not allowed to leave uncooked food on an open flame on shabbos – have to make it grufa uktuma – reduced & put sand/dirt over coals = a blech
how much is considered uncooked? (on an open flame)
1/3 cooked – alter rebbe
½ cooked – rambam
mitztanek vayafeh lo – If it will enhance it by being on the stove - beis yosef
Electrical appliances: if it has a dial you have to cover the source of heat and some also say the dial – it helps a person remember not to adjust the flame.
In practice today: try that your food should be fully cooked before shabbos – plus make sure you have a blech
This is for practical reasons: as long as food is not fully cooked, you still have hilchos mevashel – if food won’t be fully cooked you can’t lift the lid and put back on – it enhances the cooking – or if you want to move the pot on blech closer to fire – etc – that will also enhance cooking
Even if food is fully cooked you should still have a blech because one of the conditions to put food back on the fire is that it has to be gerufa uktumah – covered –
If it comes to Friday night and you realize theres no blech and your food isn’t fully cooked you MUST take the food off – its an issur drabanan to leave it on. If it’s close to shabbos and you didn’t make the cholent yet, you’re allowed to start the cooking before shabbos and continue it onto shabbos as long as its gerufa uktuma.
Have to be very careful not to aid the cooking process in any way because it’s not fully cooked.
What if you went somewhere and don’t have a blech?
You can make a temporary one out of a foil pan, a few sheets of tinfoil (one isn’t enough)
What should you do if you don’t have anything to make a blech with? Bshaas hadchak – if you don’t have a choice – you can rely on the opinion that if it’s at least 1/3 cooked you can put it on fire
In order for water to be cooked enough to be on an open flame it has to be yad soledes bo – if an urn doesn’t have a dial it doesn’t need gerufa uktumah
If your urn needs to be gerufa uktuma (it has a dial to switch the mode) and you technically can not make it gerufa uktuma then you have to make sure your water is fully cooked before shabbos.
How cooked is considered cooked when it comes to water?
Yad soledes bo – but better that it’s fully boiled before shabbos
Any cooking appliance that does have a dial – what happens if the dial is at the highest, so there’s no concern you’ll turn it higher?
You still need a blech – it could get turned down by mistake and then be able to turn it up again
Halacha lmayseh: min hatorah you’re allowed to start the melacha before shabbos and let it continue on to shabbos. Chachamim said this doesn’t apply to cooking. But if the fire is covered then you can leave food on it, even if it’s not fully cooked.
In Halacha if the flame is covered, it doesn’t have to be cooked at all.
If the food is fully cooked food you don’t need a blech.
But the chachamim suggest that you should make sure all food is fully cooked before shabbos begins. Also have a blech.
1. if the food is not fully cooked then you always have a concern of mevashel (ex, putting top on to make cook faster, moving closer to the flame) regardless of whether it’s gerufa uktumah
2. even if food is fully cooked you should still have a blech, because it might be cooked enough according to the alter rebbe but not enough according to beis yosef, etc.
3. you could only put a pot back on the fire, even if the food is 100% cooked, if the flame is covered through grufa uktumah.
The concern of nireh kmivashel is that the PERSON themselves will do the wrong thing in the future. In order to be able to return food to the fire, you can only do so with certain conditions:
1. when you removed it, you had kavana that you plan to put it back. Even if you had NO particular kavana you can’t put it back.
What if you took off the wrong pot without kavana? You can put it on – because that wasn’t your kavana – your kavana wasn’t to put the SOUP back on – not to stop cooking the cholent. EVEN if it was put down.
2. the whole time it was off the fire it was held in your hand.
3. if the fire is ketumah – covered.
4. there has to be no concern of bishul – has to be fully cooked and if it’s a lach still nechal machmas chamimuso.
5. If it’s still in the same pot and has stayed in the same pot the whole time.
It has to seem to you as a continuation of what you’re doing, not a new act of bishul. You won’t have the concern of nireh kmivashel if you don’t think you’re starting a new act of bishul.
Situation: a person comes shabbos night and sees that the burner went off under the blech. Can I take it and put it on a different fire? This cooking finished – the fire is out. It’s not a continuation. You can put it down if the other fire is ketuma, or if you have all the other conditions of chazara – because YOU didn’t stop the cooking process, it happened by itself. You only need to have a kavana that you’re going to continue if you are the one stopping the cooking process. (this only applies if the food is fully cooked and has to still be warm)
If you have a gas stove – TURN THE GAS OFF – it’s sakanas nefashos!
Situation: The pot slipped off the blech- there was no kavana – but here’s theres no problem because you didn’t do the act that stopped the cooking process.
Situation: It gets to after licht bentchen and you see that you never turned the fire under the blech in the first place. Can you put the pot on another fire? Not only are you not continuing the act of bishul, there never was in the first place. It’s fine, as long as you went through those motions you can move it to another fire.
Next condition:
There are those who say:
1. the pot must be completely suspended in the air in your hand not resting on anything.
2. you can put it on something but has to be in a way that if you would let go it would drop (ex on the edge of a counter)
3. as long as it’s partially raised/part is suspended in the air
4. you can have the pot all the way on the table as long as you’re holding on to it
if you put it down on a very irregular/temporary place (like a stepstool, windowsill etc) and it’s the type of food that if you wont put it back on the fire it will greatly interfere with your oneg shabbos, there are poskim that say you can put it back on the fire (if it’s your cholent etc)
when you take the pot off the fire, you don’t have to do chazara to the SAME fire, it could be a different fire.
Review
If you’re making a blech on shabbos you have to be careful what kind of material you’re using – if it will turn red from the fire you can’t use that to make grufa uktuma.
Condition #5: The food has to be in the original pot – the food had to stay in that kli rishon at all times.
