פנורמה של הלכה 9

00:12 Speaker 1 So just as I have on the screen, asking for a, uh, to join me in a brocha for Chaim Yisroel ben Bluma. Therefore, Shlomo Kreitvo, my nephew. Shlomo. Please stop sharing. Aha. Okay. So thank you. Someone asked about the name Bluma. So in Russian, there is this way of pronouncing words with a la. That's why it's spelt here as Bluma. Um, that's the explanation. Okay. So let's start with our Shir. So the first thing I want to share with you is someone asked me already last Motzei Shabbos. He asked me, um, the brothers of Yosef. So this is before Yosef has revealed himself to them. He says, "If you are honest, if you are-- So let one of your brothers just stay behind, and all of you will go back to Canaan and bring family, food for the family." Then he says, "And you'll bring back your younger brother, Binyamin. And, and that will show that you are honest." "And you won't die after famine," et cetera. And they did so. And then they said... And then they started kind of saying to one another, "We are guilty for having sold our brother," et cetera. So he asked me very simple, what did they do then? At that moment, they had been told that, uh, they're being, uh, told that they have to go and go back to Canaan and leave their brother be-- one of them behind. What did they do then? So there's a couple of Pirushim, but one of them is the

02:06 Speaker 1 Rabbeinu Bechaye, which you have at the bottom of the screen. And that is, he says, what did they do? When they heard that one of them has to be-- remain as, as a hostage, each of them offered themselves as the hostage. later he took Shimon. But, is you want to take someone as a hostage, so each one of them offered to be that hostage. So that's Rabbeinu Bechaye. Um, I want to share with you another very important message. Since I have the forum, I have the duty to talk about it, and that is about the union of safety. I spoke about this in Shul today in one Minyan. We have two Minyan in Baruch Hashem. Part of it is also for, for safety, that there's, uh, there's, there's space for everyone. You know, healthy spacing. So I had a call from a doctor who is part of Public Health England. He called me on Monday, and he asked me to alert the Olam, to alert my, the Kehillah, to be vigilant because of this new strain of the virus, Rachman Litzlan. And he says, just like people were vigilant at the beginning by the pandemic, by in March. And so absolutely the same degree of cau-- um, of caution is, is needed now. And, um, I may say... Well, let, let me just share with you this Divrei Torah first, and then I'll just add, add another comment. So here is a Gemara. We're learning Eruvin. And although there's generally the-- Eruvin is such a

03:55 Speaker 1 complicated Masaiah, which is true, which is true to a degree, but there's a lot of beautiful Haggadah in, in Eruvin. And here, this is in the end of the first Perek. So it talks here, just comes in there, as Gemara often is a bit unpredictable what it's gonna come up with. So it kind of talks about Mayim Acharonim. It's got to do with Netilat Yadayim and Eruv are both Takkanot of Shlomo HaMelech. And it says about that people who are on a campaign, a military campaign, don't have to do Netilat Yadayim. that the exemption is from Mayim Rishonim, which is Netilat Yadayim. But Mayim Acharonim Chayav, but the water before, uh, before, uh, bentching. Why did these, the Hakham say that there's a duty to have Mayim Acharonim? So he says, there's a kind of salt, which is salt of Sedom. And if it gets into the eye, it will call-- cause blindness, Rachman Litzlan. Okay. So this is very familiar. And then there are those say, who say that nowadays that it's not-- it's, it's so obsolete, this-- so rare, one doesn't have to worry about it. So there are Poskim who are-- do not, um, are not so insistent about Mayim Acharonim, but generally we, we are particular. But then what is the proportion of, of this salt in, uh, in, you know, the proportion, the ratio is in one Kor, you'll have a Koilet, which means like a, like a crumb. I don't have the exact measurement of a Koilet, but it's

05:51 Speaker 1 a tiny, uh, uh, a tiny, um, particle in a Kor. So to get the, the numbers, I've tried to work out. As I say, I don't know how big a Koilet is, but I'm-- I, I Googled how, how many drops are there in a liter. So the, the ratio is that there's twenty drops to a milliliter. One mil is twenty drops. So now that gave me the following cheshbon. A kur is thirty se'ah. Thirty se'ah equals five hundred and forty-three liter approximately. Then take that and multiply it by twenty thousand. Yeah. Twenty milliliters. Twenty, twenty drops per milliliter, that means twenty thou-uh, twenty thousand to a liter, yeah. So that bring, brought me to a cheshbon of, uh, over ten million. So in one kur, there's one, one out of ten million or less, which is this, this, uh, harmful salt which can cause blindness. And for this, Chacham instituted mayim achronim. And the, and the consequences are, are bad. Uh, is, is being blind, but it's not, it's not, as you say, totally lethal. And still they have that ta'kanah. And so just to, to bring the, to bring across the point of how c- how cautious one has to be when there are ma-- uh, uh, you know, the lurking presences of something which is a da- a dangerous component. So just to encourage everyone to take, to take proper precautions. Um, certainly I think, uh, you know, the hygiene, but that, the distancing is important. Masks are important. And I mentioned also

