shaar ג letter 15 ( , where he's talking about the requirement to have Yirat Shamayim . And he says people that are not constantly creating compositions and thinking and understanding, the prophet says strong words about them, Rav Wolbe used to say the term, Orchim Maracha is used by Rav Akiva Eiger, one of the great giants of yesteryear, who wrote a 20-30 piece essay on a topic and called a Maracha . It's like a composition. He says, that's what you have to do for Yirat Shamayim. And I'll add that Rabbenu Yona uses the same word of Orchim Machshevot on humility . These are similar words- where in Shaare Teshuva he says, Letitbonen Tamid, here he says, hatmada/ consistent thoughts. So it may seem like it's a contradiction, to have Anava and Yirah at the same time but we can answer based on another pasuk in Mishleh 22:4. עֵ֣קֶב עֲ֭נָוָה יִרְאַ֣ת יְהֹוָ֑ה עֹ֖שֶׁר וְכָב֣וֹד וְחַיִּֽים׃ / The result of humility is fear of Hashem. The Artscroll commentary on Mishleh quotes from Siftei Chaim, that says, " Arrogance is the primary obstacle to recognizing Hashem. Such a person finds it hard to acknowledge that his abilities are gifts of Hashem for such an awareness would impinge upon his sense of self-importance. A humble person, however, knows he is a minute creature controlled by Hashem, so he automatically develops the fear of Hashem. So we no longer have a contradiction. Rabbenu Yonah is saying both are true. You need to constantly think of ways to have Yirat Shamayim and you have to constantly think it's about being humble because it's one and the same. Rav Wolbe, in his sefer Alei Shor (vol 2 Page 141) on the topic of the learning Mussar in the unit Marechet Limud Mussar/Composition on Learning Mussar, mentions sources and discusses how Mussar is not a new creation. Everything we have is tradition. He quotes from different Amoraim from the Gemara that use the technique of mussar , which is repeating to yourself important principles to penetrate your heart. He quotes from Sanhedrin7A, that when Rav, an Amora, would see a crowd of scholars following him, (fearing that he might get arrogant) he would say the following verse from Iyov 20:7 to himself: כְּֽ֭גֶלְלוֹ לָנֶ֣צַח יֹאבֵ֑ד רֹ֝אָ֗יו יֹאמְר֥וּ אַיּֽוֹ׃ If his stature rises to the heavens, he shall perish forever like his waste Rav quoted this pasuk to avoid getting haughty from all the people are following him . He reminded himself, Calm down. As high as you get, you're not going to be here forever. In a similar practice by Mar Zutra Hasida/the pious, his students would carry him on their shoulders during the Shabbat of the festival discourse when everyone would gather together He would say the pasuk from Mishleh 27:24 כִּ֤י לֹ֣א לְעוֹלָ֣ם חֹ֑סֶן וְאִם־נֵ֝֗זֶר לְד֣וֹר (דור) [וָדֽוֹר]׃ / For riches are not forever And does the crown endure for all generations? So these greatest of the greats were giving themselves Mussar, lest they fall prey to the challenge of arrogance. For a more modern story on the same topic, there is a story is in the Maggid Speaks , the original book by Rabbi Pesach Krohn, which are stories and parables of Rav Shlomo Schwadron z'l the Maggid of Yerushalayim (see page 154). Rav Isser Zalman Meltzer the great Rosh Yeshiva of Yeshivat Etz Chaim (1870 to 1953) was always careful not to write on Chol Hamoed. (People are careful not to write unless it's an emergency, or some kind of a loss or damage would be incurred if you don't write.) but he asked his nephew for a pen and ink to write something. The nephew wanted to know what the emergency is. Under pressure, Rav Isser Zalman revealed that, " On Chol Hamoed, a lot of people come to visit me. I have the ability to look into people. When I'm talking to them, I'm immediately aware of a person's virtues and faults. It hurts me to know the faults of people who come to visit me. Additionally, knowing another's faults can lead me to become arrogant. So I devised a plan: Shlomo Hamelech in Mishleh 4:25 writes, עֵ֭ינֶיךָ לְנֹ֣כַח יַבִּ֑יטוּ וְ֝עַפְעַפֶּ֗יךָ יַיְשִׁ֥רוּ נֶגְדֶּֽךָ׃ / Let your eyes seek honesty and your brows search straightforwardly before you. Now the word lenochach which here is used for honesty , is usually translated towards yourself . So now there's a new meaning. Let your eyes seek yourself. In other words, look at yourself. See your own faults instead of the fault of others. I always keep this pasuk in front of me on a small piece of paper as people are talking to me. It helps me avoid Gaava. But now I can't find that slip of paper. It's an emergency. I have to write this down now, lest I fall into arrogance." Many years after Rav Isser Zalman passed away, Rav Shlomo Schwadron was sitting in the Succah of Rav Isser Zalman's son-in-law on Chol Hamoed and he told over the story. Rav Isser Zalman's daughter, who was listening to the story as well, left the Succah and came back with a smile on her face and a sugar bowl in her hand. She said, " This is the sugar bowl my father kept on his table and on the sugar bowl was etched this pasuk עֵ֭ינֶיךָ לְנֹ֣כַח יַבִּ֑יטוּ וְ֝עַפְעַפֶּ֗יךָ יַיְשִׁ֥רוּ נֶגְדֶּֽךָ׃ He kept it in front of him, but in a hidden way, to give himself this message. This is how the Greats became great, by constantly looking for ideas to humble themselves.

