As I actually announced last week, I didn't announce it, but somebody brought it up, so I said, okay, we'll have a class this week on eating Melaveh Malkah. Last week we had a class on eating Shalosh Se'udot, and the question came up in connection to Shalosh Se'udot and Melaveh Malkah, so I said, you know what, so next week we'll have a class on Melaveh Malkah, we'll discuss Melaveh Malkah. So here we are and we will discuss today eating of the seudah, the meal which is called Melaveh Malkah. And that is the meal that we eat מוצאי שבת, after Shabbos, the meal that we eat then is called the meal of Melaveh Malkah. This is a meal that many Rabbanim, Rebbes, Tzadikim were very, very careful to make sure to eat it. And even by Chasidim, Lubavitcher Chasidim, who concerning Shalosh Se'udot, we know as I explained last week, there are reasons על פי קבלה why we should only eat fruit, to eat a little bit, not to wash, all kinds of reasons, but when it came to Melaveh Malkah, Chasidim used to be makpid, used to be careful to eat Melaveh Malkah. They even say that the Rebbe, even though we know he did not eat Shalosh Se'udot, a regular meal, did not wash and did not eat cake usually, but Melaveh Malkah he was very careful to make sure to eat Melaveh Malkah. And at his home, we heard from the people, it wasn't in public so we didn't see it, but the people who worked in the Rebbe's house said that every מוצאי שבת the Rebbe would wash to Melaveh Malkah and even have candles burning on the table to make sure to eat Melaveh Malkah. Melaveh Malkah is a special meal. Melaveh Malkah has another name which is called סעודת דוד מלכא משיחא, the meal of David Hamelech, who is מלכא משיחא means the Mashiach The word Mashiach means anointed, a king that was anointed, also hints to Mashiach, because David Hamelech is the ancestor of Mashiach. So the seudah, the meal of Melaveh Malkah is called the meal of David Hamelech. What is the reason? Why is this meal connected to David Hamelech? So the simple reason is because it says in the Gemara in Shabbos that David Hamelech asked השם, הודיעני השם קיצי, please tell me when am I going to die. And Hashem said, it's something I can't tell you, no one knows when he's going to die. But I can tell you that it's going to be on Shabbos. So every Shabbos he made sure to learn every moment, that you know when you learn, the מלאך המות cannot get to you, the angel of death, death cannot get to you, so he learned every Shabbos. The last Shabbos that he did die is because the מלאך המות played a trick on him and then he stopped learning and he died. But every Shabbos he would try to make sure that he wouldn't But anyway, when Shabbos would pass and he was still alive, he would make a meal right after Shabbos, a סעודת הודאה, a meal thanking Hashem that he is still alive. And not only David HaMelech himself, but the people who knew about it, I guess it says that some a lot of people knew that Hashem had told him that he is going to die on Shabbos, so the people too when they saw that Shabbos passed and their king David, their beloved king David is still alive, they made a meal. And that's why this meal is called the סעודה of דוד מלכא, the סעודה of David HaMelech. He used to make a special meal that time. And since this is the סעודה of David HaMelech, and David HaMelech is the great-great-grandfather of Mashiach, so we call this meal also the meal is connected to Mashiach, because David HaMelech and Mashiach are really one inyan, one continuation, as we say in קידוש לבנה, דוד מלך ישראל חי וקים, דוד מלך ישראל, the king of Israel is alive and well, and this will come to actuality when Mashiach will come. That's when we'll see that David HaMelech is really alive when Mashiach will come, so it's connected So this meal has a special connection to Mashiach too. But the simple name of the meal is Melaveh Malkah. Now why is this meal called Melaveh Malkah? Melaveh Malkah means to escort the king or the queen. Depends how you write מלכה. מלכא with an אלף at the end is Aramaic for king. מלכה with a ה at the end is Hebrew for queen. But what it really means, it's escorting the Shabbos. And this is all based on the Gemara. The Gemara in Masechet Shabbat דף קי״ט, the Gemara says that a person should be מסדר שולחנו, he should set his table Friday, set his table with a tablecloth and make a nice setting, even if he only plans to eat one kezayit on Friday night, he should still set the table. And then the Gemara says a person should also set his table on מוצאי שבת, even though he plans to eat only a kezayit, you should set your table. And Rashi says that the reason is because מוצאי שבת is when Shabbos is over, it is for the כבוד of Shabbos. That's what Rashi: כבוד, זה נמי כבוד שבת, it's כבוד of Shabbos, the honor of Shabbos, that when Shabbos leaves, we escort the king, we escort the Shabbos, and we make a special meal. That's what Rashi says. And this is actually brought down in the Rif, and in the Rambam, and in the Shulchan Aruch, and in the Alter Rebbe's Shulchan Aruch, that this is why it's called melaveh malkah, because that's the meal that we make to escort the Shabbos. We find in a different place that after Shabbos we look at it as a concept of escorting the Shabbos, even though it's not concerning melaveh malkah, but we find the Gemara in Pesachim says that Rabbi Yehoshua ben Chananya was of the opinion that when Yom Tov comes out on Sunday, so מוצאי שבת we have to do two things: we have to make havdalah from Shabbos and we have to make kiddush. The way we pasken, so first comes kiddush and then comes havdalah. יין, קידוש, נר, הבדלה, זמן. First kiddush we make and then on the same cup we continue and we make הבדלה, המבדיל בין קודש לקודש. Rabbi Yehoshua ben Chananya says, his opinion is that we should make first havdalah and then kiddush. And his reason is, he says, I'll give you a mashal. Imagine there's a place where a king came to visit, and the king is leaving, and an officer, a very important person, other important person, officer is coming in. So first you escort the king out, and then you receive, you מקבל פנים the officer. Same thing, first you should be make havdalah and escort the Shabbos out, which is like the king, and then you will receive the Yom Tov, which is like the officer. So here we do see also that after Shabbos it's escorting the Shabbos. So there it doesn't say concerning Melaveh Malkah, but I'm using this as an example that we see that we escort the Shabbos. Now, there's another thing concerning eating Melaveh Malkah. The Beit Yosef brings down in the name of the Shibolei HaLeket that אבר אחד יש באדם, there is an אבר, which means a limb in a person, that he says has a name. We're used to calling it the עצם לוז, but he gives a different name. It's called נסכוי. נו״ן, סמ״ך, כ״ף, וא״ו, יו״ד, that's the name of this bone, he calls it, this אבר, this limb, which doesn't have any pleasure, doesn't gain any nourishment from anything besides from the meal after Shabbos. So we eat for Motzaei Shabbos to give nourishment to that bone. And that אבר is the one that's going to be used, Hashem will use it to make תחיית המתים. When תחיית המתים, He will revive the dead, He will take that bone that never dies and He will rebuild the body from that bone. And by eating Melaveh Malkah, we give nourishment to that bone. The Mateh Moshe even adds an interesting thing. He says in connection to this that by eating Melaveh Malkah, we show our emunah and bitachon in Hashem, that just like this bone gets nourishment, gets pleasure after seven days only, we, too, will get our real pleasure after seven times ten, the 70 years that an average person lives, we will get our Gan Eden, we will get our pleasure, the real pleasure that we will get. So this is the siman that we have from this bone that gets pleasure only after Shabbos, only after seven