פנורמה של הלכה 8

00:12 I'd like to-- I'm starting a minute or two early. It's, uh, as you see here on, on the front, uh, sheet, the first, um, slide that we ask for, for Schlemmer, for my nephew, Chaim Israel Ben Luma Ullafoha, um, um, Yaakov. Apparently, his condition has, uh, deteriorated and his matter is critical. So if you can join me in saying, um, Kapitol Chof. Uh, although it's at night, it's, uh, a critical moment, so join me please in saying, uh, a, a, a little Tehillim for him for, for Schlemmer. Lamnot zech misbes David, yaan cha Adonai b'yom tsorah. Yu savecha v'hosheena elecha Yaakov. Yishlach ezrachim mikodesh, u'mitzion yetsadecha. Yiskeh kol mechitsecha, v'ilos hi rach mitzela. Yiten Lacha chilbovecha, v'chol atzos v'yima lei. Niranim levishvascha, v'hosheena eleihi nimtgeil. V'ima lei Adonai kol michalas lecha ati udati. V'ishi ah l'mei mashiacha yaaneinu mishmei kodesh. V'gureis yeishi imai. Ela vorecha v'zeila basotzim, v'anachnu beshem Adonai el heimi nazgir. Hei makor ha'ov hanafalu, v'anachnu kamnu v'nis ei dod. Adonai hishia hamelach yaaneinu im koreinu. Chaim, Chaim. I'd like to dedicate the, uh, this course of the Sfiya tonight should be for him, for, for Schlemmer. Let's go to the, uh, in the spirit of Chei Teves. So what you have in front of you is from the s- the first print of the Al Tzedek Sidah, which we know of. It's presumed to be from Cheshkolov, Chof Kuf Samach Gimel. It's actually, it's one of those Sforim which are Askaltel de Geulah. This is in the Schneerson collection in, uh, Marien,

02:25 Russia, in, in Moscow. But Baruch Hashem, at least we have the access to it. So just pointing out that someone asked me this week, is it-- how do you pronounce it, nishtameish bochein or nishtameish bochein? And you're gonna see in different Chabad Sidurim, sometimes it has bochein and sometimes it has bochein. And, well, this is the first print. Now, someone, a, uh, Cheshkolov, Mishpocha of mine, he lives in Toronto. So he sent me an in-interesting Ha'arah. Al pi, in Kabbalah, not only are the nekudus significant, also there's a gematria of the se-- of the nekudus. And then the gematria of nekudus works like this. Every dot is worth ten, like a yud, and every line is worth a, worth six, like a vav. So now a komets, which is a line and a dot, has a value of sixteen. So if you take a look in an... It's a sereh and a komets. So that, that is, gives it a value of thirty-six. Okay. Haner is in Halalu. You got thirty-six candles over Hanukkah. And yes, also nishtameish bochein, and they have-- they are-- one mustn't use them for, uh, um, for mundane things. So you have here the, the gematria of thirty-six. In the, the nekudus, in the nekud of the word bochein, you have a gematria of thirty-six. Okay. Nice, uh, Ha'arah. Let's go on then to another Ha'arah. Just looking at the word dvir. The word dvir comes up particularly in Hanukkah because we have in Ma'oz Tzur, we have the words,

04:11 "Dvir kotcher hevi ani." And so although in Chabad we don't say Ma'oz Tzur, but mi'meg vissen fun daswegen, um, doesn't harm to know. And then we have also in, uh, in, in, uh, Al Hanissim, "V'achakach bo v'oneichol et dvir beis Elokim." So what exactly is the dvir? So the dvir is mentioned in Melachim, in the building of the Beis Hamikdash, and Melachim Alef as you see there. And also it's mentioned in Tehillim, "V'nas yodea et dvir kotchercha." We have in Hoshana's, "Dvir hamutznar." The way the Pashtanim learn is the... Al derech ha'peshat, this refers to the Kodesh haKodashim. As you know, that's called the en-- in English, it's called the Ohel Moed, the tent of meeting. That's where Moshe Rabbeinu would hear the dibur, the words coming out from the-- be- between the kruvim. And therefore, the Kodesh haKodashim has got this name of dvir. That's, that's one, one peshat. Then we have in the Tosefta, in Yuma, it turns out that the dvir actually refers to the passage, the passage between, the passage between the Kodesh and the Kodesh haKodashim, otherwise known as the Amot Raksim. So in the Gemara in Yuma, the dvir alludes to, is referring to that, the name of the, the passage before the Kodesh haKodashim. In Ma'oz Tzur, my impression is dvir kotcher hevi ani is-- the context there is that he means he brought us to Eretz Yisrael. Now, coming back to Hazzai, which we say every day, three times a day, four times a day on Shabbos,

05:52 et cetera. "V'hoshei v'havoidu et dvir beis Elokim." Restore the avoda to the dvir. And so begs the question, what does it mean, restore the avoda to the dvir? If the dvir refers to the overall Beis Hamikdash, we understand. Even if you say that vir refers to the Kodesh haKadoshim, I could also understand. Because it mean, okay, there's a ha'or of the Rebbe that the overall Beis Hamikdash is all kind of the focus is because of the Hashraos HaShechinah, the residence of the, of the divine presence in the Kodesh haKadoshim. So the entire Mikdash kind of this is the point of focus. But if it means the passage, so then I'm being bothered by this question of the chap. Chap in Halakha. So, I mentioned here that Rav Shlomo Kluger wants to say it refers the tefillas should go through. The tefillas should go through. But at least it's actually-- that doesn't really fit in the pshat of the, of the, of the berakha. So my thought about, uh, this is the following. Before you go into a very holy place, you pause for a moment. You're entering a, a holy place, a special place. Um, whether it's, whether you're hushing before going into your cheders, whether you're going to the oil or whatever it may, whatever it be. But before you enter, like a shul is meant to have an extra, uh, like a, like a, like a little corridor, the ulon in the Beis Hamikdash. The foyer. There was nothing done in the, uh,

