Oh yeah. We got to stop the introduction. Okay, the topic tonight will be somehow somewhat connected to last week's topic or the week before, because it is a strange top- a topic that's strange to be spoken about this time of the year, but because of some connection to something that we spoke about before, that's why we'll discuss that, and that is eruv tavshilin, making eruv tavshilin. Now, usually we would would be the proper time to talk about it is right before a Yom Tov when you have to make an eruv tavshilin. But that never comes out, because always before a Yom Tov we don't have classes, because so, I said to myself, you know, let's pick one Monday and we'll discuss eruv tavshilin. And as we'll see later on, it has some connection to eating shalosh seudot, which is one of the topics that we just spoke about, not last week, the week before, so that'll we'll find some connection. We all know what an eruv tavshilin is. Eruv tavshilin is when Yom Tov comes out on Friday, whether Yom Tov is Friday and Shabbos, or Yom Tov is Thursday, Friday, and Shabbos. So Erev Yom Tov, the day before Yom Tov, we have to make an eruv tavshilin in order to allow us to cook on Friday, which is Yom Tov, for Shabbos. Otherwise, we wouldn't be able to cook on Friday, which is Yom Tov, for Shabbos. And I'll explain why not. We know that on Yom Tov, you are allowed to cook. Even though Yom Tov is holy, Yom Tov you're not allowed to do melachot, you're not allowed to work like you work on the weekdays, nevertheless, when it comes to food, you are allowed to prepare food on Yom Tov. You're allowed to cook and do all other things that have to do with food on Yom Tov. But to cook on Yom Tov for the next day, you are not allowed. You're only allowed to cook on Yom Tov for whatever you need on that day. To cook for the next day, let's say Yom Tov is a Monday, let's say, and you want to cook on Yom Tov for Tuesday, which is already after Yom Tov, that you're not allowed. Now, when we say you're not allowed to cook from Yom Tov to the day after Yom Tov, let's discuss: is it mid'oraita or miderabbanan? Is it only from the Torah that you're not- is it only miderabbanan, from the Rabbanan, that you're not allowed, or it's also from the Torah? So let me explain the details. As long as there is enough time for somebody to be able to eat the food on that day, mid'oraita, you are allowed to cook on Yom Tov for the next day. Which means if you're going to cook on Yom Tov for the next day and it's the last moment that there is no time for anybody to eat it after it's cooked, then even from the Torah you're not allowed to cook. Mid'oraita you cannot cook that, even though you're allowed to cook on Yom Tov, but you can't cook on Yom Tov for the next day mid'oraita from the Torah, unless there's enough time for somebody to eat. If there is enough time for somebody to eat it, let's say guests might come, or even yourself you might get hungry, so then, mid'oraita, from the Torah, you are allowed to cook on Yom Tov for the next day, as long as there is a possibility for someone to eat it that day. But the Rabbanan came and said you're not allowed. So the Rabbanan said that even if you cook on Yom Tov early enough that you might someone might eat it if he wants to, but you're really not intending to eat it, you're cooking for the next day, it is forbidden mid'rabbanan. Chachamim said you're not allowed to do it. And therefore, when Yom Tov comes out on Friday, to cook very, very close to Shabbos that it'll be so close to Shabbos that there is no chance for anybody to eat it, that you're not allowed to do mid'oraita, and for that, an eruv tavshilin won't help either. But if you cook a little bit earlier, that there is enough time for you to or somebody to eat the food on the day of Yom Tov, so from the Torah, you would be allowed to do it, but mid'rabbanan, you're not allowed to do it. But since this is before Shabbos, and how else are you going to have food on Shabbos, so the Rabbanan said if you make an eruv tavshilin on Erev Yom Tov, then you're allowed to do it, and you're allowed to cook on Yom Tov for the sake of Shabbos. So I want to make it clear, for some people many people don't know this, and this is more important for the women than for the men, many people don't know this, that even when you make an eruv tavshilin and you're allowed to cook on Yom Tov for the next day for Shabbos, it's only if you cook early enough there is a possibility for somebody to come and eat it. But if you're going to cook very, very late, the last minutes before the שקיעה, before Shabbos, it is forbidden even with an eruv tavshilin, because that is a isur d'oraita, that you can't cook mid'oraita. The eruv tavshilin only helps to go around the isur d'rabbanan, go around the isur, the prohibition that the Rabbanan made. And they made a prohibition that even if there is enough time for someone to eat, which mid'oraita you're allowed to cook for the next day, but the Rabbanan said you're not allowed. But they said, since it's for Shabbos, if you make an eruv tavshilin before Shabbos, you're allowed to do it. So, the Rabbanan said that in order to be able to cook on Friday for Shabbos, whether Friday is the second day of Yom Tov because Yom Tov was Thursday and Friday, or Friday is the first day of Yom Tov, and Yom Tov is Friday and Shabbos, but you can't cook on Shabbos anyway, you can cook on Friday normally for Shabbos, if you make an עירוב תבשילין ערב יום טוב, the day before Yom Tov, you are allowed to cook on Yom Tov for the next day, which is Shabbos, as long as you do it a little bit early, not the last moment of the day. Ah? On Shabbos? Okay, that's different, that has nothing to do with eiruv tavshilin. That's, what you mean with gebrakts? No. You're