third one there is it says some say you have to wash, too. Some say מזונות. Some say even with fruit. Fruit? How about water? Can you ever interchange the second and third? Even just water, no? No, yeah. Sometimes there is this סברא that you could eat the second meal. No, if they do have whatever they call it, they have a קידוש over here, and sometimes you can't eat anything right away. Don't wash here, you come home and you wash. That's what I'm saying. So, this would become שלש סעודות. Yeah. Okay. So, the question would be... The הלכה it says like this: the best way to do it is if you wash. If you can't wash, or for some reason, then you could eat you could eat מזונות. If not that, at least יצא with פירות. Are you... שאלה, why? Huh? Are you יוצא with מזונות? According to one שיטה, yes. According to all the others? No, the other שיטה... One שיטה is washing, bread. The other שיטה says מזונות is enough, but מזונות, not fruit. The other one says even fruit. How about water? But water, no? Water? No. But the ווארט is that... Yeah, it says that, למשל, ערב... If ערב פסח comes out on שבת, what do you eat? Because you can't eat מצה, you can't eat חמץ. So, what do you do? So, יצא with פירות. Some some say you eat in the morning you wash and you before זמן חמץ you wash, you בענטש, and you wash again. Some people. Some people יצא with פירות. So, there is such a שיטה. The

only thing here, I'm not אפגעשלאגן the פירות, but what's with... It's פירות and if someone asked, geschlagen up and then he has left without a סעודה, issues, so he shouldn't. No, but the the ווארט is, the מנהג חב״ד is that we don't wash. It's fruit? Tall tale. How you think? Huh? Even if you schlaged it up... מזונות or nothing. No, מנהג חב״ד is fruit. Fruit? Yeah. So, we eat before it. Before מנחה, before you come. In the early years, in 770, everybody... Everybody? Yeah, well, they washed. And רש״ב's years, it was... Well, the רש״ב had it later, also. He used to have his his... Well, in חב״ד, they eat before davenen. Yeah. Daven, yes, he took. So, we יצא the פסק, also. He took both ways. Yeah. איי, the כלי דבור, isn't there a הידור to wash? So why aren't we מהדר? Other things we're we're מהדר, here we're not מהדר the שיטה of... Because, what did you tell me? Because על פי קבלה it's... Now, some people, פאַרקערט, say the importance of סעודה שלש סעודות is because of קבלה, since it's רעוא דרעווין, it's the highest מדרגה of שבת, ממילא, then you have a special סעודה. And in... on the other hand, in קבלה, it says that since the זמן of רעוא דרעווין is the דוגמא to לעתיד לבוא, and לעתיד לבוא it says, אין בו לא אכילה ולא שתיה, and it's the דוגמא to יום כיפור, and יום כיפור also it's not allowed to eat, so that's why you shouldn't eat. But somehow you should eat something, yeah. So, שבת, שלש סעודות, that's that's how it should be. But the, even, Dan Shabbat, there, but that's a, but this is specifically this. But the הלכה'דיקע reason is because the only reason you have to eat food, because it says וקראת לשבת עונג. That's what the דין is, if a person doesn't have תענוג, it says you should eat fish, you should eat... there's no תענוג, then don't eat it. Same thing to eat bread, if a person doesn't have תענוג, there's no מצוה to eat bread. Okay, there is לחם משנה, and you, but there's no מצוה to eat bread. The מצוה is to have תענוג, and normally, a person has תענוג from bread, ממילא to eat bread. Same thing with בשר, and it's... And the regular two meals of שבת, there's no מצוה to eat bread? There because because of לחם משנה. Those two those foods only because of the מצוה of לחם משנה, but there's no מצוה מצד עצמה. There's no מצוה to eat on שבת. The

