האם לספרדים ולאשכנזים יישארו מנהגים שונים כשיבוא המשיח?

00:00 Welcome to another Shiur in Halachas and Moshiach. In this Shiur, we will discuss the question of whether Sefardim and Ashkenazim will still have different Minhagim, customs for when Moshiach comes. And also, while we're at it, we'll also discuss the Sechari when Moshiach comes, and so on. So we find in five thousand five hundred and eighty-six, when the chief rabbis, the Rabbi Rashom from Israel came to visit the Rebbe. So we find Rabbi Shapiro was the Ashkenazi chief rabbi. So he quotes to the Rebbe that from this that it says, "Vimar Moshe vekid artzi yishtachut," that we find out that we find that whenever you would hear the Shema Meforash, so you're supposed to bow down. And on this, Rav Mordechai Eliyahu, um, adds that it's true we find by the Sefardim that only the congregation, only the kahal would be resembling a shtachelitz on, on, on Yom Kippur when they would hear when it's time to bow down, only the kahal bows down, but the chazan doesn't bow down. Why? Because the chazan is compared to the Kohen Gadol, and it's only the other ones who are hearing it that they're the ones who bow down, not the Kohen Gadol. However, Minhag Ashkenazi is, is the Minhag is that the chazan also bows down. On this, the Rebbe adds that it says that the ikar is that we should be zocheh to see the Aveida of the Kohen Gadol on the Beis Hamikdash Hashlishi, and then there won't be any place for different opinions, different

01:32 Minhagim. Like the Gemara says that There won't be different Minhagim then we'll all do the same thing, and, and there won't be difference between Sefardim and Ashkenazim. And this, this Yechida is, is, is written up. I believe it's Mogeh from the Rebbe. You can find it in um, chelek beis and in other places as well. So the question is, what exactly does this, this mean? 'Cause seemingly we find e-e-even, uh, Rashis, Gemaras that literally don't, don't seem to say this. First of all, we start off in Chumash, we find it says, at the beginning of Parshah Sheftim, that you should have judges and Sheftim, uh, law enforcement people. You should have a On this, Rashi says when it says meaning to, to... For, for Yeshvtim, what's it coming to teach us? That you have to have every shevet, every-- that you put down, but they didn't. You have dayanim for every shevet and every, every city. And as my Farshum explained, what's Rashi coming to say? That if you had, for example, one city, uh, that has two shvatim, the classic city would be, let's say, Yerushalayim, then it was split up into two shvatim. So you would have to have two, but they didn't 'cause every shevet has to have a, their separate bezdin. And then besides that, every city has to have a, a, a bezdin. And this is coming from the Gemara in Sanhedrin, um, as, and, over there explains that the, the Sheftim, the Kol shevet, shevet means that if you

03:20 have one city with two shvatim, you have to have two Sanhedrins. S-so seemingly, w- further, furthermore, we find the Samsefer on this, on this, on this, in this pasuk, Samsefer Halachair adds that this, this concept that we have to have for every city, why if you have one city, two shvatim, why is it not good enough to have one bezdin? You know, seemingly it's the same thing. So he says that seemingly s-similar to what we find in Kisvei Ari z"l, as it's brought in Halacha, that there's a yud beis Minhagim. Yud beis, there's twelve different types of Minhagim corresponding to the twelve different shvatim. And every sh- every shevet has, just like it has down here, they also have lamaila. Each shevet has a different sha'ar, a different gateway that they go on, that they go in just like they go It's the same thing on lamaila, that each one has a different way of serving Hashem, and therefore each shevet has its Minhagim, and therefore you have to have a dayan, you have to have a bezdin that's gonna be judge them based on their Minhagim. And, and it's not gonna be a mishpat tzedek if you, if your bezdin is paskening based on the Minhagim and the din of a different shevet. And he goes on and he says it's not only... Minhagim we find even for Dinim Mamonos. For example, we would have, we find in the Gemara that there were, there were places that they had, let's say, when they would