Welcome to our special Shovavim series on humility. We've been talking about how when things happen, it's up to the person how to receive it. We discussed how this applies in a general way, like the Galut of Jewish people that changed over the 400 years. They initially started off as sojourners in Eretz Yisrael and they switched to going to Mitzrayim in a calm way, then there was hard work and then there was torture because the lesson is to become humbled and it's up to the receiver to be humbled by the situation. The sefer Mishpat Sedek on Tehilim by Rav Moshe of Zolchin was written in 1875. In it he says something very interesting: When something goes wrong and the person is concerned or worried it's a sign that he has a pure soul. This is based on a Gemara in Masechet Shabbat 105B, where it says in the name of Rabbi Yochanan that when something happens in a group, whether it's a family or a group of friends, everyone should be concerned. As it says, אחד מבני חבורה שמת תדאג כל החבורה כולה (If) one of the group passes away (heaven forbid), the whole group should be concerned. The Rambam brings it down in the laws of Avelut , Chapter 13, Halacha 12, where he says, anyone that does not mourn like the Chachamim told us to do is a cruel person. Rather he should be worried and concerned and check his deeds and return to Teshuva . He says if one person from the group passes away… they should be aware He's telling us that when things happen, it's for a reason, to arouse us to look into our deeds. and continues. Rabbi Moshe of Zolchin continues in his sefer Mishpat Sedek " Do not be like those people that are not concerned at all when something bad happens, they say ' וקבל הכל בשמחה /Accept everything with happiness,' and they start dancing. זה שקר גמור / This is a total falsehood. We have to be serious when things go wrong. We have to take the message-the main reason why it went wrong was to bring a little humility . And therefore when things go wrong, humble yourself, be concerned about your sins. Do teshuva. This is a very important concept that people misunderstand. They hear a story about a great rabbi whose house burnt down, and he started dancing in front of the house. They hear that story and when something goes wrong for them, like a terrible car accident lo Alenu, and everybody walked away from it, they start to dance. Of course dance. Have Hakarat HaTov, make a Seuda Hodaah, do whatever you like . But take a minute. Something happened here and it was for a reason. Humble yourself, get the message, and then dance. We don't go right into the celebration without saying, Hold on, something happened for a reason . It's there to humble us. This is a very important point because if we don't walk away with a message, we haven't accomplished anything. I heard a story from Rabbi Yehuda Ades (may he have a refuah shelemah)- After his father Rav Yaakov Ades had a stroke, he went to visit him with his Rebbi, Rav Shlomo Zalman Auerbach. Rav Yaakov was bedridden, and not functioning well, although his mind was still working. And Rav Shlomo Zalman told Rav Yehuda (perhaps in response to a question) " Who knows if one humbling feeling that he has, or one groan that he has will cleanse his entire life retroactively from any little bit of extra arrogance that he had." Now, that may sound like a heavy statement, but it gave me hizzuk , because when things go wrong, we start getting down, thinking, ' What's wrong with me? I'm no good.' But we're talking about Kaddosh Elyon Chacham Rav Yaakov Ades. And Rav Shlomo Zalman Auerbach said, " Yes, everybody needs to be humbled. " We have a long way, we're not there yet. And with this, Rav Ades explained one of the famous questions, which is, Why do we pray for suffering to go away if we believe everything is good for us? You may say because it's painful. But if you go to the dentist and he has to drill a cavity or you'll need a root canal, you don't pray for him to stop because it's painful. You know it's good for him to drill. So too, if anything that goes wrong is good for me, why not just stay with it and accept it? But he explained that the purpose of suffering is to become humble. And once a person gets the message and turns humbly to Hashem and surrenders, there's no need for the suffering anymore. The suffering accomplished what it needed to accomplish. What a fascinating explanation! That means when the person is in a very difficult situation and they just can't handle it, and they break down and pray to Hashem, " Hashem, please, I don't know what to do, " that humility accomplished, so they no longer need the suffering. So the question isn't, "Why should you ask for suffering to go away if it's good for you?" Because the good is that its going to make you humble. And praying from the depths of your heart and pleading for it to go away, is humility . And Rabbi Ades said that a lot of times we we don't realize why things are happening and we have to understand why they're happening. He gave him a mashal - Sometimes people go to a hospital for something minor and it develops into something more serious. He said, possibly the reason is the person was sent to the hospital to be humbled. Being in a hospital is humiliating. You have a roommate, the nurse has to help with bodily functions. It's not a picnic, to put it mildly. But if the person starts to complain about the accommodations, about the food etc, as if he's in a hotel, he doesn't understand. He wasn't sent to a hotel. He was there to get the message that, " I'm not in charge. I'm not in control. I need Hashem. Please Hashem, get me out of here!" This is concept that Galut is in the eyes of the beholde r or suffering is in the eyes of the holder. The Pele Yoetz says on the topic of Galut, that Galut doesn't have to be that you go to a foreign land. He says we see a proof from the Pesikta Rabbati which tells us Hashem make Succot come after Kippur because as the Rambam told us, going into exile forgives our sins. So Hashem said, "Go into the Succah, that's a Kaparah." The Rambam says in Moreh Nevuchim that the purpose of the Succah is to humble yourself. You're sitting in a hut. Remember your beginnings. You're humble. But even when you go to a Shul or Bet Midrash that's not comfortable, whether too hot, it's too cold, that's Galut . He says, when it's Erev Pesach and you can't be in your dining room and you can't be here and you can't be there and you're prisoner in your own house, that's Galut . When you go on a business trip, Galut Mechaperet . But it all depends on how you look at it. Rabbi Ades said that when he was still a young man with many children in the house, maybe giving Shiur in the yeshiva, one of his friends came to him in the month of Av during Ben HaZmanim the mid-semester break. The friend said that it was brought down that great Sadikim used to go into Galut . They'd exile themselves. The Chida did it, the Gaon of Vilna did it… They would go to a place where no one recognized them, sit in the back of the shul and learn. They'd wait for people to invite them to their homes to eat. They'd sleep on the shul benches without any kavod and they'd humble themselves. This friend suggested leaving Yerushalayim for Meron , sleeping by the cave of Rav Shimon Bar Yochai and going into Galut . But what were they leaving behind? A wife and six kids! So Rabbi Ades told his friend, " You don't want to go into Galut, you want to go on a picnic! You just want to get away from your wife and kids. Maybe it's more humbling to be home with your wife and kids for three weeks!" It's all in how you look at it and the lessons that you get.

