פנורמה של הלכה 7

00:00 A good . I'd like to, uh, start off with sharing something which, uh, I discovered this week. And this is the que-first question which I put on the sheet. Can-- Is it, uh-- Can you hear well? Good. So the question is about answering amen to a berachah on Zoom. Uh, heard, uh, heard via Zoom, et cetera. So what you have in front of you here is a copy from Igros Kodesh, from two letters of the Rebbe. The background to this is that this is about nineteen fifty-five, and the letters were written to someone by the name of Reb Uriel, um, Reb Uriel Zimmer. So, so it's about, uh, a bit of history. Reb Uriel Zimmer was a Belzer of Hungarian origin, brilliant man. He was fluent in fifteen languages, and he had a job as a translator in the UN. Besides that, he was also the editor of the weekly Der Yid, which was published in Williamsburg. But at the same time, he was also a Lubavitch Hasid, a Chabad Hasid of the Rebbe. So it's like a very interesting person. Unfortunately, he, he, uh, never had children, and he died, um, quite young. So he's a very interesting combination, a very, a, a passionate person. My schwinger, alav ha-shalom, would, uh, tell stories about his, his last-- He passed away actually in London. And, um, he did-- he was very close to, zol er lebn, Reb Tuvia Blech. Reb Tuvia Blech lives in Yerushalayim, and Reb Tuvia Blech publishes from time to time. He

02:02 publishes, uh, memoirs, et cetera, with, uh, very, you know, Torah-dikke stuff. So here I, I just got in the mail. It's his ninth edition of Lecha Toledot. So he often vote-- devotes some of his articles in memory of Reb Uriel Zimmer. So Uriel Zimmer wrote to the Rebbe. In nineteen fifty-five, I think, there was the massacre in Kfar Chabad. There was a, uh, an-- terrorists, terrorists, um, in-infiltrated into Kfar Chabad, and they, um, murdered a melamed by the name of Silberstrom. I think his name was Simcha Silberstrom. And then there were five children. It's well known, um, and then the Rebbe sent a whole group of shluchim. So that's when the, that summer, the Rebbe sent, uh, sixteen shluchim to kind of boost the morale of, uh, of the, of the Olam in Eretz Israel. But also, they established a mosad called Yad HaChamishah. And this is a, uh, an institution to commemorate those five children who had perished in this massacre. At the dedication of this, uh, institution of the Yad HaChamishah, so they had, uh, it was a big day, obviously, and Reb, uh, Uriel Zimmer was there, and they had sent a chazan to the omit, who, um, and they used a microphone for the chazan. So Reb Uriel was upset that they had used a microphone for the chazan at this event. And he, he wrote to the Rebbe about this. It looks like he was a very frank type of nature. And he, and the Rebbe actually thanks him for

03:50 being so, uh, you know, to, to give you, uh, he needs to know what's going on. I heard, um, the, in, in, in a parenthesis, I heard one time the Reb, uh, Reb Mendel Futerfas was by the Rebbe in Chabad, and the Rebbe asked him. I think I heard it from Reb Mendel. The Rebbe asked him about some details what's going on in Eretz Israel, and Reb Mendel remained, uh, remained quiet. He didn't want to answer. So the Rebbe says, "Oos gedenkt men mir far loshon hora?" He worried about loshon hora. "Abur mir darf doch wissen vos tu tsu zakh." But I need to know what's going on. So at, at any rate, so Reb Uriel had apparently written to the Rebbe, and so let's read the Rebbe's answer. There's two, it's, it's two stages. So here you have it on the screen. "Vema shekosav odis batei." What you write and you express. "Un sheila gedola la-halakha." It's a big sheila la-halakha whether you can, um, answer amen to a berachah heard over a microphone. "Kamos shalos u-teshuvos." The various seforim which discuss this. "Tmihosi olov. Eich her tik dwarim ko'eilu?" How, how-- "I'm surprised at you," says the Rebbe to him. How are you quoting such stuff? "Asheh b'mechilas kvodom. Kvod ze shehamorim loi." That, uh, "I beg forgiveness of the one who's quoted them to you." "Eilehen kol shachar." There, there's, uh, there-- means there've, there's-- In Yiddish, you say, "Hebt sakh nisht on." There's, there's no morning. It never, never started. "Ve'ein

05:16 bazaa kol chashash." There's no question. There's no worry, no concern of answering amen to a berachah heard over a microphone. So what is the-- what's, what's behind this? There's a concept in the Gemara of amen yeshoima. Answering an amen, and there's no berachah being said. That's called, uh, an orphan, um, amen. So it looks like that was what he had raised the problem. And the Rebbe says it's not a concern at all. "Ve'shas orchu." It's a clear Gemara in Gemara Sukkah, and it's also quoted in Shulchan Aruch, Orah Hayyim siman kuf chaf daled. "U'reishom Shulchan Aruch Rabbeinu HaZaken Seifer Daled." Look at the Alter Rebbe there also. What's the story in, in Gemara Sukkah? The famous-- There was this massive shul in Alexandria in, uh, Egypt. And they had such a large shul, and they had different areas for different guilds of different professions. So let's say if a person came to town and he was a cobbler, he'd go to the cobbler's corner, and they would help him, uh, get established. And then there was a, a, a metalworker's corner, et cetera. In the shul, it was a very, very large shul, and it had different areas for different professions. And they welcomed people. But it was so large that they couldn't hear where the chazan was up to. So they had flags. They had a flag system, and they would raise a flag to show where the, um, where the chazan is up to, and the people would answer Amen. So what's written

06:46 in the Alter Rebbe in Shulchan Aruch, in, in Alter Rebbe Shulchan Aruch, that so long as you know what berachah, which berachah is being said, so even if you don't hear the, uh, the, the berachah being said, but you know that this berachah is being said at this moment, there's no problem to answer Amen. That's not called Amen Yeish Omer. Amen Yeish Omer means you don't know whe-whether a berachah is be-- which berachah is being said, et cetera. But if you c-- I have, often have this problem, um, Baruch Hashem, in our shul, I guess it, it's not such a problem. But sometimes you go to a shul, and it would happen in Haftarah. The person who's, takes the Hamavtir not always is, is qualified with a strong voice. And so you, you're not, not sure, and everyone's saying Amen, but you're standing on the other side of the shul. You can't answer Amen if you don't know which berachah is being said. So yeah, y-I could really open my siddur and keep, keep track. Okay. So, so long as you know which berachah is being said, even though you didn't hear the actual berachah being, um, said, you can answer Amen. And therefore, if you hear a berachah over a microphone, so you know that this moment the berachah is being said, that's not a problem to answer Amen. V'ha'yoshel z'shuva sa'sheheym. The, the discussion in Poskim, which you are, Rabbi Tzimmer, which you are quoting, is a different question. Not about whether the

