Typos in the Rebbe’s Printed Letters, or Edits?

00:00 Speaker 1 Welcome to the Halacha Podcast, Laman Yishmu, with Harav Yosef Yeshaya Brown, Marah D'Asra and a member of the Crown Heights based din. This podcast is brought to you by the Ask the Rav platform in partnership with Laman Yilmedu, the premier institute for practical Halacha learning.

00:22 Speaker 2 Welcome to the next podcast of Laman Yishmu in conjunction with Ask the Rav and Laman Yilmedu. We have a very, very fascinating shir today, a fascinating podcast, and it has to do with the fact that recently a new sefer came out, an amazing sefer which has notes that the Rebbe Rashab wrote on the Sefer Kaf HaChaim. Just by way of introduction, there are two sefarim with the name Kaf HaChaim. The more famous one is Rabbi Yaakov Chaim's sefer, a more recent posek. When someone told me that there's notes of the Rebbe Rashab in the Kaf HaChaim, I said it can't be the Kaf HaChaim that we know. It must be the earlier Kaf HaChaim because the Kaf HaChaim's sefer is a sefer which is prima- a lot based on Kabbalah, but it's a Halacha Sefer on the order of Shechinach. He actually quotes the Mishne Beru often as well. So just you should place him what time he is. A, a standard posek. A lot of information in that Kaf HaChaim. There's an earlier Kaf HaChaim which is written in a whole different style and order with simanim and seifim or perakim and osios that's written by the Chaim Palaggi, a famous gaon that wrote countless, countless sefarim. A sefer which has in it a seder of Recha'im and a seder-- not, not the Seder Shechinach, but the Seder of day-to-day, falm gam hayom tovaim. Um, it's very similar to the Chida's style of sefarim. He actually quotes the Chida a lot. A lot of

01:46 Speaker 2 divrei mussar versus urus and Halacha Lamaisa. So the Rebbe Rashab wrote notes seemingly when he was traveling. He took with him the sefer. He often writes that he has no sefarim with him, that he can't look things up. And those notes, there are some very fascinating Halacha topics which recently came out by a, a, a Talmid Chacham in France who wrote many, many, um, interesting notes on it just to understand the words of the Rebbe Rashab. And we will be talking about some of the Halacha things that posekim have addressed over the generations, and now we have some information from the Rebbe Rashab on this topic as well. But before we talk about those topics, I wanna start off with a major, major storm that erupted last week in the Torah circles, that is, in the Chabad Torah circles. And that is there is a discussion about when the age of tznius, of the fact that girls have to dress tzniusdig, what age does that start? So just to ins-introduce the topic, there is-- if the first discussion is when we talk about Halachas of ervah in terms of kirshma, that if you're not allowed to daven and say, and say Shema, the original Halacha is about Shema in front of a ervah. So what age does a girl that you're not allowed to daven in the presence of a ervah start? That we already have from the earlier Rishonim, from the Rashbatz Kadmonim in Brachos, who writes very, very clearly that at the age

03:07 Speaker 2 of three, it-- the Halachas of ervah start regarding kirshma. And we have afterwards many Acharonim that say the same, who didn't necessarily see the Rashbatz, the Chay Adam, and others as well. Likewise, when we talk about Halacha of tefach megula, that even if there's a part of the body, not the ervah mamash, not the place of ervah, but any part of the body which is a tefach, which is exposed, you're not allowed to say Shema. So we have the Ish HaLevi Ram. We quoted him many times in our podcast. There was the Talmid of the Ba'al She Tov, Rav David Abuchatz. We have the Shulchan Shlomo. Not to be confused, there's two Shulchan Shlomos, just like we mentioned there's two Kaf HaChaims. There's an early Sh-Shulchan Shlomo with the Rav in Mir, printed in the early Tafkuchs. I think Tafkuch from an alef of memory, who the Mishne Berura quotes a lot of times. And there's a later Shulchan Shlomo of our generation, Shulchan Shlomo Zalman Auerbach. So here I'm talking about the original Shulchan Shlomo. The Mishne Berura brings him actually in this case as well, that a girl of three years old and she's a tefach exposed, then you're not allowed to say Shema. And then our generation, Rabbi Avraham Chaim Na'ah, the Chabad, famous Chabad posek in his Sefer Ketzet Hashulchan. In the notes in back of the sefer, he wrote Ha'aras on the sefer. I think in the new prints they put everything in the s-- in, in the place where