If you want to ladle hot water from your urn into your cholent that’s omed al ha-eish take a ladle, leave it in the hot water so it becomes kli rishon, and then pour the hot water into the cholent – from kli rishon she’al ha’eish to kli rishon she’al ha’eish
NEVER can you take food that wasn’t on the fire before and put it on the blech – even if those foods are not subject to bishul
Wednesday, February 25, 2009
Sunday, February 22, 2009
Tanya Notes
PEREK CHOF ALEF
When a person speaks words the words become their own thing, separate from him & his 10 koichos.
But with Hashem it never becomes separate because everything is Hashem! Therefore Hashem’s speech is not like our speech!
Q: If our dibbur is not like Hashem’s dibbur, then why do we use that term at all? What’s the similarity?
A: just like the dibbur of a person reveals something that was concealed in a person, Hashem’s speech reveals his infinite light to create worlds etc. This dibbur is the 10 maamaros that the world was created with – and all of tanach.
we’re in the middle of trying to figure out whether we exist ;-)
gave the mashal of speech – we are Hashem’s words
by Hashem His words are so unified with Him it’s like words that are still in potential in a person, you haven’t even had the emotions enter your brain yet so you can form words. The more emotional a thing is the more you can connect to the idea but the less you can express it in words.
First you know about something, then you desire it, then it goes back up to your brain to figure out how to get it, put it in words, etc.
Even after the words ‘came out’ from Hashem they’re still perfectly united with Him.
Kula kamei Klo chashiv – KLO – LIKE it’s not chashiv – the would still does exist, but it’s so close to noghitn
Hashem never changes – it’s only how it looks to us – because Hashem has to create through seder hishtalshelus, etc – so we won’t be completely batul to Him.
Ilah V’alul – cause & effect
The initial creation is ‘yesh m’ayin’ – so huge, it’s too much for us – Hashem then has to make a tzimtzum, etc.
All the tzimtzumim are to conceal Hashem’s light so it shouldn’t reveal itself in such an intense way that we won’t be able to get it. We see it and of course, it’s separate from Hashem! Of course it came from Hashem, but now it’s separate like dibbur – chas veshalom – that’s how we perceive it but really the world is one with Hashem – ain od milvado.
“even darkness will not ‘blind’ You, Hashem” a tzimtzum and levushim do not change anything in Hashem’s perspective.
A shell is usually separate from the thing – the shell protects the thing – but a turtle is unique, the shell is part of the animal.
even all these garments on Hashem – they’re One with him, part of Him – not only are they not separate from Him, they are Hashem!
If there’s no outside reality other than G-d, then how can we think are reality outside of Hashem?
We shouldn’t really feel our own existence – our ego –
This dibbur of Hashem had to go through so many tzimtzumim
When a person speaks words the words become their own thing, separate from him & his 10 koichos.
But with Hashem it never becomes separate because everything is Hashem! Therefore Hashem’s speech is not like our speech!
Q: If our dibbur is not like Hashem’s dibbur, then why do we use that term at all? What’s the similarity?
A: just like the dibbur of a person reveals something that was concealed in a person, Hashem’s speech reveals his infinite light to create worlds etc. This dibbur is the 10 maamaros that the world was created with – and all of tanach.
we’re in the middle of trying to figure out whether we exist ;-)
gave the mashal of speech – we are Hashem’s words
by Hashem His words are so unified with Him it’s like words that are still in potential in a person, you haven’t even had the emotions enter your brain yet so you can form words. The more emotional a thing is the more you can connect to the idea but the less you can express it in words.
First you know about something, then you desire it, then it goes back up to your brain to figure out how to get it, put it in words, etc.
Even after the words ‘came out’ from Hashem they’re still perfectly united with Him.
Kula kamei Klo chashiv – KLO – LIKE it’s not chashiv – the would still does exist, but it’s so close to noghitn
Hashem never changes – it’s only how it looks to us – because Hashem has to create through seder hishtalshelus, etc – so we won’t be completely batul to Him.
Ilah V’alul – cause & effect
The initial creation is ‘yesh m’ayin’ – so huge, it’s too much for us – Hashem then has to make a tzimtzum, etc.
All the tzimtzumim are to conceal Hashem’s light so it shouldn’t reveal itself in such an intense way that we won’t be able to get it. We see it and of course, it’s separate from Hashem! Of course it came from Hashem, but now it’s separate like dibbur – chas veshalom – that’s how we perceive it but really the world is one with Hashem – ain od milvado.
“even darkness will not ‘blind’ You, Hashem” a tzimtzum and levushim do not change anything in Hashem’s perspective.
A shell is usually separate from the thing – the shell protects the thing – but a turtle is unique, the shell is part of the animal.
even all these garments on Hashem – they’re One with him, part of Him – not only are they not separate from Him, they are Hashem!
If there’s no outside reality other than G-d, then how can we think are reality outside of Hashem?
We shouldn’t really feel our own existence – our ego –
This dibbur of Hashem had to go through so many tzimtzumim
Sunday, February 8, 2009
Halacha Notes
I only started taking notes around halfway through Bishul...so you're on your own for the beginning.
people want to use hot water on shabbos, and there’s a problem with turning on the hot water – because it activates the boiler to heat up the water, also when water comes into tank & is heated that’s bishul. If you turn off the hot water you avoid this problem. But you have to be careful because sometimes hot water can be yad soledes bo because if you wash the dishes in it itll be iroy kli rishon and that’s bishul – especially cups with liquid etc, or crumbs, (yesh bishul achar afiya) etc. It’s a kli rishon shehusar min ha’aish (removed from the fire) – that’s tuldas ha’eish
iruy kli rishon can be mevashel – and therefore it is a melacha min hatorah – lets say you want to warm up water that is freezing – if you’re doing to add a small amount of hot water to a big amount of cold water, it will be cooled off right away past yad soledes bo – so once its not yad soledes bo there’s no koach habishul. (but if there’s ice in it a little different because the hot water has to MIX with the cold water right away, but the ice doesn’t mix with the hot water – the hot water cooks the ice.)
cant do iruy kli rishon on any uncooked food or precooked lach that has completely cooled off. Or on something baked because yesh bishul achar afiya.
