פנורמה של הלכה 4

00:12 Uh, just. Just before we start the actual shiur, I'm looking at the which I mentioned that's a minute to read and Motza'i Shabbos. And so, in the there's a whole discussion about Yaakov and how, uh, when, when he, uh, he runs-- when he goes to Lavan's house and, uh, the says to him, "Yaakov, raise your eyes to heaven and you see the twelve mazalos and kehovim in the, in the sky. And, and the two-- twelve hours of the day, twelve hours of the night, and that corresponds to the twelve Shvatim which I will give you." And, uh, that's why he was so upset when Yosef was sold because perhaps he had forfeited this, this bracha of having twelve Shvatim. And then it says that Hashem gave him... The end of his life, he gave him, he gave him, um, seventeen good years. I just want... You know what? I'm ready, I'm ready. On this theme, I heard a very reiche vort. That during R-Yaakov's lifetime, it's-- he says, . He's, he's, like, gone through tzoras Rochel and tzoras this and tzoras that. And then he comes to Mitzrayim and suddenly the, the whole, the whole dynamic changes, and, uh, he has seventeen good years. So I don't remember who it's from, from that when a person complains, sin is good. I keep some complaining and he says, "Hashem, why do you give it so bad?" So the Abrisht says, "You know what? I can give these-- I can do it more in that way." When

02:23 a person says, "It's good, it's gevaldik," and the Abrisht says, "I'll make it even more gevaldik." So the first-- So all Yaakov's lifetime, he was seeing all these tragedies which he suffered, and each time... And he was saying, and the Abrisht have made another one and another one. When he came to Mitzrayim and he saw that that Yosef had been sent down to Mitzrayim in order to bring about a Yeshua for Yidden and for, for, for the, for the world. So then Yaakov sees that those tzoras were for a purpose, so he was able to see the goodness in his suffering. And the Abrisht says, "You know what? So you-- Now you're seeing the goodness, I'll give you more." So his last seventeen years, it was g- it was better and better. Okay, let's go to our shiur. And so we have Motza'i Shabbos, Parshas Toldot. That's all you... You can see the screen, I hope, yeah? Good. Okay. So following on from last week's shiur. So we had the discussion about, we had the discussion about r-using paper which has writing on it to use it for wiping stuff. Now, with the discussion last week was about embossed writing, whether that is an issue, and I said it is a problem. Like the problem with the biscuits. That the biscuits which have writing or crackers which have writing on them becomes a problem of, of mechikah, of erasing. Even though obviously you cannot use that cer-- the space which you've erased, the writing, you

03:54 cannot use for anything else. Says, but it still be- remains a yosh-- isur midrabbonim. So I mentioned last week that what about designs? Is there an issue of using a paper which has a design on it? Which if, if, if it's not, it's a big issue because many of those papers and kitchen or toilet tissues have little, little designs. And so here's the question. So I mentioned last week that I'm, I'm not sure about it. I seem to remember... So I read it up this week in, there's a sefer from Rabbi Levin, one of his numerous sefer. He has a sefer called Shiurey Halacha Lamaisa, and he talks about this and he says that whereas crackers which have writing on them are a problem, but if it's a biscuit or something which has a picture on it, it's not a problem. And he brings proofs to this. See, it brings several proofs. But what bothered me was: What's the logic here? So his lo-- he explains the following. The writing on Shabbos is the av melacha. Drawing a design, a diagram on Shabbos, le'asru, um, chosév elam shamroishim, but one who draws a picture on Shabbos is a tulda of writing. So again, there, there's av melacha and there's a tulda. Writing on Shabbos is a av melacha. Drawing a design on Shabbos, a design, a picture, a diagram, that would be a tulda. Now we have-- We're not talking about writing, we're talking about erasing. And now we have erasing writing and erasing a

05:39 picture. And what Rabbi Levin is explaining, we-- and we, we-- Really we said here that the erasing is not the melacha de'oraisa because you cannot use... It's not like you're erasing to create space. You're not creating space to write. So therefore, even the erasing is also not asah min hatorah. It's erasing, it's, it's, uh, mid-midrabbonim. So now when it comes to such a- So the is only by writing mamash, but not for a design. So that's, that's the, uh, explanation which he gives. And so the bottom line remains that if you have crackers which have a picture on them, so then you would be... Or you have those, um, sometimes you have... I mentioned last week about in the shape of a fish or something. To eat a food which is in the shape of a something, not, um, not writing, that would be okay. That's his, his conclusion, and, uh, I'm happy with that because as I mentioned last week about the in Halachot Pesach about the matzahs, that you shouldn't write on it Kohen Levi Israel with writing because it might come to, uh... because of the issue of eating and erasing the writing. But it looks like making pictures wasn't the problem of mochik. It was a problem of just the fact that you, you're pataking with the matzahs. It may, it may, um, affect the, the, the standard of, of, of, um, kosher le Pesah of the matzahs. Let's move on. So during the week, I also got a, a message

07:12 that someone had quoted me as saying that you are allowed to put chocolate spread on biscuits which have writing, and then you'd be able to eat them. So I, uh, Boruch Hashem, still alive, and I'm able to, to, um, plead innocent to the charges. And no, you would... If you have writing on a cracker, those, you know, got these digestive biscuits, for example. To start to put writing on them is actually not allowed on... Sorry. To put chocolate spread on them, you're erasing the writing, and that would not be allowed on Shabbats. It's fascinating. In the Gemara, it talks about when someone had written Hashem's name in a Sefer Torah, and he wrote it without the proper kavana, sh'lo lishmo. So can he take a pen and write over the letters, kind of re- to renew the letters, the same, the same mitzvah? And Halacha is, no, you're not allowed to. And the Torah says it's mochik. So, to write on mamash, uh, writing over the letters is ca- is called erasing the previous letters. I just want to refresh your memories. Um, some of you, some it's total chidush. About thirty years ago, the Rebbe pointed out that in the Siddur, when you take out the Sefer Torah, we have the piece of, um, . So we have the pasuk Rememu. And in the old Siddurim, it had just one pasuk of Rememu. , and the Rebbe raised the question, should be both Rememus. Like in Hodi, you have two psukim of Rememu. And