04:14 Speaker 2 it's supposed to be. But in the original print that I have and older prints, there's Ha'aras in back of the sefer. And there he brings that din that's three years old onwards. And this is mentioned in, in many other sefarim as well. Now, here the discussion is slightly different. We're not talking about whether am alah to daven, when we-- when is she supposed to start wearing tznius clothing. Now, it seems like it would follow the same philosophy 'cause one of the reasons that we wear tznius clothing is that there shouldn't be things that are exposed that are not meant to be exposed. So a lot of posekim write specifically about tznius clothing as well. There are circles that are lenient, and they say regarding all these Halachas, that if they're young and people don't pay attention to them, ein da'at b'neiel, adam alai machmis kat nusim. People don't pay attention because they're very, very young. There is no hirhudim in any of that stuff with normal people. One does not have to be makpid, but many se-posekim in our-- in the past generation, there was a Piazhurga Rav, the Da'at Sefer, who writes that when it comes to tznius, one has to be careful putting on tznius clothing for a three-year-old. And the Rebbe mentioned this as well. There's a Sicha Shabbos Parshas Terumah, taf shin mem alef, where the Rebbe says that rov haposekim, the, the wording rov haposekim implies that there is a minyan that says different, but rov haposekim indicate that a

05:25 Speaker 2 girl has to be tzniusdig from the age of three. Over there, the Rebbe spoke specifically about dressing tzniusdig. He spoke with, uh, if I remember correctly, about a tzis Hashem having a picture of a boy and a picture of a girl. That it's important to see a picture of a boy dressed appropriately with a yarmulke and tzitzit and a picture of a girl dressed appropriately tzniusdig. Keep them separate so people should understand that there's separation between boys and girls. There's another letter of the Rebbe which is often quoted, which is found in the Sefer Likutei Sichos. So just that we should understand, in the back of Likutei Sichos, there are letters of the Rebbe. When they put out the Likutei Sichos, they tried to get their hands on any letter of the Rebbe they can get. This is way before the Igris Kodesh was printed The Rebbe allowed in Tafshin Mem Zion in 1987. It was a big chidush. The Rebbe allowed, it wasn't so simple, that they should start printing when they were printing the letters of all the Rebbeim, a series called Igris Kodesh, who came up with the idea of printing the Rebbe's Igris Kodesh. But before that, people were relying on the fact that in the back of the Likutei Sichos, the ones that ran the Vaad Lafratei Sichos tried getting copies from private people, what we call hatakas. And they just printed a letter of the Rebbe that al pi shulchan orech from the age of three onwards, a girl

06:29 Speaker 2 has to dress tzniusdig. Now, just to point out, those words, as was indicated in a previous question on the website, quoting the Rebbe's words on Likutei Sichos al pi shulchan orech, and the Sichos in Parshas Terumah, all of that is Rebbe poskim. And there's just a comment made that this is the words al pi shulchan orech from three years old you have to dress tzniusdig is the wording of the person that wrote a question to the Rebbe, Rebbe Elbergarten. That doesn't make it any less. Well, it doesn't make the significance of the halacha very less certainly. As mentioned, most poskim say it is the age of three. Rebbe Elbergarten pointed that out. He just wrote that it's al pi shulchan orech. And that was printed in Likutei Sichos. Now, why it was printed in Likutei Sichos, I don't know. And I'm not taking a comment about that. We could find why did they print in Likutei Sichos the wording of the person who asked the question, not the Rebbe's words. Sometimes the Rebbe would underline the words of the she'el as part of his answer. But here, that's not what happened in this case. And on the website, when we quoted this halacha, we wrote in a Likutei Sichos that it says al pi shulchan orech. And just a comment that it's the lashon of michtav hashe'el. Someone else went a step further and he wrote that Likutei Sichos, what it says there is inaccurate and it's mezuyif. And mezuyif is a strong word to