days, the same thing for us. Now, whether this meal is an obligation, a real obligation that you must eat this meal or not, so some opinions hold that this is an obligation. But most opinions say it's not a real chiyuv, it's not a real obligation. Many hold like that. The Rav Amram Gaon, and the, and in Sefer HaPardes laRashi says that. The Radbaz and the Ritva, they all say that. The Magen Avraham. The Alter Rebbe in Shulchan Aruch writes, he says like this: that it's good to cook something special for Melaveh Malkah. And then he writes like this: that nowadays that we eat Shalosh Seudot very late, so when it comes to Melaveh Malkah you can't eat much, it doesn't matter, he says. You could be yotzei with fruit. And then he continues: one person should not think that he should eat Shalosh Seudot earlier, so he should be more hungry when it comes to Melaveh Malkah. He says you don't have to do that. Why? Because אינה חובה כל כך, it's not such a real obligation, but only a מצוה מן המובחר. It's a mitzvah in a better way, but not a real obligation. And that's how most of the poskim hold. Nevertheless, we find that great tzadikim, great people were very careful with Melaveh Malkah. Rishonim were very careful. It says on the Maharam of Rothenburg how careful he was with Melaveh Malka. It says concerning the Terumat HaDeshen how very careful he was with Melaveh Malka. Some even say, some Acharonim write an interesting thing. In the Shulchan Aruch, Rabbi Yosef, the Mechaber, has a whole siman section on Melaveh Malka, סימן ש׳. And they say, why did he make out of this meal a whole special siman? Why didn't he connect it to another siman? A lot of times one siman has many details. Why did he make a whole siman of Melaveh Malka? To show that even though people are not so careful, they have to know how important, that he made a special siman. And they even say that he made it סימן ש, cuz the word ש, which is made up of ש, י, ן, is an abbreviation. The abbreviation is שולחני יסדר נאה, you should be מסדר, set your table nice, שממנו יהנה נסכוי, again ש, י, ן, that from that, נסכוי, this bone, this אבר which is called נסכוי will have הנאה. So he made a special siman to show how important eating Melaveh Malka is. Now whether you have to eat bread at this Melaveh Malka, we just mentioned that the Alter Rebbe's Shulchan Aruch says that you can be yotzei with fruit. Then there's a question whether you have to eat meat at this Melaveh Malka, this meal, because usually when you have a special meal, you should have meat. Well, doesn't say you have to, but it definitely is an inyan, because the Gemara says that Rav Abahu would every week have a calf, an עגלא תילתא. עגלא תילתא means the best calf, a calf that was third. Usually their first, the calves born is not so strong, the last ones is when the mother is weaker, the middle one, the third one, is the best. Different pshat also, but anyway, he would have it שחט'ד, special for Melaveh Malka. And all he would eat was one, one כוליא, one kidney. But he had a whole thing שחט'ד. And that's what he'd do every week. Once his son told him, if that's all you're eating, why do you have to שחט the whole animal? Why can't you leave over? You know what, he said, I'll leave over from Friday, the the the meat that we have for Shabbos, I'm going to leave over one little kidney for Motzaei Shabbos, and I'll give it to you. So he said fine. He left over for Motzaei Shabbos. Came Motzaei Shabbos, the Gemara says, a lion came and ate up that calf that he was supposed to shachat. So he lost the calf anyway. So he said to him, you see, and the Ram'a MiPano writes an interesting thing, that when he told him to, when he gave in to his son, not because he gave in, he just wanted his son to see how important it is to make something special for Melaveh Malkah, and even to shachat an animal and he ate meat for the Melaveh Malkah. But there's no halachah that you have to eat meat, but this is what he would do and it shows that there is an inyan in eating eating meat for the Melaveh Malkah. Then it says something else. There is an inyan in drinking hot water, drinking hot tea or hot water for Melaveh Malkah. Cuz it says in the גמרא, פת חמה במוצאי שבת מלוגמא. Warm bread on Motzaei Shabbos is a refuah, is a cure. חמין במוצאי שבת מלוגמא. Hot hot, heat, Motzaei Shabbos is a cure, and Rashi says, what does it mean חמין? Hot water to drink and hot water to wash. And that's why the minhag is to drink hot tea Motzaei Shabbos, and that's a refuah. So I wonder why it doesn't say anywhere you should also take a shower on Motzaei Shabbos or take a bath. It doesn't say especially, even though Rashi says that when the Gemara says hot water on Motzaei Shabbos something it gives a refuah, is also includes washing yourself with hot water. The reason it's a refuah, there even is cures, the Maharsha says the reason is, because the whole Shabbos usually you eat cold. Shabbos, you know, you don't eat much hot food, and it's not so healthy. So now when you eat drink hot water, you have some heat, it's healthy. But other sefarim say that it's not just because since you don't have hot Shabbos and now you're eating hot food or drinking hot water is better. There is a segulah in eating Melaveh Malkah, hot food for Melaveh Malkah, especially hot water drinking for Melaveh Malkah, is a segulah for a refuah. It's a segulah for a cure. And some sefarim say that it's a segulah specifically for the cure of depression. It's against, a cure against depression. And they quote a פסוק, מחבש לעצבותם, מחבש לעצבותם we say in davenen. And they say the word מחבש is a ראשי תיבות, מלוגמא חמין במוצאי שבת לעצבותם. מלוגמא, a cure, חמין מוצאי שבת, of hot water on Motzaei Shabbos, is a cure לעצבותם, to עצבות. עצבות means sadness, depression. So this is a cure to depression. So מוצאי שבת it says, and this is all based on the Gemara. Whether this concept of eating Melaveh Malka is an obligation just for men or for women also, well, it says that all the דינים of Shabbos men and women are equal. Even though there is We know a rule that a mitzvah that's a מצות עשה שהזמן גרמא, a mitzvah that has a time limit, women are patur, are exempt, but not for Shabbos. A woman is obligated, for instance, to hear Kiddush on Shabbos like a man, מדאורייתא. the Torah. Even though it's a מצות עשה שהזמן גרמא, it's only once a week. And the Gemara says, how do we know that? Because the pasuk says, זכור את יום השבת לקדשו, remember Shabbos to make it holy. What does that mean? It means to make Kiddush. How do you remember Shabbos? You make a brachah. Then there's another pasuk that says, שמור את יום השבת, you should watch the Shabbos, and that refers to not transgressing Shabbos with doing anything that you're not allowed to do, with doing any melachah, any work. Now, not doing work on Shabbos, obviously women are obligated, because women are obligated in any negative commandment like men, whether it's time limited or not makes no difference. So the לא תעשה, the negative commandment of Shabbos, women are obligated, and since the pasuk says זכור and שמור together, so whoever is obligated in שמור, in keeping Shabbos without transgressing, is also obligated in זכור, in remembering Shabbos. So since Kiddush is from remembering Shabbos, women are obligated. And from there we know that all the things that have to do with כבוד שבת and with remembering Shabbos, women are obligated. So obviously women are also obligated to eat Melaveh Malka in the same level of obligation as the men. We said to begin with, it's not a real obligation, the Alter Rebbe says it's not a חיוב כל כך, not a real chiyuv, it's only a מצוה מן המובחר, but whatever men are obligated, in whichever way, women are also. And therefore the segulot that we find concerning melaveh malkah by men are not by melaveh malkah not only for men, it's for women also.