07:24 in the, in the foyer. But before you barge into the house, you stop for a moment in the foyer, and you think, and you, you contemplate where you're entering. And so that's my thoughts about the . There's an avoda or hachana for davening. Before you start davening, stop for a moment and contemplate where y-where you're going into a holy place. Let's go on to the next, um, point, question which came up. I had a-- I, I often act as the ha'balkoreh in our shul. Uh, my father was a professional balkoreh, and I just, um, kind of muddled my way in. Um, so, uh, the singer is asking what's the correctness of bohen or bohein? Well, here you have the first, the first print of the Alter Rebbe's, uh, siddur. And I would say, I would say bohein, especially now that you've got nice, nice Gimatria to support it. So I would keep to bohein. Um, okay. So I was the balkoreh on the, on Sunday, and I hadn't looked it over. And Sunday was, if I'm, I'm not mistaken, was the third day of Hanukkah. So I started reading by yom hasheni, thinking that the shlishi will have the right, will have the by yom hashlishi. And I was getting confused between Sukkos and Hanukkah. So here's an interesting situation. When Hanuk-- when it comes to Sukkos, we have the, uh, the last aliyah will always be the correct aliyah, the correct, uh, day, by yom or v, et cetera, of the Korbanos of that

09:10 day. When it comes to Hanukkah, so the f- the, the, the number for the day is the first aliyah. So I was intrigued, why is it that on Sukkos, the first aliyah is not necessary, uh, not necessarily reflecting the number of days of the Sukkos it is, and it's the last one which is the most correct, although in Chutz LaAretz we do two because of sekah d'yoma. Why is it in Hanukkah, it's the other way around, that the first one is the correct, is, is the, is the accurate one and the extra is second? And, uh, just before going further, as you may know, the Eretz Yisroel, they follow the Minch-- largely apart from Chabad. Uh, Chabad itself, Sukkos is, it depends which Chabad shul you're going to. But, um, when it comes to Hanukkah, largely in Eretz Yisroel, they follow the Minchas, Minchas Yisroel. They just do the same thing over and over. But coming back. So what's the difference? What's the difference between Hanukkah and, and, uh, and Sukkos? A very big difference. Sukkos is the Korbanos Hayom. Hanukkah is not the Korbanos Hayom. Hanukkah is actually what we're reading. We're reading the dedication of the Mishkan, which happened on Rosh Chodesh through Yom base Nissan. It happens to be because the Beis Hamikdash was dedicated again in the times of Chashmonaim. Therefore, we read it . But it was rededicated. Under this Midrash that, that the, the Mishkan was already prepared already in, in, in Kislev, and it was delayed till Hanukkah,

10:47 till, till, till Nissan. Whatever it may be. But certainly, the Yom HaNism, which we are reading, does not, is not linked to the days, to specific days of Hanukkah. Makes the question perhaps even more. The thing is like this. On Sukkos, if you'd start saying each day the, the number for that day, it come towards the end of Sukkos on the sixth or the seventh day, you say by yom hashishi, by yom hashmini, and what would you do for the shlishi? You won't be, you won't have it. So you're gonna have to start on by yom hachamishi. So, um, so let's take a look over here. Yom dalet, Chol HaMoed, you start by yom hachamishi. Yom chanah darbi'a, you start by yom hachamishi. There's no other way you're gonna do it. You're gonna have to start not on the correct day in order to make... I'm not talking about this Minchas Chag. I'm talking about the Minchas Chalalim, that we do each day a different one, and only the, the fourth one. So therefore, you have to not-- the, the first aliyah cannot always be the reflection of the right day of the week it, of, of Sukkos it is. The last day of S-- of the, um, the last aliyah is the one, is the extra, is the chaviv because it's the extra one. This is what the Lubavitch says. So the last day, the sorry, the last Aliyah, fourth Aliyah is the extra, and therefore, if one of them is going to be

12:20 given the, um, the privilege of being loyal for, uh, reflecting the number of the day, it was given to the fourth Aliyah, which is the bonus for Halachic. So Halachic Succot. So, so Succot, it's the bonus Aliyah which is the correct one. Hanukkah, one of the Rosh you master following. Why is it on Hanukkah we, we, we chanting twice? Why don't we do on the second day of Hanukkah, we'll do, well, Vayema, Vayema Sheini, Vayema Shelishi. And on the third day of Hanukkah, we'll do Vayema Revii, Vayema Chamishi. And then on the fourth day of Hanukkah, we'll do Vayema Sheshi, Vayema, um, Ashvi, and so on. Uh, it doesn't work out totally, but the thing is it will really throw us off. If we're going to, on the fourth day of Hanukkah, have to start reading Vayema Ashvi or something, it's gonna be very, very confusing. And for the sake of simplicity, because, uh, you know, not everyone necessarily has a calendar and everything worked out. For the sake of simplicity, as our Rebbe that the, this mercy is going to be the first, the beginning of the Aliyah is going to be reflective of, of the day. I just have a nice, perhaps a nice, uh, Remez perhaps. Hanukkah, the emphasis connected on the Manic Nosy. So therefore, the first, the, the first day has to be reflecting of, of what, which day we're holding. Succot is probably a Hagam, but it's Martin Mahokim, so, uh, perhaps we're not so wo-worried, but again, the