07:39 Speaker 1 in the shul that there's a quote in the Mishneh Berurah about wearing a mask. The Mishneh Berurah quotes this from the Pesachei Olam, who was written by-- which was written by Rav Dov Ber Karasik. The Pesachei Olam is quoting this from Divrei Nechemiah. Rav Nechemiah de Bravin, who was a colleague of the Tzemach Tzedek. And the Divrei Nechemiah is actually quoting the Tzemach Tzedek. So the one who's actually talks about this, this quote in the Mishneh Berurah unwittingly perhaps, is actually a vort from the, uh, the Tzemach Tzedek about-- he was talking about some kind of epidemic at the time and wearing a mask, and he says putting some kind of kamphor, which means, uh, mint inside. So I just want to encourage everyone in, in each place. And, and I wanted to-- the, the point which I want to add is the following. Perhaps the Heimish community, in a way, is a bit insular and therefore has perhaps a le-- certain degree of comfort that they're not coming into contact with broader community. That's not totally true. And I want to say the other side of it, the flip side of that cheshbon is, if chas v'Shalom one person brings it, if the Heimish community are not gonna take proper precautions, the distancing, et cetera, the, the, the, the, uh, how you say, the close-knit nature of the Heimish community is, is, is so much more, um, you know, so much more potent in chas v'Shalom in spreading this. And therefore b'chol asher sh'bakosheh,

09:12 Speaker 1 to, to be careful and sh'martem et nafshei seichem, to protect ourselves and to protect the people around us. Uh, it's, uh... And Hashem shall help that we should weather this, um, in good health and be able to come back to Yom HaTikunom, to s- be able to come to shuls in a normal way and to have moyses, et cetera, and to function in a normal way. And of course, the biggest yeshua is zeiner. It's Moshiach Tzidkeinu. But, uh, as they say, bizen. In Russian, they used to have one. Y-Yiddish. Bizen kretshe men darf alekh a trank. Till you get to the pub, you also need a drink till you get to the pub. So men zol zein gezunt, and look, look after ourselves and look after our, our environment, uh, and in, in, in good health. Now, someone asked me the following. It was last Sunday. He asked me, when we put on the tallis. So we put on the tallis and we say, we, we first say some psukim, Borchi Nafshi, and then we put on the tallis, and then we say Mayim Achronim. Um, the late Reb Ben Zion alav ha-shalom told me, uh, that in, in Ger they had a seder that the unmarrieds were not allowed into some kind of tish, uh, because of the Rebbe's health at the time. So when they come in, you don't know. Some b- some bocher wanted to be by the tish and, um, they would put on a spodik and no one would know

10:52 Speaker 1 the difference. There were so many people. So there was, uh, a rebbetzin. One of the rebbetzin says, "Bocher, zug mayim achronim. Can you say mayim achronim baal peh?" If he was married, so he's used to wearing a tallis, he could say, "But mayim achronim baal peh." If he was a bocher, he would start sta- sta- stammering, stuttering. At any rate, so we say mayim achronim right after we put on the tallis. Okay? So he's asking why, when we do our tfilah, we make a point of having the tfilah for kedai hilchot dalot ames, which is, uh, a few seconds. Why do we say the psukim right away? Why shouldn't-- Shouldn't we wait? Isn't it-- Isn't he worried-- Shouldn't we be worried about a hefsek? So on, uh... So the, the, one, the, the-- two answers. Number one. Number one is that the psukim are not a hefsek because they are being said about the tallis. It's not a, a... You're not talking about the results of Chelsea beat Arsenal or something like that. It's got to do with what we're talking about, about the tallis. But besides that, another yesod is the ke'inyon, inyon here. That's why I brought here from the Alter Rebbe's Shulchan Aruch, gate hilchas Pesach. So we have here about bedikat chametz. And he says, "If you talk be-before bedikat chametz, you've made the berakhah- Before starting the actual bedika, then you have a problem of hefsek. But if you have already started the bedika and you interrupt, then it's

12:24 Speaker 1 not a problem of hefsek. The simplest example, which comes up later, have you ever heard of someone not speaking in the sukkah? Because if it's a hefsek between the bracha and sitting in the sukkah, it do-that doesn't... Not an issue. It's like the parallel would be you made a bracha on an apple, you've taken your first bite, and then you're still eating the apple. It's not a problem. Once you're in middle of the session or what you're doing, it's not a problem of hefsek. So there we have over here these words. Once you are in the, in-- already in the session, then that's not a problem of hefsek. Sh- And he has this line. Once you are already in the middle of doing the mitzvah, so then talking is not a hefsek. It's between the bracha and the, and, and the, uh, fulfillment of the mitzvah. That's, that's the crucial, how do you say, moment where you should not be mafsik. But once you've already got that talis around you, you're doing the mitzvah, so it's not such a problem, uh, if you would speak about something, even if it was unrelated. The Perek of Masefet continues that we, the, um, the Perek that we don't talk whilst we're doing the bedika of chametz. We try to avoid unless it's related to the bedika, like bringing the vacuum cleaner or something like that. Um, and that's because there are those who disagree with this rule. But, uh, that's, I think that's enough for our topic