08:03 Amen is Amen in vain. But lot sis y'dei chei vassei mishmi asah megillah ki yotze bozei. Can you be yotzer? If you have to hear megillah, can you hear yotzer megillah over a microphone, over a telephone? And that's where the problem comes up. Oil anim zeh v'makim acheir, or if you are in a totally different venue, so not over the phone and not over a microphone, but in a different venue. V'gam bozei rabu hamatirim, even when you are in a totally different venue, also many say it's okay. V'davka bozei ruchlah v'hashitah, v'ungarin matirim u'sfardim machmirim. Curiously here, the Hungarians are, Hungarian Poskim are the be-lenient ones, and the Sefardim are the stricter ones. Ve'ein kam acharimei. Now, I, I mentioned the whole history of, uh, of, of R' Tzimmer to appreciate this comment, uh, to understand when the Rebbe is pointing the irony that the Hungarians here are the lenient ones and the Sefardim are the machmirim. Avshita d'microphone v'ikor hamihona hanophas hasidorim d'sukkah hanal. But obviously, there's no question that the microphone, which tells you which berachah is being said at this moment, is no worse than the, the move, the, um, waving of the flags in Gemara Sukkah as mentioned. So this is the first letter in response to Rabbi Tzimmer's problem with the, um, with, with the, uh, with the microphone being used for a chazan on a weekday event. So, uh, uh, R' Boaziel, it looks like R' Tzimmer wrote back to the Rebbe. V'ma shekasav oides shut Mishpetei Uziyel. Harei

09:44 halgam al zei ramazti b'mechtavi. Now, he wrote back to me that the Mishpetei Uziyel, Rabbo, Rabbozeil, uh, Rav Uziyel, I think it was the, um, Rav, um, the Ri, Rishon HaTsion, the Sefardi Rav Oshi in his time in Eretz Israel. Harei gam al zei ramazti b'mechtavi hachodem. This actually what I was alluding to in my previous letter. Shedavka Sefardi machmirim that-- and I was referring to, I was alluding to Rav Uziyel, the Sefardi Shulhan, who is ma, who is machmir about this answering to a, to a, um, a berachah heard over a telephone. U'vaHan Sh'chanaz m'kilim b'kavanos yohai sul hashut min chasal az. The Mukach Gerov was associated with Hungary, so he says you can answer, he, you, you can answer to a te, um, a berachah om-um, which you hear, hearing via telephone. The only ques-question he has, if there's, um, something, uh, tzoia or some tumah in the, in the, in, in, in between. But, uh, in principle, he says you can answer Amen over a tele- which, uh, to berachah over a telephone. Just like I wanna digress for a moment. In nineteen ninety-one, was it? Or nineteen ninety, whatever it was, the when they, we had the Hanukkah live, and the Rebbe was watching how they lit Menorah in Paris and in, in, in, in, uh, by the Kehillat Marovi and in, uh, uh, I think in London also, whatever, uh, Moscow. And you could see the Rebbe was watching. You can see on the video, you can see the Rebbe

11:13 was watching the videos, and he's answering Amen. Kol pamim. So, uh, so we're not, we a-we answer Amen. But then let's read further into this letter. Ma shekasav she'ein af asarah haktshei makel ha'tivi. So that, n-then you raise another question, that if you have a chazen using a microphone, so then you don't have ten people listening to the natural voice. So he's asking that because no one's, so no one's hearing the chazen. There's no minyan because they can, they can't hear the chazen. Harei yodua halach she'ein bachlek machlek b'meziz. We're not going to start arguing about facts. And therefore, says the Rebbe, she'ein midavrim dovok b'shfeferes. Unless the fellow is, the chazen is mamish speaking mamish into the microphone. Muvin shehakol mispached l'chol hatsdovim v'lo rak l'toichel sh'l microphone. If you have a microphone a little bit further away from your mouth, so then your voice is projecting to the immediate surroundings as well as into the microphone. And therefore, if there are people, if there's ten people in the immediate surroundings, so then they hear the natural voice, and then the people who are further afield, they will hear via the microphone. And therefore, you have your minyan who are hearing a natural voice, and the rest of the people through, yeah, they, they will hear through the microphone, but that's okay because they can answer amen. As long as there's a minyan who are able to hear a natural voice, the rest of the people can, if they hear over the microphone, that's

12:43 okay. They're not yotze in any case, but they can answer amen. Then the Rebbe goes on about a chuppah. It looks like, um, Zimmer had written to the Rebbe about what he had understood was going on by the Rebbe in, in seven seventy when the Rebbe was in Sadeh Kiddush. That's what you're te- um, you're, you're telling me. You wr- wrote to me about what happens by a chuppah. It says that it's the first time I hear that in the chuppahs, which are held in the fo- forecourt of seven seventy, that there is a microphone before the chuppah. This is in nineteen fifty-five, yeah. And just as the Rebbe comes in, comes to, uh, oper- to officiate, so then they take away the microphone, a- a- a- so as if. So in other words, Zimmer was saying to the, had, had written to the Rebbe. He says, "I'm, I'm, I'm understanding that you see that the Rebbe doesn't want to have a microphone under the chuppah." So I just, "Well, then here in Chabad, they had a, a microphone for the chasan." So the Rebbe says he never heard about this. And obviously, the fact that they're not using a microphone under the chuppah, the Rebbe says, "I-- It's not my instructions." The Rebbe says, "I'm not so, uh, sure that there's a need for a microphone for a chuppah, which is done inside the, uh, middle of the chutz, which I guess, uh, you can hear reasonably well without a microphone." So actually, um,

14:21 because of this letter, when I'm, where I am in Sadeh Kiddush, I try not to have the microphone mamish right n- next to my mouth. I try to have it a little bit further away so that the people under the chuppah, um, should be able to hear with a, uh, natural voice, you know, rather than by the microphone. And I'd also like to say that when it comes to people making weddings, uh, and if I meet with them, I try to arrange or discuss with the, with the baali simcha when it comes to sheva berachos at the end of a wedding. So very often, at the end of the wedding, a lot of the people have, have left, and the people are quite scattered around the room. And if you're gonna use a microphone, so when you say the sheva berachos, the cha-- and they, sometimes they take the microphone around as a mo-- a portable one without a wire or with a wire. They take it around to the tables. That means that the minyan is only hearing the berachos via microphone, which is questionable. And therefore, I, I recommend that they should anticipate and make it that they should have the people who are honored for saying the berachos should come up to the head table, and they should say the berachos. Even if they're using a microphone, but there should be a minyan of people who are close by who you can hear without the microphone. And then the people who are