Now, we said, let's go a little bit deeper here. We said before that the reason for melaveh malkah is, as Rashi says, that this is how we escort the king, which is the name melaveh malkah, we escort the king. That after Shabbos, we escort the king. But the question is, what does that mean that we have a melaveh malkah to escort the king? When you escort somebody, you are still with that person. When the person leaves completely, you're not escorting him. Escorting means he might be leaving your house, he might be leaving your town, but if you escort him, that means you're walking along with him, he is still with you. We eat melaveh malkah at מוצאי שבת. מוצאי שבת means when the Shabbos left already. So what's the pshat we're escorting the king? How are we escorting the king when the king left already, as soon as Shabbos is over the king left? But on the other hand, we find that it's not so, and we have to understand how is it. Here we say we escort the king, we find that it says, and the Shaarei Teshuvah brings that the talmidim of the Arizal write that the נשמה יתירה, the extra נשמה that we have, does not leave 100% until after melaveh malkah. And that's why they would stretch out the meal. But what does that mean? Why wouldn't the נשמה יתירה leave when Shabbos is over? And when Shabbos is over the king left, so the נשמה יתירה left. So how are we escorting the king? See, if it would say we are doing something after the king left, that's not escorting, that would be something else. Because the Alter Rebbe says in one place that the reason we say Veyiten Lecha, so that after the king left, we say certain praises, but that's after Shabbos, after the king, after havdalah. But here we're saying we are using this as an escort for the king. How are we escorting the king when the king left already? Obviously, there must be something there, like they say that the נשמה יתירה is still there, what does that mean? Now, let's ask another question: What is, where does the source for melaveh malkah, where does it really come from? I mean, we see this in the Gemara, the truth is in the Gemara itself, it's not so clear. Let me explain. The Gemara says a person should set his table for מוצאי שבת, doesn't say you should eat. It says you should set your table even if you're planning only to eat a כזית. But it doesn't say you have to eat, it seems from there that if you plan to eat, even if you plan to eat a little bit, you should set your table. And it would seem as even if you don't plan to eat, just set your table. Set your table מוצאי שבת. When it says יסדר שולחנו, it says set your table. When it says you should set your table on Friday, that certainly doesn't mean you should eat. It says you should set your table on Friday even if you plan to eat a כזית only on Shabbos, but on Friday you're only setting your table. Then it says you should set your table מוצאי שבת, maybe it only means you should set your table? And setting your table is כבוד שבת, that is a kavod, it's by making a nice tablecloth. Eating, any food that we eat in connection to Shabbos is not כבוד שבת, that's עונג שבת. Says the Shulchan Aruch, how do you fulfill עונג שבת, the pleasure of Shabbos? By eating. How do you fulfill כבוד שבת, giving honor to Shabbos? By setting table, putting on nice clothes. So maybe the Gemara means you should only set your table, not to eat? But nevertheless, we find that it's not so, we find that you have to eat. What is the source for this eating on Shabbos, on Motzaei Shabbos, eating Melaveh Malkah? Where does this come from, why is it? See, שלש סעודות, as I explained last week, we all know where it comes from: from the mann. It says three times by the mann, \"היום\", when Hashem, Moshe told them when they collected the mann on Friday and they saw that they have a double portion, so Moshe told them that today you have a double portion because tomorrow it won't come down. It came tomorrow, they asked him, \"Should we go out and collect?\" He said, \"No, today it won't come.\" So he said, \"אכלוהו היום\", eat today, \"כי שבת היום להשם\", because today is שבת to השם, \"היום לא תמצאוהו בשדה\", today you will not find in the field. So the Gemara says it says three times the word \"היום\". So from there we know that you have to eat three meals. So we have a makor, but where is the source, what is behind eating a Melaveh Malkah, eating a meal after Shabbos? So the explanation is like this: also from the mann. We know by the mann it was an interesting thing. We know that by us in תורה, היום הולך אחר הלילה, the day comes after the night. Every day starts from the night. Shabbos starts Friday night into the day, and then after the day is over, it's already the next day, it's Sunday. And everything is like that in Torah. By the mann it wasn't like that. The mann, they would collect the mann in the morning, and that was for them for the morning meal and for the night meal. So when they collected the mann on Friday and they got two portions, double, so one they ate for Friday morning and one for Friday night, one was for Shabbos morning, and then the other part, this was divided, Shabbos morning and for שלש סעודות. So where did they get food to eat for Melaveh Malkah? And you can't say that they didn't eat Melaveh Malkah in the midbar. Well, we see from many places in Gemara that the real time of a meal is at night. So normally they, even though they ate שלש סעודות, they would have eaten at night. At least sometimes they would have eaten at night, but what food would they have? What food would they have to eat at night if everything was eaten up by שלש סעודות? Obviously, they would leave over some food from the mann. So the mann that was given