see, if it doesn't say יהיה מצדך אלף, that on the right, on the left side, on your side you have a thousand, and on the right side you have 10,000, then you could taytsh, here you have a lot of מלאכים, here you have less מלאכים, because you don't need so many. אלא יפול, it says, from your left side a thousand will fall, not a thousand מלאכים will fall, and then from the right side 10,000 will fall. So therefore it taytshes something something a different pshat. שמאל, the left side, שאינה פשוטה במצות, doesn't have so many mitzvot. שאינה שלטת על המצות, תפילין לבד, the only mitzvah we do on the left side is tefillin. אינה מפלת אלא אלף מזיקין, that only knocks down a thousand מזיקין. Menorah? What do we do? Menorah. Menorah? With your left hand? No, but it's on the left side of the door. That's what I'm saying, the left hand of the person, on what side of the person, this is the left side of the door. Yeah. So only by mitzvot tefillin, that's all you have on the left, mitzvot tefillin. So mimela, takkeh doesn't have that much power. The kedushah is not so strong, so from the left side it only could knock down a thousand מזיקין. אבל ימין- To tie your left shoe first, you don't consider that a mitzvah? No. Okay. You don't have to shoe lace it? אבל ימין ששלטת בכל המצות, but the right side, which takes control of all the mitzvot, every mitzvah you do is with the right hand, that has so much power! מפלת רבבה מזיקין, that could knock down 10,000 מזיקין. That's how you taytsh it: יפול מצדך אלף, a thousand will fall from your side, on the left side, a thousand מזיקין, but from the right side, 10,000, because the right side has much more power. What other mitzvah besides tzedakah you do with the right hand? Everything! Like you make a berachah on a fruit or a- Yeah, you have to hold it in your right hand. When you make kiddush, hold it in the right hand. Everything you have to do with the right hand. Every mitzvah you do, you have to do with the right hand. When you put on tefillin, you do it with your right hand. That's the putting on. Vechulei. The right hand is always stronger. That's the- You give tzedakah, you give it tzedakah. I know, tzedakah he mentioned, so what else besides tzedakah? I'm saying all other mitzvot. You eat matzah, you have to eat with the right hand. Anything that you do, you have to do with your right hand. I mean, you hold both, but- If you eat, if you tefillin on the right and left hand, and hand you're wiping yourself... It says you put tefillin on your left, you burn on with your right, which one do you wipe yourself with? That's that's a halacha, which you put on tefillin with the right. Also, it says nowadays since we have paper, we don't we don't we're not makpid. Not so anymore.

אמר רב אלעזר, Rav Elazar said, לעולם יסדר אדם שולחנו בערב שבת, a person should make a table, Erev Shabbat means Friday night, even though the lashon is Erev Shabbat, it means Friday night, אף על פי שאינו צריך אלא לכזית. You're not hungry. All you're going to eat is a kezayit. Nu, for a kezayit you have to prepare a gantze tish with everything? No, לכבוד שבת, you have to prepare a big thing. ואמר רבי חנינא, Rabbi Chanina said, לעולם יסדר אדם שולחנו במוצאי שבת, same thing Motzaei Shabbat, comes to Melaveh Malkah, set your table, אף על פי שאינו צריך אלא לכזית, even if you only plan to eat a kezayit, Yeah. do your do your table, make a big table. Then he says, חמין במוצאי שבת מלוגמא, to eat warm stuff on Motzaei Shabbat is like a refuah. פת חמה במוצאי שבת מלוגמא, warm bread מוצאי שבת, מלוגמא is a refuah. מים חמין, it says, to drink warm water, hot water Motzaei Shabbat, it's a segulah against depression. And the remez is מחבש לעצבותם. מחבש is a rashei teivot: מים חמין דמוצאי שבת, לעצבותם, for atzvut. So that's the the meaning to eat... But that's soup? What's that, soup? Hot soup is good. Hot soup is good, too. It's cold... But chamin is with a ח, no? חבוש is with a כ, no? No, with a ח. מחבש לעצבותם is with a ח. Well, it's assumed that you ate cold all day on Shabbat. You didn't have a hot meal. But now with the blechs and, you know, and the cholent pot and crock pot... I don't know who this... That's what I read. No, I don't... Yes, that because you ate cold, so you should have hot, to warm yourself, it's a It's supposed to be hot once... Actually, it even says not only to to drink, but it's also to wash yourself, to take a shower, a hot shower is also... I'll tell you why. Yeah? I mean, I learned every aliyah requires cleansing of the body. So, Motzaei Shabbat? So, the higher aliyah, whenever you went to an aliyah, fallen neshamah on erev Shabbos and on motzaei... So, you have to wash, okay. Good good peshat. He says a different peshat, because you ate cold all Shabbos, so mimela you need some warm stuff. But the