15:36 further afield, so then they will hear wi- with the mic, uh, because through the microphone. But at least the, there is a minyan because the sheva berachos needs to have a minyan, and you need to have a minyan who hear-- are managing to hear without the mic, without the microphone. Okay. So I, I wanted to share, not necessarily to do with Hanukkah, but, um, because it's something which I discovered this week, the hi- history that with the, uh, Ariel Zimmer, with Chabad, et cetera. So, uh, I wanted to share that. Now, someone asked me, "What about tape recordings? Is there any issue about, uh, answering amen?" So I- I'm, I'm quite, I mean, it's a dvara pashuta. You cannot answer amen to a tape recording. It's, uh, a tape recording has got, uh, it's just a piece of plastic, we're just speaking. So, so answering amen to a tape recording is a mo-- isn't amen yeshaima. It's, it's, it's not, not acceptable. You hear sicha, and you, and you hear the, uh, the Rebbe speaking, and you are so, how do you say, uh, uh, animated, and you, you are, you're inspired, and you say amen when you hear that. So that's amen, but it's not amen on a beracha. It's amen on, on a wish. So you're expressing possibly, uh, that may be, may, may be valid. Think about it. But amen of where technically for a beracha heard over a tape recording is not okay. Um, last week, I think, we discussed about

16:56 a, a lighting of a menorah, a public menorah only in a studio. So then Baruch Hashem, the yeshiva traveled and then a little bit of Chinese whispers. So people were asking that they'd heard that I'd said you cannot make a beracha, um, uh, public menorah if it goes on Zoom. So I had to clarify. If it's a public menorah, the people who called me during the week. If it's a public menorah and there are people passing by, whether you have a big crowd or not a small-- you know, there's no din of having to have dafke ten people, um, the pashut is it's not a daven shebekidusha. So you don't need to have dafke ten people b'shaas ma'ase when you're making the beracha. So long as there are people passing by, so people will see the passersby, will see a natural flame. So then you can make a beracha, uh, when you light that menorah. Right. Let's move on. A bocher, bocher is traveling home. So this is, a bocher is traveling home during Hanukkah. So now he asks a question. He's going to, let's say, leave the yeshiva at six PM, and he's going to take a train somewhere in Europe to his, his pare-- on a train or plane, and he'll come home, let's say, twelve o'clock or something. So he's asking the question. Where do I light the menorah? Do I light the menorah in yeshiva? That's where I've been living for the last month, two months. Or do I have to

18:19 wait till I can get home? So here's a similar question, which is a once in a lifetime question for most people, . If a chosson gets married during Hanukkah, where-- so in the morning, he lived in one house. In the evening, after the chosson is gonna live in another house. So which is his house? Can he light menorah in his parents' home before he goes to the chuppah? So then the answer is, uh, and a similar, not-- a similar question, which is, uh, more li-- more frequent. Let's say a couple go-- we go to-- go for a Shabbos Hanukkah, they go to their parents, move in, and Motzaei Shabbos they're driving home. Time to get home to... So the question is, can they light the menorah in the parental home, in the-- where they host-- they were hosted for Shabbos, or do they have to wait till they can get home to their own home? So there's a preference they should light in their own home. But if it's awkward for whatever reason, then one can rely on this was your home till now. Certainly with the case of the boy in the yeshiva, yeah? This was your home till now. So when you light the menorah and it, and it, it's at the right time. So then you're lighting your menorah at home, uh, at, at your home. The fact that an hour later you changed to a different home, but you fulfilled your mitzvah at the time and, and you're yoetz. So similarly

19:40 with the case with the couple who moved into the in-parents, parents-in-law over Shabbos. There, if it's not a big deal, it makes more sense that they should go home and light it at home. But if sometimes the logistics are, it's difficult, whatever, so then they could. This is their home, so until they-- for Shabbos, this was their home, so they could light the menorah over there. Okay. So then I co-- then I have sometimes kind of I get shailas and the people kind of dictate what the, what the, the... These are two options. He gives me two options. This is another shaila, yeah? Gives me two options. He's invited out, he and his wife, Baruch Hashem, married young couple. They're invited out for supper one evening of Hanukkah. He has two choices. One is to bench the menorah in his host's house at the host. The other meno-option is he should light menorah at home after supper, once they get home. He didn't ask me to what's the-- whether he's allowed to eat supper before menorah. They, they, so they ... That option he didn't give me. So I told him that the, the preference, the, the l'chatchila, and that seems the mo-most correct thing is that you don't go out for supper on, on Hanukkah before you lit menorah. You light menorah at home, and then you go out for supper. But not always is that, that possible. So then sometimes there is, especially if it's a different part of the town, it can

21:06 be a, a long delay. And as you say, one shouldn't be eating a meal before m-before menorah. So if you have-- These are the two options. Lighting by the host, um, not at home or to eat supper and then li-light the menorah once you get home. So I told him, actually, I quoted from the Nite Gavriel, that he, he allows the lighting of the menorah at your house. And he says the following, uh, um, explanation. I'm not very happy with it, but if there is an eminent posek like, like, uh, Rabbi Tzvi who says this, I, I have to, uh, you know, have to share that. Not, not, you know, not withhold such a psak. Now, he says that since nowadays we light the menorah indoors, so why, why is it so important to light the menorah at home? That people shouldn't suspect that you didn't light menorah, uh, uh, tonight. But since people nowadays are lighting home in any case, so then the fact that you lit it-- lit menorah over there rather than at your home is not so, uh, not so evident. So Beshatz Sathak, when you're really stuck, he allows you to light menorah at your house. Okay. So there is such a psak. I'm, I'm not comfortable with it. And as I say, I would just tell you to actually eat supper out. First light menorah at home and then go, go to eat supper. But there are, there are poskim who are make. Let's move on. Someone asks me

