שמונה עשרה over, but the דין is, people don't realize it, if you forgot אתה חוננתנו and you did a מלאכה דאורייתא, you must say שמונה עשרה over. People don't know that. If you forgot אתה חוננתנו, you don't have to say שמונה עשרה over. If you did a מלאכה דאורייתא before הבדלה, you must say שמונה עשרה over. ברוך המבדיל? No, ברוך המבדיל גופא is is במקום אתה חוננתנו. The אלטער רבי's? נישט נאר אלטער רבי. Is the שלחן ערוך of the אלטער רבי? Yeah, yeah. Like to light the candle? No wait, what's the... That's a מלאכה דאורייתא. To light a match is a מלאכה דאורייתא. That can be done דרבנן, דרבנן. If he had in mind not to repeat שמונה עשרה? Oh, דרבנן, יעלה ויבא is דאורייתא? What? יעלה ויבא is דאורייתא and you have to stay over שמונה עשרה? גאנץ שמונה עשרה is דרבנן. The whole שמונה עשרה is דרבנן, everything is דרבנן. The רבנן said that you have to, certain things if you forgot you have to say over שמונה עשרה. If you forgot המלך הקדוש you have to say over שמונה עשרה. Certain things you don't. יעלה ויבא by day you have to say over, but at night ראש חודש you don't. By אתה חוננתנו you don't, but the חכמים said that if you did a מלאכה דאורייתא, not a מלאכה דרבנן, if you did a מלאכה דאורייתא, you have to say שמונה עשרה over if you didn't make הבדלה yet. Both in common to רבנן and דאורייתא, right? Well, sure, גאנץ שמונה עשרה is דרבנן, how could it be דאורייתא? The only one that הבדלה is דאורייתא is is the רמב\"ם. Is that מלאכה only if you do a מלאכה דאורייתא at night? Yeah, yeah. שבת is if you מחלל שבת, right? No, after שבת. After שבת at night, I'm saying. If if you're not allowed to, after you're not allowed to do a מלאכה, it's still שבת. If you didn't say אתה חוננתנו, it's still שבת to you. How about if you did say הבדלה, the next day, Yeah. you eat something, Yeah. all the more. Yeah, then you're out, most פוסקים hold you're allowed to, the next day you're allowed to. But at night, as long as you didn't make הבדלה, you can't eat anything and you can't do any מלאכה if you didn't say אתה חוננתנו. But you driving home is a מלאכה דאורייתא? No.

No? Starting your car? That's מלאכה, מלאכה שאינה צריכה לגופה, it's not, I wouldn't think, but lighting a match, striking the match to light the הבדלה candle, that's the most common thing you would do, that's a מלאכה דאורייתא. So how can you Talk about it, how can you do it if you can't do מלאכה דאורייתא if you didn't say You say אתה חוננתנו, hopefully. Okay. Oh, you didn't, but you can say ברוך המבדיל. ברוך המבדיל, yeah. So if you ever say שמונה עשרה מוצאי שבת, and after שמונה עשרה you start thinking: Did I say אתה חוננתנו or not? Just for a ספק, just say, there's no שם there, so say ברוך המבדיל בין קודש לחול, and then you're יוצא just in case you didn't, see. Best thing always, you always, yeah. There are some people that are paranoid, they mean, they don't, they always think, did they say... ברוך המבדיל. See, but you have to say a ברכה, you can't say, I'll suspect it. It's not a ברכה, so good. Why not say it? Yeah, say ברוך המבדיל, and then you're יוצא. Yeah. That applies that if you don't concentrate, then you forget. Don't... If you don't concentrate, you forget. Paranoid, yeah. If you don't think what you're saying, you're going to... I don't know. know know that you even said The story is that we could concentrate, we could say it, and then forget anyway because we don't know what we're doing before. We're all kinds of mixed up. The Rebbe explained once the רמב\"ם שיטה, what's the פשט it says זכור את יום השבת, remember שבת. How is making הבדלה remembering שבת? It's after שבת. And what you're saying is that the אייבערשטער separated שבת from the weekdays. So how is that זכור את יום השבת? לקדשו, no? The קדושה of שבת. But it's after שבת, so it's it's remembering, what was... The קדושה of שבת. The whole purpose is, the whole כוונה of שבת to be