A weekly shiur by Dayan Levi Yitzchok Raskin, Rov of Anash in London, explores interesting Torah questions and halachic dilemmas. The following issues are discussed by Dayan Raskin in this week's episode: 1)     The Tzitzis on one corner of my Tallis-Koton are literally hanging on a thread. Are they still kosher? If yes: how can I reinforce the ‘bridge' that holds the Tzitzis in place?[1] 2)      Apparently, there's no concern that a scarf should need Tzitzis. Otherwise we would be rounding one of the corners. Why is there no concern?[2] 3)      Half way thru haMichya after eating some mezonos, I remembered that I had also eaten grapes, so I included Al haPeiros Al at the end of the brocho. Was I Yoitze?[3] 4)      The large Succah at the side of ‘770' is divided by the bridge connecting ‘770' to the Rebbe's library in the next house. One who said a brocho לישב בסוכה in the front Succah, and wishes to continue eating in the rear Succah, does he repeat the brocho?[4] 5)      When burying Shaimos, may we use biodegradable sacks? Actually, the local legislation forbids burying plastic! [5] 6)      What can I do with a disused Oron Kodesh?[6] 7)      What is the reason for the untying of knots for a Chosson before going to the Chupah?[7] 8)      When adding a name because of a shidduch where the son-in-law and father-in-law - or the daughter-in-law and mother-in-law - share the same name, is there a preference to do so thirty days before the Shidduch is announced?[8] 9)      As a rule, when naming a child, we don't combine Rebbe [or Rebbetzin] names with other names. What if there's a need to add a name for a shidduch (as above)? [9] Index to previous Panorama Shiurim: Panorama Index 2 - Google Docs [1] ראה שוע"ר סימן טו סעיפים י' וט"ז. [2] ראה שוע"ר סי' י סעיף כא; ביאור הלכה שם ד"ה סודר; פסקי תשובות שם אות יא. [3] בס' שגיאות מי יבין ( ) הביא בזה ב' דיעות. [4] בשוע"ר סי' תרלט סי"ד נפסק שהעובר מסוכה לסוכה צריך לברך שנית – ואפילו בענין שאין צריך לברך שנית על האוכל. אכן שם נתלה הדבר על דין הפסק בברכת הנהנין שבאו"ח סי' קעח. אך שם נפסק שברואה מקומו הראשון, אין שינוי מקום הווה הפסק. ואע"פ שכאן יש בסוכה הב' מצוה אחרת, הרי כתב הבית מאיר (או"ח) דמה לי חפץ זה או זה, חיוב מצוה אחת היא, ע"ש. ותינח אם הפסיק ביניהם, אז נפסק המשך הברכה. וכשהוריד מזוזה וקבע אחרת במקומה, י"א שלא לברך – משום סברת הבית מאיר. ואינו מוכרח, כי יש כאן היסח מהברכה בתחלת קביעת הראשון, משא"כ בסוכה לסוכה. וראה מאמרי בקובץ העו"ב הבא (א'רסא). [5] ראה שו"ע או"ח סי' קנד ס"ה; פסקי תשובות אות י. [6] ראה ביאור הלכה סי' קנד ד"ה תשמישי קדושה; פסקי תשובות שם אות ח. [7] ראה שלחן העזר (ח"ב) סימן ז ס"ד הערה ב. [8] ראה שלחן מנחם ח"ו ע' קלג ואילך. [9] ראה 'כפר חב"ד' גליון ?, מענה כ"ק אדמו"ר זי"ע לריל"ג ע"ה.

What did Gedolei Yisrael say about this and how did they behave? Should Menorah be lit in public? Should a yarmulka be worn at work? Should we wear black hats, shtreimels and other identifying marks? Wear talis and tefillin while walking to shul? Build a Succah in a public area? Should we remove Jewish and Israel references from our resumes when trying to get a job? What are the biggest religious struggles in the workplace and what is most damaging to a Ben Torah? Host: Ari Wasserman, author of the newly published, revised and expanded book Making it Work, on workplace challenges with Rabbi Moshe Walter – Rabbi of Woodside Synagogue Ahavas Torah and noted author and lecturer – 14:00 with Rabbi Naftali Horowitz – Managing Director at Morgan Stanley and author of “You Revealed” – 39:47 with Harry Rothenberg, Esq. – partner at The Rothenberg Law Firm LLP (InjuryLawyer.com) and a popular lecturer – 39:47 with Charlie Harary – Business Executive and author of “Unlocking Greatness” – 39:47 with Rabbi Michoel Stern – author of “Divinely Distinct - The Jewish Mission in a Diverse World” – 1:27:54 Conclusion and Takeaways – 1:42:35  מראי מקומות   Hear Dovid Lichtenstein being interviewed