22:32 a question. If you... Nothing to do with Hanukkah. Asks a question, if you make Kiddish on Challah. So there's Kiddish by night and Kiddish by day. If you don't have wine, then there's-- the next two options are Challah or Chametz Madinah. Which means the local equivalent. I actually heard something cute to that tonight. Today, that one of the shluchim who does a Havdalah session on Zoom, he tells everyone to take a glass of beer. Why beer not, not wine? Because the people who are doing Havdalah with him, they tell them to take wine. It's , you're gonna be kosher wine. So he tells them to take a glass of beer. Fine. So the Chametz Madinah, fine. So if you have... So again, the, the choice for, for Kiddish is always wine is the first preference. But if the wine is not available, so you have a choice between making on Challah and making on, on Chametz Madinah. So here's the difference. By night, the preference is better to make on Challah, and by day, the preference is to make on Chametz Madinah. And I'll explain to you why. By night, when you make Kiddish on the bread, you're going to be saying one beracha and another long beracha. It's gonna be clearly, it's gonna be the whole ritual of Kiddish will be followed. By day, the whole Kiddish is a, is just the one beracha. or in this case, it's gonna be Hamotzi. So wh-- if you're going to make Kiddish by day with Challah,

24:17 you're gonna say Hamotzi. And, and Sunday lunch is also Hamotzi. So how does it show that there's anything special? So therefore, by day, if you have a choice between Challah and Chametz Madinah on the-- so you should make a Kiddish by day on Chametz Madinah. On, as I say, beer or coffee, whatever, whatever is called Chametz Madinah. Now, the question is, the d-- by day, they don't-- she doesn't have bread, so they want to make Kiddish. Sorry, they don't have, uh, Chametz Madinah for whatever reason, so they want to make Kiddish on, on, on Challah. So then the question is, all right, Challah means you have to wash until you're done. When do you say all the various and the Mizmor ledavid, um, uh, and the Askinu, et cetera? Do you first wash until you're done and say all of those things? Or do you first say all of those things and then wash until you're done and then say? So, uh, in Shemirat Shabbat Kehilchasa he says that you should wash until you're done, and then they say all those psukim, et cetera. The preliminary psukim, you say after until you're done. There's not a problem of a hefsek because it's all relating to the, uh, relating to the, um, haMotzi, which is being done for Kiddush. Therefore, he's, that's how he passed them. So Shemot Shabbos Gilchos in Chelek Beis, he, that, he addresses this question, and he says that's how you should do. Make it, make the, say the, the psukim after

25:39 until you're done, before you make the, uh, before you make a brocha haMotzi. Bichlal, perhaps it's kedai derech agav to mention, is it by between until you're done and haMotzi, it's not a issur of hefsek. It's a issur of distraction, of hefsek hada'as. So sometimes you wash until you're done, and you said a couple of words. It doesn't warrant having to wash again with a brocha, et cetera. Until you're done is a mitzvah, and you've done your mitzvah. Then there is a thing, it says in Gemara Chulin, take it until you're done brocha. There should be-- You sh-shouldn't have a pause between until you're done and haMotzi because until you're done is you purifying your hands to prepare to, to eat the, the, the achila, the, the haMotzi. But it's not a c-- it's not like when you make a brocha or ate on an apple, and then you, you spoke about something else before you bite, bite into the apple. That's, that's a problem of hefsek. And if you, if you made a brocha before you ate on an apple, and then you spoke about, uh, football results, and then you want to bite, you have to make another brocha on the apple 'cause of hefsek. But here between haMotzi, between until you're done and haMotzi, even if you said the brocha until you're done, it's not a question of hefsek. If you said a couple of words, fuck, even about the football results, but then, uh, you can still say haMotzi. It doesn't

27:01 invalidate your until you're done. It's a issur, it's a issur of distracting. Okay. Let's go on. So now someone s-- uh, someone sent me a, a clip, uh, about, uh, Baruch Hashem, someone who was severely ill with COVID, and Baruch Hashem survived and, uh, recovering, Baruch Hashem. And there was something about, about, uh, uh, having to do Kiddushin again and to do, uh, and to do a, a new ketubah. So this was a couple of weeks ago. It was on some social media, and, uh, I think it's, it, it's important to address it. My family were asking, uh, you know, there's people in my family also who went through very, um, serious, um, medical problems with, with COVID, and Baruch Hashem's, uh, recovered, and Baruch Hashem added a name. So what's, what's the story? So let's first deal with the ketubah, and then I'll talk about the, the, uh, question of Kiddushin again because I think one is a more serious question and one is a more, uh, I don't know, fantasia, et cetera. So this you have in front of you is a, from the Nittei Gavriel. Now, I'm quoting to Gavriel again and again, but this is the volume on Kiddushin. The other one was on the volume on Hanukkah, yeah? So he writes the following. "Mi Shekisifu LeShem," one who has added a name after his wedding. "Oysher Nishtak Hashmoi." Now, there's two forms. There's two forms of changing a name. One is adding a name, and one is switching a name.

28:42 The Rebbe had a, a secretary, Moshe Leib Rochtin. Moshe Leib Rochtin passed away around 1955, I think, uh, and he's buried right near the Ohel. You go to the Ohel, you'll see his name is Zusha. His name was Zusha, and somehow it, they changed his name Moshe Leib, so then it becomes a serious issue. If a woman would come along with a ketubah, she has to be able to collect her ketubah, and she says, "The ketubah says Zusha has to give me two hundred zuz." They say, "Zusha? Who's Zusha? The, his, guy, his name is, is, is, uh, Moshe Leib." That's, that, then, then her ketubah is, how do you say, not collectible, if that's the right word. So that becomes an issue if you change the name completely. So here you have two possibilities. Either they added a name or they, the nishtak hashmoi, the original name is dropped completely. So then some say you should write a new ketubah with the new name added. And so there's a whole procedure. If someone lo-- if a woman loses her ketubah, so then there's a whole text called, uh, ketubah d'irkesa, a replacement ketubah. Then there's another form, another f-form of ketubah called ketubah d'ishtakich b'tov. In case there was a, a mistake found in the old ketubah, so then there's a whole format of how to s-set up. So he writes here you should take the, follow the format of a ketubah which was found to be in error, and you write not that

30:07 they found mistake, but the, the, that the reason for rewriting is because a name was added. Then he writes that you should wait for thirty days after the new name is added so that the name should be, have a chazakah, should be, um, s-have stuck to the person. Within thirty days, y- the, the old ketubah is still valid. He then says, some say you don't have to write a new ketubah with a name which was added because of illness. "Im Eino Nikra Kehi." So when you add a name, sometimes the name is used for kriat hatorah or something. But if you'd say the original name, they'll still know exactly who you're talking about. Sometimes you add a name, and that new name actually is, that's more rare actually. That new name, it becomes indigenous part of the person's name. So this latter opinion is saying If the person is not now known colloquially with the new name, still the old name, there's no need to rewrite the kasuvah. And in the footnotes, he has others say, even if you want to be more careful, you can add a note to the kasuvah. You can add a note on like a, a, a, on the side, on the bottom or on the back of the kasuvah, and you can make a note that the person on this and this date, and you have, um, the name added, and you can sign it in front of it. You can make witnesses if you want. It's not necessary