13:58 Speaker 1 at the moment, that the, the issue-- Once you're wearing that talis, even less than dal damis, you're already doing the mitzvah, and so therefore there's not a problem of hefsek over there. I'm just gonna go now to the few, um, points brought up in the chat. Um, someone's asking, Do all poskim agree? As I said, um, that some poskim say that nowadays, melech dodim is obsolete, and therefore they hold that by me-- that we don't have to do mayim achronim. That's possibly also the reason why, um, the noshim are not so particular with mayim achronim. Generally, I don't see pe- women being makpid. Um, pa-part of it may be because it's not a chiyuv according to everyone. Let's move on. Um, someone is saying that this Bayit Yotzot trip was done by the rebbetzin, by the Friediker Rebbe. Okay. Thank you. I hear it. I see two of you have written. Um, thank you for that, uh, addition. Okay. I'd heard it from, uh, different source, but thank, very thank, yeah. Almog is, is, is, It's always, uh, a vort about the Rabbeinu Nesi'einu. Now, earlier in the week, someone asked me about tevilas keilim on a coffee maker. So life is getting complicated. A, a, cup of coffee is a ganz a machine. So he's asked, he said, "What the way..." You have here a glass, and then inside the machine, apparently there is a kind of a metal filter where you put the granules. And then there's also the aspect where it boils

15:46 Speaker 1 the water. So in a sense, there's a kettle inside this contraption, and then the water trickles through the filter into the, this, uh, jug. So the jug is, uh, chayav b'tvila. No question about that. It's, uh, as I mentioned before, tevilas keilim for glassware is drabonon. Oto matres, otoklei matres. The metal filter also requires tevila. So as when the person asked me, I said he doesn't need to tovel the whole machine. Um, there... And then I started looking, thinking about it. I felt like, you know, I have to discuss this and look about it and look into it and perhaps discuss it on Motzaei Shabbos. Actually, the t- the machine also theoretically would require tevila. The thing is that this kind of machine, as I look at it, it's not going to survive a mikvah. I can see here there's a little silicon chip, which, uh, over here. And any drop of water inside that is going to be, uh, you can say, kadosh. So as a result, we've got here, it's a, a typical example of those types of utensils which cannot be toveled. And so we've discussed this not so long ago. If you are in a situation where you have a new keili and you cannot tovel it because there's no mikvah available, so there is a eitzah. As I say, it is advice. There's a solution to give it to a goy b'matana and then borrow it back. And what I mean by giving it to a goy b'matana im yikbit

17:27 Speaker 1 yudseh. You, you have, uh, give it, hand it over, the goy lifts it up, and it's koine. Whether or... Some physical kinyan, not just, you know, in mind or with a misha-misha berach. You actually hand it over to the goy to be koine. Now, generally, that advice is only re- allowed for, up to shlosha yomim, there's such an idea, it mentions. But looking at it more carefully in, uh, in, in my notes, I've given a reference. In, uh, note three, I've given a reference to She'elas Shluchem Chelek Gimel, where I have there a note, b'shem Rabbi Gedaliah Lieberman, and he's, he's, he, he duly convinced me that the, the solution of giving it b'matana to a goy is acceptable, even long-term, in the event of a machine which has no other solution. So if there's no eitzah But the other, the, of course, there's another solution of starting to take it apart and putting it back together again. If you are such a chevre man, do that. But if you don't have those skills, so then you will re-- You should, you can rely upon that shita, on that tinok shat shita, that solution of giving it, giving the, the housing, the whole, this whole big contraption, giving it to go bematona and take, and borrowing it back long-term. That's the best you can do, um, in, in, in, in this instance. Someone's asking about what about an electric meat slicer for kashering and tevilah. Um, the meat slicer is a, is a blade. There's

19:07 Speaker 1 a, there's of course, there's a motor, there's a blade. It may... Um, I, I would imagine it's sometimes used for cutting hot meat, and therefore it sh- needs to be kashered. But it should be ka- it should be kasherable in, in boiling water. I don't see why not. I don't, I d- I mean, if you start saying because it's... I think it's, I think it to be, that would be okay. I don't think it needs to have dafka a blowtorch. And then, but yes, the blades should be toveled. The, the, uh, machine, which the housing, which has the, the motor, I don't think that needs to be toveled. The difference is with this, with this kettle, why is it worse is because the, it actually boils the water. The water is going through pipes inside that machine. So it's, it's basically a kettle, and so that's why you have a problem there, and, uh, it does need to have tevilah. And I, I, you know, then looked up in various contemporaries for him, and they see that the, the contemporary poskim do say it needs to have tevilah. Um, one of the seforim I came across is a sefer called Chut HaSh- Chut Shoni or Chut HaShoni from the, uh, from the Rechni later, Nissan Karelitz. He has a section on tevilat keilim, and he says that these need tevilah. Okay. Um, so Re-Rabbi Rose is asking what constitutes taking it apart. It needs to be not-- You don't have to take it totally apart