cooking it to the end of Shabbos? The end of Friday? Somebody should be able to eat it, right. But you're you're done cooking it Friday afternoon, so Right, not the last second, yeah. Not the last second, you can't cook at the last second. You got to cook it close to Shabbos, but you have so they have enough time that it's possible for someone to eat it, that אורחים might come and you're allowed to eat it, that they would be able to eat. That's when the eiruv tavshilin helps. What is the reason, why did the רבנן, chachamim say that you should make an eiruv tavshilin? Now this is not a halachah class, we al- I always say that, they're more in chassidus and explaining more the the deeper spiritual חסידישע ענינים in the subjects that we discuss, but you have to get through some halachot in order to get to it. What is the reason why the chachamim make this din of eiruv tavshilin that you shouldn't be able to cook on Friday, Yom Tov, for the next day? Because mi-derabbanan normally you can't cook for the next day, but they could have said if it's Friday you're allowed to. The prohibition is only from the rabbanan if you cook it early enough. So they have a right to take off their prohibition, so they could have said that you know if Yom Tov is Friday we take off our prohibition and we allow you to cook for the next day, but they didn't do that. They said that you're allowed to do it only if you make an eiruv tavshilin on the the day before, on the day before Yom Tov. In the Gemara we find two reasons why the chachamim said you have to make an eiruv tavshilin. One reason is called a reason for כבוד שבת, for the sake of the Shabbos, for the honor of Shabbos, and one is a reason that's for the honor of Yom Tov. The reason that it's for the honor of Shabbos is that we're afraid because Yom Tov is the day before Shabbos, and Yom Tov is a time when we eat a lot of things, we eat more food, so a person might forget and not leave over enough food for Shabbos. So the chachamim said if you make something, you do something before before Yom Tov yet that you should remind you that on Friday you have to cook for Shabbos, so you will make sure that you will prepare food on Yom Tov for the sake of Shabbos. So the reason they made the eiruv tavshilin is they said so you shall remember on Friday, because you did something special the day before to and it still exists. You do it on ערב שבת, as I will say before, you have to it can, on ערב יום טוב I mean, and on Yom Tov the Eruv Tavshilin is around, it'll be a reminder that you should have enough food prepared for Shabbos. So that reason, as Rashi says, is for כבוד שבת. It's for the benefit of the Shabbos, you shouldn't, God forbid, not have enough food for Shabbos. Then there's another reason the Gemara gives, and that is for the כבוד of Yom Tov. We want to make sure that people realize that you're not allowed to cook on Yom Tov for the next day. So how will they realize? They will realize if they tell them that even if the next day is Shabbos, you still are not allowed to cook for Shabbos unless you make an Eruv Tavshilin, this gives reminds the people always that normally you're not allowed to cook for Shabbos. Yom Tov is so holy that you cannot cook on Yom Tov for the day after, because people will say if even to cook from Yom Tov to Shabbos the Chachamim said you're not allowed unless you make an Eruv Tavshilin, so certainly people will understand that to cook from Yom Tov to a weekday is certainly can't. So the din of Eruv Tavshilin is for the sake of Yom Tov, it's for the כבוד of Yom Tov, so people should recognize the importance of Yom Tov. Actually, in the this is the way the order of the Gemara is, that first the Gemara gives the reason for כבוד שבת, so you should remember to leave leave food over for Shabbos, then the Gemara gives the second reason it is for the כבוד of Yom Tov. In Shulchan Aruch, the Alter Rebbe Shulchan Aruch, when brings both of these reasons, he reverses the סדר, and we'll explain later why in על פי חסידות. He goes, first he mentions the reason כבוד יום טוב, why do we have an Eruv Tavshilin? So people will realize that normally you cannot cook from Yom Tov to the next day, so it'll give you more כבוד for Yom Tov, and then the Alter Rebbe brings the second reason, that it'll be for כבוד שבת, so you should make sure to leave over food for Shabbos, from Yom Tov to Shabbos.

Now, how do you make the eruv tavshilin? What is an eruv tavshilin? So just to go the simple halacha, we all know it, but just to mention it, since we're discussing this subject, that on the day before Yom Tov, what you have to do is you have to take a bread, it has to be at least a kezayis, a matzah or a challah, to get that's פת, that's bread, together with a type of food, like a piece of chicken, piece of meat, piece of fish, an egg, something that's a תבשיל, a cooked food, and you take them together, and you make a bracha, because doing this is a mitzvah. It's a mitzvah miderabbanan, it's a mitzvah that the Rabbanan said, but we know that even when we do a mitzvah miderabbanan, we also make a bracha. Before we bentsh Chanukah licht, we make a bracha, before you bentsh Shabbos licht, you make a bracha, it's all miderabbanan, before the Megillah, so here we make a ברכה אשר קדשנו במצותיו וצונו על מצות עירוב. And then there is a certain paragraph that we say, which means with this we should be allowed to cook and to bake and to do all kinds of things from erev Shabbos to Shabbos, from Yom Tov to Shabbos. And when you do that, you put this away, and that lays around, and now you have a right to cook on Yom Tov for the next day. And you have to do this on erev Yom Tov, the day before Yom Tov. What happens if you forgot to do it on the day before Yom Tov? So