31:37 to re-rewrite the kasuvah. So the first opinion is saying, if the person is no longer identified with the old name, you do need to write the, rewrite the kasuvah. Um, okay. So there are those who say that we should rewrite the kasuvah. But, um, okay. So now let's go to the other question. The other question about, about do you need to do kiddushin again. So I'm sure many of you remember the story of Rabbi and Reb Zeira, who celebrated Purim together. Famous story that come Rabbi veshachto Reb Zeira. Rabbi caused that Reb Zeira passed away. And then the whole thing, the next morning, Rabbi revived him. I was actually there when the Rebbe said the Sicha in Tav Shin and Dalet. I was learning Kohelet at the time. At the time, the Rebbe said he doesn't want them to publish the Sicha, and certainly not to translate it, because people might misunderstand. Mean, come, the Rabbi taking a knife and shechting his colleague at Purim. Later, it was actually printed in the Likkutei Sichos. But at the time, the Rebbe explained that what it means is that Rabbi, s- he shared with Reb Zeira such inspiring, uh, aspects of, of, uh, of Torah and of, of, uh, of Yiras Hashem, that Reb Zeira actually passed out. And he said Ra- Rabbi means the great one, and Zeira means the small one. So come Rabbi veshachto Reb Zeira, Rabbi kind of arose to a very high level, and then veshocheto lemoshiah, he inspired, he drew Reb

33:11 Zeira up with him. Like we have the sons of, of Aaron, Nadav, Avihu. They, they were so exposed to such a high level of kedusha that they passed away. So the, so Reb Zeira passed away. And then the next morning, come Rabbi v'achlei, he revived him. He gave him the ability. So the Rebbe said, yeah, there was a tzias neshama, that Reb Zeira act- actually passed away. And then in passing, the Rebbe said that there's a discussion in Poskim whether Reb Zeira had to come home and be mak-- give his wife kiddushin again. So actually, this is in the Birkei Yosef of the Chida in, in Shu't Nachor in Simon, uh, Everina Ezra. He asks this question. Did Reb Zeira, when he came home, did he have to give his wife kiddushin again? Uh, there is a, an excellent Sefer by, uh, Rav Gerlitsky, who is a, one of the Rosh Yeshivahs in Ohel Torah in, in Crown Heights. He's got two volumes of-- It's called Yemois Hamashiach Behalacha. Fascinating stuff. And in Chelek Alef, he's got two, two chapters all about this question. BeTchiyas HaMesim, would a person have to do, um, kiddushin to his wife again? And then you've got various incidents. We know in the, in, in Eli, Elisha and Eliyahu, we, that they did Tchiyas HaMesim. But there's several incidents mentioned in, in, uh, mentioned in Gemara of, of people who did to Tchiyas HaMesim. And so then the question is, did they, did they, uh, did the person, if it

34:38 was a married person, did they have to go through the kiddushin again? And, uh, the Chida is of the inclination that if there wasn't a burial. So as long as there wasn't a burial, so then the, the, the, k- they don't have to do kiddushin again. But I, I, I don't think that all of that is relevant in our, Baruch Hashem, in our context, because we're not talking about Tchiyas HaMesim. Um, it, the person certainly went through, uh, you know, terrible, terrible worries, terrible concerns, and, and, uh, I'm sure it was touch and go many times. But I would not say that, that, that this is a, a question of Tchiyas HaMesim. So, um, I, so I think the issue of doing kiddushin again is, uh, a nice, nice thought and, um, all the emotional, uh, inspiration about it is, is all beautiful, but I don't think it's a-any, any question of Halacha. I just want to throw before I just go to the chat, chats. Um, as I was looking at this last night and this morning, I asked a question. It says in the Gemara, Gemara Brachos, "Haroyeh es chaveiro." If you see a, a colleague of yours you haven't seen for thirty days, you, um, you should say, um, Shehecheyanu. If you haven't seen someone for twelve months, you should say Boruch Machay HaMesim. So now I ask the question. You saw, you, you, there's someone who you hadn't seen for twelve months, and you say Boruch Machay HaMesim, isn't that brachah

36:05 levatalah? The person was alive the whole time. So why, why are you saying Boruch Machay HaMesim? I don't really have a very clear, a very c- clear answer. But in a sense, perhaps the whole Machay HaMesim is saying that misah is a temporary condition, and there's gonna be Tchiyas HaMesim. So here, you didn't have this, you didn't see and didn't know of this person, et cetera. You didn't, you weren't in touch. You're out of touch. So it's like, like the whole Tchiyah, it's a shiniyahach is, the Rebbe talks about it. It's a shiniyahach is libriyosa. So all right, possibly that, that mitigates the question. Yeah. Um, Rabbi Kant is asking a question. I mean, I think I'm gonna leave that one. I think everyone's seen the comment already, so. Right. Okay, let's move on. Um. Okay. So here's two questions about Seumas. The quest-- the first question is, the point n- point six on the, on the sheet. A child comes home from school with booklets with the and pictures of the Rebbe, Rebbes, sheets, N- Gemara sheets, Chumash sheets, et cetera. What do you do with all of them? Do they have to be put in, in Seumas for burial, or can they be put in a bag and... I don't know why I put the word "disregard," that's what the person put. Uh, uh, pr- possibly meant to put in recycle. So I want to explain something over here. This is an old question, and back, uh, about three hundred and something years

38:02 ago, you have the Magen Avraham, and he, he, he, uh, is very upset that he sees the binders who are binding books. So they're sometimes taking scraps from other pieces of other Seforim. When you print, there's always bits and pieces which, uh, that don't really, um, run off properly, the proofs, et cetera. So they would take the bits and pieces from other Seforim and use them at the back. You know, when you make a binding. So you have a gauze, and then you put on top of the gauze, and you put the glue and the gauze, and then you put a piece of paper on top of the gauze. So they would take pieces from, from Chumashim or from, from Gemaras, and the Magen Avraham was very upset that they're using the scraps of Seforim for, uh, for binding. Actually, I must tell you that sometimes, you know, old, very old Seforim, they're leather-bound, sometimes they're, like, a bit padded, and they sometimes they put papers inside and several very valuable man, um, uh, very valuable, um, uh, old prints have been discovered inside the binding of, of, of, of Seforim. They found, uh, a few years ago, fragments of a print of the Ateres Tzvi siddur which is, which was unknown, and it's clearly much older. It must have been in the Taf Kaf Nuns when it was republished. And, uh, the only way that fragment will survive because it was put into the binding of another, of like the flat on the cover.