08:51 so the Rebbe took the view that actually there's a, there was a mistake in the Siddur, and it should have two psukim of Rememu. So in one particular community, they printed up stickers with the appropriate paragraph, with the two psukim of Rememu, and stuck it on top of the existing passage in the Siddur. So they made to, to upgrade their Siddurim to inc- to inc-include the correction which the Rebbe had recommended. Now, i-it just... I, I don't know how you say in English af tzelochas, but af tzelochas, it means just, um, I don't know what the word is. Despite. I don't know the exact word. Af tzelochas. To most of the Siddur Tehillah Hashem, when it has Hashem's name, it doesn't have Yud Kei Vav Kei. It has Yud Yud. But af tzelochas, davka there, that piece of Rememu, it had Yud Kei Vav Kei. And now to take a sticker... Now I'm just explaining this. To take a sticker and stick it on Hashem's name, where it's got Yud Kei Vav Kei or any of the other, of the seven sheimos sheeinam nimchokim. So to... That would be an issue of mechikas Hashem. To stick a sticker, to use, uh, Tip-ex on something is considered erasing. So coming back to our chocolate biscuits, that's why I decided to, to address it. To, to put chocolate, um, uh, spread on top of writing and effectively erasing the writing would be a issemichika. Okay. Now, let's go on further, going to our discussion again. Last week,

10:18 we had a discussion about the tefillin, and why is it... Is it, well, is it important to cover the tefillin when you, um, when you put on the tefillin? So Rabbi Tifren Brun pointed out to me that in the Sefer Eirech Lechem of... That's the Mahari Castro, Rabbi Yaakov Castro. His commentary on the Shulchan Aruch. So he writes, that's what I'm pointing to on the screen. Tefillin shel yad tzorich lechasosam. That's the hand tefillin should be covered. Because by the tefillin shel yad, it says , in one of the parashahs, in, uh, in Parashat Bo or Balak, whatever. So it says it should be . It should be for yourself or private. It's not, it's not for public, um, viewing. So he writes, the, uh, the Mahari Castro writes, He says it's for this reason that it's customary to, when you put on the tefillin, to cover over with your tallit over the hand tefillin, so that it should be able to fulfill at that time. That's what Mahari Castro writes. And the fact that the tefillin are put on the upper part of the arm. I want to just throw in another interp- p- an interesting thing. How do-- One of the r- meanings of , pashat is to translate upon your hand, above your hand. In Gemara, it says al yodecha. The arm is above the hand. It's higher up. As you keep your hand in the, you know, the normal position, it's hanging down. So the arm, the upper arm, the bicep

12:14 is al yodecha, is above your hand. Anyway- So the tefillin are put in a discreet place, and this is the 。"loshen of the Taz. It should be above the kovdo. Kovdo is, uh, perhaps it's Spanish, I'm not sure. That's written in the Shulchan Aruch, and the Taz says, "B'loshen Ashkenaz," in, in German, Ellenbogen. It should-- the tefillin are above the elbow. Why do we know-- From where do we know that the tefillin should be so high up? Since it says, "V'hayu l'cho leos b'lo la'acheim." The tefillin should be in a discreet place. Shelo yedo achutza. They shouldn't be visible to the outside. V'derech ha'adam legalis ad hakovdo. It's normal for people to cover-- to, sorry, to expose their arms from the elbow downwards. Om shom va'eleich, but ab-about from the elbow upwards, mikri l'cho v'lo la'acheim. So you're seeing here that there's this loshen, that there isn't a, a, an, an understanding that the upper arm is l'cho, it's a private place. It's a, it's a more, it's a more discreet place, and that's where the tefillin should be. So it looks like there's some emphasis, or the tefillin should have to be discreet. It should be, it should be concealed. Now, we have now on the-- In the Gemara, in, in Menachos daf lamed zayin, nun bet. It tells us a story about someone who had a, a, uh, a, a wound of some sort on his arm, and he was therefore wearing a bandage. And then he put the tefillin. It looks like

13:51 he put the tefillin on the bandage, and there was a discussion about it being covered. And then the Gemara brings in this business of l'cho leos. So I wanna, wanna-- What I want to say is, at this point, there is a machloket haposkim whether the tefillin ought to be covered or sh-may be c- are, are permitted to be covered. And I'm gonna read from the Alter Rebe's Shulchan Aruch. This is from samech chaf zayin. This is what you can see on the screen. V'haMedvorim amur shetzorich lechasoso. This, which we say, the Shulchan Aruch says, "You sh-should cover the tefillin." That's only when it's put in a place, shedakeh al yadeh mechusa. The, the loshen's a bit difficult over here. K'goim beged is martutin. Where it, it's like the, uh-- because of the circumstances, he put the shaliach where there is a bandage of sorts. Aval im manicha besorim mamash. Ein tzorich lechasoso. Here, the Alter Rebe is following the, the, the Rama. He says that tefillin do not have to be covered. And he says, "Even if the, your shirt is torn, and, um, the, the tefillin are exposed." V'afl pi she niris la'acheim. Even though the tefillin are visible to others. Ei b'kach kolom. It's not a problem. Shelo ekbid et oideh shethei hatfillin shel yad mechusa davka. It's not that they h-have to be covered. V'afl pi she niris. It may be visible. Rak shetei monachas bemako shedakeh al yadeha tamid mechusa. Dehein hekberis. The place of the tefillin is on the upper

15:21 arm, which is just a discreet place, which is normally covered. But this doesn't matter. It doesn't-- It, it's not a issue for, to the tefillin if they are exposed. So, so here we have that the Rama and the Alter Rebe follow, that you don't have to cover the, the tefillin. But you're allowed to cover. But as we know, they, we see the other poskim. And, um, and, and in-- If you want to read up more, in the Sefer Chikrei Minhogim from Rabbi Yerucham Gorari. So he has a list of about six or seven poskim who davka take the view that you should cover. Some of them are also al pi Kabbalah, that the tefillin shel yad should be covered. And I think I mentioned last week that the Rebbe Rashab would pull down the sleeve on his tefillin after he put on the shel yad, before he put on the shel rosh. And I remember as a child, seeing Rabbi Zadok Librow doing the same. So what I'm seeing here is there seems to be an emphasis davka that they should be covered. Now, then, during the week, Rabbi Tifamran, Rabbi Aaron Tifamran told me that his, his shver, Rabbi Sholom Ber Eichorn, used to be a mashamesh in the house of the Friediker Rebbe. And so he, you know, heard not from his shver, he heard from one of his older sister-in-law, that in the early years, someone saw the Rebbe, our Rebbe, who was then a, a son-in-law. They saw him struggling to