04:59 write a star, a contract, they would write the hours. If you don't write the hours or, or different, or different things that they would write in the star, there was different Minhagim. So even in different... In Dinim Mamonos, you would have different Minhagim of how different shvatim in different places had different Minhagim, and therefore every shevet has to have their bezdin. Similarly, we find that the Rebbe brings in Shulchan Aruch that the, the Minhagim that we find, the different Minhagim that we find in davening, we should-- a person shouldn't change from the minhag of their forefathers 'cause there's twelve sh- there's twelve sha'arim. There's twelve sha'arim in Shamayim corresponding to the twelve, uh, uh, shvatim. Um, every shevet has a, a gate for itself, like the Gemara explains. The Alter Rebbe brings this in, in, in Ner Echaim siman samach ches beis and other places as well. Furthermore, explaining, expounding on this concept that we have, yud beis sha'arim with different gates for different shvatim. So we find it's a famous piece from the, from the Maggid in Maggid Dvar Yaakov siman kuf lamed gimel in the, in the Kehos editions. Um, it says that you're, you're asking me about the different minhagim about davening. So, so they can't explain everything bechsav, but in general, that, uh, the, the Razal already says that there is thirteen sheta chavois in the Beis Hamikdash corresponding to thirteen sha'arim. I know we said before twelve, we'll get to it in a second. The twel- the thirteen sha'arim, and

06:30 this is already hinted to in Yechezkel, al tavah, which we mentioned earlier, that it's gonna be sha'ar for Reuven and the different shvatim. Because you sh- first of all, you know that why the sha'arim are gonna be in Yerushalayim as opposed to Beis Hamikdash, because Yerushalayim is gonna be had the kedusha of the Beis Hamikdash that it used to have. And these Yud Beis sha'arim are for every shevet, gonna have a different sha'ar corresponding to the sha'ar omailah. He said, "So comes to davening, each person, in order to come to sh- his sha'ar, he has to come through his, his... He has to come through his sha'ar, and that's through his nusach. There's different nusachais, and each one corresponding to a different sha'ar. And then there's the thirteenth sha'ar, which is to somebody who doesn't, who doesn't remember which shevet he is. Uh, so therefore, I mean, because he's not gonna be-- They're not gonna let him in g- to go, go through the wrong sha'ar. If someone's from Reuven, you can't go through Shimon, but you go through the thirteenth one. That's the tikun of Yud Gimmel, so venakit, so on and so forth. Um, and that's what the Ari Z"L was mesaken, that someone who doesn't u-understand his shevet, he should go through Sha'ar Yud Gimmel, which is Nusach Ari. And this sha'ar, this, this, uh, Nu-Nusach Ari is-- he was m- mesader it, venakit from the different nusachais, and so on and so forth. Uh, and if you're gonna ask, uh, "Oh,

07:56 if so, why do I need the sha'ar-- If I-- Why do I need the thirteenth sha'ar if I already have the sha'ar of the Ari Z"L, so to speak, the thirteenth sha'ar, then everyone could go through there, so why do I need the other twelve?" So he says, quote, "Because when you know which shevet you're in, and the nusach is shayach to your shevet, so that's the ideal way to go in, that you're going through your shevet." Right. And, uh, he says the reason for this is the tam kamus, whatever, it doesn't get into why it's better to go in through your shevet, but it's better to go in, ideally, to go through the shevet. But be'mazman hazeh, that we don't know which shevet we're in, we don't know which shayach, we don't even know which nusach is ex- to each shevet, and so on. Um, for herai we see if there's Kohanim and, and Leviim, they're all davening the same nusach as the other ones. We know it's-- even if you'd know which shevet you're from, seemingly, you still don't know which nusach belongs to you. So therefore, everyone should g-go to the Nusach Ari, which is shul l'chol nefesh, and that's gonna be l'as lavai. This, there's gonna be Yud Beis sha'arim, like it says in Yechezkel, because then it's gonna be known which shevet. Each person is gonna know, is gonna know which shevet, and seemingly that's gonna be the more ideal way to daven, that each person should daven their shevet,