There’s one type of food that poskim are machmir and say that even when it’s out of kli rishon (iruy kli rishon) and even when its in kli sheini its considered as kli rishon – gush – a clump. For example – that’s considered kli rishon even if its in kli sheini. Because a solid food retains heat longer than a liquid. But if it’s soup that’s liquid but there’s gush in the soup like a carot or potato, it’s still considered kli sheini – treat it as liquid.
Q: If kli sheini is really kli rishon, is kli shlishi really sheini etc?
A: No – it only applies in the kli sheini. Once it’s in a kli shlishi, all poskim say you can treat it as kli shlishi.
KLI SHEINI
Kli rishon & iruy kli rishon both have the ability to cook all types of food.
Kli sheini does not have the ability to cook all types of food.
Types of foods:
Kshei habishul – it’s harder to cook them – ex: water
Kalei habishul – it’s easier to cook them – ex: eggs
Kli sheini only has the ability to cook kalei habishul. What do you do if you don’t know where to draw the line and you’re not sure which category it is? Since you’re dealing with an issur min hatorah you have to be machmir. You have to always assume its kalei habishul except for a few exceptions that are specifically kshei habishul.
They are:
Water, oil, alter rebbe says the same halacha applies to all liquids (even something not precooked) tavlin = spices,
How do we define spices? Foods that are not eaten as foods added for flavor – alter rebbe includes onion & garlic
dealing with practical situations:
1. can your source of heat cook?
2. is your food subject to bishul?
You can’t dip challah in soup because 1) kli rishon can cook 2) yesh bishul achar afiya
Soup crutons – if soup is kli sheini can only put in if they are fried – deep frying is considered bishul - Ain bishul achar bishul byavesh
most poksim say salt, sugar, cocoa powder is a yavesh – the alter rebbe says any yavesh that will dissolve is to be treated as a lach
yesh bishul achar bishul blach shenitztanen lgamri – and is not eaten machmas chamimuso
be careful not to warm up a yavesh that you’ll warm up to yad soledes bo, and there will be juice that will dissolve, that juice is considered a lach – and yesh bishul achar bishul blav
yavesh shenimoach – a dry thing that will dissolve – and is subject to bishul achar bishul
ain bishul achar bishul byavesh
if a lach is still warm enough to eat it’s not subject to bishul
if a lach is cool – nitztanen lgamri- yesh bishul achar bishul blach
kli sheini rotayach – boiling hot
many poskim say that a kli sheini that is boiling hot, you have to be machmir and treat it as a kli rishon
so even though water is kshei habishul and can be put into a kli sheini – but if the soup/tea is too hot that it’ll burn you and you want to cool it off, you can’t add water to cool it off, because it’s considered a kli rishon.
Can’t add noodles to a soup that’s kli sheini rotayach.
All the poskim agree that when a kli sheini rotayach is poured into a kli shlishi, it’s a kli shlishi (whether it can burn your tongue or not)
this is why it’s always preferable that if you’re serving a hot liquid on shabbos to make sure it’s
the safest place to leave the ladle is in the soup – if the moisture on it is cold then its bishul achar bishul to put it back it
IRUY KLI SHEINI
iruy kli sheini can cook a type of food that only need a minimal amount of heat to complete their preparation.
Dag malei’ach – fish that was cooked
used to be that salt was the only preservative – and in order to get rid of the salt they would douse it in hot water
Raw eggs – can’t pour iruy kli sheini on them
KLI SHLISHI
In general kli shlishi has no koach habishul. “Instant” anything shouldn’t be put into a kli shlishi.
Warming a baby bottle – usually make with hot water – have to avoil bishul and losh
Iruy kli rishon is exactly the same as kli rishon in regards to which foods can be cooked – so can’t do it on formula
Can’t add it to kli sheini because we don’t know if it’s kalei habishul
You can do iruy kli sheini on formula
What about warming up a bottle that’s already made?
Can’t do iruy kli rishon into the cold bottle – the most you could do is iruy kli sheini into the bottle
Putting kli sheini into a bowl – but its rotayach – and put the bottle in the bowl – you can even though it’s rotayach, you’re just warming, not cooking
You’re not allowed to do iruy kli rishon onto the bottle in a bowl, because iruy kli rishon is only mevashel kdei klipa – and the klipa is plastic, not food
not allowed to leave uncooked food on an open flame on shabbos – have to make it grufa uktuma – reduced & put sand/dirt over coals = a blech
how much is considered uncooked? (on an open flame)
1/3 cooked – alter rebbe
½ cooked – rambam
mitztanek vayipaleh – If it will enhance it by being on the stove - beis yosef
Electrical appliances: if it has a dial you have to cover the source of heat and some also say the dial – it helps a person remember not to adjust the flame.
In practice today: try that your food should be fully cooked before shabbos – plus make sure you have a blech
This is for practical reasons: as long as food is not fully cooked, you still have hilchos mevashel – if food won’t be fully cooked you can’t lift the lid and put back on – it enhances the cooking – or if you want to move the pot on blech closer to fire – etc – that will also enhance cooking
Even if food is fully cooked you should still have a blech because one of the conditions to put food back on the fire is that it has to be gerufa uktumah – covered –
If it comes to Friday night and you realize theres no blech and your food isn’t fully cooked you MUST take the food off – its an issur drabanan to leave it on. If it’s close to shabbos and you didn’t make the cholent yet, you’re allowed to start the cooking before shabbos and continue it onto shabbos as long as its gerufa uktuma.
Have to be very careful not to aid the cooking process in any way because it’s not fully cooked.
What if you went somewhere and don’t have a blech?