if Yom Tov is Friday and Shabbos, it's too late. You've got to find some other eitzos, I'm not going to go into all the halachos what what you do. But you can't make an eruv tavshilin because it could only be made on erev Yom Tov, the day before Yom Tov. But if the case happens to be that Yom Tov is Thursday and Friday, and the eruv tavshilin is for the second day of Yom Tov, then there is an eitza. On the first day of Yom Tov, you make an eruv tavshilin, and you make a condition, because why do we have two days Yom Tov? Really in the Torah there's only one day Yom Tov. The reason we have two days Yom Tov, it all started because people did not know exactly which day Yom Tov should be because they didn't know when the Beit Din established Rosh Chodesh, and they didn't know, so there was a question of two days. So they had two days Yom Tov because they didn't know let's say Pesach. Pesach is supposed to be the fifteenth day of Nisan. Came the day, they didn't know is today the fifteenth or tomorrow the fifteenth? So that's why we had two days. Now we have a set calendar, so we know it, but it's all based on that safek, the doubt that they used to have. And therefore, because it's basically a doubt, what you do is on the first day of Yom Tov you make an eruv tavshilin, and this is what you say: Since it's a doubt whether today is Yom Tov or tomorrow is Yom Tov, if today is not Yom Tov, because really tomorrow is Yom Tov, then there's no problem, I'm making an eruv tavshilin. You have to make an eruv tavshilin the day before Yom Tov. If tomorrow is the real Yom Tov, so today is the day before Yom Tov, so my eruv tavshilin is fine. If today is the Yom Tov, and tomorrow is not, then I don't need an eruv tavshilin, because tomorrow is a weekday, I don't need an eruv tavshilin. So mima nafshach what what you're doing should work. And therefore, it says in Shulchan Aruch, not everyone agrees, but the Alter Rebbe paskent that you're able to do it. But not lechatchila. Lechatchila you have to make this eruv tavshilin before the first day of Yom Tov, but if you didn't, on the first day of Yom Tov you're able to make this with this condition, and then you're able to use it. If Yom Tov happens to be Friday and Shabbos, then you can't do it, because on the first day maybe that is Yom Tov, and you can't make an eruv tavshilin for the next day. But if it's Thursday and Friday, you're able to, except Rosh Hashanah. Rosh Hashanah, if it comes out on Thursday and Friday, you can't do this, because in halacha we find that Rosh Hashanah is considered יומא אריכתא, both days are considered like one long day of Yom Tov. So we can't make this condition saying, well, if today is Yom Tov, then I don't need an eruv tavshilin, because tomorrow is a weekday, then I could cook tomorrow for Shabbos. If tomorrow is Yom Tov, then today I can make an eruv tavshilin, because the day the two days go together. This is a special din here. Now, this eruv tavshilin, in order for it to work, what has to be that על פי הלכה when you make the eruv tavshilin, this is basically the beginning of the cooking for Shabbos. So when it comes to Friday, which is Yom Tov, and you want to cook for Shabbos based on the eruv tavshilin, the eruv tavshilin has to be around. If you lost or you ate up the eruv tavshilin before you cooked for Shabbos, you can't cook for Shabbos anymore. The eruv tavshilin has to be around as long as you're still preparing for Shabbos. When you finished all the preparations and now you don't have to cook anymore, you don't have to do anything anymore, in halacha now, you are able to eat up the eruv tavshilin, able to throw it away because now you accomplished what you were supposed to. Nevertheless, it says in Shulchan Aruch, but really what should be done, that you should leave the eruv tavshilin into Shabbos. Then it says not only should you leave it into Shabbos, it's better if you take that eruv tavshilin and you use it, the bread of it, the challah of it, for lechem mishneh, for your Friday night lechem mishneh. Then it's, Friday night which is, which, yeah, you had it for Yom Tov? What, what? You should keep it for lechem mishneh for Friday night. Then don't eat it for lechem mishneh, don't eat it, just use it for the second challah, and then use it for lechem mishneh for the next meal, for the morning meal. Then it says you should not eat it in the morning, the second meal either. The best way, the mitzvah min hamuvchar, the best way the Alter Rebbe says, is if now you use it for shalosh seudos also. And he says the reason is, since this is a challah that a mitzvah was done with it, you might as well do more mitzvot with it. So you use it for lechem mishneh for Friday night, use it for lechem mishneh for Shabbos morning, and then use it for lechem mishneh for shalosh seudos, and eat it, make hamotzi over it by shalosh seudos. See, the other two meals don't make hamotzi over it. You just use it for hamotzi, for the lechem mishneh. But by shalosh seudos you will use this for lechem mishneh and hamotzi, and you will eat it for shalosh seudos. That's what the Alter Rebbe says. That's good anytime, as long as it's Shabbos. And the Alter Rebbe says this taken from earlier sources. The source basically is the Maharil, the Maharil is one of the Rishonim, and the Maharshal. They both write that you could eat it, really you could eat it on Shabbos. Really, really, like I said before, you could eat it even before Shabbos as long as everything is prepared. But right thing to do is to leave it for Shabbos, and on Shabbos you can eat it up right away. The better way to do it, he says, is to keep it for the meal, the next meal, and then to have it for shalosh se'udot, eat it by shalosh se'udot. This is what the Alter Rebbe says.