13:54 last one is the, is the focus. Okay. Which brings us to now to the next question. This is a, a real question that we, on the fourth day of Hanukkah, the Baal Periyeth started laying Vayema Chamishi. Laying Vayema Chamishi, laying a polite, uh, um, congregation. We only collected after we finished the first Aliyah. So what do you do now? So on Hanukkah, if you read the wrong, uh, the wrong day, what do you do now? Do you have to repeat? And I have a, a, a safer called Sheeli Yosef, and I've mentioned before, all the, um, mistakes that you could think of, um, which we imagine happened during Davening, and he addresses this, and he says in great response, and actually he's written in the Mishne Berura, he brings, brings it from, uh, brings it from Beis Yosef, from an earlier safer, said that Master Moshe. You don't have to, you don't have to. It's, it's okay. But the evidence, it's okay. And the vote is like this. It's not like Succot. On S-- on Hanukkah, it's not Korbanot Ha'yom. And if you read, y-you're, you're talking about something which happened to Nissan. So if you read Vayema Chamishi, you're far. So you, if you did, what I would say therefore is, you read Vayema Chamishi for Mishon, call Sheini, finish off that piece. And, and then, uh, then, then, then do Shelishi, you go back to the correct date. Um, I'm, is, should I try to put on a, a, um, microphone? Are, is

15:30 everyone finding it a bit, um, the sound a bit difficult? Sound is okay or so? Sound schwach or so for me. Is it okay? Schwach. Okay, I'll put the, uh... Drop it down. Any improvement? Yeah, it's better. Okay. All right. So, so far, we've said that Hanukkah, if it's the, if you do the wrong one, you're far. Because it's all, you know, it's in any case, it's a bit remote. Just a bit interest, in, in, counterintuitive to what we just said. But then comes the next question. What would happen on Succot? If you made a mistake on Succot, you read the wrong, uh, wrong Aliyah. The, the wrong, uh, Korban, Korbanot Ha'yom. So I don't know what happens in the Eitz HaSera, but the Chutz Laaretz, also you can relax. You, you're doing three Aliyahs, four Aliyahs. Even if the first Aliyah was the wrong one for the day, but the next Aliyah might get it right. You can, so you just bear in mind, so long as the Aliyahs for that reading will include, one of the four Aliyahs will include the Korbanot of that day, you're good. Because it doesn't have to be all of them, um, correct for the Aliyahs of that day. For the, you know, they're not all the Aliyah, the, the Korban of that day. So it's like you're far, look, if you make it, it's a mistake. Which I found that quite interesting piece of information. Okay. Let's go on to a, another question. Nothing to do with,

17:17 uh, Hanukkah. Does a Kallah have to hear the Sheva Berachot? So we have a Ve'ahassenet, uh, then you have during the week, you have the, the meal, you have a Sheva Berachot. How important is it for the Kallah to be present? So the answer is, it's on the level of Mincha. It's not a level of Chiyuv. The, the, even if the Kallah's, you know, some say even if the Kallah's not there altogether. But if she's not in the room, you could still say Sheva Berachot. The Mincha is that the Kallah comes and, um, sits nearby and hears the, uh, Sheva Berachot. Let's move on to the next point. Okay. So here, this is, I got a, a question from, from, uh, United States. So ready-peeled garlic. What's the story with that? So in the, there's a concept called Ruach Ro. And it's mentioned in Gemara many times. This is Ruach Ra, this causes Ruach Ra. Um, so this is-- The interesting thing is a lot of it is not brought in Shulchan Aruch. But the Alter Rebbe, and, and because it's not brought in Shulchan Aruch, some poskim say it's not binding halacha. But the Alter Rebbe has got in his Chelek Mishpat, he's got a section called So this is, this is a quote from the Gemara, and the Alter Rebbe brings it. Um, what's the practice? The Meiser. I actually was-- On Friday, I was sitting in the Beis HaLeror on, uh, you know, on one forty Stanford Hill, and I got such

20:09 a shailah. A woman was asking about putting the, um, sliced onion and then putting, scattering spices. And then she wanted to put fish on it. I don't remember the, the detail. And then to leave it like this. The, the general practice which is, uh, followed in Charedi circles is if there has been an added salt or added, uh, some, some kind of conditioning, that it's not just a raw food, it's actually been, been modified, it's been enhanced somehow. That's enough to say that it's already processed and no, no worries about Ruach Ra. So, for example, when it comes to eggs. The, the bakeries use a lot of-- they don't necessarily all stand there and crack eggs. They buy already produced eggs. They have bottles for-- full of, of yolks or bottles full of, of, uh, the white of eggs, and they use it ready-made. So when it's used for, uh, for, you know, for, from, for Charedi shechta, they will insist that, that they have to, in the factory, they add a, they add a little bit of salt to the liquid egg. In that way, it's considered it's not just a plain egg, ovad of lila. It's already processed somewhat, and that takes away the problem. That's why I told this woman also that if she adds some spices, she says she's adding spices to the onions. So then that's enough to take off the worry of Ruach Ra. Uh, there's a little discussion whether the, the, uh, when it talks about the, a

21:38 shelled egg, beit seklufa. Is it talking about a raw egg in liquid form, therefore? Or is it talking about a boiled egg? But there, there, there's opinions this way and that way. So the point where we try to avoid both of those, not to leave peeled eggs or, or cracked eggs overnight. Unless we, as you see here, leaving a bit of shell with it, uh, which would, which somehow ward off the Ruach Ra. Um, so the answer to this question about this packet of garlic. Unless there is some kind of-- Oh, it's got, actually got Star-K, but I don't know what their hechsher, whether their hechsher also keeps-- deals with the Ruach Ra. As I said, some poskim say since it's not mentioned in Shulchan Aruch, it's not so, uh, binding. So upon him, if, if they do add salt to it in the factory, then it would be okay. Otherwise, I would, I wouldn't, uh, advise to use it. Okay. The next question which I have on my list was, is it okay to, um, use Post-it notes on Shabbos? So I was checking through an article on chabad.org. It's a whole series on Lamet Es Malachas, and they've asked me to review it. It's one by, you know, one by one. So this past week, we're looking through the halachas of, uh, of, of toifer, which is stitching, sewing. So the issur to use glue to glue things together also comes under the av melacha of, of toifer. Like you use thread to