You can make a temporary one out of a foil pan, a few sheets of tinfoil (one isn’t enough)
What should you do if you don’t have anything to make a blech with? Bshaas hadchak – if you don’t have a choice – you can rely on the opinion that if it’s at least 1/3 cooked you can put it on fire
In order for water to be cooked enough to be on an open flame it has to be yad soledes bo – if an urn doesn’t have a dial it doesn’t need gerufa uktumah
people want to use hot water on shabbos, and there’s a problem with turning on the hot water – because it activates the boiler to heat up the water, also when water comes into tank & is heated that’s bishul. If you turn off the hot water you avoid this problem. But you have to be careful because sometimes hot water can be yad soledes bo because if you wash the dishes in it itll be iroy kli rishon and that’s bishul – especially cups with liquid etc, or crumbs, (yesh bishul achar afiya) etc. It’s a kli rishon shehusar min ha’aish (removed from the fire) – that’s tuldas ha’eish
iruy kli rishon can be mevashel – and therefore it is a melacha min hatorah – lets say you want to warm up water that is freezing – if you’re doing to add a small amount of hot water to a big amount of cold water, it will be cooled off right away past yad soledes bo – so once its not yad soledes bo there’s no koach habishul. (but if there’s ice in it a little different because the hot water has to MIX with the cold water right away, but the ice doesn’t mix with the hot water – the hot water cooks the ice.)
cant do iruy kli rishon on any uncooked food or precooked lach that has completely cooled off. Or on something baked because yesh bishul achar afiya.
There’s one type of food that poskim are machmir and say that even when it’s out of kli rishon (iruy kli rishon) and even when its in kli sheini its considered as kli rishon – gush – a clump. For example – that’s considered kli rishon even if its in kli sheini. Because a solid food retains heat longer than a liquid. But if it’s soup that’s liquid but there’s gush in the soup like a carot or potato, it’s still considered kli sheini – treat it as liquid.
Q: If kli sheini is really kli rishon, is kli shlishi really sheini etc?
A: No – it only applies in the kli sheini. Once it’s in a kli shlishi, all poskim say you can treat it as kli shlishi.
KLI SHEINI
Kli rishon & iruy kli rishon both have the ability to cook all types of food.
Kli sheini does not have the ability to cook all types of food.
Types of foods:
Kshei habishul – it’s harder to cook them – ex: water
Kalei habishul – it’s easier to cook them – ex: eggs
Kli sheini only has the ability to cook kalei habishul. What do you do if you don’t know where to draw the line and you’re not sure which category it is? Since you’re dealing with an issur min hatorah you have to be machmir. You have to always assume its kalei habishul except for a few exceptions that are specifically kshei habishul.
They are:
Water, oil, alter rebbe says the same halacha applies to all liquids (even something not precooked) tavlin = spices,
How do we define spices? Foods that are not eaten as foods added for flavor – alter rebbe includes onion & garlic
dealing with practical situations:
1. can your source of heat cook?
2. is your food subject to bishul?
You can’t dip challah in soup because 1) kli rishon can cook 2) yesh bishul achar afiya
Soup crutons – if soup is kli sheini can only put in if they are fried – deep frying is considered bishul - Ain bishul achar bishul byavesh
most poksim say salt, sugar, cocoa powder is a yavesh – the alter rebbe says any yavesh that will dissolve is to be treated as a lach
yesh bishul achar bishul blach shenitztanen lgamri – and is not eaten machmas chamimuso
be careful not to warm up a yavesh that you’ll warm up to yad soledes bo, and there will be juice that will dissolve, that juice is considered a lach – and yesh bishul achar bishul blav
yavesh shenimoach – a dry thing that will dissolve – and is subject to bishul achar bishul
ain bishul achar bishul byavesh
if a lach is still warm enough to eat it’s not subject to bishul
if a lach is cool – nitztanen lgamri- yesh bishul achar bishul blach
kli sheini rotayach – boiling hot
many poskim say that a kli sheini that is boiling hot, you have to be machmir and treat it as a kli rishon
so even though water is kshei habishul and can be put into a kli sheini – but if the soup/tea is too hot that it’ll burn you and you want to cool it off, you can’t add water to cool it off, because it’s considered a kli rishon.
Can’t add noodles to a soup that’s kli sheini rotayach.
All the poskim agree that when a kli sheini rotayach is poured into a kli shlishi, it’s a kli shlishi (whether it can burn your tongue or not)
this is why it’s always preferable that if you’re serving a hot liquid on shabbos to make sure it’s
the safest place to leave the ladle is in the soup – if the moisture on it is cold then its bishul achar bishul to put it back it
IRUY KLI SHEINI
iruy kli sheini can cook a type of food that only need a minimal amount of heat to complete their preparation.
Dag malei’ach – fish that was cooked
used to be that salt was the only preservative – and in order to get rid of the salt they would douse it in hot water
Raw eggs – can’t pour iruy kli sheini on them
KLI SHLISHI
In general kli shlishi has no koach habishul. “Instant” anything shouldn’t be put into a kli shlishi.
Warming a baby bottle – usually make with hot water – have to avoil bishul and losh
Iruy kli rishon is exactly the same as kli rishon in regards to which foods can be cooked – so can’t do it on formula
Can’t add it to kli sheini because we don’t know if it’s kalei habishul
You can do iruy kli sheini on formula
What about warming up a bottle that’s already made?
Can’t do iruy kli rishon into the cold bottle – the most you could do is iruy kli sheini into the bottle
Putting kli sheini into a bowl – but its rotayach – and put the bottle in the bowl – you can even though it’s rotayach, you’re just warming, not cooking
You’re not allowed to do iruy kli rishon onto the bottle in a bowl, because iruy kli rishon is only mevashel kdei klipa – and the klipa is plastic, not food
not allowed to leave uncooked food on an open flame on shabbos – have to make it grufa uktuma – reduced & put sand/dirt over coals = a blech
how much is considered uncooked? (on an open flame)
1/3 cooked – alter rebbe
½ cooked – rambam
mitztanek vayipaleh – If it will enhance it by being on the stove - beis yosef
Electrical appliances: if it has a dial you have to cover the source of heat and some also say the dial – it helps a person remember not to adjust the flame.