Welcome to our Perek Shira class. Today is the song of the Levyatan/Leviathan, which is a large whale-like creature. His song is הוֹדוּ לַיי כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ: (תהילים קלו א) Praise Hashem. Thank Hashem because He is good, His kindness is forever. The sefer Lekutei Amarim quotes the Gemara in Bava Batra that tells us that all creatures were create male and female in order to procreate, including the Leviathan. But Hashem said, if they procreate and produce such large creatures….this could destroy the world (this is obviously not the present day whale, and it's something a slightly kabalistic concept), so Hashem killed the female and salted her for the sadikim to eat from in the future, as we know, from famous quote that when Mashiach comes we will sit in the Succah of the skin of the Levyatan (again these are kabalistic messages). So this Levyatan has been a widower for the past few thousand years, and he continues to live on, as it says in Tehilim 104, 26 לִ֝וְיָתָ֗ן זֶֽה־יָצַ֥רְתָּ לְשַֽׂחֶק־בּֽוֹ׃ The Levyatan You created to play with , whatever that means. God delights in the Levyatan. So this Levyatan has lasted now in this world for all these years, and as the Gemara in Yevamot tells us, Someone who doesn't have a wife doesn't have goodness. So this poor Levyatan widower has been all alone all these years, and it says, It's not good for man to be alone. And yet he is alone. And the answer is, he's here alone because it's better for the world's good. That's why he says הוֹדוּ לַיי כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ: (תהילים קלו א) / I praise Hashem, I thank Hashem because He's good. The kindness is good for everybody else . I might not be understanding what's going on, but it's good for everybody else. And actually, for the Levyatan it's Tov that he's alone, because otherwise it would destroy the world. That's what means that God's kindness is forever. God created a world of kindness, not a world to be destroyed by these large Levyatans. The Levyatan is singing, so to say, for the world good, although he himself seems not to be benefiting from it. The sefer Birkat HaShir asks about the concept that Hashem plays with Levyatan (this is just for a lesson and not something that can be understood literally) and explains that since this Levyatan is a widower and is all alone, Hashem tries to make him happy. And as we are supposed to be like Hashem, there are many such stories of Gedolim. After the wedding of a certain Chasid who was a widower, at 2am, the Gadol asked his Gabbai to bring him to this man's house. The Gabbai asked, Why do you want to go there now? Why not go in the morning ? The Rabbi answered, " After a wedding, a person comes home and wants to discuss the wedding with his wife. This man is going to come home alone, with no one to discuss it with. So I'm going to go there and discuss it with him." This is the way of Hashem, Who is there causing this Levyatan to be delighted, whatever that means. He's alone and therefore he sings, Hodu l'Hashem Ki Tov, Ki LeOlam Hasdo As we mentioned, this concept of Hashem delighting with Levyatan is a kabbalistic concept. The Gemara in Avodah Zara describes what Hashem does every day. The first three hours Hashem learns Torah, whatever that means. The next three hours of the day, He judges the world. The next three hours, He is feeding the world, from the smallest of creatures to the largest. And finally, לִ֝וְיָתָ֗ן זֶֽה־יָצַ֥רְתָּ לְשַֽׂחֶק־בּֽוֹ׃ God is Mesahek im HaLevyatan- God is enjoying, or delighting with Levyatan as the pasuk says. Obviously, this is a very deep concept, what the Levyatan is. Nonetheless, he obviously he realizes that he was destined for greater things. So although he's alone and the rest of the world seems to be procreating, he's still singing the song of Hodu L'Hashem Ki Tov. Ki LeOlam Hasdo

1)     Why do we say ומנחתם twice, once after each of the verses of the korbanos in Musaf of Chol haMoed Succos, yet we don't say ומנחתם for the korbanos of Shabbos?[1] 2)    Use of a pickup van for a mobile Succah: the exterior walls measure 10 tefochim, the interior walls are only 5 tefochim. Are those walls adequate for our Succah?[2] 3)    Reuven suffered a stroke ר"ל and is therefore now more capable with his left hand than with his right hand. Upon which arm should he place his Tefillin?[3] 4)    On Friday evening I noticed at our Beis Chabad that the hotplate for the cholent was switched off, but the cholent was still hot. This was to be the only hot food for the crowd we were expecting for the meal on Shabbos day in the Succah. I instructed a non-Jew to reconnect the hotplate. Was that permitted?[4] 5)    If I decide to wear a flag [at a parade], does it need to have Tzitzis?[5] 6)    May I take advantage of an excellent deal: to buy a ticket for a Shabbos flight with a Jewish-owned company that flies on Shabbos; I will then cancel the outgoing part of the ticket. They will then resell the seat to another traveler. Kosher? And perhaps I shouldn't be patronizing a Jewish company that contravenes Shabbos? 7)    To save on my energy bill, may a Goy switch on my crock-pot this Friday morning?[6] 8)    May we give children sparklers on Simcha Torah, to be lit from an existing flame?[7] 9)    After bentsching, some of our guests went out of the Succah. We called them back for dessert: apple-strudel! Do they need to repeat the brocho for the Succah?[8] 10)  Feedback re. reading lists of foods on Shabbos: What if the list is laminated?[9] [1] לבוש סי' תרסג ס"א.     [2] בשו"ע או"ח סי' תרל ס"ו, לדעה הא' לא אמרינן גוד אסיק להכשיר סוכה, וי"א להכשיר. דין צירוף תל ומחיצה שעל גביו לענין שבת – בשוע"ר סי' שסב ס"ד. בנדו"ד – הריוח שתחת המכונית הוא יותר מג' טפחים, ואין לצרפו לגובה דפנות הסוכה. [3] בס' 'דיני איטר' (פ"ה אות כט) מורה שיניח תש"י בשתי ידיו. ושם מביא שבפסקי תשובות (סי' כז הע' 128) מסיק שהעיקר שממשיך להניח על יד שמאלו. והוא כשיטת שו"ת אמרי יושר, דמאי שנא ממי שנקטע ידו הימני, שאז עושה הכל בשמאלו, ועדיין מניח תפילין על יד שמאלו. אבל בנשמת אברהם (שם ב:ז) מביא מהגרש"ז אויערבאך, שאם לדעת הרופאים היד השתוקה היא חשוכת מרפא הוי ימינו יד כהה ומניח עלי' תש"י.       [4] דנו אשתקד פ' נצו"י על מגבת, שבפסקי תשובות (י:יב) כתב להקל, ושכ"ק אדמו"ר הרש"ב החמיר לעצמו. ונראה דה"ה לנדו"ד, ראה שו"ע סי' י סי"א וביה"ל שם; שוע"ר שם סכ"א. [5] לצורך חולה הותרה אמל"נ (סי' שכח סי"ט), וה"ה לצורך קטנים (סי' רעו ס"ו). מכיון שהמאכל היה עדיין חם, מותר לשאר העם ליהנות ממנו. [6] אין לסמוך על היתר שבות דשבות כ"א בדיעבד ושעת הדחק (שוע"ר סי' שג קו"א סק"א). [7] שוע"ר סי' תקיד סכ"א. [8] קי"ל (שוע"ר סי' תרלט סי"ג) שהיוצא ואין דעתו לחזור ונמלך, מברך שנית. וצ"ע אם בנדו"ד סומכים על שנשאר מהחבורה, דעת בעה"ב. [9] ראה שוע"ר סי' שז סכ"א להתיר בחקיקה שוקעת, שאינה נוחה למחוק. וי"ל דה"ה בנדו"ד. לברר ב' הדינים: שטרי הדיוטות, שמא ימחוק.