39:35 And, uh, Baruch Hashem, now we can see it. So, uh, anyway. So we have here this question about what's the Kedushah of these, these papers, et cetera. And I want to clar-clarify a very important point. The word Seumas. Translate the word Seumas. Seumas means names of Hashem. And in Seumas, therefore, in what we call in our language Seumas, we should distinguish two levels. There are those things which actually have Hashem's name, and there are those things which are Divrei Torah but do not have Hashem's name. And there's a very big difference between them. The, the ones which do have Hashem's name, they must not be, um, how do you say it? In disgraced. And that's because we have a . There's a mitzvah to disgrace Avodah Zarah, and you mustn't do to Hashem what you, uh, and it's, uh, called a form of disgrace, which you should, sh- which you shouldn't do to Avodah Zarah. So that's with the Seumas. With the Divrei Torah, it's a, a, it's clearly-- there's a lot of Seforim which talk about this. It's clearly one level less, less, uh, strict. It's, it's kind of, let's say, Tashmishei Kedushah, not even Tashmishei Kedushah, Tashmishei mitzvah. It's like tzitziyot. Also tzitziyot, you mustn't disgrace tzitziyot. Uh, but, uh, it doesn't have, there's no to bury tzitziyot which were used. So this is, this is basically the, the, uh, guidance which a lot of the Seforim say. If it's just Divrei Torah, then you shou- you shouldn't-- you can take them and

41:17 put them in a bag, respectfully, tie the bag, string it, and then you put it next to the recycle. And then the goy will take it and put it through recycle. The, the-- why is it important to put it in a bag? You don't want to put a Parsha sheet or a Divrei Torah, you don't want to put it in the, in the bin where you've got the chicken bones and the tea leaves, et cetera. That would be a disgrace. But putting them in a bag and, and then they're gonna be, go, go through recycle, they won't be exposed in a disgraceful way. That is acceptable. That's-- many poskim take that view. And therefore, the same thing would be in relation to, uh, newspapers which have Divrei Torah, et cetera. There's two, uh, two ish-- two poskim which hel- are helpful in this regard. One is, there's a Sefer called Tsadko Demishpat by Bianca Yosef Beloi, and he bases-- he says, "If something is printed not for permanent, for long-term use, only for, like, uh, short-term use, then you are allowed to erase it." And he's got a very insi- interesting, uh, proof. If you are a Melamed, you've got a class, and you've got a blackboard. Nowadays, it's a whiteboard. And you-- nowadays, you know, I know it's very, the whiteboards are all so sophisticated, but, um, if you, if you're actually writing on the board. So you write a pasuk, and then end of the lesson or next lesson, you have to wipe

42:48 over the pasuk and write another pasuk. So the Melamed is writing a pasuk with-- and it's, it's for short term. Also, I mentioned perhaps not too long ago about the minhag of, uh, the Reinfer in this, when you bring a child to cheder. So they would write a pasuk on the cake, and then the child eats the cake with the, with the pasuk. Not a problem. I, I, I-- it's erasing a pasuk. It was written . It was written with the intention to, it's short-term. So that's, should, he's, that's his heter for Divrei Torah in newspapers, et cetera, because it's written for short term, it doesn't have, uh, a Kedushah. That's his heter. There's a separate heter in the Sefer HaAvnei Nezer, the, the, uh, Kozhig-- um, not the Kozhiner Rebbe, the, the Sochatchover Goan. Uh, so he, he has another, uh, angle on, on this, uh, Parshah, and he says that if it's never been used, if it's never been used, so it's like something which has been designated to be used. Let's say you have a room which is designated to become a shul, but it d- wasn't used as a shul, so it doesn't have Kedushah until it's actually used as a shul. So just, just the, the mere fact that it's been designated is not enough to m- give it Kedushah. That's, that's his angle on it. And there, and that's-- so this is a different, uh, uh, uh, side, a, a different angle. When you have, let's say, you print

44:15 a magazine or a, a brochure which has got, um, um, um, you know, Divrei Torah, if it's never been used, uh, he has another angle here to say that it doesn't have Kedushah. Now, I want to, though, clarify that this is all said when it doesn't have Hashem's name. If it does have Hashem's name, then that's a whole different story. So a Chumash, let's say, which has got Yud Kei Vav Kei, it's got Elokeim, Kel, it's got Hashem's name, then you can't use it. These heteim don't apply. And I mentioned a couple of weeks ago, even if it was printed by a Goy. But if it's got a, if it's got Hashem's name, even if it's written without Kavana, it has a Kedushah, and you have the Issur L'sase Et Shemo. So therefore, you have this massive distinction in Sefer. Divrei Torah, which don't have Hashem's name, or something which does have Hashem's name, and if it does have Hashem's name, it has to be put in, in Genizah and has to be, you know, buried or whatever. Buried, by the way, buried does not mean, uh, to leave it to decompose. It means buried in a plastic bag, which is gonna be, how do you say, protected from the, from the elements. It's not that it should decompose in the ground. It's, uh, some people might make that mistake. Um, right. Now, let's finish off, then I'll take the, um, look at the chats. What about... So someone asks the question, what, what's the

45:32 business of-- Someone asked me this question this past week about publishing something with, um, G dash D. And I, uh, I underst-- he is coming from an angle that the non-frum and certainly non-Jewish world find the G dash D very off-putting. And because he wants to reach to a broader, uh, a broader circle, a broader readership, he was looking for a heter to do G-O-D instead of G dash D. So I responded to him, and I said, "It's a Levaya." So I said, "Listen, we have answers of the Rebbe about this." Ha'or Ha'klalis. So here you have it on the, on the sheet. An overall observation. Me'olam temihani am f-for, for-- I've always been surprised and won-wondering why people are not ca-careful to write G dash D. Not that not to write it in full. And he gives a reference to the Shach and Yeredeia Kuf Ayin Tes, that is only a Lechatkhila and other Acharonim say even Be'di'eved, that you're not allowed to erase Hashem's name written even in, in, uh, in another language. So let's explain something. If you speak to Haimish Yidden, so they'll say in conversation, "A dank dem Raybishtn," thank the one above. They will perhaps, and if they're American, they'll say, "The Bashefer." We've got all of these, how do you say, uh, indirect references rather than saying, "Thank God." And the reason is because to say God, not for need, is saying Hashem's name in vain. Doesn't matter whether it's English or Russian or Polish, doesn't matter. To