23:10 p- hold two pieces of cloth together. So here you're using glue to hold-- It's using a, a third body. You've got two bodies of, let's say, a cloth or paper, and you're using glue to hold them together. So it's like using thread to sew two pieces together. So you're not allowed to glue things together on Shabbos. But we do know that people do use, um... Well, I don't-- We've got a, a varied audience. If I say back in the day using the Pampers, some people don't remember those. They remember the cloth ones, the terry, terry ones with the big, big s-- um, safety pins. But somewhere in between the present and the, the ancient past, there was a period where the Pampers worked with, with stickers, with some kind of sticky surface. And, uh, so there it became a whole issue. Are you allowed to use them on Shabbos? Now, this goes to, goes back to a machloket which is brought in Shulchan Aruch. Are you allowed to separate something which is stuck, uh, only for temporary? And the story was people would take their shoes to be repaired, or when the cobbler would make a pair of shoes. So to-- Before shoe boxes were invented, so the way to keep a pair of shoes together was to sew them together. All right, so on Friday, I picked up a pair of shoes from the cobbler, and now on Shabbos morning, I want to go, uh, go, go to shul with the shoes. But it's

24:41 rather inconvenient to walk with a pair of shoes which are sewn together. Clearly, though, that stitching was of temporary nature. So am I allowed to separate this? So one of the-- some of the poskim say you're not, not allowed to. It's sewn together. You're not allowed to di-- um, disconnect the stitching. Others say you are allowed to because it was done clearly for a temporary, uh, period. That's the shitah of Rabbeinu Yero, both in the Alter Rebbe's Shulchan Aruch and the Alter Rebbe says you are allowed to. You shouldn't separate this in the presence of Am Ha'aretz, who will not necessarily know the difference between something which is long-term or short-term. So we have, therefore, we have a heter to separate something which was stuck for short-term. That's the basis of a heter with the Pampers, etc. Even if there's a heter to unstick a short-term, a short-term adhesion, that doesn't necessarily mean that you're allowed to make a short-term adhesion. So with the Pampers, the pask, the pshat was you are allowed to because it's very much for short-term and it's, it's removed after a few hours, etc. So what about Post-it notes? Coming back. So there's an excellent series on Hilchos Shabbos called Thirty-Nine Halachos by Rav Dovid Ribiat. And so I found that he actually addresses this, and he writes that you shouldn't. You shouldn't use Post-it notes. And although some people say, "I only use a Post-it note only for very short-term," some, some of us use Post-it notes for a

26:19 long time. And I can say for myself, some of my Post-it notes can stay there for months just because I never get around to dealing with them. But so Post-it notes are not necessarily for short-term, and so one shouldn't be using Post-it notes on Shabbos. Now, here's an interesting thing. I noticed also Rabbi Ribiat, he writes that to remove a Post-it note from the pad would be iso koreia. Now, I, that was an interesting point because koreia means when things were stuck together and you're disconnecting them. According to what I just said, according to Rabbeinu Yo'el, you, one could argue that the, um, Post-it pad is made. It's not made that it should stay stuck together. It's made that they should be separated. Therefore, there may be a heter of, on, on, on the level of koreia. It wouldn't be koreia because it's, it was made l'chatchilah that it should be, uh, separated in due course. Others maintain that that heter based upon the cobbler is only, we said mamish a very short-term adhesion. Let's say it was mamish just for one day or two, uh, or even for one day. That's the, the Alter Rebbe is not clear whether the, uh, it's talking about because mamish a short-term. Question is, is was it talking about a cobbler, or is it talk- who repairs shoes or talking about who makes shoes? Let's say if one makes shoes, possibly it's gonna stay together for longer. If it's just for repairing shoes, the likelihood is they're for

27:44 a shorter term. All right, so bottom line is that one shouldn't be using Post-it notes on Shabbos. Um, but, all right. Yeah. Let's go on to the next, uh, slide which we have here. So about Tefillin. Now, on the right, we have here, this is from the Sefer Tamim HaMinhogim, Mekorei HaDinim. The, the original mechaber was, his name was, his name was Sperling. But then the Rabbi Weinfeld of Yerushalayim, who was the owner of Eshkol, subsequently, um, formed another company called Sha'al Amura. So he added diagrams. It was Rav Chaim Shach of Chabad, Rav Shach of Machutim also. So he added diagrams to the very popular Sefer Tamim HaMinhogim. We've completely retypeset this. This is about going back fifty years ago or more. And so he included diagrams of how to make Chabad kesher for Shaliach, etc. But this is, this is ge-generic Sfard Minchag. So the Ashkenaz kesher, if I'm not mistaken, is more like the squarish one, a double dalet. Um, and this is the Sfard kesher, which is more like a single dalet. And as you see from the back, there's two ways. One is where the diagonal is in front of the vertical. And the other one is where the vertical is in front of a diagonal. Now, my understanding from Mishnah Brurah is, and I think also from the Avnei Nezer, that they're not happy about this type of kesher because it's too easy to, to adjust. It's too easy to open and close. And a kesher should be a