to them on Friday contained the food for Friday and for Shabbos morning, שבת שלש סעודות, and it definitely contained, had also food enough to eat for Melaveh Malkah, to eat for after Shabbos, because they had to eat something, and if a person was hungry, wanted a snack, he didn't have, so it was all from ערב שבת. Now concerning the mon that came down on Friday, the double portion, the Midrash says an interesting thing. The Midrash says there's a pasuk that says \"ויברך אותו ויקדש אותו\", Hashem blessed Shabbos and made Shabbos holy. What are the two things? He blessed Shabbos and made Shabbos holy. So the Midrash says he made Shabbos holy by the mon, and he blessed Shabbos with the mon. What does that mean? He made Shabbos holy with the mon, the fact that the mon did not come down on Shabbos, that showed the kedushah of Shabbos, that the mon did not come down on Shabbos. He blessed Shabbos with the mon is the fact that Friday they got a double portion. So the actual getting of the mon is called the blessing of Shabbos. Interesting thing, it's the blessing of Shabbos. Now the kedushah of Shabbos that the mon did not come down, that's only during Shabbos. The Shabbos, the time of Shabbos when they should have gotten the mon and they didn't, that showed the kedushah. But the fact that the mon came down double before Shabbos, and that was part of how he blessed the Shabbos, that started on Friday. Because when did they get the special mon for Shabbos? On Friday. And he blessed Shabbos, the Midrash says, by giving them a double portion on Friday. So the berachah of Shabbos came with the mon that they got on Friday. And as long as the mon lasted, and that mon that they got on Friday lasted, it's all part of the bracha of Shabbos. Listen to this: it's not the fact that they had this extra portion starting from Friday morning all the way through Motzaei Shabbos, including the Melaveh Malka meal, all that is included in what the Midrash says, \"ברכו במן\", he blessed the Shabbos with the mon. So the bracha of Shabbos is not only on Shabbos. The bracha of Shabbos was there on Friday, because that's when the mon they got the mon, and Shabbos, Motzaei Shabbos too. So when they ate any food on Motzaei Shabbos, as much as it was already after Shabbos, because it was at night already, after Shabbos, it still was a continuation of the bracha for Shabbos. As a matter of fact, it's interesting, the meal, the mon that they ate Friday night was actually from the Friday's portion. portion. That wasn't even from the Shabbos portion, because the Friday's portion was for Friday morning and Friday night. So that, but Shabbos, the Melaveh Malka that they ate after Shabbos, that was from the שבת'דיקע מן, from the portion, the extra portion they got on Shabbos. And since the fact that they got an extra portion on Friday is called the bracha for Shabbos, so the food that they ate Motzaei Shabbos at Melaveh Malka is a continuation of the bracha of Shabbos. So this is the reason why we eat Melaveh Malka. Where does it started from? Where does it come from? It's a zecher to the mon. Just like we said that the reason we eat shalosh seudos, three meals on Shabbos, is a zecher to the mon, that's what the Gemara says, eating Melaveh Malka is also a zecher to the mon. It's a zecher to remember that Hashem gave us extra mon on Friday for Shabbos, and that man that he gave us for Shabbos was eaten by the Jews including מוצאי שבת. So when we eat מוצאי שבת, it's part of the berachah of Shabbos that Hashem gave. And even though that berachah of Shabbos only happened then, now we don't have the man, but whatever happened then, we continue now as a zecher. So the zecher of what happened to the food that the Yidden had in the midbar we have now. So when we ask, where does this concept of eating melaveh malkah start from, where does it come from? It's a zecher to the man. Just like when they had the man, the man of Shabbos continued into מוצאי שבת and they ate that, the שבת'דיקע מן מוצאי שבת, so now, too, eating the meal of מוצאי שבת is really a continuation of the man of Shabbos, of the berachah of Shabbos. And this explains how this is melaveh malkah, how this is escorting the king. The question we asked was, how is this escorting the king when we're eating it already after Shabbos and Shabbos is over? But we just explained that as much as Shabbos is over, but the food that we eat after Shabbos is like when they ate the man, which the man that they ate after Shabbos contained the berachah of Shabbos. When we say that Hashem blessed Shabbos by giving the man, extra man, that included the the food that they ate מוצאי שבת. So מוצאי שבת, to a certain degree, from a certain aspect, Shabbos is still there, because the food, which represents the man, is still the berachah of Shabbos. So we are escorting the Shabbos, because we asked the question, Shabbos passed, how could you how could you say you're escorting when the Shabbos is not there anymore? No, there is still the bracha of Shabbos as long as you're eating the food of melave malka. And that's why the talmidim of the AriZal say that the נשמה יתירה, the extra neshama we get on Shabbos doesn't leave 100% till after melave malka, because the bracha of Shabbos continues into the food that we eat מוצאי שבת. So it's still a המשך of the Shabbos, and we still have something of Shabbos. And we're, takeh Shabbos is leaving, Shabbos left, the king is going away, left already, but we're still following him. We're still holding on. The whole idea of melave malka is that we're still trying to hold on to the Shabbos, and we are holding on, because the bracha of Shabbos, which was in the man, had to do with מוצאי שבת.