07:39 Speaker 2 use. Now, I don't know why they did that. It could be they didn't have the original letter. And this was relying on hearsay, which often was the case. Nowadays, it's easy to verify and check everything. And we ask people if they have the ksav yad. In those days, it was much harder. There was a lot of hatakas there. Or it could be that the Rebbe actually edited this and that it made some changes. There are actually some slight changes even to the wording of the she'el over here. And that has happened sometimes when the Rebbe edited what it says in Likutei Sichos. Just in the comment about the idea that in Likutei Sichos there could be mistakes, I mean, that's pretty obvious. And we see it very clearly both in the Igris Kodesh and in the Likutei Sichos there's sometimes typos, typos that are very, very obvious. In the introduction to many, many volumes of Likutei Sichos, it says that the letters that the Rebbe edited that introduction and wrote hagois on it, specifically about the line about Igris Kodesh that are letters that are printed of the Rebbe, that people should hand in their letters so we could print more. If I remember correctly, the Rebbe once added the words, that those who are going to send the letters will have the zchus harabim. So in the lines in the introduction to Likutei Sichos where it talks about that they have hatakas, they put in bold the word hatakas. These are copies of letters.

08:53 Speaker 2 One shouldn't rely on these letters. In many volumes of Likutei Sichos, it says, it's impossible that it shouldn't have mistakes. Sometimes it says, so in the Shrek books it says obviously there are mistakes. Again, this is not an observation whether this is a mistake or not. It's not a mistake in the halacha. It could be this was edited by the Rebbe. I have no idea. And that could be found. But I will mention there was often storms that erupted on some of the letters in the back of Likutei Sichos. In Likutei Sichos, there was a letter that was printed about having earrings for women. And it says in the letter that it's permissible to make earrings for women, even though there's a form of injury. And it says, if she's an older girl. Although the original was, and over years many had a hard time understanding, meaning a little girl can have earrings. Later it was changed in Likutei Sichos to, talking about im and ach. There was a major, major issue once which went in the Kovetz Ha'aretz back and forth about this. There's a letter of the Rebbe that the Rebbe wrote to Rebbe Yeshua Munshin, alav hashalom, which wrote a sefer on Tanya, more about the bibliography of Tanya, where the Rebbe spoke about the shar blat of Tanya. And the lashon over there is, in the Munshin sefer, the lashon is, that this is also part of the words of the Alter Rebbe, that the Tanya is the letter to explain,

10:17 Speaker 2 and Likutei Sichos says, only this is the words of the Alter Rebbe. And this is a vikuach that's been going on for years. It's pretty clear that the lashon is the correct lashon, not. Minor difference or major difference. Also, this is the words of the Alter Rebbe. Only this is the words of the Alter Rebbe. Now, in the Ha'aretz, there was a discussion that Rebbe Munshin actually went and physically changed the to, and the reason he made that change, in the limud zchus, because that's the way he got the copy of the letter from the Rebbe. Whereas in Likutei Sichos, the Rebbe actually added things to this letter and changed. So the Vaad Lafratei Sichos told us that the Rebbe changed and wrote from to. And they were back and forth. There was a major, major discussion about it, which one is right and which one is wrong. It's clear that the Rebbe changed it, and therefore the word is supposed to be. And Rebbe Munshin, who saw the letter and he knew what he got originally, because sometimes there were later edits that happened later. There's a letter in Likutei Sichos where the kama was misplaced between the word and, and that made people misunderstand the halacha over there too. There are letters that the Rebbe wrote l'chatchilah. Sometimes in Ya'gal Torah, and I believe there was once in Likutei Sichos as well, a hoysafa. The Rebbe added a letter and wrote the whole letter just for the Likutei Sichos. The Rebbe once wrote