29:33 kesher sh'kayamu. So Meir Zirkind, Rabbi Eliezer Zirkind's son, who, Meir lives in, in, in Florida, son-in-law of, uh, the late Rav Ben Tzion, hakadoel haShalom. So he tells me that his father, when he checked the Rebbe's Tefillin, the, the kesher was indeed like this. In other words, the way which the Brurah, Mishnah Brurah is not so happy about, that's the way the Rebbe's kesher was. So I found that very interesting. And I, um... Just it's interesting how one thing could leads to another. This week, someone sent me a, a, a question dealt with by Rav Shlomo Kluger. If a person is in prison, is allowed out for, out of prison for three hours, uh, sometime over Chanukah, should he go out for benching licht or should he go out to davening for saying halal? And Shlomo Kluger says he should go out to benching for, for, for, for halal. He holds that halal is more important than benching licht. I didn't have a chance to look up Rav Shlomo Kluger's, uh, writing, but, um, it's, it's not negueh lamaaseh, just in, in, uh, in inyan. My first reaction would say that lighting Chanukah is more important than, than saying halal. And my logic is that when you light, when you say halal, it's your own inspiration. When you light the menorah, then it's, uh, especially if you put it by the window, uh, so then it's, it's, it's reaching other people. So it's, it's not only for yourself, it's for other people. Even at home,

31:00 it's for your family. It's not just for one person. And so possibly something which is to be shared for others- Uh, is, is more important than something which should be just for yourself. Now, looking at these two forms of the kesher, it's true that there's an advantage in the first kesher that it's more difficult to adjust it. It's therefore the kesher becomes a more permanent kesher. My question is, what will happen if someone borrows your tefillin? If it's easier to adjust, they will adjust it and wear the tefillin properly. If it's not easy to adjust, the likelihood is that they will wear the tefillin, uh, in a less than, uh, desirable-- the less than perfect way. So there may be a savora to dafke. Make your-- to have your kesher in a way that if someone else wears the tefillin, it's a taryag zarabim. For yourself, it might be more mehudar to have the, with a diagonal in front. But to, to, to be mazakah, other people would be a ma'alah to have it in a way that's easier for another person to adjust it. And of course, if they borrow your tefillin, they have to put it back the way they found it. That's, uh, that's without saying. I see there's a couple of chats. Um, what about sha- garlic powder as regards ruach ra? Um, and then the response that surely garlic powder has been proces-processed. Sure, I would say that it's, it's, it's not, it's not a piece of garlic. It's, it's

32:26 very much processed. I don't think that's a problem. I remember there was, there, there, there was a need for some kind of hechsher on garlic powder, which I don't remember the detail. There may have been some kind of, uh, a- addition, additional ingredient, ingredient sometimes, and therefore it would require a hechsher. But, uh, not a problem etzad ruach ra. Okay. So we've been discussing a little bit about the tefillin a couple of weeks ago, and I was speaking with the boys in, in, in, uh, in the Yeshivat Tanur. And I mentioned about not wrapping the ritzuah over the, the knot of the, of the shaliyad. So they asked me where it-- where did I take this from? And I, I thought it's written in Shulchan Aruch, and I looked and I saw that it wasn't, it was not there. I started looking around. At any rate, a couple of days later, one of the boys, I'm very impressed. They, they, they did their research, and they came up with a, there's a yechidus of someone called Zalmanov. Yisroel Yosef Zalmanov, who passed-- his father was the famous Rav Shmuel Zalmanov. And when he was just before his bar mitzvah, he went into taf shin yud alef, I think, around then. He went into yechidus with his father. And as I say, he just passed away. The, the, the sat-- the bar mitzvah boy just passed away recently. And there, in that yechidus, it's reported that the Rebbe had said that when you tie the, you

33:48 wrap around the ritzuas, you shouldn't wrap around on the shal- the, the kesher shel rosh, but on the kesher shel yad, it's okay. Now, the-- I have a sefer. I think I mentioned it. I, I mentioned it a couple of weeks ago. Of, of the Minhagim of the Rebbe called Orchos Menachem. There's a section about tefillin. So they talk about this, and they give a reference there to the following report. In taf shin zayin, in nine- 1947, the Rebbe travels to Paris to greet his mother who had just come out of Russia, and he accompa-- he was to accompany her to come with him to the United States. So whilst the Rebbe was there for a, a good few weeks, and he, uh, there was anash. There were, uh, there, there were quite a few of anash in, in Paris at the time. And Rabbi Buttman, who lives now in Tel Aviv, he, uh, this is his, his memory of when he saw the Rebbe in, in, in, uh, Paris. So he writes the following. This was published in the Chiskashas, um, journal, number taf lamed tes, I think. So he writes the following. "In the year taf shin zayin, when the Rebbe was about to leave Paris on the way back to America with his mother, he brought his tefillin with him. And it was the presence of my father, Rav Zalman Buttman, and also Rav Tal Vilshansky." I don't know whether, what, what was, whether it was planned, this, this, this meeting. And

35:21 the Rebbe had a discussion with them about the upsharten, how you do the, how do you do the kshur. You know, the Chabad kesher is a special way of tightening it as you wear it. At any rate, I'm gonna skip to the second part, paragraph. The kesher likkipu, in relation to the way to wrap up the tefillin. So the Rebbe, HaRebbe hero lohem. The Rebbe showed these two gentlemen, these two Chassidim. The Rebbe ayatz makapel shel ritzuah shel yad k'kanfei yonah. There's a story in the Gemara of someone who was, uh, in a time where they were not allowed to wear tefillin. And he did wear tefillin, and then there was, uh, some, uh, some policeman saw him wearing tefillin. They, they gave chase. And meanwhile, he managed to pull off the tefillin, and he was holding it in his, uh, hand. It's a very small tefillin. And they asked him, "What's in your hand?" And he said, "Um, it's a, it's the wings of a dove." That's upon-- based upon a passage in Tehillim, that the wings of a dove is like a protection. And he opened his hands, and lo and behold, there were wings of a dove. So there's a, a Rebbe's here in the tefillin to the idea of kanfei yonah. And that's the reason why the minhag is to wrap the ritzuah around the tefillin on either side, reminiscent of the wings of a dove, which are obviously on both sides of a dove. So there's a lot of discussion