to be ממשיך שבת into the whole week. פאַרקערט, the קדושה of שבת is not to stay. And even when שבת is over, you're you're ממשיך the קדושה that you feel. That's the גמרא right there. Now you're making a a separation. You're not really making a separation. No, the whole point is even when שבת is over, even when you're separating, you still have the קדושה, you still have the the the רושם of שבת. Yeah, זאָג די משנה. A question, a day that you don't, ער מאַכט הבדלה, and then after שמונה עשרה, נאכאַמאָל, forget about אתה חוננתנו. Yeah. Yeah. And if he's done a מלאכה דאורייתא... Yeah, and then you just, oh, you remember, Yeah, yeah. he did a מלאכה דאורייתא before הבדלה, Yeah. he has to say שמונה עשרה over. And then he made הבדלה, Yeah. but he remembers that he didn't He has to say שמונה עשרה over. שמונה עשרה again? Yeah. Probably would, probably would. No, because if you don't say you don't have to say, then what's the purpose of going over? על דרך like יעלה ויבא. If you forgot יעלה ויבא to מנחה, ראש חודש, and tonight by מעריב you have to say two שמונה עשרהs, if you forgot and you didn't realize... No, no, you forgot by מנחה, so you have to say שמונה עשרה over, normally. Let's say you forgot and you didn't realize it until מעריב. So at מעריב it's already after it's ראש חודש. So there's two דעות in שולחן ערוך whether you have to say over שמונה עשרה. Why? One דעה is yes, you didn't say מנחה. If you don't daven מנחה, you have to daven at מעריב two שמונה עשרהs because you didn't, without יעלה ויבא you're not יוצא. And the other דעה says what's the reason you're going to say over? Because you you thought you missed יעלה ויבא, but at מעריב you're not going to say יעלה ויבא anyway. Because when you say two שמונה עשרהs, you can't say the second שמונה עשרה with יעלה ויבא, it's after ראש חודש. What if you forgot מנחה Friday, and you realized, forgot, realized at מעריב of שבת? You have to say two שמונה עשרהs. Which two שמונה עשרהs? Whichever one is the bottom right now. What do you mean? Oh, two שמונה עשרה of שבת! Yeah. הגם you forgot a שמונה עשרה for the weekdays. But ראש חודש is different, cuz they're both weekday שמונה עשרהs, and one is you're going to say over without יעלה ויבא. So there's a שיטה that you don't do it. Okay, לא מבעיא what do we do? If you

forgot יעלה ויבא in מנחה, then in מעריב you do two שמונה עשרהs? Always. He's No, but the שאלה is So many פוסקים say that you shouldn't. Not Shouldn't You shouldn't say over because of ספק. You can't make it up. You can't say יעלה ויבא all night. I'll tell you the I'll tell you the bottom line is reason for the two שיטות, what's the סברא. When you missed יעלה ויבא, what is the problem here? The problem is that you're lacking יעלה ויבא, and the only way you can make up יעלה ויבא is with a שמונה עשרה. You can't just say יעלה ויבא. So since you're missing it, you got to say it over later. Or the פשט is, because you didn't say יעלה ויבא ראש חודש, the whole שמונה עשרה is not a שמונה עשרה. So you didn't דאווען שמונה עשרה. Oh, so if you look at it that way, so it's like you didn't דאווען שמונה עשרה at all, so tonight you דאווען two שמונה עשרהs. If you're looking that you have to make up the יעלה ויבא, then you can't make it up, and it's too late. You remember that רבי You think the רבי, the רבי once spoke a שיחה אחרון של פסח. Over here, it was big פארברענגען, and people were not yet מעריב over here. So, the רבי spoke a whole שיחה. I don't know if it was an פוסק’דיק or not, but to say are we allowed to say יעלה ויבא now in in בענטשן because they're דאווענינג already מעריב? Somebody was that? No. Okay. I don't remember such a thing. What did I don't remember such a thing. What I'm trying to say that I think you're confusing it with something else. The רבי spoke about whether in בענטשן you say if it's you're בענטשן at מוצאי פסח, the סעודה The סעודה A second. The בענטש No, it was בענטש, but the סעודה went in very late, nothing to do with other people דאווען. Who cares if other people דאווען מעריב If you're allowed to say יעלה ויבא or not in בענטשן. What, you have to say יעלה ויבא. What's the שאלה? I cuz they they They nobody cares what they're דאווענינג. So why did the רבי talk about it? I'm just telling you, I remember. So, wait, wait, wait. You