20:27 Speaker 1 to, you know, uh, to separate bones and whatever, a whole skeleton in, in little bones. It has to be enough that it should not be able to function. And not the electrics. I'm talking about the, the mechanics. I'm talking about the, the water con-container, et cetera. So let's say if it were a simpler, like an urn. So if you'd dismantled the spout and then reconnected the spout, that would be enough to make it kli she'nasah le'Yisroel. But just, uh, uh, so I, I don't know. I n- I've never owned one of these machines, and I'm not interested to have one of them. So I haven't really taken them apart myself, but even, um, so I, I don't know exactly how to advise you. But you'd have to take something apart, which it's, it's mechanically not working, not just the electricity is not working. Okay. S- I'm not sure how this comes in, but someone's asking what brachah do you make on the oats cooked instantly. That, oh, that's gonna, well, so that will come on to point six. I guess you're going ahead. Okay, let's go on to the next point, and that's about Prius HaTorah. So here, I'll, um, one of our listeners, one of our very, very regular listeners, asked me at the beginning of the week, uh, uh, the, the following shailah, and I don't have an answer to his shailah. And I, I, I thought about it. I thought i- about the following. If I don't have the answer to the

22:04 Speaker 1 shailah, that doesn't mean I shouldn't share it. Because perhaps one of the people who are listening, um, presently or later, well, might have an answer, and then I'll be able to get an answer. So, so not knowing the answer is niche can-- is not an excuse for not putting it on the list. So the question was the following: As a, does the balkore have a chelek, a po, a share in the benefit of the one who has the aliyah? The question was a practical one. He had gone to a Bais Medrash, and as you know, the Polish Botei Midrashim, they sell the mitzvahs. So he bought the mitzvahs. It was the last day of Hanukkah, Zois Hanukkah. Zois Hanukkah is, uh, apparently the Polish Botei Midrashim sells for a lot of money. Zois Hanukkah, very special day. It was a later minyan, see. It, it was for a bit cheaper. So he bought it, and he gave the, the, um, aliyah of, uh, Zois Hanukkah, the schlische, he gave it to his son. So his son said, "Tati, why didn't you keep the, the aliyah for yourself? Such a koshaveh aliyah, why didn't you keep it for yourself?" The father was the balkore. So he's asking, perhaps as balkore, he, he has the privilege of the aliyah in any case. That was, that's the question here. And to explain a bit more how he explained the, uh, the question to me, he says like this. He had read in Hasidus that when, when the koyanim

23:38 Speaker 1 give the brachah, so we have the pasuk, "Omer lohem," and they say there is that a Yisroel has to prompt the koyanim. Yevarechecha, yevarechecha, et cetera. That we know. That we learn from the pasuk, "Omer lohem." But then he had, he, he recalls from learning in a ma'amar that the one, the Yisroel who's prompting the koyanim, he's as if he is a conduit to give the koyanim the ko-- the ability to give the brachah. And on that basis, he wants to say, if, if the one who prompts the koyanim has a chelek in the birkas koyanim, so the balkore has a chelek in the, the, the aliyahs of the people of Ohel Torah. This was his theory, his hypothesis. So I must, uh, confess, I spent a while looking for both points. I couldn't find the point of the omer lohem being explained that the balk-- that the Yisroel has a chelek in the birkas koyanim. Birkas kohen is a gevaldi gezach, and the Rebbe spoke about many times about ad mehereh yoreid tzvoroi, that the kohen gives a brachah, it kind of races through. It doesn't stop with the various obstacles and scrutinies on the way. It, it races all the way, it comes, it comes down. But I don't remember this. I couldn't find this word of omer lohem, that the Yisroel has a, a chelek in the birkas kohen. Be that as it may, and I certainly didn't find the second point that the balkore has a chelek in the aliyah of

25:01 Speaker 1 the bala- of it. But meanwhile, I did, what I, I want to share what I did find. So a couple of points. First of all, here you have the Levush. On the right-hand of the screen, we have the Levush, who is a little bit later than the Shulchan Aruch, and he writes the following. If the-- talking, it's in the Halakhot of Pri HaTorah, in Siman Kuf Mem Alef, and he says, and this is particularly relevant now with, with, uh, with corona, with distancing. It can be sometimes we-- one of our eminent Baalei Kriah is a, a Levi. See, if you call him up for the first Aliyah and the Ba-the, the, the, um, the Gabboim are standing at a distance, could be that you have only one person standing by the Bima. And there is an emphasis there should be at least two people by the Bima. So in our Shul we have a, uh, plastic screen separating between the Olam HaTorah and the, and the Baal Koreh. So here, but if, if the Baal Koreh is given Rishon, so then it's important that there should be another person on the other side of the screen, on the other side of the Bima, should be there to also. But anyway, so that's If the he-- if the Baal Koreh is having an Aliyah, then you need to have s- another person there in addition to the Baal Koreh. Like the Torah was given via an agent. Moshe was like the agent bringing the Torah from