36:34 whether that is in between the shel rosh and the shel yad, or both of them i-individually. There's different ways of, of learning this. So therefore, it was significant that the Rebbe explained to them and told them that the Rebbe, as in the previous Rebbe, does the wrapping of the ritzuas, k'kanfei yonah, also on the shel yad. But the shel yad, the kesher, elah sheha kesher shel yad nisha michutz la-ritzuas. But the kesher is outside. So the, klei maritzua knuchan al hatefillah. The ritzuah is wrapped around the- The ledge on the side of the tefillin and the kesher is a little bit pulled out. Now, we went to the discussion the other day, well, was it last week or two weeks ago, that there's a strong emphasis in the Zohar that the kesher should not move away from the tefillin. However, that in itself is, is, is, uh, questionable whether the Zohar is referring only to when you're wearing the tefillin or even when the tefillin are in the, in the bag. So-- and there are eminent, uh, Poskim, uh, Kabbalah who say even when the tefillin are in the bag, the tefi- the kesher should be touching. Um, but it looks like the Rabbeim were not particular about that. And so when they wrapped up the tefillin, so he says, "The Rebbe, he'd pull the, the, the, the straps were mamash, uh, hugging the side of the tefillin, and the kesher was a little bit outside." So there's like-- there are-- Basically, what we're seeing

38:03 here is contradictory, um, reports. Some say that the Rebbe was particular, um, would, would-- was saying that it doesn't matter if you wrap the, the tafet on the tefillin, uh, over the kesher. Some say he, he, he-- they would explain it shouldn't be wrapped over the kesher. And, uh, either, either it's contradictory reports or there were different times. That doesn't mean that sometimes it was like this or something like that. It could be that at different stages, the hanhaga was a, a different way. Okay. Um, let's go to the chat here. Someone's posted here something about spices and herb. Uh, herb. Thank you. Um. Rabaim Odds. Spices, herbs, and seasonings. Pure, dried. Both whole and ground are permitted. Um, those salts and-- Um, sorry. Spice and herbs and sa-salts, e.g., garlic salt, may contain non-kosher stearic acid. Salts should only be purchased if they are rabbinically, um, uh, approved. Okay. Yeah. So good. Thank you. Right. Let's-- So that's, that's the two points about the tefillin. One was about the way the knots are made, and the other one about wrapping around the, the tefillin. So, fine. Um, so there is-- there are mesorah is one way, mesorah is the other way, and whichever way you do, uh, Okay. Then I got a question, which is an important question, that now Baruch Hashem an anti-va- an anti-COVID va-vaccine is being rolled out in the UK, uh, and the priority is being given to the most vulnerable. So if you-- if a person was given a

39:47 slot on Shabbos, would they be able to travel to the, the given place, the surgery, whatever it may be, to get vaccinated? And, uh, I think, I, I think none of us will disagree that, uh, there here-- is here a issue of pikuach nefesh, of life-saving, and exactly which method would be the right method. But I wa- wanna share with you a story. This story was shared. I have it in Machar Chabad in front of me. It's issue number one eight eight five, and it's from the-- it is a report from that famous Knesset Hashluchim Zoom farbrengen. And this was told by Rabbi Mendel Glukhovsky, who's a shliach of the Rebbe and the Rav of Chabad community in Rechovot. He says the following story. There's a Jew in his com-- in his com-- in his community, by the na- he tells the name, Elimelech Shahar, who is now a shliach. It's in Rechovot, whatever. He had some kind of, some kind of blister of sorts on his tongue. It looked like some kind of growth. And it started growing, and everyone was very concerned. Rabbi Shahar went to a doctor, and the doctor said, "It's, uh, it's mali--" He said, "Malignant, and you should have an, a, a, uh, have be operated to remove it before it grows more." Rabbi Shahar went to other experts, and the majority of them said the same thing. "It needs to be operated on." But there was one of the experts who was also into homeopathy, et cetera, natural

41:30 healing, and he said that this problem can be healed with, uh, tablets and some natural whatever. But-- And so he started taking these tablets, and the, the blisters could-- the whatever, the growth continued to grow. Rabbi Glukhovsky says, "I sta-- I asked him from time to time what's happening." And he said, "Well, the doctor says it's okay, and I should continue with the natural he-healing." One day, Mrs. Shahar calls me and says, "Kado Rav, we have twelve children. I'm really-- My husband's situation is really putting me under a lot of pressure. His growth is growing more. I'm very, very worried. The only one who he listens to, who will listen to, is you, Rabbi. And it doesn't look okay. The conventional doctors say it's not okay, and it's very dangerous, and we have to do something." So Rabbi Glukhovsky continues. He says, "I went and spoke to him. He said, 'Listen, Rabbi, the natural doctors, so to speak, are saying it's okay and nothing to worry about. But I know that the other doctors don't agree with that approach.'" So I think this Rabbi Glukhovsky sat down and wrote to the, to the Rebbe. He wrote to the Rebbe, asked with this dilemma. So the Rebbe answers him, , "To follow the counsel of a Rav who's a posek, a veteran posek in Eretz-- in, uh, in, uh, the Holy Land." I received this answer, and I was thinking, who is the most veteran, respected, um, posek on matters of medicine? Was clearly Reb Shlomo

43:26 Zalman Auerbach, who most of the hospitals of-- in Israel, they would, uh, they would, um, discuss the issue, the halachic issue with him, particularly Shaarei Tzedek, etc. So I arranged with Rabbi Shlomo Deutsch and we make- we made an ap- appointment with Rabbi, Rav Auerbach to discuss. We went to the appointment, went to Shaarei Chesed, where Reb Shlomo Zalman, uh, lived, went into his room. He is a very-- he was a very, um, very endearing type of person, like a nice, a geschmacke zeide. And he was holding my hand the whole time in a very, in a very s- endearing way. He listened to the whole story, and I told him that I'd asked the Rebbe, and I guess this is, um, the patient himself who went to Reb Shlomo Zalman. And the Rebbe said to ask a posek vetek, to ask a veteran posek. Reb Shlomo Zalman answers, "This is a Rebbishe shaylech." This is a shaylech for a Rebbe. So, fine. So I was a bit confused. Um, so it looks like, um, Glukhovsky and Schach were both by Reb Shlomo Zalman. Rabbi, uh, S-Schach says, he says, "All right, fine. We've got the answer. The Rebbe told me to go to a posek, and the posek told us it's a q-question for a Rebbe, so, uh, it's a shaylech for a Rebbe." So we came, went back to, to Rechovot. So Rabbi, I, I said to Rabbi Schach, "So we're gonna have to write to the Rebbe, report back what Reb Auerbach..."