16:49 pull his sleeve down on his tefillin. Now, this is an American in the '30s. And a fellow came over to the Rebbe, and he says, "Why are you struggling? You can get a short-sleeve shirt, and you won't have to pull down your sleeve." And as we know, we saw the Rebbe would come in when he davened with the tallis and tefillin. He wore s-a short-sleeve shirt. Okay. Which I, at first, I didn't understand what's, what happened here. Because i-if the tefillin have to be covered, so what's the point of having a short-sleeve shirt? And it just occurred to me, and l- you know what? I'm, I'm gonna come back to my, my hunch. Uh, but let's go to the next slide, yeah? Here we have-- I have a Sefer. You have, um, there's-- You have a Sefer called Darchei Chaim VeShalom, all about the minhogim of the Munkatcher Rebbe. You have also of several gedolei Yisroel, where their talmidim made, uh, a, a Seferim about their hanhagos. You have a Sefer, Leket Yosher, which is minhogim of Rebbe Yisroel, the Baal Tomer Sidrashan, Rebbe Yisroel Salanter. So now there's a project which has produced two volumes so far about the minhogim of the Rebbe. So I'll just show you. I have it in my hand. It's called Hanhagos Rebbe. The first volume is called Orchos Menachem, and this is where this comes from. This is what you have on the, on the screen. So he writes here that, "The Rebbe Rashab was particular when he

18:14 made the brocha on the shel yad, that his arm and the tefillin should be covered." But there are-- is a edus. This is an edus of Reb Leibel Groner because the Rebbe put on his tefillin in his room, so no one else was there to see. That the Rebbe was particular to have the tefillin exposed when he made the brocha, and he didn't cover his arm with a tallis, and he would remove the cover. As in the little plastic cover, you know, the little card cover. He would take that off when he finished wrapping the seven ệtSUes, the seven, seven rings around. Yeah. Kricha zein ệtSUes. It's a bit-- the, the wording is wrong, yeah. Zein krichas shel ệtSUes. It wasn't seven straps. Before he put on the shel rosh, he would put back the cover. So interesting what's going on here. So my s-- my hunch is, yeah, al pi halacha, the shel yad does not need to be covered. Al pi kabbalah, there is or also, uh, some Poskim, l'chola ois, it should be covered. Who says it has to be covered by a sleeve? It can be covered with a plastic cover. With the p- with the, the lid which you put on, this what you call lid. I mean, whatever, that, that cover also fulfills the inyan halacha. So perhaps in, in this book, they... in this, uh, hanhogos, they point out, interesting, the Friediker Rebbe and the Rebbe Rashab will pull down their sleeves, and they didn't wear the shael

19:41 on their, on their, on their tefillin, and the Rebbe did. And it's unusual that the Rebbe should follow a different thing than what he saw by, by the Friediker Rebbe, et cetera. And now I g- I, I think this is a, a, um, plausible explanation. If you're wearing long sleeves, okay. In America, you don't need to wear long sleeves. It's not mindagham mocho dauka to wear long sleeves. It's not an issue of tzitzits, because that mindagham mocho is to wear sh-sh-short sleeves also. And so now, instead of pulling down the sleeve over the tefillin without, without a cover, the Rebbe says, "Okay, I'll put a cover." And with this, his m'kaan the inyan v'lchola ois. And it also explains why even before putting on the shel rosh, he puts back the cover on the tefillin. Because the tefillin shel yad, al, al kupano pipnim yu son yonimo, according to some Poskim, it's better that it should be covered. So even before he goes to the shel rosh, Rebbe puts on the cover back on the, on the shel yad. Okay. That's that ha'arah which I wanted to share with you. Let's move on. Someone asked, "Can you spread ch-uh, chocolate on digestive biscuits before Shabbos to eat on Shabbos?" I think yes, um, that you would be allowed to do that. That because you've er- you want to erase the writing with the chocolate before, so then it's okay. All right. Now, I feel a, a, a, a shtikel achrais when there's something which, uh,

20:59 which is not so well known, and I have an opportunity to share it, to share it. Now, this, what you have in front of you is a siddur Terea, and this is the newest edition, which was published about three year, two years ago. And what happened here was they found-- They, I didn't, I mean, in kohos, in New York, the people in the, the... They found a f- copy of the Rebbe's, uh, uh, uh, of the Rebbe's personal siddur, where he had made notes on the margin, where it looks like he was noting the, the hanhogos of the Friediker Rebbe. So this is, these, these three asterisks here, right? There's one asterisk after paseach es yadecha. Another asterisk over there, achai rotzen, and ano- another one over there by the end of halleluka. So by the first asterisk, so he writes, "Byodo v'lo b'tzua." What I noticed that the Rebbe, as in the Rebbe DaShver, he touches the tefillin with his hand and not with the strap of the tefillin. Achar kadal hayad. First, he says the three words, paseach es yadecha, then he touches the tefillin. He was so-- the Rebbe was so, um, you know, focused onto such a detail. Then after l'chol chai rotzen, so the Rebbe writes here, "Hak'tiza min hatsad v'lo mil'mala." Now, when the Rebbe would touch the head tefillin, he wouldn't touch on top of the tefillin. He would touch the sides of the tefillin. I can go into, uh, various con- uh, conjectures what's the reason for

22:42 touching daf, the sides, and not the top. I just wanna show you the lameisa. That was what the Rebbe was noyeg, and the Rebbe's picking up. The Friediker Rebbe is midayeg that when the Rebbe touched the head tefillin, he didn't touch on top of the tefillin, but he touched the sides of the tefillin. So it's a thing to know. It's not so well known, so I'm just bringing that to your attention. Let's move on to our, our next, the next question. Sorry, what's the point it says, "Einu meshal shel behallel?" So what, what they I was trying to save time, but you s- you stopped me there. Okay. Um, I think what it means is, um, some people, they say, "Mi atばidula, mahaleluka, haleluka," just going from one straight to the other. That means meshal shel behalleluka, to go straight from one to the other. Thank you. And it seems to be saying the Friediker Rebbe didn't do that, but I seem to remember the Rebbe did. But okay, let's move on. I don't want to take time on that because I'm not, uh, too prepared on that. Okay. Now, someone in the United States, he's corresponded with me a few times, and he asked me, "What is the minhag when you say a Mi Sheberach for a person who's a c- for a man who's a Kohen or a Levi? Do you include the, the Halevi or the HaKohen to say, uh, Mi Sheberach, um, uh, uh, whatever, es, um, Aaron HaKohen

24:16 ben, ben Dina or whatever? Do you mention, um, or, you know, uh, whatever, uh, Moshe Halevi ben, ben, uh, Tz- Tzefarah? Do you mention the title Halevi?" And he noticed that here there's a difference between, um, the Litvisher and the Chassidishe. Although he not, he didn't sh- have any sources, and he couldn't find any sources, um, where that the, the Litvisher just say the name, Chaim Dovid bin Layel, let's say, even though he's a Levi. And by the Chassidishe, he sees more that they would make a point of mentioning HaKohen Halevi in the Mi Sheberach. So I don't have any more, um, detail on that. I just want to say, last week we had Rabbi Levitansky, uh, from Sumy in Ukraine. He was-- he farbrenged with us last week. I don't think seeing-- I don't see him here tonight. If he is, please- Oh, here. Oh, Rabbi Levitansky. Can you share with us a story with your father, alav hashalom? His father was Rabbi, um... What was your father's, um- Avraham HaLevi Levitansky. Avraham HaLevi Levitansky. And I asked him before Shabbos if he could share the story of when his father went to Yechidus. So the floor is yours, Rab-, uh, Yechiel. Okay. Uh, quickly. So when my father was a chassan, he went in with his kallah, with my mother for Yechidus. Um, he used to relate the story. He said usually when you went to Yechidus, the Rebbe always had a comment, uh, something to say, something to correct, something. Always, uh,