מצוה is to have תענוג, and normally, a normal person has תענוג from food. That's why it says if a person, למשל, has a bad dream, and the way to get rid of the bad dream is by fasting on that day, so you're allowed to fast a תענית חלום on שבת, why? Because if you're going to eat today, you'll have צער, because you know that to get rid of that bad dream, you shouldn't eat, and if you eat, you won't be able to get rid, so you have to it's צער. If you have צער, you don't have to eat, because same thing if in each סעודה גופא. So, if you have צער, שלש סעודות, from washing, then you shouldn't eat. And if you have צער from eating מזונות, you shouldn't eat. And we have צער because... Which is good. Because על פי קבלה you shouldn't eat. So, we have צער if we're going to eat. ממילא, so על פי הלכה, you don't have to eat. Which is the greater צער? Not to have עונג שבת or to to, to not fast? If if you have a bad dream, you just said you'll have צער because you can't fast, because it's שבת. Because, yeah. If you can't, if you wouldn't be able to fast, you'd have צער. Because you fast, you'll have צער. If you'll eat, you'll have צער. And that therefore, there's no מצוה to eat anymore. Because you won't be able to fast, that would over over overrule any עונג שבת? No, it's not עונג for you anymore. It's not עונג. That's the ווארט, it's not עונג. If you're going to feel bad while you're eating, and every bite you'll think you feel I'm doing this, so I'm I'm ruining it for my nightmare, I don't have עונג. If you don't have עונג, don't eat. This doesn't sound like חסידות. The עונג should override the the feeling of the צער that you might have if you don't fast, yeah? Yeah, this is a clear פסק in נגלה, it's not a פסק of חסידות, first of all, you know. Because if you if if you have If you have צער from eating, let's say you have צער from eating cuz you're so full, or let's say a person is sick and he doesn't have an appetite and he can't eat, and if he's going to eat it's going to, his stomach's going to, he's going to feel bad, so don't eat. So the בית דין don't eat. Exactly, not training with it. They like their sleep, huh? No, that, no, they have a דווקא, that's a different problem. How could you wash after שקיעה? Yeah, but you're not allowed to eat after, but you're not allowed to eat after שקיעה till הבדלה. I know, but say from שקיעה on you're not allowed to eat. What's the problem, הבדלה, you have to make הבדלה first. So you don't think it's a reason? No. Anyway, he says, stop late, yeah. Huh? 45 minutes before שקיעה? No. No, you can eat till the שקיעה. You

can eat and drink till the שקיעה. The moment the שקיעה comes you have to stop eating. If you wash before the שקיעה, then you can continue eating the whole time. Different than Friday: Friday if you wash before the שקיעה, the moment the שקיעה comes you have to stop eating, and you have to make קידוש. On מוצאי שבת it's fine, it's not like that. If you wash before שקיעה, you can continue eating. Anyway, it says if you're מקיים שלש סעודות בשבת, ניצל משלש פורעניות, you're saved from three punishments: מחבלי של משיח, from the birth pangs of משיח, ומדינה של גיהנם, from the דין of גיהנם, this doesn't mean the מדינה, no, cuz I heard the צאנזער רבי said when you say every morning daven ומדינה של גיהנם, מדינת ישראל is the מדינה של גיהנם. ומדינו, from the דין of גיהנם, וממלחמת גוג ומגוג, from the מלחמה of גוג ומגוג. Why, where do we see that you get rid of these three? מחבלי של משיח, where do you see that you get rid of the, the birth pangs of משיח? Because כתיב הכא יום, here it says the word יום, that's where we take the סעודה from. וכתיב התם by חבלי משיח it says, אנכי שלח לכם את אליהו הנביא, I am sending אליהו, לפני בוא יום השם, before the day will come. So before the day means before משיח, that's חבלי משיח, and it says the word יום. So from here we know that if you're careful with Shabbat with three סעודות, you will be פטור from this חבלי משיח. מדינה של גיהנם, where do we have, know that you're פטור from this kind... כתיב הכא, because here it says יום, וכתיב התם by גיהנם it says, יום עברה היום ההוא, it's a day of anger that day. The day you go to גיהנם is a bad day, but it says the word יום. And how do you know you're פטור from מלחמת גוג ומגוג? Because כתיב הכא, here it says יום, וכתיב התם by גוג ומגוג also it says ביום בוא גוג. So ממילא you're פטור from all this.