The question that we have to understand here, a little bit in the nigleh part of it, in the halachah part of it: why is it that it's better to keep it for shalosh se'udot and eat it by shalosh se'udot? Wouldn't that make more sense to eat it in the second meal? Because as we had learned before, that's why this is connected to the shiurim that we said before, that shalosh se'udot there are difference of opinion whether you have to have bread. There's an opinion that you have to have bread by shalosh se'udot, there's an opinion that you're yotzei with mezonot, with cake, there's an opinion even that we're yotzei with peirot, with fruit. So really the eating of bread by the third meal is not that important as we see that there are opinions that you don't have to, while to eat the bread during the first and second meal is an obligation according to all opinions. And we know that the second meal is even better than the first. It says, and I mentioned in the other shiur, that כבוד יום קודם לכבוד לילה, the kavod of the second meal is even more important than the kavod of the first meal. That's why if you have something better, a dish that you wanted, you're thinking which meal should I give it to, so better to keep it for the second meal because that's more important. Says if you have a nicer challah, you should try to keep it for the second meal. So wouldn't it make sense that you should keep it, you eat it up at the second meal, not for shalosh se'udot when the mitzvah of eating bread is not that important? The fact that you're going to be making a hamotzi over it doesn't add anything, because if you'll eat it for the second meal, you'll also make hamotzi over it. So you'll be making a berachah over it, and you'll be making a berachah at a meal where the bread is very important. So why would it, why does it say that the best way to do it is to keep it for shalosh se'udot? That's one question. And another question, an interesting thing, there is another type of eruv, actually two more, but eruv chatzerot. Eruv chatzerot is when you have two רשויות, two courtyards, two domains, and you're not allowed to carry from one to the other, not in the street, but you're not allowed to carry from one house to the other, whatever it is. So then you have to make an eruv. And you do the same thing: you take a challah on Friday, or a matzah, and you make the same berachah, and you say those, that paragraph which says, not like by eruv tavshilin we say with this we'll be able to cook, but then with this we'll be able to carry from house to house, from courtyard to courtyard, whatever it is, and then you're allowed to. And the truth is some people will do it every Friday between two houses. It says, said, the nicest thing is to do it once Erev Pesach the שבת ערב פסח for the whole year, but you can do it every Friday. So it says, this uh? We're getting to it. As you see, I'm getting to it. So, the the Maharil and the Maharshal say the exact same thing here, too, that on Shabbos, you have to have it till Shabbos, and then the best thing to do it is use it for lechem mishneh for Friday night, then use it for lechem mishneh for Shabbos morning, and then use it for lechem mishneh for shalosh seudos, and you'll eat it by shalosh seudos, and the same reason, because there were many as the mitzvah done with it, why not do other mitzvot? The Alter Rebbe in Shulchan Aruch, by the עירוב חצירות, the eruv that you make by the courtyards, does not write that. He doesn't say you should keep it for shalosh seudos. He says you should eat it for lechem mishneh for Shabbos, but he doesn't say to hold it for shalosh seudos. And the question is, why? If he says it by the עירוב תבשילין, why doesn't he say it by the עירוב חצירות? What is the difference? And you see that they, the Maharil and the Maharshal, others, bring it in both cases, and the Alter Rebbe only brings it in the case of the עירוב תבשילין, not עירוב חצירות. Obviously, there is something special in the concept of עירוב תבשילין. So let me just explain this first in the halacha part, in short. In the Gemara, the Gemara quotes a pasuk that is a hint to an עירוב תבשילין. It's not the source of the mitzvah, because as we're saying, it's only a mitzvah that the rabbanan instituted, so can't be that the pasuk tells us the mitzvah. But there's, nevertheless, a an asmachta. An asmachta means it's a pasuk that hints to this mitzvah. And the pasuk is, זכור את יום השבת לקדשו, the Gemara says, remember Shabbos to make it holy. So therefore, when Shabbos is before Yom Tov, Yom I mean, Yom Tov is before Shabbos, and it's possible for you to forget the Shabbos, because you'll be busy with the Yom Tov and eating on Yom Tov, and you might not leave over food for Shabbos, you might forget, so the pasuk says, זכור את יום השבת, do something to remember the Shabbos. So it comes out from this that making the עירוב תבשילין is a form of remembering the Shabbos. So it comes out, not only is the עירוב תבשילין, like we said, the other things that it's uh it it the two reasons we gave before, but it seems like by doing this, we fulfill the mitzvah of זכור את יום השבת לקדשו, to remember the Shabbos. And therefore, by עירוב תבשילין, the longer you hold it, the better it is, because the עירוב תבשילין is an object which reminds you of Shabbos. And this Shabbos, which comes right after Yom Tov, which needs extra reminder, as we said, because you might forget. The Gemara says, מתוך שאוכל לשכוח, they forget. So you need an extra reminder, because you might forget in this case. A regular Shabbos, we won't forget. But if Yom Tov is Erev Shabbos, you might forget. So this עירוב תבשילין is the fulfillment of זכור את יום השבת לקדשו, remembering Shabbos. And therefore, the Alter Rebbe says, the longer you hold it, the better it is. And therefore, he says, you shall use it Friday night, use it Shabbos morning, use it Shalosh Seudos, which is close to the evening of Shabbos, so you will have the זכור את יום השבת longer. By the עירוב חצירות, that עירוב has nothing to do with remembering Shabbos, that's a דין דרבנן. So if it has nothing to do with remembering Shabbos, then when should we eat it? The best time, the best time, the best meal when it's the most important, is the second meal. That's why there he says you should eat it at this second meal. But on the עירוב תבשילין, the the second meal would be the better time. But there is something that overweighs that, and that is the fact that we want to remember the Shabbos longer, till throughout the whole day. So that's why, by the עירוב תבשילין, the Alter Rebbe says that you should keep the עירוב תבשילין to Shalosh Seudos, so you'll have it throughout the whole day, and by עירוב חצירות, he doesn't say it. And here we see why he doesn't say by the עירוב תבשילין, use it for the second meal, because if you use it for the second meal, you'll be missing that extra זכור את יום השבת לקדשו, that remembering Shabbos, that we have till the evening. And therefore he says, keep it, even though the second meal is more important, keep it till later. This is the halacha part of the עירוב תבשילין and the reasons of עירוב תבשילין. But we know עירוב תבשילין is a very important mitzvah. It's mentioned many times as an example of a מצוה דרבנן. When you want to use an example, we give the example of עירוב תבשילין. For instance, we have the famous statement, קיים אברהם אבינו כל התורה כולה עד שלא ניתנה, אפילו עירוב תבשילין. You want to say Avraham Avinu kept the whole Torah, even those mitzvot that were not from the table Torah wasn't given yet. He kept everything, even מצות מדרבנן, and they give an example. For instance, which mitzvah did he keep? עירוב תבשילין. So we used the example of עירוב תבשילין. There's another place where we find it, and many places. places, as we use an example, עירוב תבשילין. It says the Rambam writes in one of his famous letters how every little mitzvah is important, that no matter who you are, what you are, you are obligated to do every mitzvah. So he gives an example of Yeravam ben Nevat. Yeravam ben Nevat was a king, terrible terrible king. In Pirkei Avot, when he wants to give an example of the worst king that existed, a person who is חוטא ומחטיא את הרבים, a person who sinned and made others sin, he gives an example כגון ירבעם בן נבט. Yeravam ben Nevat worshipped idols and forced other Yidden to worship, the worst. So the Rambam says, even this terrible guy Yeravam ben Nevat, when he will be punished in Gehinnom for the aveirot he did, for the terrible terrible aveirot he did, at the same time as he'll be punished for worshipping idols, he'll be punished for not making an עירוב תבשילין. Because some people think, if you're so bad, what's an עירוב תבשילין already? Why is that important? So they won't even look at the aveirah of עירוב תבשילין. If they're looking at you, at the terrible aveirot you did, you think they're going to care that you didn't make an עירוב תבשילין? So the Rambam says no, they're going to punish him for עירוב תבשילין. So we're giving an example of עירוב תבשילין, so we see an עירוב תבשילין has some some strong meaning. There's something there in עירוב תבשילין. Now, עירוב תבשילין, as we said before, has two reasons: one is for the kavod of Shabbos, one is for the kavod of Yom Tov. We said before, one is that you should remember the Shabbos, you might forget the Shabbos, and you should remember the Shabbos, you get an eruv tavshilin. And one is for the kavod of Yom Tov, to make people realize that you're not allowed to cook normally from Yom Tov to the next day, so they made this din of eruv tavshilin. The two reasons, one for the kavod of Shabbos, one for the kavod of Yom Tov, really fit to the whole difference between Shabbos and Yom Tov. Now I'll explain myself, and soon everything will fall into place.