truth is, why did we eat cold all Shabbos? It says a person who doesn't eat chamin, hot on שבת, חיישינן שמא מין הוא. Or chayshinan, he means apikorsus. Yeah. Which a Tzeduki, it says a lashon somewhere, a Tzeduki. Why? Because the Tzeduki held, Tzedukim held that not only you're not allowed to light a fire on Shabbos, you can't have a fire on on Shabbos. Yeah. לא תבערו אש בכל משבתיכם ביום השבת, there's no hot fire. So, if you don't want to have a fire on Shabbos, no blech or anything, he's a Tzeduki. So, but So, we make a point of having it hot. Right. So, shamati, I don't know if it's true, that the Rebbe did not have hot stuff on Shabbos. What Rebbe? He didn't have hot stuff. I heard he didn't have cholent, didn't have hot stuff on Shabbos. Cholent on Shabbos, motzei Shabbos. Shabbos he had a, home on melaveh malkah? A melaveh malkah, yeah. Yeah, and they even say he put he put Didn't they say that he that he ate chamin, didn't that He said it? No, I don't think so, no. The Alter Rebbe didn't have chamin, no? I heard that he had in a in a termos. In a what? In a thermos. He had hot water and I think the soup also was in a thermos. On Shabbos. On Shabbos, but he didn't have a fire. That's what they say. Why wouldn't have a fire? So many problems. So many problems with a fire. Over here, over there, the problem. Oh, but if you could do it, the she'eilah is like that. I, I I don't know, I hold my own sevara, because not everyone agrees that the blech is okay. Why? What's the

idea of the blech? We're going to purchase for 3 seconds. The blech is, you know, the blech is like this. The idea is it has to be גרופה וקטומה. The idea is that if you have a fire burning on Shabbos holding on the hot hot food on Shabbos, we're afraid the chachamim were afraid that if you'll see the food is not ready yet, you might mix the coal, make the fire, שמא יחתה בגחלים, that's what the chachamim are afraid. So what did they say you have to do? So one of the etzot is you take ashes and put it over the fire. Not that you make the fire, the idea is you show hesach hadaas. You show that your mind is taken away from the fire being a hot fire. You don't care if it's not that hot. Me'meila we're not afraid it'll every time you see this it'll remind you not to יחתה בגחלים and we're not afraid you'll forget. The same idea with the blech. The blech if you cover the blech, so it covers the fire so it shows hesach hadaas, that's the purpose of the blech. Not like people think that the purpose of the blech is when you cover the knobs. There's no chiyuv to cover the knobs, that's all. Covering the knobs of a stove is like people that cover the switch of the of the of the light. It's just a convenient thing to remind you in case you forget, that's all. The ikar is when you cover the fire that's גרופה וקטומה, that's a hesach hadaas, it's a siman that you're being masiach daas from the fire. Some ta'anah, but that's only if that's not the normal way of cooking. If regular you don't cook like that and now you're putting on something to make the fire weaker, me'meila that's hesach hadaas. They claim that a lot of times people cook with a blech. A lot of times if the the wife sees the the woman sees that it's getting zi kacht tsu shtark, it's cooking too much, so they put you know these little these little things they put under. Every electric range is a blech. Why not? What's the difference? No, but that's the normal way of cooking. If you put a blech on top of that But that itself is Doesn't matter. No, a blech is nothing, a blech is hesach hadaas. If you take that the regular way and then you put something on top and now you put the pot on Just to remind you. That's That's a hesach hadaas, there's no problem. Farkert, there it's the best. But by a fire when you put the blech on, so some ta'anah that because the blech sometimes in the middle of the week when it goes too hot, so what do you do? You put what's it called to make it a simmer or something, you put the