אמר רבי יוחנן משום רבי יוסי, אמר רבי יוחנן in the name of רבי יוסי: כל המענג את השבת, anybody who makes, has pleasure on שבת, נותנין לו נחלה בלי מצרים. The אייבערשטער gives him a נחלה, an inheritance without a limit, בלי גבול. Where do we see it? שנאמר, it says like this: אז תתענג על השם, you will have pleasure with השם, והאכלתיך נחלת יעקב אביך. So I will make you inherit the inheritance of יעקב, not אברהם, not יצחק, but יעקב. Why? What's the difference? לא כאברהם, not like אברהם, דכתיב ביה אברהם, so the אייבערשטער told him, קום התהלך בארץ לארכה ולרחבה. Go in the land for the length and the breadth, and that's what I'll give you. So the אייבערשטער promised to give him this land, that's all, limited. ולא כיצחק, not like יצחק, דכתיב ביה it says, כי לך ולזרעך אתן את כל הארצת האל, you and your children, I'll give these lands, that's it, limited. אלא כיעקב, says if you have תענוג on שבת I'll give you like יעקב, דכתיב ביה there it says, ופרצת ימה וקדמה וצפנה ונגבה, that you will spread out all over, doesn't say, no limits, so it says נחלה בלי מצרים. And that's as a, as a reward for תתענג על השם. And what is תתענג, תענוג of תענוג on what? How do you have תענוג on השם? It's through שבת, cuz we'll see later, the גמרא will say, for שבת, where is there a מצוה of תענוג? Just שבת, and it says אז תתענג, it must know it's שבת. רב נחמן בר יצחק, רב נחמן בר יצחק said, ניצל משעבוד מלכיות. If you're careful with three סעודות, you're saved from שעבוד מלכיות. כתיב הכא, because here it says והרכבתיך, והרכבתיך על במותי ארץ, after it says תתענג it says I will make you ride on the במותי ארץ, on the heights of the land, וכתיב התם it says, ואתה על במותימו תדרוך, when it speaks about going out of גלות, you will walk on the במות, on top. So, and this is connected to אז תתענג, that means if you have תענוג on שבת by eating the three meals, you will not have שעבוד מלכות. That means you'll be זוכה for the משיח. Yeah, that's in simple words. אמר רב יהודה אמר רב. So we'll be more sure of that if we eat bread? Huh? We'll be more sure of that if we eat bread than מזונות or fruit? If you're not a ליובאוויטשער. אמר רב יהודה אמר רב: כל המענג את השבת נותנין לו משאלות לבו. If you have תענוג on שבת, השם gives you all your heart's desires. שנאמר, because here it says. It comes on, it means after having three סעודות, or any, any? Well, any time of day, but usually. Is there any reason why חב״ד kind of, sorry. According to קבלה. According to קבלה you shouldn't eat then, the time of the day of the שלש סעודות. Right, that's where they're eating נשמה or something? No, no, no, because then it's, it's like a דוגמא of לעתיד לבוא, and לעתיד לבוא it says אין בו לא אכילה ולא שתיה. And a דוגמא of יום כיפור, and יום כיפור is אסור באכילה. What we just said, I asked a question earlier, can we, the way we do it, is we have a קידוש here and and then you go home, you wash, you serve some bread, and you would, and then you, you know, and then you will be able to do it before the time? See, the שאלה is some hold that you have to do it in the proper סדר, and some hold that it has to be after חצות, some say it has to be after מנחה. That we certainly don't do. I mean, yeah. We don't דווקא do, but we can do it. דווקא you could do it, yeah. Also after מנחה? There is a שיטה there. I've never heard anyone davening מנחה for the second סעודה. No, but there is no ברירה, there is no ברירה. Then when do we daven מנחה? When? Too late, too late. No, when you're older. Too early. So השם will give you all your heart's desires, because it says והתענג על השם, have תענוג with השם, ויתן לך משאלות לבך. That's the פסוק, then you'll get the משאלות לבך, all what you want. And now, what does it mean have תענוג on השם? עונג זה איני יודע מהו. I don't know, what do you mean have pleasure with השם? כשהוא אומר, but there is another פסוק, it says וקראת לשבת עונג, you call שבת pleasure, הוי אומר זה עונג שבת. So when it talks about pleasure, it's עונג שבת. Why do they call Friday night meals an עונג? You go to an עונג? Yes. I don't know. I ask, what is...? Who says we call it an...? People talk about, hey, there was an עונג שבת. Oh, an עונג שבת. Whatever, whoever calls it. No, not the meal, they don't call the meal an עונג שבת. What do they call it? After, you have a party, a שבת party. Yeah, קומזיץ. So the, if you do it during today they'll also call it עונג שבת. אלא מאי, during the night, it's the winter time, it's much more time, it's more פריילעך. They call, you go to a עונג, עונג שבת. Really, some people call laying down שבת afternoon, sure, call it, yeah, no, but they call it עונג שבת. There was once I was with somebody, said in תורה this and that, so he started telling me what happened, he says, שבת when I was doing my עונג שבת it's, I heard noises. I didn't understand what he's talking about, doing your עונג שבת. I