09:11 their shevet's nusach. So based on this, we s- have to understand, we're saying l'as lavai there's gonna be different, there's gonna be different nusachais even l'as lavai. Um, and we brought from Chasam Sofer, seemingly suggesting there's not just nusachais, there's, there's minhagim. So how-- what is the Rebbe saying that l'as lavai there's not gonna be chilukim dinim and minhagim, and we're all gonna n- be doing the same thing? Seemingly, it's not gonna be like that. So what, what exactly, what is, what ex- exactly does that mean? So we find the Rambam in Hilchot Sanhedrin, perek alef halacha alef, right at the beginning of Sanhedrin. So he brings from this pasuk, "Sheftim mesheitim titen lecha." So the Rambam going on that, on that pasuk, so he says that there's a mitzvot aseh from the Torah, that you should have sheftim mesheitim in every, in every, in every country, in every area, in every city. Like it says, "Sheftim mesheitim titen lecha b'chol sh'arecha." Sheftim, these are the Ɣgionim hakavuiim, vebezdin uvaladin, and the sheitim, they are the baalei ma'aka or tshu'a, and so on and so forth. But you have to have that in every place. But the Kesef Mishneh right away on the spot, on the, on this, on this, on this halacha asks, "One second. The Rambam here is quoting Gemara in Sanhedrin," which the Gemara, Sanhedrin ten zayin on the page, it's the Gemara we mentioned before, which is the Gemara that Rashi, Rashi is bringing and that we learn out that you

10:51 have to have, that we learn out from this pasuk, sheftim mesheitim, it says, "L'chol sh'arecha," that you have to have in every city, right? So we have it in ev-every city and every shevet. And we said there's two things. It has to be for every city and every shevet, 'cause it's not enough that it's every city, 'cause you can have one city that has two shvatim, and in that city you have to have two shva- two, two batti dinim, each one for, for, for a different shevet. So the Kesef Mishneh asks, "How come the Rambam doesn't bring this, this, this halacha, that every shevet has to have o- their own, their own bezdin?" The Rambam seemingly omits this, this halacha. So seemingly we could answer, and we could say maybe that the Rebbe was following what it says in this Rambam, and how some of Chazal explained this Rambam, that the truth is that the Rambam is saying no. Even though we know a general rule that the Rambam brings all the halachas, all the relevant halachas, but the Rambam only brings hala- relevant halachas that are nega for all time. But a, a, a halacha that's not gonna apply later, it doesn't bring. And therefore, it could be that's why the Rambam doesn't mention it has to be to every shevet. Why? Because nowadays, as we said, we don't know. We don't-- people don't know which shevet they are. So even though the Rambam- uniquely holds now there's different than many others but the

12:12 Rambam holds that in theory we could set up a Sanhedrin nowadays you could have a Sanhedrin nowadays if everybody agrees and so on without getting into the whole the whole story over there which is a parasha for itself but the Rambam holds you could do that but nevertheless he still holds that we don't know people don't know what shevet they're from so for nowadays it's not relevant that you have to put on for each shevet because you don't know what shevet you're from I for the asid l'avei so the asid l'avei it could be as we just said we brought from the Rambam that asid l'avei we're not going to need because asid l'avei everybody's going to know everybody's going to be following the same thing and therefore we don't have to have different batitim for the different shevetim and that would be in line to what we what the Rebbe what we brought from the Rebbe all the way in the beginning while that is very enticing way of answering it and that's how some of our on the Rambam answer the question of the Kesef Mishnah but the truth is as we said we quoted from before when we quoted that there's going to be there's Yud Beis She'arim this is based on a pasuk in Yechezkel and we find and the maggids bringing that there's going to be there are going to be different minhagim and so on from from many different places so seemingly it's not it's not so pashat to