1)    Why do we say שהחיינו for Shofar on the 2nd day of Rosh HaShono, but we don't say שהחיינו when bentshing Lulav on the 2nd day of Succos?[1] 2)    I have no option to do Kapporos locally with a chicken, so I've been doing it with money. I've now read that it is preferable to delegate and to request someone to do it on my behalf with a chicken. Would you recommend that I do so?[2] 3)    One who lost a parent on the 18th of Elul, may he have a haircut on Chol HaMoed?[3] 4)    My rental of my dwelling includes a parking spot. I don't have a car, so I rent out the spot. A) Should I give Maaser from the income; B) May I keep rent for Shabbos?[4] 5)    I was taught that when giving utensils as a gift, Tevilas Keilim must be left for the recipient to do. Recently I read that the Rebbe toivelled dishes before gifting them to a relative. Please enlighten:[5] 6)    Minyan in two adjoining rooms. Does Kaddish-sayer have to be visible to all?[6] 7)    Due to Covid I've lost my sense of smell. At Havdolo says a brocho over spices. Do I answer Omein to her brocho or is it a hefsek between my HaGofen and my drinking?[7] 8)    When lifting the roof of my Succah after a rain, water pours on to my lawn. Is that a concern on Shabbos and Yomtov?[8] 9)    In Musaf of Yomtov we say ומפני חטאינו. A similar expression is said on Shabbos Rosh Chodesh, but not in Musaf of Rosh Chodesh on a weekday. Why the difference?[9] 10)  On Yomtov, may I read my lists of which foods are for each meal?[10] 11)  Feedback re. eggs for Melave Malka[11]; re. the meat from Ireland; story with Reb Shoiel Bruk; re. saying גם בשמחה ובצהלה on Shabbos Breishis[12]: https://us02web.zoom.us/j/9764852268?omn=82020039643 Index to previous Panorama Shiurim: Panorama Index 2 - Google Docs [1] מבואר בשו"ע סי' תרסב ס"ב ובמשנ"ב שם סק"ב, וראה גם שוע"ר סי' תר ס"ז.     [2] בס' 'הלכה למעשה' (ע' 175) דייק בלשון אדה"ז בסדור שהעיקר הוא השחיטה, וא"כ מועיל גם ע"י שליח. ומציין גם לשו"ת משנה הלכות חי"ז סי' ע:ג.     [3] דיני הגילוח לאבל ר"ל – ביו"ד סי' שצ. בנדו"ד הגיע לשיעור "יגערו בו חבריו" בתוך המועד, והר"י פרקש בספרו 'חול המועד כהלכתו' פ"ג סכ"ז מקיל רק כשיש צורך גדול. [4] נלע"ד שכל עוד שאין ריוח נקי, ותשלום השכירות שמקבלת רק מפחית ההפסד, אז אין כאן ריוח. וא"כ מותר לקבל תשלום לשבת, וגם אין חיוב 'מעשר'. {לבאר דין שכר שבת בהבלעה} [5] בס' פסקים ותשובות יו"ד סי' קכ סל"ד הביא מכמה פוסקים של זמננו שהקונה כלי לתתו במתנה ליהודי אחר, יכול גם הנותן להטבילו.   [6] ראה שוע"ר סי' נה סי"ז. לכאורה האומר קדיש דינו כש"ץ וצריך שיראה אלו ואלו. [7] בשו"ת אגרות משה (או"ח ח"ד סי' קא:א) דן בעניית האשה לברכת 'שהחיינו' בליל יו"ט, אחרי שכבר בירכה בהדלקת נרות. הוא מתיר לה לענות, כי היא כרוכה לברכות המקדש. זה לא יועיל בנדו"ד. [8] בפסקי תשובות סי' שלו אות ט והע' 78 הביא מכמה פוסקים להקל. [9] ראה שיחת ליל שמח"ת תשל"ז (הנדמ"ח) אות ז. [10] ראה שוע"ר סי' שז סכ"ב וכ"ג; שמירת שבת כהלכתה (מהדו"ח) פכ"ט הע' קלג בשם הגריש"א ז"ל. [11] ספר מנהגי ישראל תורה סי' ש אות ג. [12] בשנת תשל"ד הורה כ"ק אדמו"ר זי"ע לנגן הניגון 'ושמחת' במלים של 'ופרצת', ובהתוועדות ביאר באורך. וי"ל ששם כבר התפללו ערבית.