11:36 Speaker 2 a letter about hagomel on the airplane. This was via Ya'gal Torah about marrying a baskoin, where they were going to print in Ya'gal Torah an early yeshiva of one of the early generations, someone that's a tzaddik's children from recollection. And the Rebbe wrote a whole new letter from scratch, his own letter, downplaying the amount of challenges that one has to encounter in order to marry a baskoin, and not to make it that much difficult. There's a letter about, um, Schar Aveinish, Thomas Oylen, printed on Likutei Sichos, only in Igros Kodesh, definitely with minor, minor changes. And when you see a change between Likutei Sichos and Igros Kodesh, you need-- first you need to understand there's mistakes in both books. Ig- Likutei Sichos on the one hand is-- comes from Hatakus, they didn't have original letter, but sometimes the Rebbe would make more changes on the letter. Now, um, those changes could have arrived to the, to, to the, to the people that put together Igros Kodesh. The, the editor, original editor of Igros Kodesh, Rabbi Levi Zal Zang Zunt, says that he got from the Vav La'ofot of Sichos their entire archive, besides for the archive that was in the Maskilas, and he worked from both. I mean, again, working from both could create challenges as well, create difficulties. But sometimes the Rebbe was Magin on Likutei Sichos, but Derech HaRebbe did not edit the-- himself Likutei Sichos, there are only a few volumes the Rebbe did that. Other volumes, occasionally the Rebbe edited some

12:57 Speaker 2 of the letters, but not-- most letters are not edited. Going back to this storm about the words of Al Pi Shecha Chabad, that is just in Likutei Sichos. Um, like it says in the introduction, sometimes there were mistakes, is that the words of the Rebbe were not. In the original, it was certainly the words of Rebbe Leib Bemgartnall, who wrote the question to the Rebbe. Uh, but the, the principle, that if Al Pi She-- Al Pi Shecha Chabad, which in Rebbe's words are according to the Halacha, Al Pi Shecha Chabad, certainly a girl of three is allowed beatznizik. Let, let's move on to, to other topics. So we were mentioning this fascinating new sefer that came out, the Hagoyos of the Rebbe Rashab and the Kaf HaChaim of, of Rab-- um, Chaim Palagi. And there's some interesting things, and we'll talk about one-- a couple of them right now. Can't go through all of them. I believe there's sixty-two notes that the Rebbe Rashab made over there, so we'll just mention a few of them. There's a discussion about Friday night, the beracha of Mei Sheva, when the chazan says-- after Ma'ariv, he says a special sort of semi-chazarat hashatz. What's the category of this chazarat hashatz? Does it follow the regular halachas of chazarat hashatz? And it has bearing regarding many halachas. One of the topics, um, which is indirectly connected to that is the halacha is that when you finish Shmoneh Esreh, you're supposed to wait till the chazan gets to kedusha. So

14:15 Speaker 2 when there's no kedusha, how long do you have to wait for? So Fri-- the Rebbe, when it come to Ma'ariv, the Rebbe would Derech HaRebbe wait, as far as I know, would wait-- the Rebbe-- they would right away start Kaddish right away. There wasn't even a break in between. The Rebbe finishing Shmoneh Esreh, start Kaddish. And the Rebbe waited until approximately they got to Kaddish Tiskabel. Friday night, the Rebbe waited until the chazan, chazan said this semi-chazarat hashatz, Mei Sheva, the Rebbe waited till Mogin Abis. And there's different rumors, and it could have been in Shi'urim, the Rebbe waited till after Vayechulu, until the words Kanei Shoma Yavaros, until the words Mogin Abis, until they got to the words HaKeila Kaddish. Now, e-even with chazarat hashatz, you don't have to wait till Mamish will finish Mechaye Meisim, because you wanna get back to your place for kedusha, so you could, you could start a second or two earlier. The Rebbe wouldn't wait till after you finish Mechaye Meisim. So here also, these, these are really subtle changes of seconds, exactly to where the Rebbe wait-waited. I know in the Arizal's Lashon, it is that when the chazan comes El Nagdi Shach, you go back, but it doesn't necessarily mean exactly. It means the idea you're going back for a kedusha. Now, obviously, the Rebbe didn't wait. There's a halacha to wait even when there's no kedusha. Hilich Dalad Ames, the amount of time it takes four Ames, but the Rebbe waited much more than that.