Now this explains, this is going to be a little bit more lomdish, explains pshat in the Alter Rebbe's Shulchan Aruch. The Alter Rebbe's Shulchan Aruch, as I quoted before, says that the reason you don't have to really eat bread מוצאי שבת by melave malka, and that's why or you don't have to make sure to eat shalosh seudos early to be hungry for melave malka, he says, because it's not a real chiyuv, not a real not a real obligation. It's only a mitzvah min hamuvchar. Mitzvah min hamuvchar means it's a mitzvah done in a better way. The word mitzvah min hamuvchar does not fit here. Mitzvah min hamuvchar fits when you do a mitzvah, something that you're obligated to do, and you say you could do it in a simple way, you could do it in a better way. So if you do it in a certain special way, ah, you did the mitzvah, the mitzvah that's there is done min hamuvchar, is done in a better way. What he's trying to say here is that it's to begin with not a real mitzvah, not a real oblig- So he shouldn't have said it's a mitzvah min hamuvchar, it's a mitzvah in a better way. He should have said it's only a small mitzvah. It's only a מצוה בעלמא, not a real mitzvah, but not to use the word מצוה מן המובחר. מצוה מן המובחר seems to be saying that there is a certain mitzvah, and by doing this, you're making it better. But according to what we explained, it makes sense. You know what Melaveh Malkah is? It's eating the three meals of Shabbos in a better way, because Melaveh Malkah, we said, is a continuation of the man that they ate in the three meals. And by eating this, we're extending the man, as they did then in the מדבר, the man of Shabbos into after Shabbos. So the three meals that we eat, that's the mitzvah. That's an obligation, an obligation of three meals, as I explained last week, even if we don't wash, but there is still fulfill the meal of the three meals, that's an obligation. When we eat Melaveh Malkah, then we're fulfilling the mitzvah of the three meals מן המובחר. We're making the three meals in a better way, because we're extending it even longer, even later. So the idea of Melaveh Malkah comes out here is the extension of Shabbos, and we actually extend the Shabbos. We extend not in as far as not doing work, but the berachah of Shabbos is extended into the meal of the Melaveh Malkah, like when they had the man of the Shabbos, which was the berachah of Shabbos, and they extended it. Which in truth means that the inyan of eating Melaveh Malkah is extending the Shabbos into after Shabbos, which really means it's a ממוצע, it's an in-between Shabbos and after Shabbos. And this is very important, and I'll tell you why this is so important: it's not, I wouldn't say more important than Shabbos itself, chas veshalom, but it has to a certain degree something that Shabbos doesn't have. Shabbos is a day of holiness, Shabbos is מעין עולם הבא, שבת is like the future, Shabbos is the greatest thing. Comes to the weekdays, the weekdays are ימי חול, they're secular days, they're simple days, ordinary days, they don't have any kedushah. The whole idea of Shabbos is not just to have one day of Shabbos, to be mamshich, to continue the kedushah of Shabbos into the whole week. We should feel a whole week some kedushah of Shabbos. What part, what is it that we do that connects the two, what's the link that connects the Shabbos to the weekdays and brings the Shabbos into the weekdays? That's the melaveh malkah. See, most poskim learned that mi'de'oraita, from the Torah, you have to make kiddush. The rabbanan said that after Shabbos, you have to make havdalah. The Rambam learns that just like kiddush is from the Torah, havdalah is mi'de'oraita. Where does it say in the Torah you have to make havdalah? So the Rambam says, from the פסוק ״זכור את יום השבת לקדשו״, remember the Shabbos to make it holy, so we said that the Gemara says from here we learn out that you have to remember Shabbos in the beginning of Shabbos and make kiddush. He says it means you have to remember שבת בכניסתו וביציאתו. You have to remember Shabbos when it comes in and when it goes out. What's the pshat to remember Shabbos when it goes out? The whole idea is that when Shabbos goes out, that's when you have to remember the Shabbos. See, we always think havdalah, what does the word havdalah mean? Havdalah means separation. We always think the opposite: kiddush is to bring in the שבת, הבדלה is the opposite, we're saying goodbye to Shabbos! Havdalah, now we're separating, המבדיל בין קודש לחול, we're separating miShabbos and the weekdays, we're saying now we're leaving the Shabbos, now we're going into the weekdays. According to this, it's the opposite. It is separating, but the idea is not for the sake of separation, but the idea is this is the link that connects the Shabbos. We have to remember Shabbos. Shabbos is over, now remind yourself about Shabbos, so you will behave during the week in a much more קדושה'דיגע way like Shabbos. The same way is with with shalosh seudot, with Melaveh Malkah. It's the meal that connects the Shabbos to after Shabbos. So this is why the tzadikim and chasidim and rebbes were so makpid in Melaveh Malkah, because it's so important that this would bring the Shabbos into the whole week. And the whole idea is to have the Shabbos in the whole week. This explains something something else. We said before that the Beit Yosef says that there is this bone, we call it the עצם לוז, he calls it נסכוי, that only gets nourishment from Melaveh Malkah, and that's the one that's going to be for techiyat hametim, from there Hashem will rebuild the body. Now the question is, why does it get nourishment from Melaveh Malkah? Why davka Melaveh Malkah? If it doesn't get nourishment from anything, why would it get nourishment from Melaveh Malkah? In other words, I'll tell you: if for some reason it has to get nourishment from one meal a week, I would assume it should have been a Shabbos meal. Why specifically Melaveh Malkah? What's so special that this bone, which doesn't need any nourishment, this bone never dies, you can never destroy it, we say, and that bone remains no matter what, and from that Hashem will rebuild the body, if it doesn't need nourishment, why Melaveh Malkah? What's the connection between this bone and Melaveh Malkah? The answer is based on what I said before: the whole idea of Melaveh Malkah, as we said, is not for the sake of Melaveh Malkah itself, it's for the sake of taking the Shabbos and bringing the Shabbos into the weekdays, and the the link that connects the two. This is the whole purpose of this bone. The purpose of this bone this bone is eternal, this bone can never be destroyed. The eternity of this bone, or of this eiver as the Beit Yosef calls it, is not just for itself. The purpose is that this will have an effect on the whole body, that eventually the whole body will become eternal. That's the idea of techiyat hametim: Hashem will take this bone, and from this bone He will rebuild the body, which is not that He will make a new body, He will rebuild the old body with this bone, so the idea of the bone is that this bone bone, which never dies, is eternal, but the idea is to bring eternity into the rest of the body. So it comes out that the purpose, the idea of this bone or of this eiver, is exactly the same as what Melaveh Malkah is. Melaveh Malkah's idea is to take the kedushah of Shabbos, and Shabbos is like Olam Haba. Shabbos is eternity. It says Shabbos, it says in chasidut, is למעלה מן הזמן, is higher than time. The best proof is that when it comes to Sunday, we say in the יום, היום יום ראשון בשבת, today is the first day of the week. First day, today is the first day? How many days passed already since the creation, thousands upon thousands! How do we say every Sunday today is the first day? It's not the first day! So chasidut answers, yes, because when Shabbos came it's beyond time. So now time starts over again, so it's a new creation, so it's again the first day. Because Shabbos is connected to such a high level, it's beyond time. Shabbos is like תחיית המתים. But when Shabbos passes, the rest of the week is not so. The Melaveh Malkah's idea is to take the eternity of Shabbos and to bring it into the whole week, that the whole week we should behave with kedushah and eternity of Hashem. And this is exact same thing as the עצם לוז, as this bone. This bone's idea is that it takes its eternity to bring it into the whole body. And that's the reason why this bone doesn't get nourished from anything, but from Melaveh Malkah it does, because it's parallel, the same thing as Melaveh Malkah. So from all this, we see how important that it is to eat Melaveh Malkah, even if you don't wash, but to eat Melaveh Malkah, because this is the point that brings the kedushah of Shabbos into the whole week.