Rebbe Nachman Succah StoryAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

The importance of the Succah

1)     For one who needs to drink on Yom Kippur, how does one measure כמלא לוגמיו?[1] 2)    If there's no Eiruv Tavshilin at all, may one light (a) candle[s] for Shabbos?[2] 3)    One eating out over Shabbos but is lighting Shabbos-candles at home, should make an Eiruv Tavshilin – with a brocho?[3] 4)    May I use a masher to mash eggs on Yomtov?[4] 5)    Please explain why a glass roof over Schach disqualifies the Succah. After all it doesn't detract from the shade afforded by the Schach.[5] 6)   At Kabbolas Shabbos at the end of Simchas Torah, do we say בשמחה ובצהלה?[6] 7)   Comment on a Halocho-idea that has gone viral: To turn off the gas flame, place a metal blade between the sensor and the burner. The sensor thinks that the fire is out, and consequentially discontinues the gas flow. Is this ok according to the Alter Rebbe?[7] [1] בשוע"ר סי' תריח סי"ד: "כדי שיסלקנו לצד אחד...". הרא"ח נאה (שיעורי תורה ע' רב בהערה) משער בחצי מלא לוגמיו ממש. [2] בשו"ע סי' תקכז סי"ט כתב להתיר הדל"נ בלא ע"ת "ויש אוסרים". אבל בס"כ שם התיר "להדליק נר אחד"! וכן סתם בשוע"ר שם סכ"ח וכ"ט. ובפסקי תשובות שם (הע' 216) הביא מכמ"פ לאסור הדל"נ כשיש אור החשמל. [3] אדה"ז סתם לאסור הדל"נ בלא ע"ת. אבל לגבי ברכה נראה לחשוש לדעת המתירים בלא עירוב. אכן יש להעיר על ההדלקה זו שבבית, שאינה אוכלת שם וכבר יש שם אור החשמל, אז מה המצוה להדליק שם? [4] דין טחינת גבינה נידון בשוע"ר סי' תקד ס"ה שצ"ל שינוי קצת מהדרך בחול. אבל בשמירת שבת כהלכתה פ"ז ס"ו מתיר למעך כדרכו בדברים שאינם גידולי קרקע. באם מיעוך בננה והדומה נחשב טחינה – ראה שמירת שבת כהלכתה פ"ו ס"ח. [5] ראה שו"ע אדה"ז ר"ס תרכו; ס' הסוכה (ווייספיש, מהדורה ישנה ע' שדמ). [6] ב'סדור רבנו הזקן עם ציונים מקורות והערות' )במהדורה החדשה הבעל"ט, במקומו, בהע' 106) מובא לומר "בשמחה", ושי"ל שלפני שהבדיל [בתפלה] עדיין יו"ט הוא. [7] על דין גרם כיבוי ראה שוע"ר סי' תקיד ס"י. אכן בנדו"ד יש לדון אם מניעת הגז לאש נחשבת ככיבוי.

Kinyan Succah 31a - b

Thoughts on the Iranian Attack, by Rav Moshe Taragin Upon Eagle's Wings or Under a Succah? Creating Remedies Prior to Perils...During Dark Periods of History; Taking The Battle To The Heavens