wash for פסח, so you have to say No, because the דין is that after the זמן, you're allowed to eat חמץ. So, if a person ate חמץ in the סעודה, and he's allowed to, and it's still with the סעודה of he started he washed before שקיעה. So, by him and he ate a כזית before the שקיעה, so it's יום טוב. And when he בענטשעס, when he בענטשעס he has to say יעלה ויבא of חג המצות הזה. But he had he was allowed to eat חמץ before he בענטשט, because he בענטשט 3 hours after the זמן, and you're allowed to eat חמץ after the זמן even though it's the same סעודה. So, the שאלה is can you say יעלה ויבא? If he ate חמץ If he ate חמץ. He can say אתה חוננתנו במולדת. Right. But he had חג המצות הזה, when he ate חמץ. Who told him to eat חמץ in this You're allowed to. The דין is you're allowed to. In the middle of the סעודה A מעשה There's no שאלה. There's no דעות. You're allowed to eat חמץ as soon as צאת הכוכבים. You're allowed to eat חמץ even though you're eating in the middle of a סעודה that you started on יום טוב. But there was no חמץ. How did you get the חמץ? No, you bought חמץ לכתחילה, someone gave you new חמץ. No, the שאלה is can you say יעלה ויבא. And the אלטער רבי says you can. You can? Yes. And the and it's backed by the מגן אברהם. And the משנה ברורה seems to be arguing. See see the משנה ברורה wants uh spoke about What? Actually a ליטווישער place, and I told him, and they didn't even know about this. If you look back at the first print of the משנה ברורה and the second print of the משנה ברורה, there are differences in this הלכה in this הלכה. The first The רבי has a שיחה on it. Ha? The רבי, דאס נישט געוואלט זאגן עם מיט עם שטיק שטאל משקה, he said. So, the first The רבי spoke about this באריכות. Then after בענטשינג, he brought this הלכה. He spoke about the ענין of אחרון של פסח this, then he spoke this הלכה after בענטשינג. And he it was בהמשך to something he said in the middle of the פארברענגען. He said, \"Why did I wait till now to say this? Why didn't I say it before? Cuz I was afraid, if I say it, they would have brought me חמץ now! And they would have brought over all the משקה!\" And that's why he didn't say it, to make sure that they don't do it. But in the משנה ברורה לכתחילה, when the משנה ברורה he brought the מגן אברהם, and the way it was printed, he tried to explain that the מגן אברהם is talking only if you didn't eat חמץ. And the second print he changed, and he wrote it בלשון that he's arguing with the מגן אברהם, because in the מגן אברהם there is no way No, no. The the the מגן אברהם he tries the first That the מגן אברהם is talking when he he בענטשט You eat חמץ, and then you בענטש, you say יעלה ויבא. No, that's the He said, he tried to say that maybe the מגן אברהם is talking in a case where he בענטשט first, or something, the פשט, the פשט in מגן אברהם. But the second גירסא, the way he changed it, and this was changed by himself, it was the the the רב חיים himself changed the at the second גירסא, there he wrote that he disagrees with the מגן אברהם. And he says, how could you say, חג המצות הזה, when he ate מצה? And the אלטר רבי says clearly that you're allowed to, and מגן אברהם says clearly you're allowed to. That's the case. It's not who cares about, I'll pray מעריב. We're not allowed... you're allowed before מעריב to... to... to בענטש, before the time, before שקיעה? Why? Never heard of that. What's wrong? I I never saw it. On שבת when you you בענטש after שקיעה, you say the