44:54 I, I said, "If it's a Rebbishe question, so we have to ask the Rebbe again." All right. So we wrote to the Rebbe the whole thing. The Rebbe responded. I don't know whether the word impatient is the right word. The Rebbe writes, "This is the opposite of my intention. I told you to go to the-- get the counsel of a veteran posek. Why are you sending the shaylech back to me?" Okay. So I, uh, called up Rabbi Deutsch, and we made another meeting with Rav Auerbach. We came, we met him, and he remembered us. I told him the Rebbe's, um, answer, and the Rebbe didn't want that he should send it back to him. So Rav Auerbach says the following: "I'm not a Hasid, but I'm certainly not a misnagid." And if the Rebbe says I have to pass, then it's our past. Then Rav Auerbach says the following: "If we're dealing with pikuach nefesh and there's a dispute between conventional medicine and unconventional medicine, the psak is that one has to follow the guidance of conventional medicine. The reason for this is because the med-- the most of the brains and most of the funds are invested in conventional medicine. Therefore, when there's a question of pikuach nefesh, one has to go according to... if there's a dilemma, one has to follow the, uh, conventional medicine." Rav, Rav Auerbach added, "If it's not pikuach nefesh and there are various options, then, um, then there are-- the Lubavitch has various ways to heal, and one

46:50 doesn't necessarily have to follow the conventional, uh, route." So obviously, after this psak of Rav Auerbach, Rav Schach did go through the conventional route, had an operation, and it was suc-successful. It was a, he says, "A mai meshanos," uh, a further development. Six weeks after the operation, Rav Schach, Rabbi Schach went for further checkups and the doctor said, um, "Well, after the, the operation, you should also have," how do you say, "radiotherapy that it shouldn't-- that the, uh, growth shouldn't come back." The-- although they lived in Rechovot, but the, the clinic where they visited was in Yerushalayim. So after the clinic, Rav Schach decided to go to the Kosel together with his wife to daven at the Kosel. Bas Gauch a plot is to their surprise, at the Kosel, they meet Reb Shlomo Zalman. They approached him, they told him the situation, and that the doctor had said to do, uh, radiotherapy for extra safety. So Auerbach said, "You don't need to have the radiotherapy, and everything's gonna be al sandha yosotoy." Rabbi Glukhovsky continues. Rabbi Eliahu Halperin heard the story. He was the head of the Halacha and Technology, um, Institute, and he was very knowledgeable in the refuah, um, um, issue, the halacha refuah stuff. So he says, "Even the pikuach nefesh, if there would be a situation where the conventional medicine people, uh, have raised their hands in despair and they do not have a solution, then you are allowed to, and you should take counsel of with the non-conventional, with the,

48:35 uh, natural, uh, medicine people." So those, those are the-- that's the story. So coming back to our, our shaylech. So, um, using the vac- the vaccine, the med-- the-- which vaccine, I'm not going to comment on because that's not my, not my, uh, field. I don't know. But, uh, it certainly is a ind of pikuach nefesh. And if a person does have an appointment, certainly to, uh, uh, a-asking a goyishe driver to take you to have the, uh, to have the vaccine done would be, would certainly be justified. We have one more question on our list, and that is... Okay. The question is someone's asking, using chop-- frozen chopped onions or minced garlic. I'm not sure. Unless they've added, unless they've added salt, I would say you shouldn't be using it because it's not processed. That is chopped. I don't-- I mean, there's-- I think there's a very big difference between a garlic powder, which has gone through some kind of drying process. It's just chopped garlic. I don't think that's called processed. Okay. Let's come back to the, the last question on our list. So the story is the following. Reuven has built a rear ground floor extension. His neighbor, Shimon, kindly, uh, allowed the party wall to be, uh, partly in his land, in Shimon's land. But Shimon says, "I'm not interested in having the wall." He said, "Okay, I'm allowing you to overstep the, the boundary line, but don't-- I don't have to pay for your wall." But years later, Shimon does

50:14 extend his property and makes good use of the existing party wall. And now the question is, is Shimon obliged to pay his fair share of the party wall? Now, there is a concept in Halakha of ze nehene beze lo chaser. If Reuven benefits... Sorry, in this case, it's Shimon benefits, and it's no loss to Reuven, then Reuven can't really demand money because, I mean, uh, y-you, um, the fact that I'm benefiting is not at your expense. So there is such a, such an approach, but actually, that doesn't carry through in this Halakha. So we're gonna learn a din in Shulchan Aruch, in Choshen Mishpat, siman kuf, nun zayin. We'll kind of give it a couple of minutes. So the Shulchan Aruch reads the following. Kosel hachotzer hamarv beyshei shoteihem. There's a party wall between two neighbors, obviously. When he say, when he says shoteihem, he obviously means scheinem. And the wall fell down. Yesh l'cholech mehem makef b'chaveiro im noso. Then each of the, each party can, um, uh, oblige the other one to build, to join in the building costs. Ad gvoha arba amos, to the height of four amos. Rotze acheiv higbio. So because it's a party wall, so then both of them have to contribute to the building costs. Rotze acheiv higbia yose me'arba amos. If one of the two parties built the wall more than four amos high, so obviously the more you build, the more it costs. Eimei mechayav in oseo liten chelklo b'mashe higbia yose me'arba amos. I'm obliged