13:24 say that no there's not going to be there's not going to be different minhagim seemingly it's it's even a based on a on a clear pasuk seemingly that there's going to be different or even if you want to say the pasuk you could say it's just about She'arim and you could say it's not necessarily about the different minhagim but definitely how the Arizal explains it and Kabbalah explains it so that definitely is and how it's brought in halacha also that definitely is that there's going to be different minhagim so how so we're back to our question what exactly does the what what exactly is the explanation what the Rebbe said that there's not going to be different minhagim we're all going to be all going to be the same so Rabbi Garlitsky in his sefer Yemei HaMashiach BaHalacha Cheilek Gimel Simim Mem Tes which as we know many of these shiurim are based on on on his sefer so he proposes a very simple a very simple pashat to answer what's what how we can explain what the Rebbe is saying also how we could can answer the Rambam and so on says there's different there's different types of of minhagim and dinim there's minhagim and dinim that are connected to Yud Beis She'arim what are the Yud Beis She'arim the Yud Beis She'arim are gates we say the She'arim L'Omata and L'Omaila these are gates that each one has their own path of aveda of how they're serving Hashem right as we have in

14:55 fine Chassidis there's the aveda Reuven is the aveda Re'iya Shimon Ishmia and and and and and and so on each one has their their their their way of aveda so things that are connected to the way of of your aveda of serving Hashem which means the davening but it could also mean not necessarily always davening there's also ways minhagim that are connected to the service of Hashem so those things seemingly would still be unique even the asid l'avei the Yud Beis She'arim as we find in the pasuk in Yechezkel there's Yud Beis She'arim so those will be those will still be asid l'avei but then we have other things there's other there's other there's other types of minhagim and and and and different and different dinim that people pasken differently that are not really based on the aveda or unique aveda of the shevet that comes from other ways as we find in the Gemara Sanhedrin or Rambam in Peches of Beis and the Rambam also brings it in Hilchas Mamrim Perek Alav Halacha Dalet that that how did in the beginning there wasn't any machlekes Yisrael there was only there was the Sanhedrin sat in the Lishas Kagasas and then there's some there was the other smaller batitim and then each one had its place and then if if if somebody had a question so they go first to the best in their city if if they knew the answer good if not you know they they they would move up uh they'll go

16:26 to the one in the Harabais and then they would go eventually they would go to to the to the to the to the Sanhedrin Lishas Kagasas and over there they would debate um they would the question so if somebody said if they were if they heard the answer if they know the answer they were mechabel it from from the previous generation they would be able to to answer it if not they would they would uh they you know they would debate it and they would come to psaktin and that would be the psaktin and then eventually what happened was there was Sheravut Hamidai Shammai and Hillel that they weren't they didn't serve their their they weren't meshamesh their their their teachers as properly as they should so they became more and more machlekes and it became like two teres so to speak of the teres these ones say ter these ones say tame and so on and so forth so those types of machlekes and those types of even though some of those things can evolve not just to to strict halacha could also you could have minhagim that are evolved from those things so those are seemingly the ones that we're saying that there won't be a place for different minhagim for the different these different types of minhagim these different types of dinim that are based on not having understood or or machlekes and so on and so forth those things won't be lost loving but different minhagim that are based on the