In practice today: try that your food should be fully cooked before shabbos – plus make sure you have a blech
This is for practical reasons: as long as food is not fully cooked, you still have hilchos mevashel – if food won’t be fully cooked you can’t lift the lid and put back on – it enhances the cooking – or if you want to move the pot on blech closer to fire – etc – that will also enhance cooking
Even if food is fully cooked you should still have a blech because one of the conditions to put food back on the fire is that it has to be gerufa uktumah – covered –
If it comes to Friday night and you realize theres no blech and your food isn’t fully cooked you MUST take the food off – its an issur drabanan to leave it on. If it’s close to shabbos and you didn’t make the cholent yet, you’re allowed to start the cooking before shabbos and continue it onto shabbos as long as its gerufa uktuma.
Have to be very careful not to aid the cooking process in any way because it’s not fully cooked.
What if you went somewhere and don’t have a blech?
You can make a temporary one out of a foil pan, a few sheets of tinfoil (one isn’t enough)
What should you do if you don’t have anything to make a blech with? Bshaas hadchak – if you don’t have a choice – you can rely on the opinion that if it’s at least 1/3 cooked you can put it on fire
In order for water to be cooked enough to be on an open flame it has to be yad soledes bo – if an urn doesn’t have a dial it doesn’t need gerufa uktumah
Tuesday, February 3, 2009
Maamer - Parshas Bo Tof Shin Lamed
Yud shevat hagadol – finished the moshiach sefer torah – began simchas torah tof shin beis – actually began writing on beis iyyar
Didn’t let the sefer torah be completed – 27 years later the rebbe announced that it will be finished. Tried to make it closest to 20 year yartzeit – yud shevat tof shin lamed.
Moshe rabbeinu finished his sefer torah on erev shabbos – we will also leave our golus with our nassi to greet moshiach. For the first time a sefer torah in 770 had a crown. Said a maamer & a 2nd sicha that the moshiach sefer torah is ready and now we have to get ready for moshiach.
L’havin inyan ksivas sefer torah
Alef: Every person has the obligation to write a sefer torah. A king has a mitzvah to write an extra sefer torah. The first one to write a sefer torah was moshe – and there’s the extension of moshe in every generation. Moshe finished his sefer torah on erev shabbos. The tzemach tzeddek explains it according to the alter rebbe.
Motza’eihem (the starting point) lmasayhem – …according to Hashem…
Maaseyhem lmotzaeyhem.
Beis: Why masaim in lashon rabim? There’s only 1 leaving from mitzrayim – once they went to ramses & sukah they were out –
why were the journeys ploural?
The entire trip was really one trip – they just made stops along the way. Until they got to eretz yisroel they were still in mitzrayim.
Moshe wrote: motzayhem lmasayhem
Hashem wrote: masayhem lmotzayhem
How do you travel to your starting point?
Every person is in ‘mitzrayim’ because our neshama comes down into a guf and is limited.
The place you’re going to back to is much higher than where you come from. It has to be that way because that’s the whole point of why we come down here – it would be pointless if there’s no aliya.
All OUR ‘travels’ lead us back to where we came from – our source.
The intro to this is moshe, the raaya mehemna, writing it down
Writing is the inyan of drawing down – motzayhem lmasayhem – draws down the koach of our source to help us in our journeys down here
instead of yetziasam instead of motza’ayhem
yetziasam is something that comes out with force – motza’ayhem is that it comes out automatically, there’s no change in the source – like the sun just radiates rays
from this great level this hamshacha is brought down to this world
‘vayipach b’apav nishmas chayim’ blowing comes from your inside – your pnimius -
writing also includes signing – means taking responsibility for something
‘vkasav lah sefer’ – man has to write a get – that means that he signed
and signed also includes sealing – it’s everlasting
then we can go on our travels and reach where we come from
Gimmel: the 7th tikkun (midda) in the 13 middos of the beard – is the tikkun b’emes
all the tikkunim of yud gimmel middos harachamim come from way above seder hishtalshelus – that’s why they can fix any mistake you make – teshuva. Theyre connected to the idea of the hair of the beard – the hairs nourishment comes from from your brain, but the way the life force is brought down through the skull. That’s a tremendous tzimtzum for the mind – you don’t even feel pain when you cut your hair – the deadest part of your body.
Emes is represented on the cheeks – it’s connected to the brain but there’s no hair. The chochma of a person shines on the face – this is the idea of emes. In the 7th midda the light is brought down not in a way of tzimtzum.
“chochmas adam tair panav”
like rab avohu – walking & came to the students of reb yochanan & they said look at him, he must have found a treasure. And they said no he found something new in torah – was expressed on his face.
Rebbi yehuda – the queen asked him if he was drinking because is face was shining – wasn’t drinking, had just learned a chiddush
Daled: there is no ruchniusdike level that can create gashmius – gashmius comes directly from ain sof – ruchnius comes down through levels.
That’s the difference between what's brought down the the hair and through the face. Your hair continues to receive chayus – it actually grows. But you don’t see any intelligence in the hair – or even what kind of chayus it gets.
That’s why the 7th one is called “v’emes” because the inyan of emes is that it does not change. Not only does it not change – it’s not hidden. Even when it’s brought down (things usually change by bringing them down).
Emes comes from the level of “Ani Havaya lo shanisi” – Hashem doesn’t change. Whatever is the highest falls the lowest. The fact that we – gashmius - feel ourselves as our own existence is because we come from the YESH ha’amiti – Hashem.
The middah of emes will be brought down to this low world because it’s from such a high source. When we talk about different ruchnius levels that were created from other ruchnius levels, we can’t say this is completely lo shanisi.
But the essence of Hashem wasn’t caused by anything or created by anything – it just is – and that’s where you have the idea of lo shanisi. The only real existence is Yesh Ha’amiti.