It's known by Chassidim, I don't know where it comes from, that there is a segulah. There's bichlal a lot of segulot on eating, for eating Melaveh Malkah. One of the things it says, for a refuah as I said before, there's a segulah it says for a woman, she should have an easy labor. From some tzadikim it says, she should be זהיר, be careful in eating Melaveh Malkah. All kinds of things about Melaveh Malkah. Then it says that by a Melaveh Malkah, it's a segulah for parnasah if we tell a story of the Baal Shem Tov. The truth is that the Tzemach Tzedek said that in this statement, there are three lav davka's. Three things which are not davka, not exactly. It's lav davka on מוצאי שבת, but anytime. It's lav davka a story of the Baal Shem Tov, but from any tzadik. And it's lav davka a segulah for parnasah, but it's a segulah for everything, all good things. But nevertheless, obviously the source originally is that it's a segulah for parnasah to tell a story of the Baal Shem Tov by Melaveh Malkah. What is the reason, what's the connection between the Baal Shem Tov and מלווה מלכה? So one thing we could say is, we said before that מלווה מלכה is connected to משיח. And we know that the Baal Shem Tov, it says in חסידות, was the beginning of the גילוי of משיח, like it says in ספרים, פוילישע ספרים, the התנוצצות, it says the first sparks of משיח started with the Baal Shem Tov and חסידות. So the ענין of the Baal Shem Tov is connected to משיח, therefore it's connected to this סעודה, which is automatically connected to David HaMelech also. We said before why is this סעודה connected to David HaMelech, because he used to make this every מוצאי שבת, he used to make a meal that he stayed alive. It says another thing, על פי קבלה it says that we know that there are four רגלי המרכבה, four feet for the chariot of Hashem. And it says the four parts of the מרכבה, who are the people that, it says the אבות, who are the the ones that represent the four parts of the מרכבה, is Avraham, Yitzchak, Yaakov, Some place it says רחל, which is ראשי תיבות אייר, but many places it says דוד. David is the fourth רגל, the fourth foot of the מרכבה. The three It says the three meals of שבת together with מלווה מלכה is כנגד the four feet of the מרכבה. So the fourth one which is כנגד דוד, so the סעודה is called the סעודה of David HaMelech. And because of that it's also connected to משיח. So the Baal Shem Tov, which is the beginning of the התנוצצות of משיח, to tell a story of the Baal Shem Tov by מלווה מלכה is something special. But then it says another reason, because we all know that it's a segulah to talk about Eliyahu Hanavi at Melave Malka. In the zemirot, we don't say the zemirot, but in the zemirot that we have in the siddurim, it talks all about Eliyahu Hanavi. The Baal Shem Tov and Eliyahu Hanavi have a lot of things in common. One of the things in common is they had the same Rebbe. Eliyahu Hanavi's Rebbe was Ahiyah Hashiloni, and we know that the Rebbe of the Baal Shem Tov was the same Ahiyah Hashiloni. Ahiyah Hashiloni was in the best knowledge He was from the יוצאי מצרים, he went out of Mitzrayim with Moshe Rabbeinu. And he lived very, very long until the time of David Hamelech. He was the Rebbe of Eliyahu Hanavi. And the Baal Shem Tov said that he was נתגלה to him, he revealed to him, and he taught him Torah for a long, long time. So the Baal Shem Tov's Rebbe is also Ahiyah Hashiloni, so they both have the same Rebbe. So just like it's an inyan to talk about Eliyahu Hanavi, it's an inyan to talk about Baal Shem Tov. And it's a segulah for parnassah, and obviously it's a segulah for all good things. And that's all connected to the fact that Melave Malka has to do with Mashiach. There are many stories told about how important it is to be careful in Melave Malka. Stories told how Melave Malka saved, just to finish off with a story or two, there's a story told there were once two partners, and they had a business together, and they would go every Sunday, they would go to the marketplace in different towns, surrounding towns to sell their wares, because Sunday was the time when the goyim would come, and the Yidden would come there too lehavdil, and they would sell their wares. If it was far, then what they would do is they would start off their trip on Motzaei Shabbos. So one Motzaei Shabbos, when they had to travel a little further, so one partner, one of the two partners, they were supposed to go Motzaei Shabbos, and what they would do is they would go Motzaei Shabbos, stop in middle at a קרעטשמע, at an inn, sleep over, and next morning they would go to the city. But one of the two partners was very careful with Melaveh Malkah always. And the other partner was not so careful. So the other partner says to him, \"You know what? I know you want to eat Melaveh Malkah. I'll take the סחורה, the merchandise on my wagon, and I'll go and I'll start out. I'll come to that inn, and later on, when you finish the Melaveh Malkah, you will go straight to the inn, and we'll meet up there, and then tomorrow we'll go.\" He left, and this guy sat down, took, made a Melaveh Malkah, sang zemirot, and did everything like like like he did always, wasn't in a rush. And after he finished, he started out to walk to meet up with the other person, with his partner, someplace there. As he's walking, he, all of a sudden, finds himself in a forest. And he looks around, he was familiar with the area, so he never saw this forest, and there's nothing there, just a road, and he's walking, doesn't know where he's going. Finally, he walks and walks, and the road stopped, and there's only trees, and he doesn't know what to do. So he's walking between the trees, and he's lost, and he's in danger, and finally, in far, he sees a light. Follows the light, he comes, knocks on the door of this house, and this old man, a man greets him and says, \"Oh! Good evening. Come in. Oh, I'm so happy you came.\" \"Why?\" So he got scared, he didn't know what's happening here. He says, \"Oh,\" says, \"because the reason I'm happy is, because I have a dog, and the dog only eats flesh of a human being, and he hasn't eaten for three days, and he's very hungry, and I didn't know what to do. And here you came. Ah, thank God, now I have food for him.