47:09 say Hashem, something, "Oh, my God." That, like that, a frumi doesn't speak that way. Um, whether it's like in a, in a way, in a song or whether it, in, or like this, an expression. People are, a lot of people are not aware. It's like saying Hashem's name in Hebrew. There's no difference. If you talk, uh, someone asks you, "How are you feeling?" You say, it's a non-frum, but non, non, non, non-Jewish person, you say, "Thank God, I'm, I'm, I'm feeling well." That's, if you're actually thanking Hashem, that's, that's legitimate. But when you are just out of, out of expression, exclamation, "Oh, my..." So that, uh, that, that is, that not appropriate. So now that's talking about Bedibur and speech, but in, in writing. So in writing, does G-O-D have Kedushah? So the Shach says Lechatkhila, it has Kedushah, Be'di'eved, it's not a problem. Others say even Be'di'eved. Now, who was this letter to? This is very important. This letter was to Irving Bunim. Irving Bunim, some of you may know, is the, uh, he was like more NCSY kind of, YU, modern Orthodox kind of circles. He's got the three volumes ethics from Sinai. And this is a letter of the Rebbe to him, and he mentions about Feldheim. Says it's not a, it's not a, i-it's talking about a publisher which is reaching to a broader community than Irving Bunim used to sp-- You can read his history. He used to speak to quite, uh, mo-modern Orthodox or less than, uh, than that.

48:34 That was his audience. And the Rebbe writes to him that you should write G dash D. And here also, we have another thing. Nohag Nu Kan. Lech dib-- um, G dash D, Ba'shemos Hasoyis. That is, the Rebbe says this is our policy, and so therefore, anyone who's a Chossid of the Rebbe, um, whether you're publishing under the name of the Lubavitch or not the name of the Lubavitch, you're still a Lubavitch Chossid, so you're following with the Rebbe's guidance that you, even though your audience may ta- could be a little bit for-- pushed, uh, put off, but that's, that's what you should be doing, G dash D. Um, I wanna say that when it comes to the stuff which is online, that's a different story. The stuff, the, the, because the stuff online, there's no issue of erasing because it's all, how do you say, pixels, et cetera. There's no quest- no, no question of erasing and it can be zoilen. And therefore, the online, whether it's the, um, Gem, et cetera, and they put G-G-O-D online, that would be okay. But when it comes to printing, it should be kept to G, uh, G, uh, dash D. This, here you have in front of you, is a quote from the Achiezer. The Achiezer is written by Reb Chaim Ozer, um, uh, uh, Grodzensky, who was the Rav of Vilna pre-war. And he says, this is in reference, there was a, a journal, uh, published in Germany called the Israelit. And he writes, "Komershon og

49:55 gezleyn a las is kav mafrit, ved oys gimel vo oys tes." Uh, which customary, by us, to put a, a dash between the gimel and the tes from the word, um, Hashem's name in, in, in Yiddish, in German, or some other way. And he mentions here about Marcus Lamon, who established the paper fifty years ago.Um, so he, he wasn't worried about that. He says perhaps fifty years ago when Marcus Lamon established the Israelite, it was a collector's item and therefore it wouldn't be thrown out. It wouldn't go, it would be disgraced. But, uh, nowadays, the paper is... a lot of people throw it out and therefore you should be careful to, to do, um, to write G-D rather than G-O-D or the equivalent, whatever language it is. I'm gonna go to the chats now. Um, right. So Rod was asking, "Why not inside the recycling bin?" I've seen this. This is the way the sfarim write, and I don't know whether this is gonna work. They, they, if you put next to the recycling bin, they may not take it, yeah. They, it seems to be that they prefer that the goy does the actual putting it in. But I think if it's well-wrapped and they, they won't take it from next to the bin, I think it's okay to put it in also. Somebody's saying that if it be, um, ordinary rubbish is, is buried without being opened. I don't know exactly. I don't know. I'm, I'm, I'm taking here from a couple

51:18 of sfarim. I've got a Sefer called Ginsey HaKodesh, which is a whole Sefer about Seumas. It's a three hundred and fifty pa-page Sefer all about Seumas, and this seems to be the guidance, and that as well you can understand the, the, obviously the volume of Seumas of, you know, of this type is, is, is obviously much more than, than over here. And this is the guidance Rebbe given. Right. So someone is saying, uh, Mr. Cora is saying about putting these things inside recycling. What I'm saying is it'd be more respectable that they should be wrapped up in a bag. It can be a paper bag. It doesn't matter. It doesn't have to be a plastic bag. So that's, that's, that's fine. It can be a paper bag. But it should be, it should be neat. It shouldn't be, uh, in a way of disgrace. Um, Mr. Rabina is asking about Beis Hey. Okay. So I know that some people say that Beis Hey has got kedusha. My understanding is it doesn't have kedusha. It's, Beis Hey stands for, um, Baruch Hashem, and Hashem is also, it doesn't have kedusha. It's Hashem, the name. Although there are poskim who do have a problem with Beis Hey, but I don't-- I think that we take the view that Beis Hey doesn't have a kedusha, and that's why we know that the Rebbe encouraged it on, on the, uh, in all publications, the letterheads, et cetera. Lubavitch Foundation has a big, big Beis Hey. They, so we have

52:38 Lubavitch, um, headings. Uh, that was what the Rebbe's encouraged. So, uh, even though obviously not every receipt from Lubavitch House is gonna be, um, kept for per-perpetuity. But the Beis Hey that we see here doesn't have a kedusha. Um, someone's asking Hashem's name in another language. Uh, yes, in, if it's in Arabic or someone shouldn't say that, um, unnecessary. Right. What I find off-putting actually is in the Haimesha, um, papers, when they write kale and they write, um, kuf lamed instead. They wanted to say kale. Alef-lamed is, is, is Haimesha's name with a, with a chain. You put a kuf lamed, it sounds like kal, which means, uh, unimportant, which I, I find it off-putting, but fine. Uh, each one to their own. Um, someone's asking about things printed by mistake and not used. I just said, if it doesn't have Hashem's name, then, then you can, then you can, uh, discard it according to the Abbeneser. But if it does have Hashem's name, even if it was printed by mistake, you'd have to put it in Seumas. Um, actually, you take the Shailah Moire Chumash, and you'll see, and I think they, they're also using that for the Dvar Malchus. Whenever there's Hashem's name, the Hey of Hashem's name is slightly, uh, split. That the, the right foot doesn't touch the, the top of the, the, the letter Hey. And, um, one of the Weinfeld boys, a cousin of mine, he told-- he was-- his father's the owner of the company. He said, he