Succah 21a-21b (Daf Yomi) by Rabbi Avi Zakutinsky

Succah 23a-23b (Daf Yomi) by Rabbi Avi Zakutinsky

A weekly shiur by Dayan Levi Yitzchok Raskin, Rov of Anash in London, explores interesting Torah questions and halachic dilemmas. The following issues are discussed by Dayan Raskin in this week's episode: 1) A Halocho ruling from the Rebbe Maharash זי"ע:[1] 2) One member paid for his set of Arba Minim, but will only receive it from me on Sunday, 2nd day of Yomtov. Does this raise a question of trade on Yomtov? [2] 3) I ordered clothes on Amazon. If they arrive on Yomtov, may they be worn? [3] 4) We don't begin the meal on the 1st night of Yomtov before nacht. Why? [4] 5) Our Chabad House caters for many Israeli students. Our Yomtov schedule billed the meal on Shmini Atzeres to be held in the Succah. One student objected, maintaining that before eating in the Succah on Shmini Atzeres one has to first disqualify the Succah. What do you advise?[5] 6) On Shmini Atzeres we begin saying Moirid haGeshem, following the announcement in Shul before Musaf to that effect. What if I am unable to go to Shul: do I follow the times of ‘my' Shul or should I follow the times of the majority of the Shuls in the vicinity?[6] 7) I honoured one Shul member to be Chosson Torah, then I realized that he's a Levi:[7] 8) Why does an Aliya to the Torah call for an after-brocho, unlike any other Mitzvah? [8] 9) I know that on Shabbos one may wear one belt per garment. I wear a belt in my trousers; I tuck my shirt into my trousers. May I wear a belt over my shirt? [9] 10) Feedback on acrostic in end of Piyut אדר והוד: Join Zoom Meeting: https://us02web.zoom.us/j/9764852268 Index to previous Panorama Shiurim: Panorama Index 2 - Google Docs [1] אגרות קודש של כ"ק אדמו"ר מהר"ש נ"ע (תשס"ב) ע' קט. הבאתי הדברים בנתיבים בשדה השליחות כרך א' סוף סימן ז. [2] קניית ד' מינים בשבת ויו"ט – אסור (שוע"ר סי' שו סי"ז). קנין לענין 'מי שפרע' מועיל לאפוקי מאיסור דרבנן – ראה נתיבים בהלכה ומנהג סי' כו. ומסתבר שלענין זה גם תשלום בכרטיס אשראי נחשב כקנין. אך לרווחא דמילתא הצעתי שיזכה לקונה מבעוד יום על ידי אחר. [3] שמירת שבת כהלכתה פל"א סכ"ג מתיר. אבל לפי המבואר בסימן תקטו (שוע"ר: סט"ו, כ"ב), אסור להוציאן חוץ לד' אמות. אבל בעיר המעורבת, מותר בכל שטח העירוב. [4] ראה שוע"ר סי' תרלט סי"ט. [5] או"ח סי' תרסו; שערי תשובה סי' תרסח סק"ג. [6] ראה פסקי תשובות סי' קיד אות ד, על משנה ברורה שם סק"ח. [אבל אדה"ז שם לא כתב כן]. ולהעיר שבשוע"ר סי' רסג סי"ט כתב שאין היחיד נגרר אחר ביהכ"נ שהוא רגיל בו, כי אם אחרי רוב העיר. והוא דלא כמחצית השקל שם ס"ק כד, שהוא נמשך אחר ביהכ"נ שהוא רגיל בו. ובפסקי תשובות שם הע' 358 ראה לתווך דמחצית השקל מיירי במתכונן ללכת לשם באיחור, ואדה"ז מיירי באינו מתכונן ללכת. לפי זה בנדו"ד הוא נגרר אחר רוב העיר. [7] ראה משנה ברורה סי' תרסט סוס"ק ב. [8] ראה אנציקלופדי' תלמודית ערך ברכת התורה שהביא כמה שיטות. ובפשטות הוא בגלל סיום קריאת היום. וכן נהגו בהלל, במגילה, בהגדה, ולפי הירושלמי - גם בהסרת תפילין בשקיעת החמה. [9] ראה שו"ת אגרות משה או"ח ח"ג סי' מו

What is the point of Sh'mini Atzeres? What was the point of Succos? Shlomo HaMelech provides us with the utility we need before we return to our homes. It is not a Succah or Dalet Minim. What is it?

A weekly shiur by Dayan Levi Yitzchok Raskin, Rov of Anash in London, explores interesting Torah questions and halachic dilemmas. The following issues are discussed by Dayan Raskin in this week's episode: 1)       An explanation on the Machzor from Reb Levik זצ"ל:[1] 2)       On the 1st evening of RH a woman got confused, thinking only of the imminent Yomtov but forgetting that it was Shabbos too. One of the children reminded her – but by then it was well after sunset. What should she have done? [2] 3)       When swaying the Lulav in all four directions, some have the custom to rotate a full circle. Should that be clockwise or anti-clockwise? [3] 4)       When reading material on Shabbos, I may insert a marker – to revisit that page after Shabbos. A friend challenged me that I'm preparing on Shabbos for after Shabbos. [4] 5)      Comments on the poem אדר והוד אתן בצביון. 6)      On the 2nd day of Rosh haShono we arranged ‘Shofar in the Park'. One Russian Jewish man was so inspired that he approached me and said: “I know you can't handle money today, so I'm stuffing it into your pocket”. He did so (it was 200 euro!) and went on his way. What am I now supposed to do? [5] 7)      A Jewish man is interned in prison. He was able to organise a Succah, which he will be able to use in the evening, but not during the day. Should he be trying to avoid eating bread or mezonos during the day? [6] 8)       I have a choice: to invite people eat in the Succah on the 1st night of Succos, or to bentsh Lulav on the Sunday. Which should I go for? 9)       Differences in Yom Kipur Machzor: [7] 10)  Feedback on rolling one's beard on Shabbos and the use of a bobby-pin:[8] Index to previous Panorama Shiurim: Panorama Index 2 - Google Docs [1] לקוטי לוי יצחק – הערות על הזהר, ח"ב ע' רפט. [2] ראה שוע"ר סי' רסג סי"א. ואע"פ שהמשנ"ב (שם ס"ק כא) לא ניחא לי' בכך, אבל רבו הפוסקים כהמג"א – ראה פסקי תשובות שם אות יט. [3] ראה שו"ע או"ח סי' תרנא ס"י; שערי תשובה שם סק"כ בשם הרב שמואל אלגאזי בס' תולדות אדם; צמח צדק חידושי הש"ס יומא פ"ה. [4] מפורש בשו"ע סי' שמ ס"ה שמותר לרשום בצפורן למטרה זו. ובשוע"ר שם ס"ז מביא שיש אוסרים משום שהרושם מתקיים, אבל לא משום איסור הכנה. וע"ש פסקי תשובות אות כא – כי הוא חפצי שמים. ולענ"ד הוא רק שמירה מהפסד – ראה שם סי' שב אות יז. [5] קי"ל שאסור לטלטל ביו"ט מה שאין לו צורך בו ביום (שוע"ר סי' תקיח ס"ב). ונראה שיתנהג כמי שמצא עליו ארנקי בשבת (שוע"ר סי' רסו סי"ח). ואין להחמיר מדין מציאה (שם ס"כ), כי בנדו"ד כבר בא הכסף לרשותו. בשו"ת באר משה ח"ח סי' קסג נטה להקל ע"פ שיטת הרמ"א (או"ח שם) להתיר ההוצאה להגן מגניבה. ובס' יו"ט כהלכתו פי"ג הע' 8 פקפק טובה בזה, כי קי"ל דלא כרמ"א בזה. [6] ראה שוע"ר סי' רעג ס"ז. [7] ראה ברייתא יומא פז, ב. [8] קונטרס הוספות לספר הדרת פנים זקן (חוברת ב), מהר"ר משה ווינער נ"י, שבט תשע"ז.