The rebbe maharash explained this idea in the maamer mi kamocha.
Hashem is the only existence that wasn’t created – which means the only thing that never changed - because to be created is a change. The middah of emes comes from that unchanging level of ani Hashem lo shinisi. This world is real – we know this because it says breishis bara elokim – if it wasn’t real we wouldn’t be able to do mitzvos – but we’re not emes, because nothing here is nitzchi. Even though its not necessarily apparent to us, it’s obvious how everything is Hashem and He’s constantly keeping the world going. Gashmiusdike things are never really independent – always need Hashem to keep holding them together – ruchniusdike things don’t need that as much. So down here you see the truth of ain on milvado – that nothing can exist without Hashem – because gashmius CAN NOT exist without Hashem – were ruchnius things are more of an existence of their own (NOT that they could exist on their own though) can look like there are other strong
Hey:
The true existence of the yesh hanivra – created thing – is yesh ha’amiti – Hashem – this is talking about neshamos in this world. You can only have the idea of yesh down here in this world – above there is no yesh, everything is batul. As opposed to goyim – they are not true existences – whole purpose is to be there to make the world a better place for yiddin to live in. So if he doesn’t do one of sheva mitzvos he’s chayav misa – because he isn’t fulfilling his purpose.
Even though every single thing that exists comes from Hashem – that’s the basis of our belief (rambam) – but we are A PART of Hashem. When you touch the corner of the essence, you touch the whole thing – we have the essence of Hashem inside us. This is why a yid doesn’t want and can not be separate from G-dliness- because that’s who he is!
Most existences come from something – but Hashem, His existence comes from Himself – and we are a part of that – not created from any cause etc.
Vov:
That’s why moshe wrote down ‘es motzayhem lmasayhem’ and then they can travel to reach their source. Moshe rabbeinu brought down their source – the atzmus of Hashem – down here into our travels – and through this we can have the aliya of the neshama. The neshama comes down here and is put in a body with a nefesh hativis – it needs to have this midda of nitzachon (victory – but also the midda of nitzchi)
This nitzachon will bring down the otzer ha’elyon – revealing the atzmus of Hashem. We do this through the nassi.
(Moshe rabbeinu is called Ish Elokim – part of us and part of Hashem (we also have a part of Hashem inside us the same way, but we have it so covered up – the nassi can reveal this in us)
Through a person’s avoda there’s also an elevation above – da ma lmayla mimcha – know what’s above you – means that everything above depends on you & your avoda!
“make yourself two silver trumpets” – this was told to moshe rabbeinu – trumpets – chatzatzros – chatzei tzuros – halves of a picture – moshe should put the 2 parts of the picture together – the part that’s the avoda of a person, and the part that’s ‘Hashem’s avoda’
through a person’s avoda down here it makes the picture ‘complete’ above
Zayin: Bringing down the midda of emes through the 13 middos harachamim (are above seder hishtalshelus), and then through the 10 sefiros of atzilus, and all of seder hishtalshelus, down to this lowest world – this is accomplished through torah. “Ain emes elah torah”
Torah is compared to fire which can’t be mekabel tumah. Torah can come into this world in every place and NOT CHANGE at all – it stays the same as it is above.
The idea of emes as explained in yerushalmi on the ‘signature of Hashem’ – emes is alef, mem, sof – Hashem is beginning, middle, end. Through Torah which is true we bring down this great light of Hashem that’s emes to this low world.
Ches: This is the idea of saying that moshe wrote – which refers to the whole idea of torah – Moshe accepted the Torah, and Torah became a real part of him – “zichru toras moshe avdi”
The middah of emes is brought down from yud gimmel middos harachamim – from the ratzon ha’elyon – down here in a way of writing of ink on paper
And the miracle is that it doesn’t lose any of it – normally when you write something you lose part of it – Torah stays the same because it’s emes – limiting it into 22 letters!
There are 2 inyonim in signing: 1. Says that this thing won’t change (ani havaya lo shanisi – this idea is also inside every Jew – since we’re a part of Hashem we’re also going to be around forever)
2. It’s a representation of me, but it’s not me – your name has no comparison to the essence of a person – sealing with wax – it’s a separate thing that’s being added– this represents the worlds briah, yetzira, asiya – they’re a representation of Hashem but not Hashem. Signing brings down this level of ani havaya lo shanisi even into these low worlds through moshe rabbeinu, the raya mehemna singing it.
Motzayhem – draws down our source of ani havaya lo shanisi (aspect 1- won’t change)
Masayhem – draws down into these lower worlds that are ‘separate’ (aspect 2 – signature represents but isn’t essence)
Tes: “what does Hashem ask of you? All He asks is to fear Him.”
Gemara asks: how is yira a simple thing?
Answer: this was said to moshe, and for moshe it’s easy
Every person has a part of Moshe in them, and for that part yira isn’t hard.
(chazal say don’t say mah – say me’ah – 100% yirah – there are also 100 letters in this pasuk)
even though in the torah it says that moshe wrote the sefer torah, since we all have a part of moshe in us, it’s relevant to all of us as well
every jew has this capability to bring down this aspect of the emes of Hashem, in a way that it affects us – even in a way that it affects them
vayichtov: bring it all the way down in a way of writing – on parchment that’s made out of an animal, and the ink is made from tzomayach & domem – and from all this comes a complete sefer torah
chasima: forever, unchanging
Moshe goel rishon, goel acharon – Shiloh which refers to Moshiach – has the same gematria as moshe – when you add the letters echad to Shiloh you get the gematria of moshiach (and when you add echad to moshe). When the alef – alufo shel olam – is brought down into the ches – 7 heavens + 1 world, and the daled – 4 corners of the world. When you add the revelation of Hashem to Shiloh you get the revelation of moshiach.
Just like the idea of moshe is the idea of writing a torah, this is also the idea of moshiach.