54:09 explained to me that when you print, you make a, a metal plate and then it's, then it, there's a rubber roller. And the ru-- be-between one run and the next, you have to take spirit, uh, alcohol and erase the wr-writing on the rubber roller. And you look at the rubber roller, it's Mamish words that you can read. And they have this major problem between one page and the next. Every run, there's Hashem's name dozens of times, and each time they-- So some printers were concerned about this, and they would get a non-Jewish worker to do the, uh, cleaning of the rollers between one run and the other. And they come, came up with this idea that in, in their Chumash, they're not gonna have Hashem's name, because every time there's a letter Hey in Hashem's name or Alef, whatever it may be, there's gonna be a slight... You can take, take a look at Mishail Amuri Chumash. You'll see there's a slight split. So it's not a proper letter because it's, it, it's split. In Sefer Torah it would be possible, and that's how they avoided this problem. So what does everyone do with the Dvar Malchus? Um, uh, I, I'd have to look at the Chumash. I think the Chumash there doesn't have Seumas, as I just mentioned. It's with the splits, uh, in the Seumas. And, um, if that, if that's the case, then you can, y-you would technically be allowed to put it in recycle. But the point, as far as I

55:27 know, uh, what I've seen, people are putting Mishne Dvar Malchus into Seumas. Yeah. Now, as you're asking about pictures of the Rebbe or Rabbeima, are they considered Seumas? A very difficult question to answer, um, because on the one hand, we all say that a picture of the Rebbe is a Dvar Chovah, Dvar Chovah, and we would not disgrace it. Does it have any Halacha, Halachadica kedusha? Uh, probably not. So I would say treat it, uh, in, in a respectful way. But, uh, that's as much I can say. Right. Let's go one more point. Uh, two, two points. So we're really running late. Someone's asking-- Someone asked about they want to do a bar mitzvah at the Chabad House. This is someone in America, and they wanted to, uh, bring some, a musician to play music during the davening. So, well, . So people want to make nice celebrations. So it-- the, the poskim, let's say, of, of hundred and fifty years ago, let's say, would be where they were quite opposed to having musical instruments installed in a shul. And that was because they, the shuls which were built like cathedrals and therefore would have organs, and they would have, let's say, Lecha Dodi was accompanied by the organ. And, uh, then there would be Mekabel Shabbes afterwards. So it was very much, uh, copying what's going on in, in other faiths. And so there was a strong objection. It's like the bimah up front was also a copying of other faiths. And so there

57:01 was a strong objection of bring- of installing musical instruments in a shul. But to have a, to have a, a musical instrument be-- So the, the Shulhan said, "No, during davening, you're not gonna have music. But before davening and after davening and let's say at the Aliyah, you have the Aliyah, and then there's going to... after the Aliyah, they're going to, um, have everyone sing Mazel tov. So for that thirty seconds of the singing Mazel tov, have a bit of music." So that, that type of thing, uh, I felt was okay. And here you have from the, uh, Sefer Biske Chovas. He says, "If it's not kavuah, so one could have a musical instrument playing in a shul for Simchat Bat Mitzvah, et cetera." Um, right. So the, the, that's, that would be okay, but during davening, it would be out of o-- out of place. The final thing I have here on the list here is about a, a non-- Well, it's a Jewish woman who's married to a non-Jew. Is she supposed to cover her hair? Now, you ask the question . You ask me about covering your hair. What about you the fact that you're married to a Goy? Now, the question was like this. The, the question was, she's, she's a Jewish, uh, lady. She's married to a non-Jew, and she wants to come to a shul, and she's wearing a ring on, on her finger. She, she's obviously married. So she's worried whether someone in the shul will start, uh,

58:20 uh, giving her, you know, a whole harangue that she's not wearing, um, her hair covered. So that was really the question. So, so let's take a look here in Mishne Berura in Siman Ein Hey. That's in middle which talks about, uh, so it says, even a basula who's, uh, already had kiddushin would not be allowed to go around with her hair uncovered. If a girl who has had, uh, had, uh, relations, have to cover their head. If there's a woman who has had, uh, relations and she re-refuses, she doesn't want to cover her head with a tichel, et cetera, you can't force her. So that may be an answer that, uh, if someone comes to shul and I, I really, I, I... My response was, "Which type of shul is it that she's going that she's worried that people will start, uh, you know, accosting her for covering her hair, not covering her hair?" So, uh, so anyway, but what we're seeing here is that Mishne Berura is saying that it would be advised that she should cover her hair, but you can't force. I wanna finish off. Someone is saying here that musical... There are, there are places where they have, uh, selichos with guitars. Um, it's, uh, it is questionable. don't have guitars for selichos. All right. So it's, it's catering for a certain element which otherwise they wouldn't come to selichos, but it's, uh, okay, fine. The last thing which I have over here, um, is, this is from the Tikunei Zohar.

1:00:09 And it says here, it talks about the ten different expressions of, of song which are in Tehillim, and it's talking now about the number eight. And so in that context, it says here about Temanua, eight days of Hanukkah, and on the twenty-fourth, or on the twenty-fourth of, of, of, uh, of, of Kislev. And twenty-four corresponds to the twenty-four letters. And then, because the bird comes with a olive leaf in its mouth, then that provided that the then there comes the next of twenty-five, that's Hofei the Kislev, and that's the twenty-five letters of the . And that's you have Hanukkah is Hofei. So I saw this, and I was, I was, uh, thrown by what's this business of the ? Obviously, it's in Tikunei Zohar, it's Kabbalah, but I was still, I was cu-very curious, how does the olive leaf arrive, uh, in, uh, Hanukkah? See, it looks like this. Look, I saw in some meforshim that they say that's got to do that with the idea of the Kohen Gadol using the shemen. The, the, the, uh, the fact that the Kohen Gadol light the menorah with the, with the shemen zayis, so in that zchus, they even were able to prevail over their enemies, and that's why they had the, uh, yeshuah of Hanukkah, where they found the shemen zayis, which was chasim b'chesed m'shech Kohen Gadol. Um, all right, you want to look at before Sheha Zohar. You might be able to find a little bit more. Meanwhile, I wish you a, a

1:01:41 Gutovoch and a Freilichen Chanukah and, uh, Simchas Tomid Kol HaYamin. Kol Tuv. Oh, a Gutovoch. Freilichen Chanukah. A Gutovoch. A Gutovoch. A Gutovoch. Freilichen Chanukah. Freilichen Chanukah