Let's first look what it says in chassidus and Kabbalah, the difference between Shabbos and Yom Tov. It says in Zohar that Shabbos is called kodesh. We all know Shabbos kodesh, it's a holy day. Yom Tov is called מקרא קודש. Mikra kodesh means you call it kodesh, you call it holy. Shabbos we don't call holy, Shabbos is holy. Yom Tov, it says, is mikra kodesh, you call it holy. What does that mean? So the Zohar says Shabbos in itself is a holy day, holy day in essence. Yom Tov in essence is not a holy day. By us celebrating, make it Yom Tov, we bring kedushah into a day which is not really holy, which is chol. Technically, it's that way, too. כי שבת is מקדשא וקיימא. Shabbos we know now, till end of time, when Shabbos is. Every seventh day is Shabbos. It's set up by Hashem to begin with, every seventh day is Shabbos. When is Yom Tov? Well, now we have a set calendar, but be'etzem it's based on every month the beit din would decide when is Rosh Chodesh, and based on that, every month we would know, or whenever is Yom Tov, which day will be Yom Tov. Now, when it comes to Pesach, let's say, it came to Rosh Chodesh Nisan, they had to decide, and could have been, let's say Monday could have been Pesach, or Tuesday would be Pesach, first day of Pesach. In other words, there is no set day to say this is Pesach essentially. It's not. All the days are, we call them, secular days. Comes Yom Tov, by the Beis Din establishing the day as Yom Tov, the day as Rosh Chodesh, they establish this day as Yom Tov, we bring kedushah into the day, which in essence, originally, is not holy. That's why it's called מקרא קודש. מקרא means to call. Now, the word call has two meanings. Call means like we call this by this name, we call this by this name, we're calling it kodesh. But calling has another meaning: when you call somebody, somebody who's not here, you call him, you ask him please come here, so you're calling, you're bringing him from one place to another, that's called calling. מקרא קודש means you are calling the kodesh. We are bringing in kedushah into something which is not, from another place we're bringing in kedushah into a place which is not holy. That's what Yom Tov is. So the whole idea of Yom Tov is taking something which is not holy and transforming it into kedushah, while Shabbos is not taking anything that's not holy and transforming anything to kedushah, Shabbos, to begin with, is kedushah. So the general difference between Shabbos and Yom Tov is this: that Shabbos is holy, and Yom Tov is bringing holiness into kedushah. Or, it says in Chassidus that the difference between Shabbos and Yom Tov is generally similar to the difference between itkafya and it'hafcha. When somebody is dealing with negative things, there is itkafya means to bend it, it'hafcha means to change it. When you change something, it's completely, it doesn't have its original thing in him more, and it's Now, completely something else. Bending means it is not as it, it's really something else, but we're bending it. For instance, a person who, there are two levels in a person's behavior. When a person wants to eat something that he shouldn't be eating, and he breaks himself and he doesn't eat it, not because he is on a diet, because, or it's not kasher, or because he doesn't want to give in to his ta'avot, that's called itkafya. He really wanted, the desire is there, but he breaks his yetzer hara. Then you have a point where the guy doesn't even want it. He comes to a, a tzaddik comes to a point where he, to him this is, he's already at a level of holiness. A person who has it'hafcha is at a level of holiness. The person has itkafya is bringing holiness into kelipah, let's call it, because he, the ta'avah that he has, he's bending the ta'avah by itkafya. But the other person is bringing the holiness is, is to begin with, all holy, now there is no more bending. And that's the chiluk between Shabbos and Yom Tov, it says in chasidut. Shabbos is a time when it's to begin with holy, it's like it'hapcha. The world has changed over! The world has changed over to kedusha. Yom Tov is itkafya. And that's why it says an interesting thing. It says אכילת שבת is not מגשם. When you eat food on Shabbos, it will not fargreb you, it will not make you coarse. We know bikhlal that when we eat food, it makes a person more fargrebt. It says the fact that we eat food and we enjoy it, it's biruchniyut, not the gashmiyut. Gashmiyut also, it makes you fat, I don't know, but it makes you more fargrebt, more coarse. A beinoni is not a tzadik, but a person who doesn't do any aveirot. He didn't do any aveirot, doesn't do any עבירות למעשה, in action or in speech or in thought. So, it says a beinoni didn't get rid of his yetzer hara. A tzadik, the way Tanya explains, got rid of his yetzer hara, doesn't have any ta'avot. A beinoni has ta'avot. And then he adds, not only didn't he get rid of his yetzer hara, his yetzer hara gets worse and worse. And he says, you know how? Just by eating and drinking. Just by a person eating and drinking for forty years potatoes, your yetzer hara gets stronger, that adds to your הגשמה, that adds to your fargrebkeit, just eating food. It says אכילת שבת is not מגשם. Eating on Shabbos doesn't give you הגשמה. Eating on Shabbos does not, does not make you fargrebt. That's what it says. But eating on Yom Tov could. There's a pasuk that says: פרש שבתכם, פרש חגיכם, השם says, complains, that I'm upset at the פרש, at the waste that comes from your Yamim Tovim. That means a איד eats on Yom Tov, and it has a lot of waste, it has a lot of, you know, negative effect on a person. Because what's one of the reasons