Kol ymei chayacha – lhavi liymos hamoshiach (talking about shema)
About writing a sefer torah it says the king should read it ‘kol ymei chayav’ – must be a connectin between the two
Moshiach is called Melech Hamoshiach – he will read from the sefer torah all the days of his life and also the days of moshiach
Yud: Practically, we finished the sefer torah that the frierdiker rebbe referred to as the torah of moshiach. Very soon we’ll be zoche to the coming of Moshiach, and then we’ll have the revelation of toraso shel moshiach. Even though this was also given to Moshe at Matan Torah because Matan Torah will never happen again, but at the time of Matan Torah it was hidden, and in the future will be the revelation of torah chadasha – those who taste it merit life – tasting the Torah of Moshiach – we’re at 6 ½ millenniums (erev shabbos after chatzos) all the preparation of all the previous rebbeim – when everyone completes his avoda we should have the revelation of Moshiach now!
Didn’t let the sefer torah be completed – 27 years later the rebbe announced that it will be finished. Tried to make it closest to 20 year yartzeit – yud shevat tof shin lamed.
Moshe rabbeinu finished his sefer torah on erev shabbos – we will also leave our golus with our nassi to greet moshiach. For the first time a sefer torah in 770 had a crown. Said a maamer & a 2nd sicha that the moshiach sefer torah is ready and now we have to get ready for moshiach.
L’havin inyan ksivas sefer torah
Alef: Every person has the obligation to write a sefer torah. A king has a mitzvah to write an extra sefer torah. The first one to write a sefer torah was moshe – and there’s the extension of moshe in every generation. Moshe finished his sefer torah on erev shabbos. The tzemach tzeddek explains it according to the alter rebbe.
Motza’eihem (the starting point) lmasayhem – …according to Hashem…
Maaseyhem lmotzaeyhem.
Beis: Why masaim in lashon rabim? There’s only 1 leaving from mitzrayim – once they went to ramses & sukah they were out –
why were the journeys ploural?
The entire trip was really one trip – they just made stops along the way. Until they got to eretz yisroel they were still in mitzrayim.
Moshe wrote: motzayhem lmasayhem
Hashem wrote: masayhem lmotzayhem
How do you travel to your starting point?
Every person is in ‘mitzrayim’ because our neshama comes down into a guf and is limited.
The place you’re going to back to is much higher than where you come from. It has to be that way because that’s the whole point of why we come down here – it would be pointless if there’s no aliya.
All OUR ‘travels’ lead us back to where we came from – our source.
The intro to this is moshe, the raaya mehemna, writing it down
Writing is the inyan of drawing down – motzayhem lmasayhem – draws down the koach of our source to help us in our journeys down here
instead of yetziasam instead of motza’ayhem
yetziasam is something that comes out with force – motza’ayhem is that it comes out automatically, there’s no change in the source – like the sun just radiates rays
from this great level this hamshacha is brought down to this world
‘vayipach b’apav nishmas chayim’ blowing comes from your inside – your pnimius -
writing also includes signing – means taking responsibility for something
‘vkasav lah sefer’ – man has to write a get – that means that he signed
and signed also includes sealing – it’s everlasting
then we can go on our travels and reach where we come from
Gimmel: the 7th tikkun (midda) in the 13 middos of the beard – is the tikkun b’emes
all the tikkunim of yud gimmel middos harachamim come from way above seder hishtalshelus – that’s why they can fix any mistake you make – teshuva. Theyre connected to the idea of the hair of the beard – the hairs nourishment comes from from your brain, but the way the life force is brought down through the skull. That’s a tremendous tzimtzum for the mind – you don’t even feel pain when you cut your hair – the deadest part of your body.
Emes is represented on the cheeks – it’s connected to the brain but there’s no hair. The chochma of a person shines on the face – this is the idea of emes. In the 7th midda the light is brought down not in a way of tzimtzum.
“chochmas adam tair panav”
like rab avohu – walking & came to the students of reb yochanan & they said look at him, he must have found a treasure. And they said no he found something new in torah – was expressed on his face.
Rebbi yehuda – the queen asked him if he was drinking because is face was shining – wasn’t drinking, had just learned a chiddush
Daled: there is no ruchniusdike level that can create gashmius – gashmius comes directly from ain sof – ruchnius comes down through levels.
That’s the difference between what's brought down the the hair and through the face. Your hair continues to receive chayus – it actually grows. But you don’t see any intelligence in the hair – or even what kind of chayus it gets.
That’s why the 7th one is called “v’emes” because the inyan of emes is that it does not change. Not only does it not change – it’s not hidden. Even when it’s brought down (things usually change by bringing them down).
Emes comes from the level of “Ani Havaya lo shanisi” – Hashem doesn’t change. Whatever is the highest falls the lowest. The fact that we – gashmius - feel ourselves as our own existence is because we come from the YESH ha’amiti – Hashem.
The middah of emes will be brought down to this low world because it’s from such a high source. When we talk about different ruchnius levels that were created from other ruchnius levels, we can’t say this is completely lo shanisi.
But the essence of Hashem wasn’t caused by anything or created by anything – it just is – and that’s where you have the idea of lo shanisi. The only real existence is Yesh Ha’amiti.
The rebbe maharash explained this idea in the maamer mi kamocha.
Hashem is the only existence that wasn’t created – which means the only thing that never changed - because to be created is a change. The middah of emes comes from that unchanging level of ani Hashem lo shinisi. This world is real – we know this because it says breishis bara elokim – if it wasn’t real we wouldn’t be able to do mitzvos – but we’re not emes, because nothing here is nitzchi. Even though its not necessarily apparent to us, it’s obvious how everything is Hashem and He’s constantly keeping the world going. Gashmiusdike things are never really independent – always need Hashem to keep holding them together – ruchniusdike things don’t need that as much. So down here you see the truth of ain on milvado – that nothing can exist without Hashem – because gashmius CAN NOT exist without Hashem – were ruchnius things are more of an existence of their own (NOT that they could exist on their own though) can look like there are other strong
Hey:
The true existence of the yesh hanivra – created thing – is yesh ha’amiti – Hashem – this is talking about neshamos in this world. You can only have the idea of yesh down here in this world – above there is no yesh, everything is batul. As opposed to goyim – they are not true existences – whole purpose is to be there to make the world a better place for yiddin to live in. So if he doesn’t do one of sheva mitzvos he’s chayav misa – because he isn’t fulfilling his purpose.