15:27 Speaker 2 So we find that the Mariel, in Minhagim Mariel it says when it came to VeHinnuyim on Motzei Shabbos after Ma'ariv, he continued saying VeHinnuyim in his spot. He didn't go back, but I don't know if the chazan waited for him or didn't wait for him. I don't know exactly what happened over there. So they talk about waiting-- poskim talk about just waiting after Shemoneh Esreh until when Kaddish starts. By the Rebbe, Kaddish started right away, and the Rebbe waited until Tiskabel, or like I said, in Mei Sheva, the Rebbe waited until somewhere by Mogin Abis. Some poskim say by Ma'ariv there's no kedusha, just wait because of Hilch Dalad Ames. So the Rebbe waited more than that. So now in this new Hagoyos Torah Shelema of Rebbe Rashab, he talks about this topic and he says by Ma'ariv, where there's no kedusha, all you have to wait is Hilch Dalad Ames. So you normally have to wait till ama-- till kedusha. Even if you're davening Yichidis, you have to wait the amount of time that it would take for the chazan to get to kedusha. But by Ma'ariv, you don't have to wait that long. That's what it says there. The Rebbe, however, didn't do like that. Which brings me to another discussion on, on the same exact topic, and that happens very, very often. You need to wait. You go back three steps. You need to wait till the chazan gets to kedusha. What happens if you go back three steps and the chazan

16:36 Speaker 2 is starting kedusha right away? So if you open the Shulchan Aruch and you look on the page of the Shacharit, where the Shacharit, where it quotes the Chiddan, a Sefer Breiki Yosef, who says that if the chazan's getting to kedusha, go back right away. It's very obvious why you're going back. You're going back for a kedusha. Not because there's a halacha. You're not supposed to go back right away. "KeKelev Shav Al Ki," it's a very negative expression. Um, you finish davening, you're going right back. What's this all about? But over here, you're going back because you wanna daven and say kedusha in your spot. It's very obvious why you're going back. The Chiddan writes, "Hi Sor Rabbonen Kashi Soi," all the rabbis that did so, that they went back when they finished Shemoneh Esreh, if they, if they were ma'ariv betfilah, and now the chazan's already got to kedusha already, go back immediately. This that the Mariel wouldn't-- would say VeHinnuyim when he went back, he didn't go back to say VeHinnuyim. He didn't go back for, for Nefilat Apaim. That's very different. Kedusha should be said in your spot. The Chiddan writes this on another sefer of his as well, and this is brought-- multiple poskim quote this Chiddan, m- including the Mishnah Berurah, the Ka- the later Kaf HaChaim, the earlier Kaf HaChaim, Rabbi Avraham Chaim Noah, Ktesah Shulchan. The Mogin Giborim writes this, and without bringing the earlier poskim, says this on his own. And it, it makes a lot of sense.

17:46 Speaker 2 First of all, kedusha, it's the right thing to go back to your place for kedusha. It's also obvious why you're going back, so it doesn't look like you're just going back right after you finished davening. You're going back for another tefillah. There's many reasons why this is different than Nefilat Apaim and VeHinnuyim of the Mariel. Now, these poskim bring the Mariel that he stayed for VeHinnuyim, and they write the kedusha is very, very different. The only posik that we find that says differently is the Orach Shulchan The Chasam Sofer says, "Who cares? Say Kidush you-- You took back three steps, say the Kidush. Why are you going against Dina DeGemara? The Gemara mentions the idea of waiting till the Chazan gets to Kidusha. So-- Or waiting four amas. Here you're not even waiting your four amas, you're going back right away. You went back and you're going back right away. Why are you being Mevatel Dina DeGemara? Stay in your spot, and after Kidush you'll go back." The-- Aruch HaShulchan goes against all the other Poskim. He's what we call a Das Yachid. However, now we have a Kesav Ya'avetz Kodesh of the Rebbe Rashab, and over there it says, "If somebody is delayed, and when he went back three steps, the Chat-- Crowd is saying Kidusha, stay where you are." Yoimar Bamakom Shepassa. It seems as though he's disagreeing with all these Poskim. However, it's not very, very clear. I'll just mention just one important detail over here. The Rebbe Rashab didn't write his