why we fast, some people fast, there is a custom of fasting בה״ב after Yom Tov? Monday, Thursday, and Monday, you fast בה״ב after Yom Tov, because eating on Yom Tov, and we eat a lot, there are special meals, so you have to get rid of that הגשמה, that פארגרעבקייט, that coarseness that you got from it. You have to fast, you know, that's doing teshuvah. We don't fast after Shabbos. So it says because Hashem says פרש חגיכם. There is פרש, פרש means waste of your Yamim Tovim, there could be waste, it could have some kind of negative influence. So the Zohar says: פרש חגיכם קאמר, פרש שבתכם לא קאמר. The Torah, the pasuk only refers to the waste of Yom Tov, but the waste of Shabbos isn't there, there is no waste in Shabbos. Because when you eat Shabbos food, the Chassidus brings a pasuk where it says, צדיק אוכל לשובע נפשו. And Shabbos is like eating, like a tzaddik eats. We know when a tzaddik eats, this is by him only an עבודה רוחניות, it's a spiritual service of Hashem, his food. So when you eat on Shabbos, it's צדיק אוכל לשובע נפשו, it's a spiritual avodat Hashem. But Yom Tov, Yom Tov it's not like that. Why? It's all connected to what we said before: Shabbos is essentially a holy day. Shabbos is kedushah. So everything that you do is kedushah. Yom Tov is not kodesh, it's מקרא קודש. So you have chol, things it's not kedushah, and you're bringing in kedushah, so then it's like אתכפיא. So here you still have a connection to the kelipah, and therefore you got to be careful when you eat because that kelipah that's still there on Yom Tov might take a hold of you. But on Shabbos there is no kelipah. So this is the difference generally between Shabbos and Yom Tov. The two reasons, what? Right. That's true. And that's why you get not fargrabet. Now, it's these two reasons that we gave before for an eruv tavshilin, one is for the sake of Shabbos, one is for the sake of Yom Tov, seems to fit to these two things. Let's analyze it: What is the reason, how is it for the sake of Yom Tov? For the sake of Yom Tov is that people might make a mistake. People might do something wrong, they might cook from Yom Tov to the next day. So the chachamim said, we want to make sure that they don't make a mistake, they don't do anything wrong, so we're giving you the mitzvah of eruv tavshilin. For the sake of Shabbos is not because we're afraid people might make a mistake. We want you to have a lot of food for Shabbos. And you might not have that food, so the Torah, chachamim gave us a mitzvah to make sure that we have a lot of food for Shabbos. So it comes out that the reason for the Yom Tov part is to get rid of something negative, and the reason for the Shabbos part is not to get rid of anything negative, on the contrary, to add to positive, to make sure that you're are mechabed the Shabbos properly. So this fits to the two things. Yom Tov is when we're fighting the negative, we're bringing kedushah, and we're changing the negative, we're trying to work with the negative. Shabbos is nothing to do with negative, nothing to do with kelipah. Shabbos is kedushah in itself, we're just trying to add more and more. So it comes out that these two reasons are not just one reason happens to be for Yom Tov, one for Shabbos. The reasons for eruv tavshilin contain both, and there is a reason for Yom Tov which is to get rid of the negative of mistakes that you shouldn't do something wrong, and the reason for Shabbos is to bring more kedushah into Shabbos. Since we have these two reasons for eruv tavshilin, so eruv tavshilin combines them both. Since Shabbos we said is like is'hapcha and and Yom Tov is like iskafya, we want to have them both. We need to have both. There is a maalah in each one. Obviously, to change yourself over completely that you're full only of kedushah, that's the best thing. That's much greater than the other level when you're still fighting. But on the other hand, we learn in Tanya that if you're constantly fighting your yetzer hara, you are called an עובד אלקים. You're serving Hashem. A person that doesn't have to fight his yetzer hara is very great, but he doesn't get any credit for effort, no more effort. He got credit for effort that he did till he reached this level, but now he doesn't serve, he's not working for Hashem. He's doing everything right, but there is no work that he has to put in because there's not much he has to fight. But if a person still has to fight his yetzer hara, this person is called an oved. The person who is only kedushah, he's called an עבד השם, he's called a slave of Hashem, but he's not called an oved. Oved means somebody who is working now. He's not working. And to work is very important. Hashem wants a person to work for Him. So if you have to overcome yetzer hara, you have a lot of work that you put in, then you get a lot of more sachar. לפום צערא אגרא, depending on how much effort you put in, how hard it is, the better it is, the more sachar you get. So if we look at it, we have these two things. We have Yom Tov which represents are still overcoming the דברי חול, the weekly secular things, while Shabbos we're in a higher madregah. Which one is greater? So we said, Shabbos is a higher level because Shabbos you are completely above klipah, above weekday things, it's complete kedushah, so that's higher. On the other hand, Yom Tov represents something different, something special that we don't have in Shabbos, that we're working hard to serve Hashem. The best thing is if you have them both. Imagine, if you have them both, if you have Shabbos and Yom Tov together, you have the avodah of אתכפיא and the avodah of אתהפכא. That would be the