51:58 to pay to 10 amo- to four amos high. I don't know exactly what this means. And nowadays, it's, it's, it's if it's a garden wall, why do you need to have such a high wall? But that was, that, that was the minhag then in, in the given circumstance. So up till four amos, I have to contribute. You wanted to build it, uh, six amos, eight amos, leave me alone. I don't have to pay, pay for those costs. Elo in kein bono kosel acheir gvoha keneged hakosel shebeneih. Uh, however, if the neighbor builds a parallel wall on the other side, which is, um, there to which will matching the height of the, the, the extra height of the party wall. Sheoznu mechayav noso v'zes kelpe b'govoha shekeneged kosel. So then he is obliged to contribute to the, uh, uh, the cost of which will be matching the height of the wall, which is on his side. See, that's his... So he, there's a party wall, and then the far side, he built another wall, which is obviously indicating that he would like to some, at some stage, put some beams across and create some kind of shelter by bene- by using the both walls. Keitzad. Bono acheir kosel shebeneih bigbio esse amos. So Reuven is one side of the wall, of the, you know, one nei- one neighbor, and he built a height of 10 amos. Uvo chaveiro bono kosel acheir, acheir kenegdo. And the other neighbor built a wall parallel betzido, somehow a wall which

53:30 would be able to therefore benefit from the party wall. Bigbio hakosel ach- acheir sheish amos. So he built his wall not four amos high but six amos high. So mechayav noso liten chelklo bishtei amos sh'osef al arba amos. So he's obliged to contribute to the costs of the, of two amos. Well, four amos plus two amos. In other words, he has to contribute to the costs of the, uh, um, fair share of the si- first six amos. Shehadai nir'im be'atzo shehu roitz bohem. Because the fact he's now building another wall shows that he wants, he is keen to have benefit of this, the extra height. Vechein mechotzac b'reishon hakosel shebeneih makev laniach bearkev. Even if he didn't build a parallel wall, but as the wall was built, he, the Shimon, uh, he carves out niches to be able to put in beams. O shebono alav kora g'dola. Or somehow he attached a large horizontal beam. Shehakores nish'anin alav. Where the crossbeams will sit a- along this horizontal beam. Uh, mechayav noso liten chelklo. The fact that he's indicated that he has intention to make benefit of that party wall, the extra, which was, which wasn't ha- it wasn't, uh, he wasn't originally obliged, but in fact, he's indicated that he's going to use it, he has to contribute. So he has to, um, seifer omer besheish amos kulam sh'osef chaveiro al ha'arba amos af al pi sh'lebono kol hakosel. Even if he hasn't built the entire wall. Shehadai gila d'aitah sheroitzem bekol hargovah. So, so

55:05 here, not only does he have to pay for two amos, he's made an indication he wants to make another whole floor. So he has to contribute his fair share for the entire height of the wall. This is from the Shulchan Aruch. The Rama adds, vechein beorkhaim aniach even nichnas veeven yotzei keder sheosim bebinyan sheos- sheroitzem osef alav. Also, s- when you, when you make a wall and you... I don't know why Shimon was doing this, but he, when you, you know, y- when you have a, uh, join, join two walls, you would want to have every second brick sticking out and in and out so that they should be kind of, uh, teeth where the two walls should be able to, to marry, so to speak. So if he does, if Shimon does make his side of the wall w- in that way, so again, chayav bekol hatosefet sh'osef chaveiro. Then the final part is what's most important to us. Vehu ha-din bechol ekosel kevar. If the world is already standing from a while ago. But now he built up something which is now indicative that he wishes to make benefit of that which is already built by the other one. He has to pay towards it. So what we're seeing here is very clear that even if at the time of the original, that's from the Rambo, even if at the time of the original building, Shimin could have acquitted himself from paying by saying, I don't need this wall. But if at a

56:45 later stage, he will benefit, he clearly is going to benefit. So then we look back and say, well, then you do have to pay your fair share of the wall. The question is a bit more intricate. Do we go according to the time when the wall was built, the original wall, party wall? Or do we go according to the time of when Shimin built his extra wall? Because the costs may have changed from the time when the original wall was built until 10 years later when Shimin built and benefited from the party wall, which is an interesting question. And then also there'll be another question. If he was going to give more than the original cost, would there be an issue of ribbis? All very interesting questions. And all I could say is that the best way, in any case, is a good recipe for peace with your neighbors, is the way of Pishara. That you offer an amount and you say it may be a bit more, may be a bit less. But if you are willing to accept this for settlement, then neither of them feels that they are... Generally with Pishara, that's the beauty of it. That neither of them feels that they won and the other one was totally wrong and I'm totally right. There's a compromise. Okay, you've got a point. I've got a point. And we'll come to some kind of settlement. And as I said, Shalom Al Yisrael. So that's what I would advise. Someone is writing in

58:16 the chat. Normally the agreement to allow party wall using some of the land or the other, the agreement says, well, it looks like that the agreement was only to allow the use of the land and without any... And you say that normally that would allow the costs. It looks like this wasn't the agreement because there was a kind of a bravas between these neighbors for many years. And it turns out that this was the problem, that he had originally refused to pay. And now he then subsequently did use it without asking for permission to use it for free of charge. And so the answer is, yeah, he is mechuyav to pay. How much exactly they should work out and should be Shalom Al Yisrael. I wish you all a gut tavach and didan notzach. We should see Yadenu Al Ha'al Yeno in Bagashimus, Beruchnius. And as I said before, we should see also for Chaim Yisrael Ben Blumas should have a refuah shleimo kreivim. A gut tavach. Good tavach. A gut tavach. A gut tavach. Good tavach. Good yontif spare.