same, what's the problem? Maybe not to eat חמץ, I understand, they don't want. But not to בענטש, why, why, what's the problem? And I never Even when you're switching from מילכיגס to פליישיגס, we בענטש first, and then before we go That's yet... That's yet... That's not, and that's not, it is כרת, is there any That's not כרת, that's for the זמן. פסח has nothing to do with the תפילות at The חמץ has to do with the זמן. If the זמן is over, you're allowed to eat חמץ. חמץ is מותר. You're allowed to eat חמץ. There's nothing to do. You see, when you when you say the words חג המצות הזה, you're talking about the יום טוב. There's two ענינים. If you didn't דאווען מעריב, and you didn't say הבדלה, it's still יום טוב by you. But it's not a איסור חמץ. איסור חמץ has nothing to do with you keeping יום טוב or not keeping יום טוב. There's איסור חמץ. So the moment the זמן is over, איסור חמץ is over, and you're allowed to eat חמץ, which is not a שאלה. Even the משנה ברורה doesn't argue, he just says you shouldn't say יעלה ויבא, but he doesn't say you can't eat חמץ in the סעודה. You can eat חמץ in the סעודה. Why shouldn't you be able to eat חמץ? It's after the זמן, you can eat חמץ. How's that going to remind you about שבת during the rest of the week? You're You're trying to say that שבת is so holy, the weekdays is not, שבת is holy, and you're doing it when שבת is over, you're mentioning שבת that it's holy, to show you that you should keep שבת. In other words, you shouldn't forget the holiness of שבת, even when שבת is over. What do we mention? We mention the holiness of שבת מוצאי שבת, why do we mention the holiness of שבת on שבת? We're trying to put us, to show that now we're not so good, we're doing it, אדרבה, why, to make שבת so holy, keep it in mind. So the זמן of חמץ has no connection to the to יום טוב? Right. וכל הראיה, because otherwise ערב יום טוב, ערב פסח, when it's not יום טוב, right, you have איסור חמץ. איסור חמץ, not כרת yet, but it's like איסור חמץ. Because there's a פסוק, אך, אך ביום הראשון אי הכי נמי, a פסוק, you're right. Lucky from the פסוק. But you see that, there is from the פסוק, and the פסוק tells you this, that the חמץ is It has the the תורה made it these seven days plus the half day before, that's it, and before פסח also, and after פסח it's over. So even though the דין See, there's two things. There is even ערב פסח, I'll tell you another thing. When you're מוסיף מחול על הקודש, when you add to יום טוב, so take פסח, you should not start the סדר before the זמן, even if you you're already מקבל יום טוב, why? Because the חיוב of מצה, this is not חמץ, but חיוב מצה is not is not because of the יום טוב, it's it's night. When you are מוסיף מחול על הקודש, you make an hour earlier, you make יום טוב, you make שבת, but it's not night! And the חיוב of מצה is night, so each one has its order, because it says בערב תאכלו מצות. And the חיוב of ארבע כוסות is at night, so there you can't. The first night of שבועות. שבועות for a different reason, that's because of ספירה. But still you have to wait. It's the way, yeah, but it's for a different reason, that's what I'm saying. But here I'm saying because you can't, Friday night you could make קידוש early. What do you mean קידוש? But קידוש doesn't say it has to be at night, קידוש has to be שבת, and this is שבת, but it's not night, you can't change the fact it's not night. I mean מוסיף מחול על הקודש, it's like a איסור to do מלאכה? ודאי, מסתמא, איסור. It's a מחלוקת if it's דאורייתא, if it's דרבנן. יום כיפור is for sure that תוספת יום כיפור is דאורייתא. I mean on מעשים, it's אסור מדאורייתא to do מלאכות. תוספת שבת is a מחלוקת, whether it's דאורייתא or not. יום כיפור If you didn't finish דאווענען yet, Yeah, but it's after the time, could you eat? Could you eat a Yeah, but you can't eat before הבדלה. You're stuck anyway, that's right. Stuck. That's why.