25:48 . My father said he, he, he was always afraid to go into Yechidus because of Yechidus, but also because he knew he was gonna get, uh, he was gonna get a comment. But when he went in with my mother, as chassan, he figured the Rebbe is a gentleman, the Rebbe is not going to say anything negative or, uh, uh, not gonna get a chelek. In front, front of the kallah, the Rebbe was not gonna say anything. The Rebbe took the, the, uh, tzetl, which had very little written on it, and my father said the Rebbe took it like this in his hands, and he went up and back about three or four times. And, uh, but by that time, my father was already drenched in sweat because he knew the Rebbe could read through a page in two seconds. But here, the Rebbe was going back and forth and back and forth. There was nothing written on it, just his name and a berakhah for tzlach echas. So, uh, then the Rebbe took the paper, put it down, took a pencil, and while he was writing, he said, " And as, and as he was saying it, he wrote HaLevi. He added HaLevi to, uh, to the name. And my father realized that he just wrote Avraham ben Rivkah. He forgot to write HaLevi. And, uh, from that time on, all of the letters that, uh, my father received from the Rebbe, um, in the beginning, the Rebbe would add HaLevi to his name. Um,

27:27 so you have a lot of letters where the Rebbe just added HaLevi to his name. And then when the maskirus caught on to that, and they typed it in, the, the title or, I just, I don't know. In all the letters it says, uh, that the, the city and the last name of the person that's getting it. So the, the-- our last name, which is Levitansky, was always written Lamed, Ayin, Vav, Vav, Yud, Tes, Alef, Nun, Kuf, Samekh, Yud, which is the way all of my father's cousins wrote. Uh, there's letters from the Frideker Rebbe to my f- to my grandfather. Levitansky is written in Yiddish, Lamed, Ayin, Vav, Vav, Yud. Um, and the Rebbe started sending letters. On the top was written Lamed, Vav, Yud, Tes, Levitansky with the first letters, Lamed, Vav, Yud, om-omitting the Ayin and the extra Vav, so that it should be visible Levi. Um, and since then, actually, our, our-- we changed our family name. Our family name, we now write Levitansky the way the Rebbe changed it. But it was obvious, at least to my father, that the Rebbe was sending him a message that, you know, this is something that you need to constantly write. Thank you, Rabbi Yechiel, for that ma'aseh. Okay. This is covered Motzei Shabbos The hagah, the hagah. Somebody sent to me a, a, a note that the Rebbe-- He asked me if it was from my father. It's not, uh, 'cause this was in Yechidus, so I don't-- It, it wasn't. But

28:59 the-- He sent, uh, like, a... In the Rebbe's ktav yad, where the Rebbe writes, uh, "Le- Yosef HaLevi, shem sh-sha-Hakadosh Baruch Hu nasan lei." Um, shem sha-Hakadosh Baruch Hu nasan lei, the same concept that's with-- in the Rebbe's ktav yad. Just, uh- Thank you for that and, uh, yeah. Right. Thank you for sharing. So let's come back to say, I just see some, some Reb Ari is asking, touching the tefillin with hand and then mouth or touch, to touch, touch the tefillin? I think the minhag is to, to, goes... I, I don't remember now. Uh, as far as I remember, we do put it to the hand, but there is-- there's a discussion in Gemara about this, according to one, one way of learning the Gemara. We'll have to come to that, to that another time. Let's move on. Um, did-- Someone's asking, did the Rebbe put the HaLevi after his or after his father's name? No, it was just his, his name. Yeah. It-- And the Rebbe didn't, didn't write your father's name in the letter. Let's move on. Okay. A little bit of-- to appreciate the significance as they say. Um, is that you have a Sefer Hasidim here, and when-- the question here is, when you pray for someone, do you add a title? So here we have the Sefer Hasidim, for those who are not familiar, was written about eight hundred years ago. It's from one of the Baalei HaTosfos, Rabbeinu Bachya. And he writes the following, "One who's praying

30:29 for his father, im hu choleh. His father is not well. You don't, you don't mention the title Aba Mari, my master, my father. When David-- Shlomo speaks to Hashem, he says, Elisha says, He doesn't say Adoni. By contrast, Eliezer does say because Eliezer was not a ben chorin, therefore, he wasn't allowed to mention Avrohom without Adoni. But there here is this, this sensitivity of not kind of- Um, and they-- the Shulchan Aruch bring this halacha, and they use the term, "Ein gavrus lifnei ha'mokim." You don't daven to Hashem, you say such a person is so important, and therefore you should give him a yeshua because everybody-- in front of the Ribono Shel Olam everyone is, is, is, uh, insignificant. So then becomes the question. But, you know, in benching we say, "Harachaman yevarech es avii moirii, uh, v'imi im rocii." And by, by yizkor you say also, uh, you mention your, your father's name, your mother's name, if you're saying yizkor, and you mention also, uh, the aba mori. So what, what's, what's the, uh, logic over there? So the footnote, the bottom of this, this is, uh, the Mokar Chesed. This is written by Reuven Margolis, who was a phenomenal bawchi, who lived in the, uh, fifty years ago, forty years ago. He wrote a, a host of seforim, Margolis Ayom, et cetera. The Zohar with Netziot Zohar, et cetera. But anyway, he makes the following comment. "Yitochin sheb'yichud b'choli." That which we say do not mention a-um, aba mori is when you're talking

32:21 about praying for someone who's ill. "Is ra mazli." Because at that moment, he is not in a fortunate position. "Oved kenached Rov Elimelech," and he's being scrutinized from above. "Lo yitar oys lebesh vach." Then it's not appropriate to start saying he's such a wonderful, such a great person. Sha-av- that, that's-- then you just make it as plain as possible. "Avol b'brochos tomis." But when you are giving a blessing, it's not that, that the person is in any particular predicament. Then, "ein la'alos." Then it's okay to add a title. As we say in benching, "Harachaman yevarech es avii moirii," and also when you make a mi sheberach for gadol hakol, for gadole hakol. So it would be, you'd say, uh, "Harachaman yevarech es morenu ve rabenu," whatever, Harav so-and-so. And that's okay to give a ti-- In other words, he's saying to add a title in a bracha, not in a state of choli, that's okay. It's only when there's a choli, uh, situation, et cetera, that's when you should make it as simple as possible. And he adds, "Kemeshanark be-moshe Rambam." In the days of the Rambam, in the lifetime of the Rambam, they would say, "Bechayyeichen uvyameichen" or, "Bechayye rabenu Moshe ben Maimon." They mentioned in-- People in Mitzrayim, wherever it was, or Antemon, they added the name of Moshe ben Maimon in Kaddish. Becha-- and but the, the chiddush, chiddush here is, they said, "Bechayye rabenu Moshe ben Maimon." They're davening, and they threw in the w-word rav, rabenu. And that is bringing,