18:55 Speaker 2 Hagahos on a specific spot. He didn't make a note, Aleph, Beis, the way it's printed, 'cause in printing you have to do things... He just on the side, on the margin, we don't know exactly to which words he commented on. But cl-- The, the... It-- The Chida-- The, the Kaf HaChaim Palaggi actually talks about this Halacha. The Rebbe Rashab talks about the same Halacha. It doesn't come that he's talking about the same exact Halacha. It doesn't come that he's arguing, which he does sometimes write that he's arguing. It could be that he's actually talking about something totally different. Sure. It could be that the, the-- All the Poskim talk about you went back, Kidush has started, go back for Kidusha. He's talking about you went back, Kidush has already started. What do you mean? You're gonna walk in the middle of Kidusha? H-how does that work? It could very well be that that's a Halachic. There is something, however, a lot to be said about the reason to go back for Kidusha. Um, although the Halacha of going back is not a Chiyuv. You could stay there till end of davening, unless you wanna do the idea of six steps, three steps back, three steps forward. You could do three steps forward afterwards. But there's a lot to be said about Kidush, both Al Pi Arizal and Al Pi Nigla. Eh, the idea of saying Kidush in the spot where you were when you davened. Uh, there's also an idea of that could taken three

20:05 Speaker 2 steps towards Kidusha. So all these Poskim argue in such a case where there are inyan-- There's an inyan to say Kidusha in your spot. There's an inyan of taking three steps for Kidusha. So the Halacha that you have to wait... First of all, the reason why you wait till Kidusha starts should be obvious, that you're going back for Kidusha. Here it's also obvious, and, and the reason wouldn't apply here. Whether Rebbe Rashab disagrees with that, I don't-- honestly don't know. It's hard, hard to know the answer to that. Moving on to a few other topics all from this Sefer. In our siddur, we have Ashrei Yotzer printed in the beginning of Brachos. Do you say this Bracha Ashrei Yotzer only if a person goes to the bathroom, or do you say it as part of the Brachos Ashar that we say every day? Even Brachos Ashar there's a question if you only say those Brachos if you Nischaiv them, if you put on new clothing, you say Malbish Arumim, and if you put on shoes, you say Shoes Leil Kol Sarki. Or do you say it just regularly? Tishra, if you keep it Al Minhag, we don't say Shoes Leil Kol Sarki 'cause that day nobody wears shoes. But-- So in Shulchan Aruch it says the minhag is based on the Avudraham and the Rama. The minhag is that today we say the Bracha Ashrei Yotzer regardless. That's what the Avudraham and the Rama say. The Poskim bring the Magnei Abraham, the Alter Rebbe, that