26:45 Speaker 1 the to Yidden. Therefore also by Kriyat HaTorah, with delivering the Torah to the Kahal, it should be with the presence of an agent. I'm not sure what he means by that sentence. So we have the Gabbi who's dishing out the Aliyas. He is Kivyachol the owner. He's now got the, the prerogative to hand out the Aliyas to whom he sees fit. The Baal Koreh, he is the delivery man. He is the Moshe here. And then the one who has the Aliyah, he is the Yid who's receiving the Torah. So what we've seen here, the profile of the Baal Koreh is he's like the Moshe who's bringing the Torah from the and giving it to the Yid. Okay, that's the Levush. So that's given me a little bit of appreciation of the, uh, of the-- what the Ba- Baal Koreh is doing. He is the agent delivering it on be-- part of the, uh, on behalf of the . The-- on the left side of your screen is a quote from the Sefer Piskei Teshuvos, and he's s- addressing here the layout. Which side does the Gabbi stand? I'm talking about one Gabbi, not two on ei-- one on either side. And he says, generally, the Minchag is that the Gabbi stands to the right next to the one who has the Aliyah Latorah. And so what happens is, the one who has the Aliyah, he's in the middle. There's a Gabbi to the right, there's the Baal Koreh to his left, and he is in

28:38 Speaker 1 the middle. Actually, although the general Minchag is the Baal Koreh is on the left and the Olam HaTorah is on the right, there are those who have a Minchag differently, that the Baal Koreh is on the right and the Olam HaTorah is on the left. That's what I wanted to share with you from there. And now let's look at the note at the bottom of the page. This is a quote from the Rebbe's of Rashimyis, but it's also in several other Chabad sources. Now, the Alter Rebbe, he was the Baal Koreh, um, on Shabbos and Yom Tov, and he would stand not like our Minchag today in the Minchag Olam. He would-- the Alter Rebbe would stand to the right and the Baal Ko-- and the Olam HaTorah would be to the left. The Alter Rebbe would have his tallit dra- down over his face. It was down lower than his eyes. So of course, he could see the Torah, but you couldn't see the Rebbe's face be-- or the upper part of the Rebbe's face because it was-- that his tallit was down. When whoever had the privilege to be called up, so then the Alter Rebbe would lift up his tallit to look at who's this having the Aliyah. And the footnote brings that sometimes the person who had the Aliyah would faint out of his , out of, uh, overall when the Alter Rebbe would, would give him this look. So, um, the only thing I can think of is there's a--

30:10 Speaker 1 I've, um, discussed, discussed this before. There's a Teshuva of the Teman Sedeck, um, I think it's Siman Lamed He. W-who is the Ike by the Aliyah Latorah? Is the Ike the one who has the Aliyah or the Ike is actually the Baal Koreh? Because he's the one who's actually reading Berabim. You're saying a Bracha on his reading. So who's, who's, who is the, who is the Mashpia and who is the Mekabel, so to speak? So with that Ichlal, we see that the one who has the Aliyah Latorah, he's on the right, and the Baal Koreh is s- providing a service because the one who has the Aliyah can't read necessarily, so he's providing a service. By the Alter Rebbe, it was the fact that the Alter Rebbe was the K-K-- the Mashpia, and you had the privilege that you had-- were getting an Aliyah, but the Alter Rebbe is your Baal Koreh. Um, well, and that's just a Chassidishe, um, Hergish on why the Alter Rebbe did that and what-- and If the Alter Rebbe did that, why didn't it become a minag-minaga, you know, minaga, uh, haklal, minag Ganash? He answered this, the Rebbe Shazar, the Rebbe was, i-i-it stands to the right. Um, our Rebbe stood to the left. Anyway, if I can, he stood to the left. I mean, he wasn't the balka, yeah. Okay, fine. Let's come back to some of those, um-

31:22 Speaker 2 But our minag wa- is that the gabbai, going back to the pisukei teshuva here on the left.

31:26 Speaker 1 Yes.

31:27 Speaker 2 Our gabbai stands on the left.

31:29 Speaker 1 We have two gabbaim with the haklal, yeah.

31:31 Speaker 2 One stands there for beauty. He doesn't say anything. The right.

31:35 Speaker 1 Yes. The one-

31:36 Speaker 2 On the left, the gabbai who's giving out the aliyas, and then the balka, and then the ohel.