17:49 avoda of each shevet those things seemingly will be still will still be la'asad l'avei so that that explains what seemingly what the rabbi was referring to the rabbi was referring to there's there's two types of minhagim and and those those these types of minhagim is not what's it's not going to be uh everyone's going to be we're going to have the best it's the sanhedrin and the sanhedrin is going to say what what what what the halacha is Getting back to the Rambam, you know, this answers the, uh, what we, our question on, on what from we brought from what the Rebbe says. But the question is, we brought the question from the Kesef Mishneh that seemingly the Rambam also omits this halakha that we're gonna have separate but they didn't for the different shvatim, uh, so what do we do with the Rambam? So the truth is that as some mefarshim point out, that it's not so simple to say that the Rambam totally omits this halakha. Because we find elsewhere, uh, first of all, in, in Sanhedrin itself, pereke halakha alef, he says, uh, um, um, it says, "Ein mamdin melech ela al pi bezdin shel shiv'a ve'echad, ven eys in Sanhedrin katan l'chol shevet shavet l'chol ir ve'ir." So he, he seemingly does mention it later. Uh, same thing in, in Hilchot Shchagas. He again, he mentions the concept that there's gonna be a bezdin for every shevet seemingly mentions that there-- he mentions the concept of every shevet having their own,

19:17 their own bezdin. But still the question is why didn't the Rambam bring it earlier in, in the beginning of Hilchot Sanhedrin? So there's, there's multiple ways of answering that. Um, either there's the, there's the way of the Eretz Chaim, the Eretz Chaim in, in, in part of Shavtim. So he says, it says, "Chol-- you, you, you have bezdin for every shevet, shevet l'chol ir ve'ir." So once we mentioned already... So he says, "At first you have to mention l'chol shevet, shevet. Once I mentioned l'chol ir ve'ir," see we don't necessarily have to have-- you don't have to mention anymore shevet because you have every, every, uh, you already have for every, every ir, every, every city. And he says, "I, if you're-- already once you're saying l'chol ir ve'ir, so why does it have to all say every shevet, every, every shevet, every l'chol shvat, every shevet?" Because he says, "Because if it were just said l'chol ir ve'ir, I would have thought that ir means not necessarily every single specific place, it just means in general." Uh, it means a general area. But therefore, when it's coming for a more holistic place, then it goes more detailed and more detailed. So it's clear that, that it's talking about even in a detailed place, every specific place, every, every locale, every place, every community has to have their own bezdin. That's one way of answering it. Um, in other words, the I-- the Eretz Chaim is directly answering the question of the, of the Rambam,

20:35 and that's why he explains why the Rambam... In other words, once the Rambam says every city, he doesn't have to mention every shevet. Others answer the Rambam that perhaps the Rambam holds that in truth, there's no chiyuv that every shevet has to have their own bezdin. It's true that we find the Rambam mentioning in, in later in Hilchot Sanhedrin and Hilchot Mamrim and Hilchot Shchagas, um, discussion about the bezdin of every shevet. It's true. And that the, and, and, and, and that the, whether they have to bring a carbon. In Hilchot Shchagas, there's a whole if, if, if you did it based on the bezdin of the shevet, if you have to bring a carbon or not, who has to bring a carbon. So the Rambam, he deci-- he-- some, the Mishneh Ya'avetz, he explains that the Rambam holds there's no, not necessarily a chiyuv for the every shevet to have a bezdin, but once a shevet has a bezdin, there are special dinim for that shevet. That, that's what he, that's what he explains. But be as it may be, the different explanations of how we would answer the Rambam, it does seem clear that there's different types of minhagim. So minhagim that have to do with, uh, our, our specific avoda of Hashem in it, in, in-- so every shevet has their way of serving Hashem, and that's gonna continue even when, even when Mashiach comes, seemingly there's gonna be different shiarim and there's, there's gonna be different ways of, of, of everyone

21:56 has their unique avoda of serving Hashem. On the other hand, machlikesin and even minhagim that come from, from, from just disagreement, not knowing how things were or how things should be done, but it's not really directly tied to the specific avoda. So that seemingly there'll be the Sanhedrin and which will come to a conclusion and every kol klal Yisroel will be doing one thing, which attack a bizaycha with the coming of Mashiach as it says, as, and as, as the Rebbe ended off over there, that "yehiye arein uvar uvesher yimaen" and we will all be doing, we'll have achdus in klal Yisroel in these things.