\" And he grabs him by the collar, and starts pulling him, pulling him into the room where the dog is. And as he's pulling him to the room where the dog is, he feels another hand come and schlep him out. And he turns around, he sees a person, a Yid, a הדרת פנים, looking distinguished, schleps him out, and takes him away, and walks, pulls him, schleps him, and takes him to the road, and he pushes him, and he shows him, \"Here is your inn where you're supposed to be.\" And he says, \"Good night, and go in.\" So he grabbed him by the hand, and he says, \"I'm not letting go of you until you tell me who you are.\" So he says, \"And what happened here?\" He says, \"I'll tell you what happened. You started out at night late, going through road which is very dangerous. We know כל הדרכים בחזקת סכנה, roads are always dangerous, and you were walking alone. And whenever you're in the danger, says, in בית דין של מעלה, they look through your case to see whether they should protect you or not, and they looked through your case, and it seemed like it's not, your case is not so, and they said that the danger is there, and we're not going to protect you. And that's what happened. So the סמ״ך מ״ם, the Satan, or whoever got a hold of you, and that's what they made you to see this forest, and they were going to kill you. But then, somebody came up, and he said, 'How is it possible that because he ate Melaveh Malkah, he did a mitzvah, that's why he should be in danger?' And they looked into the case, and said, 'Okay, well he'll be saved. But who should save him?' So the פסק דין of the בית דין של מעלה was that Dovid Hamelech himself, the one that is was very careful with Melaveh Malkah and it's his seudah, should be the one to save him. And I'm here. This is me. I'm Dovid Hamelech.\" And he said he came to save him, and he left him, and he disappeared. So it was in the zechut of the Melaveh Malkah that he was saved, and the zechut of Melaveh Malkah that Dovid Hamelech himself came to him. And okay, so another story just for another minute that we have told about Melaveh Malkah. It says, the story is that there was once a person who had a business, and he had a lot of workers, and he had one Yid who was the the manager. And when before the manager the manager got a little older, he told his boss, \"You know, I can't work anymore. I have to, want to retire.\" So he said, \"But you see how many workers I have, you're such a good guy. What, you're going to leave me? What am I going to do?\" So he says, \"I have a friend that he's just as good as me and I'll ask him to come.\" So it's fine. So his friend came, comes, sees this man. He says, \"I'm ready to work for you. On one condition, I want you should make me a little house in, out in the field where I work. Because is here myself, my wife is in, at home. I only go home for Yom Tov, and I don't want anyone to bother me.\" So he said fine. Every Motzaei Shabbos, this person would eat Melaveh Malkah, and after Melaveh Malkah, and he would go to the place of his work and do his cheshbonot, is do his bookkeeping, and he would come back. One, one Motzaei Shabbos he went to do his bookkeeping, he came back, and he realized he forgot something. So he went back. As he went back, he saw a big fire from that place where, and actually was coming from that little hut, that little house that this worker was in. So he got very scared. He got close. He got closer, he saw it wasn't a fire, it was a kind of light that's coming from the room. He looked in, he listened to the door, and he looked, he saw an old man, distinguished one, sitting and learning with this guy. And he listened, and he heard him say that it says in the Midrash, \"מצאתי דוד עבדי,\" the פסוק says, Hashem says, \"I found דוד, my servant.\" So the Midrash says, \"היכא מצאתיו? Where did you find him? בסדום. I found him in סדום.\" And all kinds, the truth is in the mefarshim on the Midrash is all kinds of kushiyot, peshatim, what does it mean I found him in סדום? So he said, you know what, so he overheard this man telling him, \"בסדום is an abbreviation: בסעודת דוד מלכא. That where do you find Dovid Hamelech, which is Mashiach, in the סעודה of melave malka?\" That's all he heard, and he knocked on the door. No, no, he didn't knock on the door, and he left. He heard this and he left. The next day, he ran over to him and he said, told him what he what he saw the night before. So he says, \"Obviously you're a צדיק נסתר.\" So he begged him forgiveness if he didn't give him the proper kavod. So he told him, \"Wow, you must be very great that you had גילוי אליהו.\" This man had Eliyahu Hanavi sitting and learning with him. But this other guy who came also saw Eliyahu Hanavi. You must be great. And he said, \"So you had a great zechut, and what you were supposed to hear was you heard the importance of melave malka.\" But at the same time he also told him, \"Now that you found out my secret, I have to leave, and I can't be here,\" and he left. And I guess he got another worker or something. But the point of the story is that he told him that where do you find היכא מצאתי, where do we find him is דוד מלכא, we find in the סעודה of melave malka. Al kol panim, what comes out from all this, that it's important, the inyan of melave malka is important, and people have a custom even to get together melave malka and tell stories, and it's a time of yeshuot, is what the whole idea is is it's connected to Mashiach, connected to Dovid Hamelech, and this is bringing the Shabbos into the weekdays, which is basically the idea of the future when the whole time, the whole a weekday, everything will be only שבת, יום שכולו שבת. So the inyan of melave malka is to cause a little bit that in the weekdays it should be like Shabbos, like it will be in the future when it'll be only Shabbos. So we should also have only Shabbos to a certain degree, and that's why melave malka is so important. And when Mashiach will come, we'll really see it with our own eyes how the melave malka is the one that one of the things that brought Mashiach, so we shouldn't have to wait much longer, and actually see the coming of דוד מלכא משיחא בקרוב ממש. Amen.