A weekly shiur by Dayan Levi Yitzchok Raskin, Rov of Anash in London, explores interesting Torah questions and halachic dilemmas. The following issues are discussed by Dayan Raskin in this week's episode: 1)       Our Chabad House is in a shopfront, opening to the street. May I use a brick to keep our front door open? [1] 2)       Does a Tefach-wide panel serve as the third wall of a Succah?[2] 3)       What is the correct brocho for raw oats that were soaked in milk and or yogurt overnight?[3] 4)       This coming Tishrei will include three Shabbosos that will overlap with Yomtov. What if one missed the mention of Shabbos in the appropriate places in the fourth brocho, but did conclude with מקדש השבת וישראל והזמנים?[4] 5)       A cholent that consists of large chunks of potato and of meat – such that in a single spoonful it will be one food or the other: two brochos or one brocho?[5] 6)       Brocho on chicken-soup containing lokshen:[6] 7)       Carrying in front of our house:[7] 8)       Should the Shabbos table be covered with a white cloth?[8] Join Zoom Meeting: https://us02web.zoom.us/j/9764852268 Index to previous Panorama Shiurim: Panorama Index 2 - Google Docs [1] ראה שוע"ר סי' שח סעיף נג. בשו"ע שם סכ"ב הביא דעה שגם בשימוש רגיל צריך ייחוד לעולם. ואדה"ז לא הביא שיטה זו. ואם מטלטל ברגלו בודאי אין לחשוש. [2] ראה שו"ע או"ח סי' תרלא ס"ב. [3] שערי הברכה פט"ז הע' כא. [4] בשוע"ר סי' תפז ס"ג הביא ב' דעות אם ההזכרה בחתימה היא לעיכובא. אבל לא כתב אם די בהזכרה שם בלבד. אך במשנ"ב (שם סקי"ג) מסתפק אפילו אם הזכיר השבת ב"והשיאנו" אם יצא. ומשמע שבהזכרה בחתימה לחוד לא יצא. וכ"כ אשי ישראל פמ"ב סט"ז. [5] ראה שערי הברכה פט"ו סי"ט, ובהערה שם. וראה שם פכ"ג בערך 'טשולנט'. [6] סדר ברכת הנהנין פ"ז הי"ט. [7] ראה שוע"ר סי' שסג ס"ב. [8] סדור האריז"ל (ר"ש מרשקוב) מט, א.  

1)       I have been advised to avoid gluten. Rakusens produce a gluten-free Matzo. The list of ingredients includes, maize starch, oats, tapioca starch, soya bran. Does this food warrant the full bentsching? [1] 2)      Does the Tekiah have to be a straight, level sound?[2] 3)       The Chabad-style Shevorim has an extra note added. Isn't that an extraneous sound that would serve to interrupt between the Shevorim and the Tekiah that follows? [3] 4)       The only area available for me to build a Sukkah is partially in the shade of a tree. How should I assess if it is permissible to build my Succah there? [4] 5)       On Monday we had no Minyan for Shacharis. Is there a possibility to make up the missed Krias haTorah on Tuesday morning? [5] 6)       We recently had a wall built where previously had been sliding partition doors. In accordance with Tzavo'as Reb Yehuda haChosid, we should make a hole through this new wall. The Previous Rebbe writes that this hole should measure 1½ tefochim. What is the basis for this size? [6] 7)       A man had a tattoo on his upper left arm. He has now undergone a procedure to remove it, but for the short term he has a bandage covering the area where the Tefilin are placed. Please advise whether he should put Tefilin over the bandage? With a brocho? [7] 8)       I'm travelling and will have to leave the house before sunrise. Should I daven at home before sunrise, or in the airport after sunrise?[8] 9)       Feedback on father being Sandak twice: [9] 10)   Feedback on the brick used as a doorstopper: Join Zoom Meeting: https://us02web.zoom.us/j/9764852268 Index to previous Panorama Shiurim: Panorama Index 2 - Google Docs [1] ראה סדר ברכת הנהנין פ"ח ה"ג וד'. [2] ראה פסקי תשובות סימן תקפו אות ה'. [3] ראה נתיבים בשדה השליחות ח"ג סימן טז (ע' 198). [4] ראה שוע"ר סי' תרכו ס"ג וד'. [5] בעטרת זקנים סי' קלה מקיל לענין יום שני, לא לענין יום חמישי. המשנה ברורה (ביה"ל שם ד"ה שבת) דוחה דבריו לגמרי. וכן הורה בערוך השלחן שם ס"ז. [6] אגרות קודש של כ"ק אדמו"ר מוהריי"צ ח"ט ע' שפה; שלחן מנחם ח"ד ע' כח. יו"ד סי' שעא ס"א. [7] ראה שוע"ר סי' כז ס"ח. [8] ראה שוע"ר סי' פט ס"ט. [9] ראה  בירורי הלכות ע' קעד.