greatest thing. Actually, it says Mashiach will come, then we're going to have both together. It says that Mashiach will come, ושמתי כדכד שמשתיך. The pasuk it says, I will make your sun like כדכד. What's כדכד? So the Gemara says there's an argument between two, what it means, two which, to what, not two Tannaim or two Amoraim, two chachamim, two malachim. Two angels argued what is the peshat in כדכד. One says it's שהם, it's the name of a precious stone called שהם, that's how it's going to shine, and one says ישפה, different name. So Hashem says, you know what, להוי כדין וכדין, let it be both. And that's where the word כדכד comes from, כדין וכדין. So Chassidus explains, it's not just an argument what the sun is going to shine, how it'll shine like this, each one represents a different form of serving Hashem. One represents iskafya, one represents is'hapcha, and it's because that's the way these precious stones are. One's light is strong light, one light is shooting, whatever, it's a different type of light, and they represent, and when Moshiach will come, what Hashem says I'll do, I'll put the two together. To make it even simpler, this is really the difference between a tzaddik and a baal teshuvah. A baal teshuvah is a person that has to fight, fought the yetzer hara, something he's overcoming his past. A tzaddik has nothing to overcome. A tzaddik is is'hapcha, completely changed to kedushah. A baal teshuvah is working. Moshiach will come, the Zohar says, Hashem says, \"I'm going to make every tzaddik do teshuvah.\" Combines תשובה, עבודת התשובה, and עבודת הצדיקים. When Shabbos and Yom Tov come out together, we have a combination of these two עבודות. The עירוב תבשילין contains both. The עירוב תבשילין is for the sake of Shabbos in not to get rid of a negative thing, to fight the negative, to make sure you don't do something wrong, but it's to add more kedushah. The reason of Yom Tov is so you shouldn't forget and cook for Yom Tov to the weekdays, make a mistake, so that is fighting something negative. So one עירוב תבשילין contains them both. So this represents the combination of Shabbos and Yom Tov. So when Shabbos comes out together with Yom Tov, or Shabbos after Yom Tov, the עירוב תבשילין is the object that contains them both. That's why we picked the עירוב תבשילין as an example of something special, because this contains the general two types of service of Hashem that there are, and the way they are combined together, of iskafya and Ishapcha together. This explains one thing I mentioned at the beginning, that when we have these two reasons in the Gemara, the first the Gemara mentions the reason of עירוב תבשילין for Shabbos, and then the Gemara says the other reason is for Yom Tov. In Shulchan Aruch, the Alter Rebbe reverses the order. First, he mentions the one for Yom Tov, and then for Shabbos. And the reason is, because the one that's for Yom Tov, that's first and foremost. When a person goes to serve Hashem, what's the order of things? Can you expect a person to reach a level where he's ishapcha, he changed over completely that now he has no fight, nothing to do with the yetzer hara? Can't be. First, you got to start with iskafya. First, you start off with trying to change over, make sure you don't make mistakes, and you're fighting the yetzer hara. Then from there you continue, and you reach the level of ishapcha. So therefore, when the Alter Rebbe in Shulchan Aruch changes the order, and first he writes the reason of Yom Tov, and then he writes the reason of Shabbos, because first you have the inyan of iskafya, and then the inyan of ishapcha. But this is all to tell us what the concept of עירוב תבשילין is in everyday life. Every day we have עירוב תבשילין, so to speak. We have the concept of iskafya and ishapcha, which is hinted in עירוב תבשילין. But when it comes to a time when you actually make the עירוב תבשילין, when this is something that combines the Shabbos and the Yom Tov, that's a time when it's more מסוגל, auspicious, to actually work through these avodot, the avodah of Yom Tov, and the avodah of Shabbos, and the way they are they put together. So here we see that even though this עירוב תבשילין happens to be a מצוה מדרבנן, but the מצוות דרבנן all contain the greatest things. We think a מצוה מדרבנן might be a small thing, only דרבנן, like you hear from some people, \"Oh, this, this is only מדרבנן, it's only מדרבנן.\" Who said the מצוה מדרבנן? Hashem. The best proof is we make a bracha: ברוך אתה השם אלקינו מלך העולם אשר קדשנו במצותיו וצונו. We say Hashem told us to do it, so it's a It's not a small thing. Not only that, the Gemara says that Hashem says, \"I love the דרבנן מצוות more than I love the דאורייתא מצוות. עריבים עלי דברי סופרים, חמורים עלי.\" Hashem says, \"It's more precious to me.\" So when it comes to the דרבנן, there's so much in what the רבנן put in. So when they made this mitzvah of עירוב תבשילין, which seems to be the most simplest mitzvah, which is the reason, the peshat is why when we bring a example that Avraham kept everything, even עירוב תבשילין, because it's such a very light, light mitzvah that even the lightest he kept. So we're using it as a mashal for something very simple, very light. But it has so much in it, so much in it in halacha, so much in it in what it means in avodat Hashem. And the main thing is to bring it to our עבודת השם בפועל, that we should have both. We have Shabbos and we have Yom Tov in our avodah. In every day, we have itkafya and it'hapcha, and we try to do them both. And when we do them both, we'll be זוכה to the coming of Mashiach, when we will have them both, the סמיכות קדושת שמשא וסהרא. Amen.