נ ס כ ו י. נ ס כ ו י. I don't even know how to pronounce it, ניסכוי or נוסך... ניסך, it looks like ניסכוי. That's how they call it, yes. Hard. So the Alter Rebbe says exactly that. He doesn't say about meat, he speaks about bread. He says that because we eat shalosh seudot, mimela we're not hungry. Mimela, so he says, but you don't have to because of that eat earlier. See, I'll tell you, I'll explain more in detail what he means. בנוגע שלש סעודות, he says that because you have to eat shalosh seudot... בנוגע שלש סעודות, he says clearly that because you have to eat shalosh seudot, you should make sure, החכם עיניו בראשו, okay, when you eat the second meal, don't eat too much, leave place for shalosh seudot. So we would imagine the same thing should be here, that because you if you eat shalosh seudot late, you won't be able to eat Melaveh Malkah. חכם עיניו בראשו, eat shalosh seudot earlier. So he says you don't have to, because so obviously there is no reason to b'davka do something to eat meat. So since most of the people are full from the Shabbos meals, so they don't they don't feel like eating meat, so it doesn't matter. More. I think it was the Chozeh of Lublin, I'm not even sure, I think it was the Chozeh of Lublin, maybe it was a different person, but from the great, great tzadikim, maybe it wasn't him. Anyway, he used to every Motzaei Shabbos have something special cooked, שחט a chicken and cook meat Motzaei Shabbos. It was מוצאי שבת חזון, nine days, and he stayed up late, he told them to prepare meat for Motzaei Shabbos for Melaveh Malkah. And what happened was it lasted so long, it went on so late that it went all the way into the morning already, it was Motzaei Shabbos already. And in the morning, they opened up the window, the chasidim were sitting around the table with the Melaveh Malkah, opened up the window for fresh air, a bird flew in and stood on the table. They wanted to chase it away, so he turns around to them, says, \"Don't chase it away. You know who this is? This is a gilgul of a person that was not careful with Melaveh Malkah. So, they sent him to show that שבת חזון, מוצאי שבת חזון the nine days, when it's already early morning, we're eating meat for Melaveh Malkah.\" Now, it doesn't mean l'halacha l'maaseh that we should eat meat for Melaveh Malkah Motzaei Shabbos, not שבת חזון, I mean, but I'm saying, but this shows that how they were careful. So, some tzadikim were very careful to eat meat, but in halacha, we don't have to if it's hard for us. And it went into Motzaei Shabbos? Yes, that's what it is. We celebrate, just like Shabbos meals, we celebrate the man, the giving of the man, thanking Hashem, this also. Says you should go out and מען זאל שעפן וואסער, you should draw water from the well. See there are two things to that. Alter Rebbe says that Motzaei Shabbos there is a inyan to go out and draw water from a well, because the well of Miriam travels around on Motzaei Shabbos, and you never know, you might, the well that you're going to get might have the water, might be the well of Miriam. Doesn't matter now. There's a different reason for it. The reason is because it says you should not drink water that stayed in a metal כלי overnight. Nothing to do with hot or cold. It says you should not drink water, again, water that stayed in a metal vessel overnight, you should not drink it. We're going to get to that. So, it says you shouldn't do that. Now, there are people are not medakdek. There is a letter from the Rebbe who defends those people are not careful. That's why many places, public places where it's impossible to change to heat up the water, like in restaurants and places like that, even in the yeshivot when they drink coffee before davenen in the morning and before chasidus, so to cook the whole thing, the guy has to wake up an hour before, so they prepare the night before. So, they have on what to rely not to be careful, but lechatchila, it says you should be careful not to. The question is what do we do on Shabbos? Shabbos, when we have the טשייניק from over Shabbos, so the story goes like this: we are not careful. The story is that once by the Rabbi Maharash, there were chasidim that came to the Rabbi Maharash, רבנים, ליובאוויטשער רבנים, big רבנים, and they were sitting waiting for the Rabbi Maharash to come in for a farbrengen, and they served them tea. They put down the טשייניק, the samovar, metal samovar on the table. So, as they were waiting for the Rebbe to come in, the discussion was, if this was for Shabbos, how can we drink from this water when it stayed in a metal כלי overnight? So, one רב said, \"Because it stayed overnight in this because of Shabbos, because we can't cook on Shabbos, so it's a mitzvah. שומר מצוה לא ידע דבר רע, be careful with a mitzvah, it won't harm you.\" And each one gave an opinion. And as they were talking, the Rabbi Maharash walks in. Obviously, they all stood up, sat down. The Rabbi Maharash said, \"What was the conversation about?\" So, they said the conversation was that we see by the Rebbe they use this samovar for Shabbos, obviously it's no problem, but we were wondering what the reason is. So, he says, \"Wait a minute.\" He walked over, opened up a case, and there was a samovar there made of earthenware, a big one. And what they did was, before they served it, they poured some of it into this one. So, it didn't stay overnight in the metal one. So, obviously the Rabbi Maharash was careful even on Shabbos. Most people are not careful on Shabbos, and it's because of this reason, because it's a mitzvah and and this is the Therefore, when it comes to motza'ei Shabbos, why why should we use motza'ei Shabbos the same water that stayed overnight? Because after all, now now you can cook. While in Shabbos you can't cook, and you want to drink hot water and it's oneg Shabbos, so you have no choice. But on motza'ei Shabbos, that's why some people Some people are not careful, saying the sevara is because since it's for Shabbos, so even for motza'ei Shabbos it's no problem, because it came from a mitzvah, from doing it for Shabbos. But some people are careful, that's why they would pour out and they would not use the same hot water. But that's for that reason, not for the reason of something else, yes? According to that, really, you shouldn't drink with few soda cans. It makes no difference whether it's cold covered or not. See, some people think if it's closed, it's different. They're confusing this with גילוי. There is a din of גילוי, מים מגולים, there is a din which doesn't apply now. The Gemara says that the Chachamim made an issur: If you pour water into a cup and you just move away and don't watch it, and it's uncovered, you can't drink it anymore, because you never know, a snake might come up and have drunk from it and left some venom in it. And that's got nothing to do with overnight. That, if it's covered, you're allowed. Now it says in Shulchan Aruch nowadays it doesn't apply because we live in a place where there are not to no not many snakes, so we're not afraid, it doesn't matter. But that was the din then. So there it made a difference if it's covered or not, or hot or cold, because hot water was no problem because the snakes don't drink hot water. But what I'm saying is something else. That's a different din in Shulchan Aruch. It says that water that was left in a metal keli overnight you should not drink, and whether it's hot or cold, and covered or uncovered. So how can we drink a can of soda, a can of soda? The answer is, obviously since most of us we can, so these things it says is because of a sakanah, a spiritual sakanah. The Gemara says that when it comes to things which are assur because of a סכנה, כיון דדשו בו רבים, if many, many people are not careful, then it becomes okay. שומר פתאים ה'. Hashem' watches over the fools, so it says. So if so many people do it, then Hashem' watches over the fools and it doesn't happen. So this also, by the cans, we're all peta'im and it's דשו בו רבים definitely, so that But I do know of people who don't drink from cans for that reason, soda cans. Some write that for smoking too. Yeah, yeah, yeah. Only liquid, and it's only liquid mixed with water, or water, or things mixed with water. No, okay, could be, I don't know if if it's other things in it, I don't know if it says. Probably that wouldn't be a problem, it's only the liquid, water or things, liquid mixed with water. But if you have pure juice, juice not, wine not, things like that, not. Water is mixed, if it has, though, officially it doesn't. It doesn't have water. Officially, I don't know if they do or they don't. Anyway, the bottom line is we should be zocheh to דוד מלכא משיחא בקרוב ממש, and we'll be able to eat the seudah together with משיח, לויתן ושור הבר.