Even though every single thing that exists comes from Hashem – that’s the basis of our belief (rambam) – but we are A PART of Hashem. When you touch the corner of the essence, you touch the whole thing – we have the essence of Hashem inside us. This is why a yid doesn’t want and can not be separate from G-dliness- because that’s who he is!
Most existences come from something – but Hashem, His existence comes from Himself – and we are a part of that – not created from any cause etc.
Vov:
That’s why moshe wrote down ‘es motzayhem lmasayhem’ and then they can travel to reach their source. Moshe rabbeinu brought down their source – the atzmus of Hashem – down here into our travels – and through this we can have the aliya of the neshama. The neshama comes down here and is put in a body with a nefesh hativis – it needs to have this midda of nitzachon (victory – but also the midda of nitzchi)
This nitzachon will bring down the otzer ha’elyon – revealing the atzmus of Hashem. We do this through the nassi.
(Moshe rabbeinu is called Ish Elokim – part of us and part of Hashem (we also have a part of Hashem inside us the same way, but we have it so covered up – the nassi can reveal this in us)
Through a person’s avoda there’s also an elevation above – da ma lmayla mimcha – know what’s above you – means that everything above depends on you & your avoda!
“make yourself two silver trumpets” – this was told to moshe rabbeinu – trumpets – chatzatzros – chatzei tzuros – halves of a picture – moshe should put the 2 parts of the picture together – the part that’s the avoda of a person, and the part that’s ‘Hashem’s avoda’
through a person’s avoda down here it makes the picture ‘complete’ above
Zayin: Bringing down the midda of emes through the 13 middos harachamim (are above seder hishtalshelus), and then through the 10 sefiros of atzilus, and all of seder hishtalshelus, down to this lowest world – this is accomplished through torah. “Ain emes elah torah”
Torah is compared to fire which can’t be mekabel tumah. Torah can come into this world in every place and NOT CHANGE at all – it stays the same as it is above.
The idea of emes as explained in yerushalmi on the ‘signature of Hashem’ – emes is alef, mem, sof – Hashem is beginning, middle, end. Through Torah which is true we bring down this great light of Hashem that’s emes to this low world.
Ches: This is the idea of saying that moshe wrote – which refers to the whole idea of torah – Moshe accepted the Torah, and Torah became a real part of him – “zichru toras moshe avdi”
The middah of emes is brought down from yud gimmel middos harachamim – from the ratzon ha’elyon – down here in a way of writing of ink on paper
And the miracle is that it doesn’t lose any of it – normally when you write something you lose part of it – Torah stays the same because it’s emes – limiting it into 22 letters!
There are 2 inyonim in signing: 1. Says that this thing won’t change (ani havaya lo shanisi – this idea is also inside every Jew – since we’re a part of Hashem we’re also going to be around forever)
2. It’s a representation of me, but it’s not me – your name has no comparison to the essence of a person – sealing with wax – it’s a separate thing that’s being added– this represents the worlds briah, yetzira, asiya – they’re a representation of Hashem but not Hashem. Signing brings down this level of ani havaya lo shanisi even into these low worlds through moshe rabbeinu, the raya mehemna singing it.
Motzayhem – draws down our source of ani havaya lo shanisi (aspect 1- won’t change)
Masayhem – draws down into these lower worlds that are ‘separate’ (aspect 2 – signature represents but isn’t essence)
Tes: “what does Hashem ask of you? All He asks is to fear Him.”
Gemara asks: how is yira a simple thing?
Answer: this was said to moshe, and for moshe it’s easy
Every person has a part of Moshe in them, and for that part yira isn’t hard.
(chazal say don’t say mah – say me’ah – 100% yirah – there are also 100 letters in this pasuk)
even though in the torah it says that moshe wrote the sefer torah, since we all have a part of moshe in us, it’s relevant to all of us as well
every jew has this capability to bring down this aspect of the emes of Hashem, in a way that it affects us – even in a way that it affects them
vayichtov: bring it all the way down in a way of writing – on parchment that’s made out of an animal, and the ink is made from tzomayach & domem – and from all this comes a complete sefer torah
chasima: forever, unchanging
Moshe goel rishon, goel acharon – Shiloh which refers to Moshiach – has the same gematria as moshe – when you add the letters echad to Shiloh you get the gematria of moshiach (and when you add echad to moshe). When the alef – alufo shel olam – is brought down into the ches – 7 heavens + 1 world, and the daled – 4 corners of the world. When you add the revelation of Hashem to Shiloh you get the revelation of moshiach.
Just like the idea of moshe is the idea of writing a torah, this is also the idea of moshiach.
Kol ymei chayacha – lhavi liymos hamoshiach (talking about shema)
About writing a sefer torah it says the king should read it ‘kol ymei chayav’ – must be a connectin between the two
Moshiach is called Melech Hamoshiach – he will read from the sefer torah all the days of his life and also the days of moshiach
Yud: Practically, we finished the sefer torah that the frierdiker rebbe referred to as the torah of moshiach. Very soon we’ll be zoche to the coming of Moshiach, and then we’ll have the revelation of toraso shel moshiach. Even though this was also given to Moshe at Matan Torah because Matan Torah will never happen again, but at the time of Matan Torah it was hidden, and in the future will be the revelation of torah chadasha – those who taste it merit life – tasting the Torah of Moshiach – we’re at 6 ½ millenniums (erev shabbos after chatzos) all the preparation of all the previous rebbeim – when everyone completes his avoda we should have the revelation of Moshiach now!
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