blech on. The moment you say that this is a regular way of cooking, then it's not hesach hadaas anymore. Every Shabbos the oven has to be, as long as they didn't touch it. Right, but it's a different story. It did not touch it, but you have to have מאי קא משמע לן, דאהיים יא געווען, נישט דער אלטער זיידע, דער זיידעס שוויגער, דער אלטער זיידעס שוויגער. to the baker. The baker has to pull it Yeah, the bakery had all the כל יוצא בו. from ערב שבת. Everything is from ערב שבת. So the bakery So who cares? had fire. Sure it had fire. How could they have The baker had a bakery. ערב שבת the bakery had a huge huge Oven, oven. oven. So the oven kept warm Okay. That's גרופה וקטומה. Right, that's fine. But in a normal house what do you, Shulchan Aruch what does it say? It says if you have a take it to the shul. Good, that's what they didn't have. But let's say if you have an oven, Shulchan Aruch it says what you've got to do is you've got to take ashes and you cover the fire, the the the the coal. That's a blech. That doesn't call a blech, that's what it says you should do, one of the two things. Or you you scrape out the coal, shouldn't be any coal, and all that's left is heat, but there's no gechalim, or you cover the gechalim with with ashes, and that what does that do? That makes the fire not so hot and that's a hesach hadaas, reminds you that you're not allowed to that you shouldn't touch it. Later years what they they invented, and this goes back many years Not 50 years, 300 years. No, what are you talking about? 2 generations. Few generations, I'm sure my, after the אלטער זיידע, אלטער זיידע At least. Your country was hinterstellig. So what they have is, so they decided to have a blech. And and most gedolim accepted it and said it's fine, the same idea, you're covering the fire. Came somebody and said, \"But still, some people cook that way, it's no good.\" So, but it's not accepted. Most rabbanim, gedolei Yisrael accept have a blech. But I don't know if it's, it's my own sevara, I'm saying that's the reason, but I don't know. I don't I don't I don't know. I'll I'll tell you what. I'm looking around if I could say what I'm going to say now. I'm looking around if I could say. I doubt that the Rebbe was choshesh for the shita of this person who claims that you're not allowed to have a blech, because this person this person was the Chazon Ish. And I Yeah, Chazon Ish is an olam, and I doubt that the Rebbe was choshesh for him. Maybe. You're right. The Bardichever asked the Alter Rebbe a certain din in tefillin that the Alter Rebbe paskent. So he said to the Alter Rebbe, \"How could you pasken like that?\" He has two kashyos. One kashya is, it says the Baal Shem Tov went up to the היכל המשיח, that's when he asked him, \"When will you come?\" So he said, \"יפוצו מעינותיך חוצה.\" When he went up, he saw him wearing tefillin, and the tefillin of of משיח was not with the Alter Rebbe's שיטה, not the way the Alter Rebbe wrote to be meפרד this out of the matter. That's one kashya. The second kashya, he says, the Gra paskent היפך הזה. So how could you pasken like that? So the Alter Rebbe answered him, \"בנוגע the first קשיא, תורה לא בשמים היא. I don't care what you saw in the היכל למעלה. תורה לא בשמים, this is halacha and I paskent. The second kashya is, he says, 'ס קען זיין אז איינער וואס איז he says, לערנט נישט קיין תורה לשמה און פון דעסטוועגן וואס צוטרעפן צום אמת. And it's no re'aya.\" And he brought three he brought three cases, three cases, where there was a person that didn't learn that gvaldike, and he wasn't the top, and somebody oh, farkert, was very great and somebody else who was not so great and he was right, not the other one. That's not the reason. That's a you got another No, but that's not a reason not to have it. You got to make sure it doesn't No, but crockpot is something else. The the the