31:40 Speaker 1 All right. Okay. Yeah, yeah, you're right. Yeah. Yeah, yeah. Okay. So who is the ikar? Yes, beta sha'ale, who is the ikar gabbe? All right. We're gonna have to deal with that by the next committee meeting. Okay. Okay. Um, let's take a look at-

31:56 Speaker 3 Can I, can I ask, uh, on, on this, um, point as well? Um, showing the answer here. Um, if you have, if you have the, by the, this COVID situation. So you have someone-- You have the, the, um, I suppose at the beginning, the first aliyah, the gabbai will stand to the, to the right-hand side, and the person who has aliyah will stand on the right of the, of the balka. There's nobody on the left.

32:18 Speaker 1 I, I, what I would say is that when, when this whole COVID, COVID parshah, um, started, you know, the Rebbe Sholzar, a Rus-Rus lap in front of B-B-B-B-Bemeheder. I, I took the, um, I was following that it's enough that there's two. Although here there's a, there seems to be a preference that chatchilah was three. But the, the-- I would say that the gabbai, as the number three, could stand at a little bit of a distance. Because we only have-

32:42 Speaker 3 Right.

32:42 Speaker 1 Otherwise, you're gonna have to have three-- two screens, yeah? For safety reasons. So the, the third one, whether he's standing to the left or to the right, he could sh-just stand at a little bit of a distance. That's what I would s-I would say.

32:53 Speaker 3 Yeah, okay. I'm not talking about the distance, fam. I'm talking about which, which, where, where the position of the gabbai should be. Um, so you have, so you have only one gabbai-

33:02 Speaker 1 Yeah

33:02 Speaker 3 ... and the person who has the aliyah.

33:03 Speaker 1 Yeah. It's, it's-- I think it's not so important. I would say, lchayim, it should be, um, it should be to the, to the right as, as a norm. As we see here, the minimum gabbaishes on the right. Yeah.

33:14 Speaker 3 Okay. Now, by the second aliyah, you have the, the person who has the-

33:17 Speaker 1 Rabbi Joel, Rabbi Joel, let's talk about it later because I, I'm, I'm, I hadn't prepared for this sha'ale.

33:22 Speaker 3 No problem.

33:22 Speaker 1 And ich, ich vil nis zogn ken naresh, nareshkait. Um, specht af a chol to hobn. Right. Let's go on. Um, the... Someone is pointing out that the Rambam writes the Makrioni starts the second word. The, the Yevarechecha is not said. That's, I think, mentioned in Gemara already. That there's two shitahs whether the Makri starts from Yevarechecha or it starts from the second word. Okay. Let's move on. Can a boy not yet bar mitzvah be counted as a person standing at the bimah, uh, especially in COVID times? I think, I think that would be okay. You're talking because he's part of a bubble. I think you could be meikel. You know, b'klal, we're talking about minhogim. We're not talking about halacha. And therefore, in, in this matzav, I think we should be, uh, you know, be, be, be meikel on, on these inyonim. If we can make it safer, that's what we should be doing. So now, um, someone's pointing out that it looks like the balka is reading on behalf of the ohel. I said, "Well, that's, um..." So the balk-- Of course, the balka gets a chaylik. I mean, no, no question about that. All right, fine. Lo megayin vaiter. Um, lo megayin vaiter. Okay. So now here's a, a practical sha'ale. One of our, also one of our regulars. He's teaching in another, uh, in another school, not a non-Chabad school. And one of the melamdim there noticed that the Lubavitcher boys, who are in that school, have their, the large tefillin. And

35:02 Speaker 1 he observed that lchayim, there's a problem of the tefillin being, uh, too, too, uh, not in the right place. So let's go through this carefully. The place for the tefillin is on the sh-sh-shaliach. The place for the tefillin shaliach is on the kibbeires, is on the bulge of the upper arm. That's where the tefillin should be. And that's certainly true. To have the tefillin, if-- I don't know whether I can see, uh, be seen on the, the screen. But if you have your tefillin all the way down, your tefillin is all the way next to your elbow, in the inside of your elbow, then your tefillin are too low. And the poskim talk about people not lifting their sleeves high enough, and therefore, the tefillin shaliach is not lo- not high enough. No, it has to be on the bulge of the... Now, the reason why we in Chabad have the large tefillin, that's because of the shaldros. The shaldros, we have the... I mean, it's mentioned in, in Tanya. I think I mentioned a couple of weeks ago of etz ba'ayim, etz ba'ayim. And that's the space on the sh- the head of the sha-- of the Kohen Gadol between the tzitz on the forehead and the, and the, the, um, mitznefes. So it says in the Gemara, there was a, there was a space there for his tefillin shaldros. Kohen Gadol didn't wear shaliach because of chatzitza. Anyway, so that's where we get the shiur of etz ba'ayim. But that shiur is a

