0174 - Hashem Elokeichem Emes in Middle of Shema

00:01 The Hagahos Tzvi Tzionim that Rabbi Groner wrote to the Alter Rebbe's siddur, to the Siddur Im Tach, the Siddur Mksidis, was mugi by the Rebbe. I actually saw the pages of the Hagahos of the Rebbe. Rabbi Groner Beshaite showed it to me. So concerning what it says in the siddur, that when it comes to Krishme, there are three, two hundred and forty-five words. We're missing three words to the Cheshbon of two hundred and forty-eight, which is Ramach. And therefore, the meaning is that the Chazan repeats the three words, "Hashem Alekechem Emes," and the people who hear these words, those three words add to the Cheshbon of Ramach words. So in the Hagahos Tzvi Tzionim, it says that mi she'emed be'emtze krishme kesha'shatz mesayim Hashem Alekechem Emes. If someone is holding the middle of krishme, when the Chazan says out loud the three words, "Hashem Alekechem Emes," yafsik, he should stop. The Yishman, he should listen. Ve'elelu le'cheshbon Ramach. And this will count to him to the Cheshbon of the two hundred and forty-eight words that he needs to have. And there is no Mara Mokim to this. It just says a Mara Mokim where to talk about it, but no Mara Mokim from where this comes from. I heard that in Tofshin Yud, somebody asked the Rebbe the shaila, and the Rebbe told him this, that he should stop in the middle of krishme where he's holding and listen to the three words, and that will count for him as if he had the three

01:21 words. And probably this is where Rabbi Groner took it from. Then in the Sefer Ramen Chogim, it says something similar, almost the same thing, in different words. There it says like this, "Gam ze she'adayin lei kora krishme." Even this person that adayin lei gomar krishme, he didn't finish his krishme, "Meitzei et ha'shaz ba'amirosei Hashem Alekechem Emes." So the Chazan is meitzei him with the saying of the three words, "Hashem Alekechem Emes." And it says in parentheses, "Hainu shemashlim la'mispalel gimel tevis." That means that he gives the one that davened the, as if he said the three words, "Ki im shezehu be'esa amirosei krishme." Since the three words that the Chazan said is in the middle while he's saying krishme, that's why it counts. And here there's a Mara Mokim that this comes from a letter of the Rebbe. And it doesn't say where the letter is printed or where it comes from. Now, besides the difference in the expressions, but that's not a main difference, there's another difference here. In the Hagahos Tzvi Tzionim, which was mugi from the Rebbe, it says that he has to stop where he's holding in the middle of krishme and listen to the three words. Here, it doesn't say that. It doesn't mention that he has to stop. As a matter of fact, it seeming, seems that he doesn't have to stop because he gives a reason why is it good enough, "Ki im shezehu be'esa amirosei krishme," since it is at a time when he says krishme. It's

02:45 mashman that he doesn't stop. So the shaila is, in the Hagahos Tzvi Tzionim of the siddur, which was mugi from the Rebbe, it says that he should stop. And here, it doesn't say that he has to stop. And it's, im mashmo is that he really doesn't have to stop. And this was also mugi from the Rebbe. They were both mugi from the Rebbe. So we have to think, do you have to stop b'shas the Chazan says Hashem Alekechem Emes in order to have these three words count for your cheshbon, or you don't have to stop? In other words, is what it says in Sefer Ramen Chogim, as if madura basra, this is the bottom line that you don't have to stop. Or maybe in, even in Sefer Ramen Chogim, it doesn't mean you don't have to stop. It just didn't mention it, but it also means that. We have to look into this.