crockpot is a different thing. Lechatchila when they came out with the crockpot, all the rabbanim said, \"It's okay. You don't need anything.\" Why? Because the whole idea of a blech or what you have to do is hesech hadaas to make sure that the fire is not. The whole concept of a crockpot is that. A crockpot is to cook slow, not to cook fast, and mimela there is no chashash of יחתה. From destwegen years later they came out it's כדאי to put in a not a blech, put in silver foil under the kli and let it stick out so you'll see it and it's a hesech hadaas. Didn't have. No, no, he didn't. I'm saying he had a thermos, that's all he had. Even had I ever saw where they put uh balls to make a bigger space between the bottom of the crockpot and the heating element. Okay, that's it. That could be a different issur. I think maybe for טמון, I don't know. Ah, it could be for טמון, right. Not טומאה, טמון. Anyway, yes, exactly, that's what they did. And בנוגע to this the big uh what do you call it? The urn, so everyone uses it. No, that's for a different reason, yeah. The one Because there, it's called water cold. No, no, but even the other one, Rav Zalman Shimon said you're not allowed to use it. But people didn't accept, other rabbanim did not. This was on This was on Shabbos there was a Rav? נישט דא יענע. נישט דא יענע. נישט נישט דא זה, he had a רעג, but it's the same sevara. He said if it's an אחסדיק, which brings a Yerushalmi that any kli that there's a chashash that it might if it empties out, it might break. There's a chashash you might put in water, so it says, \"This, since it could empty out, and then it will break, so if you see that it's empty, you might add water, so it's assur to use on Shabbos.\" The only thing is people find that that's not true, it never empties out. If it comes to a certain point, it'll close, and it'll never go. Okay, so that that's the reason why people did not listen to Rav Zalman Shimon. Okay,

למאי דנפקא מינה right there. רב אבהו הוה עבדי ליה באפוקי שבתא רב אבהו, they used to have him to make for him when Shabbos was out, מוצאי שבת, עיגלא תילתא a special calf. תילתא has two פשטים. One of the פשטים is that it was the third one born from the mother. Why is it so good? The first one, when the mother the first one is still not developed yet. Later on, when the mother gets a little older, the child is not that The middle one, the third, oh, that's the best fleish. So, he used to have to cook he used to have him shecht a עיגלא תילתא, and what did he do? To make, to cook for motzaei Shabbos for מלוה מלכה, הוה אכיל מיניה כוליא, all he ate from it was one כוליא, one uh uh near, one kidney. What's he do with a cat? Calf. Calf, calf. Small calf. He's saying we should eat בשר on uh motzaei Shabbos. He did. כי גדל אבימי בריה, when his son, Avimi, became older, אמר ליה, so he said, \"למה לך לאפסודי כולי האי? Why do you have to shecht the whole בהמה just for this? And all you're eating A lot of money. Yeah, a lot of money, leaves it up.\" Leave over for מוצאי שבת from that same cow, leave over a כוליתא, leave over a kidney, and you'll eat it מוצאי שבת.So, of course, the first time he did it, he left over, ואתא אריא ואכליה, came a lion, ate up the extra cow that he had ready usually for מוצאי שבת, and a lion ate it up. He says he seemed the Eibershter wanted, but it shouldn't happen, בשמיא.In other words, he wasn't going to He was going to lose one way or the other.No, the showed him that you have to Very special. That was his hanhagah, but it's very good hanhagah, so it says Melaveh Malkah is Like, by the Rebbe, in Shalosh Seudot, he didn't eat. Melaveh Malkah, he ate, not only that, they say he even put up two candles by the table, and he always washed. And they say there used to be used That was They used to do it when Rabbi Weinberg was on the radio learning Tanya.So, he would listen to this Tanya.Yeah. And sometimes he would chazar over sichot from the farbrengen, so Rabbi Weinberg would listen to that.So, but the Rebbe would listen to that. But they always ate Melaveh Malkah.They

say even after This was in his house. Even later, when the Rebbetzin passed away, and the Rebbe was in 770,also they say they brought in the food for Melaveh Malkah, even if certain שבתים, he didn't wash, not even not only Shalosh Seudot, farbrengen was late, so the farbrengen was all the way to מנחה, מעריב,so he didn't even wash for סעודת שבת,but Melaveh Malkah, he'd make sure to wash.Sometimes.Now, what's No, but there is a מכה which Shulchan Aruch.No. The Alter Rebbe, in Shulchan Aruch, says נוגע שבת, you cannot yotzei with mezonot.The second one?Yeah. Not about the third, the first and second.No, it's not about the third, the second.In Shulchan Aruch, there is הגהה.The Maharil, the Alter Rebbe's brother, writes that, \"I heard from my brother בסוף ימיו, the end of his years, he had חרטה, and he pask'nd you are yotzei with mezonot.The second the second meal?