36:25 Speaker 1 shiur in the shaldros. It's not a shiur in the shaliach. So theoretically, you could have a large shaldros and a small shaliach, and, and the, the, the, that would be okay. The pol, for whatever reason, the way it's, it's evolved, people are-- have the shaliach and shaldros the same size. For most of us, it's not a problem. For most of us, it's not a problem because... And, and so I want to answer to this, um, critique, et cetera. There's an... Mr. Bruer has a, a issue about it. Mokim yash be Rosh l'shnei tefillin. There's space in the-- upon the head to have two tefillin, as in the Gemara Nerivin. That there's-- You can have two tefillin, one above the other. As you ever seen some Sefardic Yidden who wear two tefillin at the same time, they have two tefillin, one above the other It means also by the shaliyad. The space in the shaliyad on the arm, on the is not a problem on special-- unless you're talking about someone who's actually, uh, exceptionally, um, small. Let's take a look at the notes which we have over here. Um, would there be any difference if the person having the Aliyah is at a place in davening where he shouldn't be reading along with the balkayra? Um, he still says a bracha. If you are middle of Shema, Birkat Shma, and you're called up, you go and you make a bracha. That we learn from the Mishnah. If you are interrupting between a kaved, between a

39:23 Speaker 1 yirah. So if you're called up to the Torah, you go up unless you're in mission meshumeset. Um, but I don't think it makes any difference. L'maaseh. L'maaseh, you're making a bracha, and it looks like the way it's said, it seems to be more inclined when you have an Aliyah, you're making a bracha on his reading because you're reading, no one can hear you. Even if you are saying the words quietly, but you're not read-reading berabim. So that seems to be more the weight that way, that you're making a bracha on the, on the... So really, in a sense, it's the balkayra who's having three Aliyahs or seven Aliyahs, and everyone's generously giving him a, a, bring a bracha on his behalf. Let's go a little bit more in your notes here. Um, um, someone is saying here that he believes that Rabbi Azdolba gave his children small shaliyad until they were older. Okay. So he assessed the situation, and he had the opportunity to deal with it. Fine. So fine. As I say, if there is such a situation, one has to be aware of it and, um, speak to a sofer who can, can give you, let's say, for a few months till the boy grows a bit bigger, to use a smaller, uh, uh, pair, a smaller shaliyad. Um, someone's asking he-here, in many kehillahs, mispallen cover the shaliyad with their jacket, which is very very... Which is difficult with very large tefillin. That's true. That's true. L-last, um, question which we have

40:46 Speaker 1 here. Um, I found several tefillin here in Ukraine, which people had from their great-grandparents, and they're larger than four by four, closer to six by six. A beautiful 4X. That's right. The larger tefillin would be able to contain m-more mahudeh dekipparot because it's larger, you can manage to, to write a lot with your larger script. Okay. And so, um, maybe it's, uh, LearnTal is saying that he... Someone in Copenhagen had the Alter Rebbe-- a tefillin written by a sofer, the Alter Rebbe sofer, a Reuven sofer, and they were five centimeters by five centimeters or bigger. Yes. Okay. That's, that was... Those were the large tefillin back in the day. You're talking about eighty years ago, a hundred years ago, two hundred years ago. They used to be much larger tefillin than we are accustomed to today. Thank you. By the way, I don't, I, I don't go for the heh al heh 'cause we're talking about centimeters. It's five by five. Let's move on. Um, okay. Now a practical question. May oat cereal be made in a kli shlishi? So there is a general principle in Halakha, in Hilchot Shabbos, that kli sheini einu mevashel unless it's kalei habishul. So generally, kli sheini will not cook something, but if it's something which is very, um, subtle, so then it can be cooked even in a kli shli-a kli shei- in a kli sheini. For that reason, many of us will use a teabag in a kli shlishi with the understanding that although kli sheini is

42:18 Speaker 1 not mevashel. Sorry, so kli sheini is mevashel, kalei habishul. Although kli sheini will cook something which is easy to cook, very slight, um, change may be required. But kli shlishi is already so remote. However, we have now things like oat cereal, which is being already semi-cooked. So semi... Somehow semi-conditioned with heat, um, that's why it's instant oats. It doesn't take as long as regular, um, raw oats. And here I've just got a quote here from the Sefer Shabbos Halacha from Harav Faurkas shlita from Yerushalayim. And he writes the following, "Dvorim sheroyim bechush shemisbashlim gam bekli shlishi." Things which we see vividly that they do get cooked in a kli shlishi. Could go in beit secharah. You have a raw egg. Kvaker. Kvaker is the Hebrew word-- Sorry, the English word for Haredi, yeah. To quake is Le-Le-Le-Le-Harodo. So, uh, the English Quakers produced some cereal, and it became, we call it Okay. So instant oats. So that's what he's talking about. Also, „lahanihem besayichoi,“ you wouldn't be allowed to put Quaker Oats, et cetera, in a „klil shlishi.“ „Gam l'daas hamatir mikronis beklil shlishi.“ Even if in principle you do subscribe to the head of „klil shlishi,“ but that is only would be apply-applicable to things like tea leaves, et cetera, which change the color of the water, perhaps whatever. But that we're not read it as it may. But when it comes to, when it comes to things like, uh, instant oats, he takes the view that you should not be doing them even