Yes. Can you cook on the first day of Yom Tov for Shabbos if it's Thursday? I think that's one sheilah that could come up. Whether you could cook on the first day of Yom Tov, if it's Thursday, for Shabbos, even with an עירוב תבשילין, you can't. Another sheilah: Can you make an עירוב תבשילין earlier than than than ערב יום טוב? Could you make it three days before? Well, in Shulchan Aruch, it says that this depends of which according to which reason. According to the reason that we shouldn't cook from Yom Tov to Shabbos, then you could make it before, but according to then you can't make it before. According No, according for the reason of Yom Tov, you could make the עירוב תבשילין, not cook the food of the עירוב תבשילין, to make the עירוב תבשילין, to make the berachah of the eruv tavshilin, according to the first reason, which is for the sake of Yom Tov, it says you should be able to, because it'll remind you. But if it's for the reason of Shabbos, so you have to do it as close as possible to remember to leave over food for Shabbos. So the Alter Rebbe says lechatchilah, you should not make your eruv tavshilin till Erev Yom Tov. Bediavad, if you made your eruv tavshilin a few days before, bediavad you could rely on this and you don't have to make another one. No no, you could have it sit there as long as you want before. But to take, pick it up, and make the berachah, and say the words with this I will be, that you must do on Erev Yom Tov. That you can't do earlier. But you could cook the food earlier, that's not a problem. No no, I'm saying to cook that little bit of food, or prepare the challah that you're going to use for the eruv tavshilin itself, that you, you could cook it before, make it before, buy it before, but you can't make the eruv tavshilin till the day of Erev, on the day of Erev Yom Tov, yes. No, no, that's not, nothing to do with eruv tavshilin. You can't cook on one day Yom Tov for the next day Yom Tov. No eruv tavshilin helps for that. Not only cook, you can't, you can't prepare anything. That's for sure. But not even for Shabbos, cause somebody could ask, because maybe since you made an eruv tavshilin so you're allowed to cook on Yom Tov for Shabbos, so maybe you could cook the first day for the second, for Shabbos too. You can't. And it says זכור את יום השבת לקדשו. That's a remez, yeah. No, there's another remez the Gemara brings. From Parshas Beshalach. By the man, he said, Moshe Rabbeinu said to the Yidden, prepare everything on Friday. Cause את אשר תאפו אפו ואת אשר תבשלו בשלו, whatever you have to cook cook before, whatever you have to bake you have to bake bake before. So it says it's a remez that you have to cook and bake something before in order to be able to have it for Shabbos. So that's another remez in Chumash for eruv tavshilin. The Gemara brings two remezim. Huh? Falasha? Falashas? So? You mean they don't keep Chanukah? Oh, it was one area that didn't know about it, that the Radbaz or someone. On Yom Tov, we're trying to, we're trying to bring, not make it holy, but we're bringing holiness into kelipah, so the klipah is still around. No, we got to be careful. When we do this, we got to be careful. When you're not working with klipah, so you don't have to be careful, there's only kedushah. But if you're working with klipah, you got to be very careful. You know, when you work with somebody that's dirty, even though you're trying to help him and overcome him, you get dirty yourself. כל המתאבק עם מנוול מתנוול גם כן, חז״ל says if you wrestle with a dirty person, you'll get dirty. Even though you're wrestling and you win and you knock him down, but you got dirty. So when, on Yom Tov we're wrestling with the klipah and we're overcoming, we're bringing kedushah, but at the same time something sticks to us and we got to get rid of it. You got to be very careful that it shouldn't happen, and if it does happen, you got to get rid of it. When we eat, that's when we're doing, that's the time when we're fighting. When we're eating the food on Yom Tov, we're bringing kedushah into the klipah, but we're fighting with the klipah. And this itself could stick to us that we have some connection to klipah, and therefore we got to get rid of it. That's in the weekdays too. Yes. Eruv tavshilin we make the first days, if we have to make the second days again, yes. Like Pesach or Sukkot, sometimes you have to make both. If let's say Sukkot is Thursday, Friday, Shabbos, so then Shmini Atzeret and Simchat Torah is again Thursday, Friday, Shabbos. So you have to do a second eruv tavshilin for the second day. Yes, sir. One more question, I have to go here. Yeah, you shouldn't, you cannot rely really. Once, if a person forgets once, you could rely, but the second time you're called a poshe'a and you shouldn't rely. So here, you're not allowed to cook. There's only a big she'eilah: can your, can the wife light candles? Because you're not allowed to light candles on Friday for Shabbos. So you're not allowed to light candles, cause we mention in the eruv tavshilin, we mention with this we're allowed to cook and bake and light candles, but without it you can't. So you'll have to have someone else light the candles. So cooking also, someone else will cook for you or you don't cook, you go out to eat. That's the only way you could do it tonight. And you're not going to do need anything... That's a big she'eilah, yeah. Yeah. So you have to make an, you always make an eruv tavshilin. Doesn't matter. You make an eruv, eruv tavshilin makes it possible for you to cook, allows you to cook. Whether you're going to cook or not, that doesn't matter. Doesn't say you have to cook for Shabbos. What happens if you have maids that'll cook for you, or you have other person, a friend will cook for you? Doesn't matter. But an eruv tavshilin you have to do before, so now you are able to. If person doesn't want, doesn't plan to cook, and doesn't want to make תבשילין, al pi din he's allowed to do that, but don't do that, but it's not kedai, and there's nothing wrong that you know you're not going to need it to make the eruv tavshilin. See, some people you might think that it's a brachah levatalah. If I don't plan to cook anyway, the mitzvah is to make it possible for you to cook for יום, for Shabbos from Yom Tov. So whether you're going to do it or not makes no difference. What if you don't keep that then? Yeah, but we don't rely, it's just the minhag. What if you don't eat what you made? Doesn't matter. Challah? Doesn't matter. No, that doesn't matter. It says you should try to do another mitzvah with it, but if you don't, it doesn't matter.