21:16 Speaker 2 Harotzel Lestalek Mina Safek, if you don't wanna be part of a Safek to say Ashrei Yotzer in vain, so go to the bathroom first. Don't follow the minhag haolam. Says Rebbe Abraham Chaim Noah, Harotzel Lestalek Mina Safek means you're not Machuyv to do that. If you wanna be Machmir, you wanna not have a doubt, go to the bathroom first. Um, because the minhag HaPeshat is otherwise. Now, some people have argued about this topic very strongly. No, the right thing is not to say Ashrei Yotzer if you don't go-- We should be Machmir, and if you da- don't have to go to the bathroom, don't say Ashrei Yotzer according to Rav Abraham Chaim Noah. Well, if you're going to be going to the bathroom before davening, you'll wait, you'll say it later. But if you-- for some reason, the way your body is built in, you won't be going to the bathroom at all, so according to Rav Abraham Chaim Noah, according to the way he understands the Alter Rebbe, say the Bracha without going to the bathroom. Others wanna say that if you Harotzel Lestalek Mina Safek, and you're a Machmir, you should be Machmir, don't say Ashrei Yotzer at all. So there was once an argument in these two gentlemen that happened to be brothers, who argued very strongly about it. They wrote to me as well about the topic. We wrote something about it, and we wrote indeed that the mi-- according to the minhag, that's what we should do. If a person

22:23 Speaker 2 can't go to the bathroom, we'll say Ashrei Yotzer without going to the bathroom. Indeed, now we have the Toras Shaul of Rav Chaim Pola-- um, Ha'aris of Chaim Polaggi. Rav Chaim Polaggi says if a person doesn't go to the bathroom, he shouldn't say Ashrei Yotzer. And the Rebbe Rashab writes, "No, the Shulchan Aruch Rabbeinu zal lo mashmeikain al harebbe." There's not Mashma that's wh-we should-- done. We should say it. That's the minhag we have. Somebody goes according to the minhag, you should follow the minhag. And according to us, that is actually indeed the Halacha. Then we have this whole issue that Al Pi Kabbalah and Al Pi Arizal, whether you say all the Brachos at all times, and I'm gonna leave that for right now because it's, uh, another whole lengthy topic. Let's move on to, uh, another issue. Another issue that comes up a lot is with Kapotes. Do Kapotes need to have Tzitzit? Kapotes, coats. So you have a coat, and in the back there's a split. Now, because there's a split, that means you have now four corners. So do you need to round off the corner, and therefore you'll be patur from Tzitzit? Now, if most of the coat or Kapote is closed and only a minority of the length is split, you don't have to round off the corner. If it's mostly split, even half and half, or it looks like it's not mostly closed, then the Halacha is you need to round off the corner because of a Chashash

23:41 Speaker 2 of Tzitzit. Now, how do you do this rounding? So years ago, someone was Me'eyder that a lot of stores are selling Kapotes that are not rounded properly. So what is rounded properly? I looked into this topic, and there's indeed a, a discussion. The Ish Eliyahu Abba Ram Buchot, we quoted him earlier today, Talmid of my teacher, he writes, "Whatever, as long as it's a tiny bit rounded, it's fine." Other Poskim say, "No, you need to take a whole area of three by three etzbaot, two to four, two to six inches, and make it round." What you do is you take the Kapote, put it on top of a square paper, and in the area in the square, which is three by three etzbaot, you make sure that the whole entire area it is around. So it's a much bigger round. Some Kapote stores started improving and fixing things up to follow this position. Now we actually have-- The Mishnah Berurah actually has a Safek which way to go about this. Rav Abraham Chaim Noah brings the Maharl Diskin on this topic about Gimel Etzbaot. Now we have the Rebbe Rashab's Hagahos, and over there the discussion happens to be about a blanket, about blankets, rounding off the blankets which people wear at night, which is another whole discussion which we won't be-- go into right now. And he writes the words, "Venideh dein lezeh shir kamei yehi igul." It seems like there's no measurement how much to round things off. So although he is talking

24:57 Speaker 2 about a blanket, I don't think it's because in a blanket he's being more lenient. And the-- In the author's-- The, the, the yungerman that put out the Sefer, this Talmid Chacham that put out the Sefer, he wrote, "The question is if the Rebbe Rashab is only saying it about a blanket that he's being lenient or generally hethe, the

28:35 Speaker 3 Join the global Halacha learning revolution of the Lemaan Yilmedu Institute and bring increased brachos into your home. For details about the various learning programs, visit our website, lemaanyilmedu.com. That's L-E-M-A-A-N-Y-I-L-M-E-D-U.com.