33:55 Reuven Margolis is bringing a raya that to mention in a prayer which is not in a particularly, um, worrying situation, to throw in a prayer with a, with, with a title, that's appropriate. Okay. Although, coming back to the, the mi sheberach for Levi and a Kohen, even there, the-- it's not as if you are giving them covet. Uh, it's, it is an identification. He's a Levi. That's part of his, his identification. So it's-- I don't think it's one need to hesitate. Okay, let's move on to something fairly simple, but co-- very common. A very common misconception. So here we have, uh, this is a very common design of, of a patio doors. Now, as you can see here, the mezuzah has been placed over here to the far... Well, as we're looking at the picture, it's been placed to the far left. No, I wasn't in this house, so I can't tell you the f-the facts. But the, the, the-- in, in this case, sometimes you have both doors slide. Sometimes only one door slides. Which means that where I'm pointing with the cursor now, that is where you can walk through. Obviously, don't try walking when-- through when there's a glass there, yeah? Make sure it's slid to the side. Otherwise, it might be, uh, you know, cause some damages, et cetera. Unless you're insured, v'chol. Yeah. Um, that's over here. But if this part does not slide, if the left side, if the left panel doesn't slide, then it, for all ha-halacha purposes,

35:23 this is a wall. This is a s-- it's a wall made of glass. So what? But you don't put a mezuzah two and a half feet away from the doorway. If there's a-- the doorway here is thirty inches wide, let's say. So the mezuzah belongs either over here, where I'm pointing with the cursor, on the left side. It might belong on the other side. But it certainly doesn't w-- belong all that far away from the, um, where you'd walk through. It's a very common mistake, and that's why I felt I wanted to share it with you. Although it's a l'chora, a dover hapashut. Let's move on. So now, someone asks the question. Sent me-- this is very nice. People send me the pictures, and it's, it saves me having to search for graphics, yeah? So now, he sends me the question. You have the head tefillin. No, the head tefillin. You know, if you, you walk into a shul, you don't have your own tefillin. So the halacha is you're allowed to use someone's tefillin there. It happens to be that the person borrowing the tefillin does not have the same size, uh, scalp or same size head as the one who-- the owner of the tefillin. So there's always an issue of adjusting the size of the strap to make it, to make it fit. And then, obviously, it's a mitzvah to allow someone to use your tefillin, but you don't really feel like coming in the next morning at seven o'clock, you're kind

36:42 of half asleep, and you have to, "Oh, someone borrowed my tefillin. They don't fit. They're too big, too small." So really, if you borrow someone else's tefillin, and you do adjust the s-the straps, make sure you get them back to the way, uh, um, they, they ought to be. You know, it's like when you borrow someone's car, and you move their seat all the way back or all the way forward, and they come in, they can't fit in the car, you know? Or, or the, the mirror. So all right. So now coming back to the tefillin. So here, the question was, can you, as you can see on the picture, can you just pull this strap- The, the, this strap which, uh, at the bottom of the dalet, to pull it a little bit, t-then it's going to remain a loose loop over here, and you'll be able to adjust it to fit your size without having to go through the headache of, of, of, the, uh, unloose-- loosening the back and, and, and having to readjust it afterwards. After davening, just pull it tight again and, you know, as they say in England, Bob's your uncle, yeah? Uh, in Ukraine, they don't say that. So, okay. So now, um, so I, I've actually looked into this, and, um, my, my conclusion was it's not okay. The tefillin have to be secured on the head and on the arm by a kesher. If here you are somehow fiddling around, and really what's securing it, it's

38:01 not being tight on... It's not tight on your head by the means of the kesher because the act-the kesher is loose. So it's, it's missing in, in the, um, the, the, the firmness which you need to have. Just like the hand tefillin has to be a kesher. I'll give you an example. Let's say you are, um, you pick up your, you, you, you, uh, wear tefillin Nusach Ashkenaz, and you pick up Sefard tefillin. And so, the Sefard are rolling this way. So now with the Ashkenaz kesher, you can't do that. How about you just wrap it around a couple of times, and it's gonna keep the, the tefillin in place. But it's not the kesher that's keeping it in place. It's the just that you get wrapped it around two or three times is keeping it in place. That's not okay because the tefillin have to be secured on the arm. Uksharitem, they have to be secured via a kesher, and the same thing with the tefillin shel rosh have to be secured via a kesher. So I told the English man, "This is not okay. You'd have to, you'd have to go through the effort of actually adjusting it properly. And of course, if it's borrowed, when you're finished, put it back properly." Let's move on. Okay, another question which came in this week. Someone asked me, "Is a car a kli shemelachtah leheter?" And I want to clarify that in hilchas muktzeh, we've got, should we say, three levels. We've got muktzeh gamur,

39:22 which you're not allowed to move even if you need the space. So, for example, a bag of sand, building sand. I'm not talking about for children, which they play in. They play in, in the, uh, sandpit. That could-- That shouldn't be muktzeh because it's made for playing. But building sand is muktzeh. A can of paint is muktzeh machmes gufo. Raw potatoes, a can of, a can of, uh, dried beans, these are all things which are muktzeh machmes gufo. A pa-packet of flour. There's nothing you can do with them on Shabbos. These are commodities. A stone. These are all things which you c-- There's-- You cannot process these things on Shabbos, and they are called muktzeh machmes gufo, and you're not allowed to move them even if you need the space. Then we've got kli shemelachtah l'issur, a keli. So a hammer, a screwdriver. You want to use a hammer to crack nuts. In Chabad, don't crack nuts on Shabbos, you know. Um, uh, you want to take a screwdriver to wedge a door open. So you are allowed to improvise. A kli shemelachtah l'issur is not muktzeh gamur. You are allowed to improvise and use it for... All right. Then you've got a kli shemelachtah leheter. A chair, a table, a dish. These are kli shemelachtah leheter. What's the difference? The difference is that if you go into your garden and it's beginning to rain, and you see there's a screwdriver there, there's a, a hammer there, or it's in the front garden, in some