figured it out, when I laid down to sleep. Right, so but that has a name, this is the name עונג שבת. Sure it is. But the, eating is also עונג שבת, no, but they call it because this laying down to sleep they call, I did עונג שבת. The בעלזער, the נדבורנה, the... I once heard, I once heard from my זיידע מורם, מורם מונץ, he says, what's a משל of עונג? You eat a meal, that's not עונג, you have to eat. קומפוט, dessert, that's עונג. Now just like dessert you only eat a little bit, same thing you go to sleep עונג שבת, you take a little bit, not much. A little קומפוט is better than... Is it true the רבי, didn't sleep on שבת? No. The whole 24 hours or only not in the daytime? No, daytime. They say that the פריערדיקער רבי made at night with the sons-in-law they shouldn't they shouldn't go to sleep at all שבת. During the daytime or...? No, at night also. That's only for the... They said it wasn't the תנאים, but that's not true, he had the תנאים, it doesn't say there, but he probably orally made such a תנאי. But, they asked, they asked one of the רביים: he's not sleeping the whole שבת, it says שינה בשבת תענוג, so how could you not sleep? It says it's part of עונג שבת. So he

answered, imagine such a day that every, that even sleeping on the day is an עונג, how could I פארשלאפן, how could I oversleep a minute from such a special day, when אפילו שלאפן is an...? It shows how precious every moment is. What about שבת? He was sleeping because you know, The פריערדיקער רבי חב״ד, they didn't they stayed up before דאווענען? Because what would he do, he would wait until Such a high level. Yeah, because it's בעל־בתיש, no? It's nothing to do with... I thought it was just after the רבי... No, no. Anyway, אמר רבי חייא בר אבא אמר רבי יוחנן, כל המשמר שבת כהלכתו, if you keep שבת properly, אפילו עובד עבודה זרה כדור אנוש, even if you worshiped עבודה זרה like אנוש, מוחלין לו. The אויבערשטער is מוחל you. שנאמר, it says אשרי אנוש יעשה זאת. And then it says שומר שבת מחללו. If you keep שבת, מחללו, אל תקרי מחללו אלא מחול לו. מחללו is מחול לו. And it calls him אנוש. And אנוש, we know in חומש it says that by day of אנוש, אז הוחל לקרא בשם ה׳, that's when they started worshiping עבודה זרה. So there's a whole שאלה, did אנוש himself, was אנוש good or bad. But the רמב״ם says, when he talks about his דור, he says, ואף אנוש עצמו מן ה, מן ה, הייסט ער היה, מן ה, מחטיאים היה? I forgot the לשון. That he also was. So, the רבי says, he learns that he takes this from here. Cuz the גמרא says, אפילו עובד עבודה זרה כ-אנוש, so it means he himself was עובד עבודה זרה. But look at רש״י, what רש״י says. כ-אנוש, רש״י says דור אנוש התחילו לעבוד עבודה זרה, but not אנוש himself, obviously. So רש״י holds, learned אנוש didn't. But in the גמרא it says כ-אנוש means כדור אנוש, so רש״י says. But the רמב״ם says clearly, אף אנוש מן החוטאים היה, מן המחטיאים היה, and and the רבי says that probably this is the מקור. So, say he observed שבת even though he worshipped idols. Who? אנוש. Who said he observed שבת? Maybe. Who says so? No, it's possible. Because he it's because it says he was forgiven. Who said he was forgiven? No, I could, I'm just saying having one or the other. Why is it part of הלכה, whether it was אנוש or not אנוש? This is part of הלכה. It's the, it's on יד? I mean oh it's a יד, no, but the whole beginning of the רמב״ם הלכות עבודה זרה is seems to be not הלכה. It told the whole story how עבודה זרה started and the whole thing. So the רבי has a whole אריכות that it's all to give us the גדר of עבודה זרה. It doesn't go into every פרט of the כל מסיני. The great מעלה of שבת, the great מעלה of שבת. Yeah, yeah, I know. It's talking What does מחללו literally mean? מחללו. From being מחלל. שומר Someone asked me the שאלה. It's a פסוק, we say it after Yeah, כל שומר שבת מחללו. Yeah, what does that mean? You שומר שבת and you מחלל שבת? Yeah, so he doesn't understand. So I told said it's not מחללו, it's מחללו. You see, keep שבת from being מחלל. You keep שבת from being Yeah, it means you you keep שבת, Preventing. preventing from being and not being מחלל. That's called שומר שבת מחללו. So it's not מחללו, that's מחללו. Someone asked me a similar question. We say in תחנון every day, this: אנחנו ואבותינו, צדיקים אנחנו ואנחנו ואבותינו, אבל אנחנו ואבותינו חטאנו. We our fathers who are guilty. No, no, you say you're צדיקים and then you say חטאנו? Someone asked that question. I used to think that. Oh, oh, so it's a סתירה, a סתירה, a מעמידיקע קושיא. Here Here, this Rabbi Silver made always say that loud. Rabbi Silver says this always: צדיקים אנחנו ולא חטאנו, אבל אנחנו ואבותינו חטאנו. So it says לא חטאנו, how all of a sudden a second changed? פשט is, we're not such חוצפה'דיק to be say to you that we are צדיקים and didn't sin, because we are did sin. What people don't know, so they think here שומר שבת מחללו here. Okay.