40:42 parts of the world, it may not be there by the end of Shabbos. So are you allowed to take it to safety? So the hammer, you're not allowed to because you're allowed to improvise with the hammer. L'tzorch gufo, l'tzorch makomo. You need the hammer to, to, uh, support something, or you need the space. But l'tzorch atzmo, to salvage, to, to, um, preserve the hammer, you're not allowed to move it. If you have a chair, someone took out one of the dining room chairs, yeah, and they left it out in the garden, the front garden noch, and you're worried it'll get damaged, get stolen. You're allowed to bring the chair in for safety. So this is the difference between kli shemelachtah leheter and kli shemelachtah l'issur. So now this is what the question of this, uh, fellow from... He's actually from Pittsburgh, I believe. He asking me, "What is the status of a car? Is a car a kli shemelachtah leheter or kli shemelachtah l'issur?" Of course, we're talking about, is about closing the door of a car, opening the door of a car, um, or closing it. And someone's left the door open, and it's, there's no light which is gonna go off or on because of closing the door. So he's asking, are you allowed to close the door of the car? And he's asking me, why is the car, um, a kli shemelachtah leheter? What's his con-- his, his theory? Well, a car is made for sitting. It's got seats in it. You

42:01 can sit in the car. Then he writes, "It's good for holding coffee." I don't know. Perhaps, uh, he's got... You know, I just read someone who had this, um, the CD holder, yeah, the CD drive he used as a coffee, a cup of coffee holder. So, uh, okay. Um, so he's, he's seeing a car as a kli shemelachtah leheter possibly. So, and there's a whole discussion in Pri Megadim. What happens if it's kind of a fifty-fifty? It's can use bi leheter and leissur. He asks also, you have a, a penknife, these Swiss knives, and it's got in it, it's got a screwdriver, and it's got a knife, and it's got a scissors, and it's got... It's, it's, it's one item which has got a, a, a functional leheter and functional issur. So according to Pri Megadim, it'd have to be that the heter stuff has to be the majority. But, um, the Mishnah Berurah in Bi'ur Halacha challenges this, and Rav Chaim Kanievsky also follows that, that according to, certainly according to the Alter Rebbe, there's no need for a fifty-fifty, and if it's also designated for heter and for issur, it's permuted. I'm gonna read the, the lashon of the Alter Rebbe's She'eino Yareach. This is, um, from shin ches. That's the bottom of the column, which bottom of the, um, screen. Kli shemelachtah le'issur uleheter. A utensil which is functional for permitted and a, for, for forbidden activity. „Mut le'et al til,“ you are allowed to move it. „Af al tzerich hakli atzmo,“

43:25 even to preserve the kli, „kedin kli shemelacht leheter.“ So this, here you have the answer. If it's functional for both heter and isur, you are allowed to move it. „Ho'il v'hu meyuched gam kein lemelachas heter,“ is designated for permitted activities also. The source for this is in the Shiltei Gibborim, which is on the margins of the Rif in, in, in Guemara Shabbos, and he talks about a broom. Now, as we know, we're not allowed to br- sweep up in the outside where there may be cracks between the, um, the, uh, paving stones, and you may be, as you're sweeping, you may be, um, mashve gumot. You may be filling in the paving stones. You're not allowed to sweep out-outdoors, on the patio, et cetera. But you're allowed to sweep inside where you have, you know, we, we... Baruch Hashem, nowadays we don't have so many cracks in the floorboards in our, in our houses. So you are allowed to sweep where, uh, karka merutzov, inside, indoors. So is this, is this broom muktze or not? So the Shiltei Gibborim says it's not muktze because it's functional leheter or leisur. That's the source of this halakha. So I felt to say that a car is a kli shemelacht leheter because it's got seats, I felt that's a bit of a stretch because you don't buy a car for seats. The seats are there because when you're driving as a passenger or as a driver to get from A to B, a fli- which is a forbidden

44:44 activity on Shabbos, well, you have a seat, but that's not to say that the car is made for seats. I found it as a stretch. Um, so I told him no. But then, uh, he, he sent back to me, I think, um, this is a tshuva from Igrot Moshe, and the very same question, are you allowed to open the door or close the door of a car? So Moshe says, "If it's in a situation where there's no maris ayin," let's say the car is b-parked in a place where it's not exposed to the street, uh, and you wanted to take something out from the car, you would be allowed to take it out. Of course, where it would not activate a, a light. I can tell you, the car, the, the light in my boot, in American called trunk, um, it doesn't work. So yeah, so that was a good, a good example, yeah? So then he says, "The..." First of all, so to take something out of the trunk, out of the boot, so Moshe says you'd be allowed to. Then he said... Well, that's, that's, that's, that's poshit, yeah? Because even it's kli shemelacht leisur, you're allowed to... Let's say you're in makom, you're allowed to lift the door open. But then he says, "What about closing the dr-door of the trunk?" „Ve-nire shemuter lizkor ha-deles achach al gam ken.“ You'd be allowed to close the trunk also. „De'etzem hamachonis einu muktze.“ He goes in, it's, uh, people keep stuff in the, in

45:55 the, in the car. It's like a storage place, and therefore, so long as it's not gonna be arous-ra-raising brows, Rabbi Moshe says it's okay, which I find very interesting. And as I'm reading this now, I'm thinking perhaps he only meant the door of the trunk, which there it's used for... He says the lashon. What does he say? Um, „Harbeh inshei oisin kein lehashir sham dvorim.“ People- „Kivshehu mokim shomer bechatzeir.“ People keep stuff for storage, for safety in the car. He may be talking about the trunk. I don't think people keep stuff in their car, uh, in the main cabin for storage. Um, s- I don't think that's a normal thing to do. So I'm, I'm not sure whether Rabbi Moshe... My, my feeling is generally that it's not a good idea. Um, I think Rabbi Moshe also agrees it's not such a good idea. But it's, generally, he's, he seems to be a bit more makele than I was, uh, ready to go. Okay, let's move on. Okay, the next thing I have is someone asked me that they, his wife and, um, and... Well, he and his wife have started buying organic eggs, and they've noticed that they're finding a lot of blood spots, and they're asking for solutions. So now, um, first of all, I want to clarify, there's a difference between free-range and organic. When you say, um... Well, before that, the, what, what, what, why does it make any difference la-halakha? La-halakha, if a, an egg is found to have a

47:32 drop of blood in it, so the lashon of the Gemara is, „Shodo tichlo bekolah.“ There's, it's totally damaged, and it's as if that's the beginning of the formation of a chick. And if you opened up an egg and you found a little chick inside, so you wouldn't be allowed to eat it because why? What's a kosher, a chick? But it's dead, and it wasn't shechted. Yeah, so this pathetic little chick you find inside a cracked open egg is not kosher because it didn't have shechitah, and it's a bit late to shecht it now. All right. So if you find a blood spot, it's the beginning of the formation of a chick, and that's why the, uh, blood spot makes the egg treif. All right. But if it's a, an, a, a hen which has not mated with a r- with a rooster, so then that's the lashon of the Gemara in the Shulchan Aruch, safna di'ara. It gets its stimulation by rubbing against the floor. So then the blood spot in such an egg does not make the ch- the egg treif. Max is that the blood itself, that trace of blood should be taken and, and, and discarded, but the rest of the egg, min hadin, is not asur. The minhag is, I must, uh, say, the minhag is that we do discard an egg with a blood spot, even though the majority of us are using eggs from what we call battery farms, where they don't have mate with, with, with, uh, w-with,

48:49 uh, roosters. So the minhag is to throw, to, to discard that egg. But certainly, there's room to be makele, of course, if someone asks me, uh, they fried an egg and then they saw a blood spot. So my, my response to that, id, ask a question, answer with a question. So I ask them, "Do you use free-range eggs or do you use the regular battery eggs?" And if they use the battery eggs, so then I tell them they don't have to kasher the pan. By the way, you can't kasher a Teflon pan because you'd have to use a blowt-blowtorch, and then you can just say kadesh. Um, so, so, um, that, that's with, with the... But now coming back to the question with the free-range, uh, organic. Organic means, I made a bit of research, organic means the food which is given to the chickens, to the hens, is organic food. It doesn't mean that they, they, the, the farmer goes running around the farmyard, um, finding where they've laid, laid hens. Then there's another madrega. Oh, then you've got free-range. Free-range is, is much more he- And I don't even know whether they have zechorim running around also. But the free-range means that they're running around. There's much more likelihood they have zechorim there as well as nekavahs, and maybe a bigger, a bigger shailah. Why do you find, um, blood spots in, now, in brown, brown eggs more than white eggs? Is a simple thing that the, the, uh, the egg pro-production, the,

50:13 the, the, uh, the they don't want you to find, you know, may- your pathetic little chicken inside the egg. So they... Every egg is candled. They put it under very strong light and the, the light got shine so powerful that it... you can see through into the, into the egg, whether it's... there's something, a foreign body there. The brown shell of the egg interferes with the intensity of the light, so many more impurities escape the candling in brown eggs than they would in white eggs. That's a simple thing. It's not in, in... Why are they brown? Well, that's got to do with the feed, perhaps. But Lapoil, um, so back to his question, what's the, what are the solutions? Well, if he would find organic white eggs rather than brown eggs, he might have a greater proportion of, um, kosher results. But meanwhile, yes, um, you buy brown eggs, uh, you're go- and you're gonna find a lot more blood spots and especially if they've, if they're, um, free range, you can't use them. It's, uh, it's, it is a hefse. But what can we do? Right. Um, someone points out that some places where, where, where there's not enough accommodation, so sometimes people will sleep in their cars. That, that, that would be true, and that, that... if you're meyached it for that purpose, if one's... It's tzorech makomi, tzorech gufo. That would be okay. You don't have to even... without meyached. Question's about closing the door of the car. Opening because you want

51:45 to sleep in the car and it doesn't have any lights activated, that would be called a tzorech gufo. That would be okay. Look, here, gufo tarti mashma. Yeah. Gufo, the car, and gufo will schlafen. Um, um, but the shailah would be whether you can close the door of the car, and that would be to protect the car. And here's the Chiddushev Rabbi Moshe, no, said... Right. Um, let's move on. Almost run out of time. Someone, um, asked me about tefillah haderech. Now, here, this is... I davka picked out the, uh, the first print of the Alter Rebbe siddur, and he writes here, "Tefillah haderech tzorech lo amar mechuyach zeh v'yehechezik ba-derech chutz la'ir beyam rishush sh'neseh mibeisoi. Tov lo im hu omid im achshav b'kal uveshoar hayomim shemis acheir baderech." The other days which you are still out of, you know, you're away from home, ad shuvah libeiso, until the day you go back home. So you go... You're on a journey, and it's a several days journey. All the days while you're away from home, yomar oiso bechol boker afilah bemole. So you should say tefillah haderech every morning. Now, that's, that's why, that's why it's there in the siddur right after davening. Even as you are in the hotel. Veyachtem. But because it's a safek whether you should or you shouldn't, because here's a safek whether tefillah haderech is for the journey or is it like Shemoneh Esreh, you daven every day. So tefillah haderech should be said every day. And therefore, to

53:13 the yoatz of that shitah, you look, look in Pri Chadash, where it's, I think, in Siman Kuf Yod. So he says, "Veyachtem borech atah shemeia tefillah bli azkarat Hashem." So if you are on a journey for several days, so then you'd say tefillah haderech every day, but you would not say, "Barech atah Hashem shemeia tefillah." You just say, "Barech atah shemeia tefillah." So now the question which is being asked, what about if it's on Shabbos? You've gone away for a few days and you're also Shabbos in a hotel, uh, whatever. Should you say tefillah haderech? And so someone says, um, "Well, y-you should say it." And then there's someone said, I was quoted as saying that you shouldn't say it. So yeah, I... the, the thing on Shabbos, you're not meant to be mispallel al tzorechov. And I was once... had this thing and I, I just... You can't say such a thing on Shabbos. How can you say it's, um, um, tefillah haderech? It's bakashat tzorechov and be saved. It's... Now, the... then... So someone said, but in, in, in, in the morning brachas, you say in Hirutsin, "Shatzileini mipega ro, mimashochein ro." Yeah, sometimes it works. Some... Yeah. Um, so now you're saying this in, in, in, in the, in the morning. Are you saying this every day on Shabbos also? It was a teretz. So in bentching, we say, "Reuain, reeinu zeinenu." Reeinu means pasture us, provide for us. And so what about on bentch- in bentching on, on Shabbos? So the

54:42 Yerushalmi says, "Tefillas brachas kachul." That you can say on... Since it's in the regular format of the daily davening, tefillas brachas kachul. You're not creating a separate tefillah. It's in within the regular format, so you can say it, tefillas brachas kachul. So actually, in, in the Alter Rebbe's siddur, we actually change on Shabbos from reeinu to reuainu. Yeah. We change. But, but the Welt doesn't have this change, and they're relying on the Yerushalmi. The Alter Rebbe made a little tweak and solved the problem. But okay, that's reeinu zeinenu. So coming back. So the fact that you say, "Mipega ro, mimashochein ro," et cetera, in, uh, that and every day, so you say it on Shabbos also. Tefillas brachas kachul. But when it comes to, when it comes to, um, when it comes to, uh, saying tefillah haderech, which is a standalone, then that wouldn't be okay. Doesn't... That Shabbos, you don't have bakashat tzorechov. Now, we have one last point, and that is that someone has been asking me, not necessarily halacha, but a background. We have this, this bakashah, this viddui, which we say in Krias Shema Sheal Mi Ta. In the old tefillas Hashem siddur, it wasn't there. And I remember when I was a bochur in yeshiva, someone made a photocopy. You're talking about forty-five years ago. To make a photocopy was a . Photo-photocopy, and I had it stuck with this sellotape into my, uh, Scotch tape in American. It's stuck into my Mircha Maeiv. It wasn't there. But this is

56:20 in Terasa, the-- well, the Rebbe's original sid. This is only first print. So we have this, uh, Yerotzim, which talks about the Dalet Misas. And it ends off, "But based in Hagodol shebYerushalayim al dvar kvod shemecha." And so if you know the dinim of Dalet, Dalet Misas, there's a concept... Uh, I, I, I must tell you this one. Um, there was a dayan, uh, here in London, Dayan Abramsky. And the Rebbetzin Abramsky was sitting at some reception, and there were the, the three other rebbetzins of the, the three other dayanim, and he was the fourth one. He is, he became Asher, Av Beis Din. And so she's sitting at the table, and someone cames, uh, comes over, and she says, "We are the Arba Misas Beis Din." Okay, um, so now-- So we have here, um, the Arba Misas Beis Din can be, um, provided for, if that's the right word, by a Sanhedrin Ktano. Sanhedrin Ktano means twenty-three dayanim. You don't need to have a Sanhedrin Gdol, uh, based in Hagodol. So why is it the emphasis here of Beis Din Hagodol Sheb Yerushalayim? So back and forth, and someone suggests that it means Yerushalayim shel ma'alah. At any rate, I did some searching, research. It says in the Gemara, in Sanhedrin-- In Gemara Avodah Zarah, daf, uh, zayin amud beis or whatever, somewhere around there. Um, "Mishe rabu haratzchonim, galsa lo Sanhedrin veyoshvu lo bechanus." So that they-- Once, once there were so many murderers, so the Sanhedrin exiled themselves from the Lishkas

58:04 Hagozes, which is adjacent. It's like opens to the Azarah. And they moved into the stalls. The chanus was an area within the Har Habayis, but it wasn't-- They, they moved away to kind of disengage the power to, uh, carry out Misas Beis Din. And you look in Rambam, it says, uh, in that so long as the power of the minor Sanhedrin is only when the major Sanhedrin, Beis Din Hagodol, are in power. But when the Beis Din Hagodol are not in power, for whatever reason, so the minor Beis Din are also disempowered. So that's on one level. Um, this is what, what, what he's saying here. The Arba Misas Beis Din are only empowered when there is a Beis Din Hagodol Sheb Yerushalayim. Okay. But still, I was... Then I found something f-further. In the back of the Shulchan. The Sefer Shulchan. This I found through, uh, um, you know, mechanical searches. It wasn't on Shabbos. Um, so in the back of the Shulchan, you've got, uh, it's, uh, ese hilulim, asari hilulim. So he has a long tefillah which also goes through the Arba Misas and pegi-pegim and the various letters. But then he says the following. Then towards the end, "Yerotzem l'fonecha," that it should be what I did or my, my prayer should be, "Ki'ilu nechachti betabas Beis Hamikdash cham bemikdash. Vachenek should be counted as if it was Beis Hamikdash cham bemikdash. And ki'ilu neheragti bemarcheset hamuychedes l'shchitas oelos. Ki'ilu nisrafti ever ever vekol ha'ishim lech nichyach. Ki'ilu ovo alai din

59:42 skila bemitz and, um, ki'ilu nesesi ofer al mizbe'ach haTorah. Uh, ovo alai din skila kemitzvos trumas ha'deshen." Fascinating. He says, he associates the Arba Misas as if they were done... And we know the Ramban in the beginning of Vayikra says, "The Korban is as if this had been done to me." So in this yerotzem in the Shulchan, he has their nusuch that each of the Arba Misas somehow associate with the korbanos, which now explains to me why it, it kind of is connected to the Beis Din Hagodol Sheb Yerushalayim, which was right next to the, um, right next to the, the Mizbeach, et cetera. Which we, which... Now I understand perhaps why with the association over here. Um, just, like, our couple of, um, comments we have here. Someone is pointing out that Rabbi Reichik, alav hashalom, used to say every day when he was not in New York by the Rebbe. Uh, he traveled a lot also. But actually, I know that my uncle, uh, Label Raskin, who was in Morocco, he also said Tefillas Haderech every day. But being in Morocco, um, possibly there was a reminder that you need to say Tefillas Haderech there every day. Um, someone's asking here, what happens on the last day of the, of the journey? So the answer to that is that when it says, "Ad," till the day you come back, I've, I've made this mistake, but the-- I understand now. The day you return is a new journey, and so on the return journey,

1:01:06 you actually say Tefillas Haderech with Hashem's name, and I would not say it in the hotel in the morning before leaving. On the contrary, I'd wait till I'm actually journeying and, uh, generally, like, I, I, I was once in, what is it? I think it was Stansted Airport. I was gonna go to Munich or something, and I'd already said Tefillas Haderech in the airport, and then they canceled the flight because there was snow in Munich. So, um, since then, I don't say Tefillas Haderech in the airport, and I wait till I'm actually on the plane. It's also nisht azoy zicher because, uh, but one-- once I'm on the plane, I, I, I kind of feel a chazaka we pro-- we're gonna take off at some stage, uh, sooner or later. Um, all right, so I'll leave you with that and, uh, we zon al sein gezunt and treffen gezunterheit and wish you a gutte voch and a freilichen Yom Tov. Cholent. I thought you actually say- Gut voch, everyone. Gut voch. I thought you actually say Tefillas Haderech as the plane is taking off. I, I, I don't want to do-- say Tefillas Haderech as the plane is taking off because there is a preference. The Tefillas Haderech is an excerpt of Shemoneh Esreh. And if you start standing up during takeoff, you're gonna have a major hilula. "Will you sit down at the back of the..." And so, yeah. So, um, to be able to say it standing, I prefer to say it before

1:02:17 I actually, um, sit down, uh, obviously, yeah. All right. Yeah. A gutte voch, aleim. Cholent. Gut voch. Gut voch. Although it's- Gut voch. Gut voch. It, uh- Gut voch. Gut voch. And if you're in a car, Rabbi Raskin? So if you're in a car and you're driving, you don't, uh, you don't stop on the hard shoulder. It's illegal, and it's dangerous. Um, if you can pull up in a gas station