44:09 Speaker 1 in „klil shlishi.“ And similarly, you've got these, um, instant soo- these soup in a cup, which in Israel they call them for some reason. So also, uh, I think elsewhere in his Sefer, he addresses that, that one shouldn't be doing those things on Shabbos. So because LePiYoh you see that it's changing. The heat is actually making it edible. Before it wasn't edible. Um, I-I-I'm, I'm, I'm, I must confess, I've never done an experiment of putting instant oats into cold milk and to see whether it tastes, um, any worse. Okay. So it doesn't matter whether instant oats are pre-cooked or not. Y-y-yo, Rabbi Zelon tells, they're pointing out they're just thinner. The LePiYoh is, the bottom line is that they were not edible and now they've become edible even in a „klil shlishi,“ and that makes it, uh, into, uh, an issue, and we shouldn't be doing it on Shabbos. So have cholent instead and finish. Problem solved. Okay, let's go on to the next, uh, question someone asked me this week about wearing a hearing aid on Shabbos. So there's two issues here. One is about the battery switching it on, and that obviously is only allowed if you can switch it on before Shabbos. Um, anyone here remember Moshe Davinsky standing by the bimah in seven seventy with his hearing aid? Um, the old going, going back, you know, forty years ago, thirty years ago, a hearing aid was a big contraption. You had something in the ear, and then you had a, a,

45:39 Speaker 1 a, uh, some kind of pendant, like a battery hanging around your neck, and it was connected with wires, et cetera. So that's the, uh, in, uh, in those days. Today, the battery is inside the, the, uh, the tiny battery inside the thing which is inside the ear, hardly noticeable. Anyway. So here we have a quote, um, from the Sefer Shemiras Shabbos K'Hilchoso. "Machshir shemeia," hearing aid, "chen shesel cochleari." Cochleari. I don't know how to pronounce exactly. I'm not sure exactly what it is either. He says, "You are allowed to wear them on Shabbos, allowed to use, wear them on Shabbos," as, provided that the, the instrument, the, it has been activated before Shabbos. And then he says further that actually you'd be even allowed to adjust the volume whilst you're wearing it. And he's going to detail whether there's any wires, et cetera, inside it, which are going to, um, change, uh, color because of it. So... And he says, "You, if you are not sure, check before Shabbos with a person who knows more about these instruments." But in, in principle, he says, "You would be allowed to..." Certainly, he says, "You're allowed to wear them." He, um, then he says about adjusting his, he says, "It may be possible." Que-question: What about wearing it in a place where there's no erev? "Ze mutar latzet bemakom she'ein bo erev. Machshmirah al gufo." You would be allowed to wear a hearing aid where there's no erev, um, whether it's the machsheh was made of one

47:17 Speaker 1 piece or whether it's made of a couple of pieces. Then he goes on about changing the batteries. So he takes the view that you are allowed to wear a hearing aid in the street on Shabbos. And the concept here is the concept of, um, It's enabling you to function better. I must share with you something which I saw in, in Taanit with my late father, Alav Ha-Shalom. There's a Halakha that if you make, if you, i-if you maim someone, you have to, you have to, uh, reimburse them. If you make them a mum, you have to reimburse them, and there's a whole, you know, "Ayin tachat ayin," et cetera, et cetera, bemommy. It says in Gemara, "Chershoi nosen demei kuloi." If a person had a slave and you had caused the slave to lose his hearing, you have to replace the entire, the value of the slave. Once he's lost his hearing, he is, becomes l'chayila worthless, and you have to replace the entire value of the slave, which is... And what I'm saying, I saw that when my father, Alav Ha-Shalom, started losing his hearing, and he found it very-- He, when he was already in, in, uh, Crown Heights Shofar Square, his biggest frustration was he can't hear Krias HaTorah. And coming to a shir, you can't, he can't communicate. And it was very, very frustrating that you wouldn't be able to communicate. So it's the, uh... So just like we understand that wearing glasses enables you to walk the streets to function

48:52 Speaker 1 normally. So being able to hear what's going on is also a similar type of, um, machsheh enabling you to function. And that's the basis of the heter. And I must say, there are those earlier, the Hardts vi, the, uh, Reb Pesach Frank was machmir about wearing them on Shabbos, But the later Poskim, particularly Reb Shlomo Zalman, you can see, you can look it up in Shemiras Shabbos K'Hilchoso. But the, the con-- the, the latter-day consensus is that you are allowed to wear a, a hearing aid in, uh, in-

49:26 Speaker 2 Electric, you got a problem.

49:28 Speaker 1 So you, you activate the ba-the battery. You switch it on before Shabbos, and it stays on the whole of Shabbos. The nowadays they are power- They, the, uh, ba- the batteries have enough power to last for a Shabbos, so that would be okay.

49:40 Speaker 2 The same applies to an electric car or electric wheelchair.

49:45 Speaker 1 No, and I'm, I'm gonna stop you there because, I mean, it's another whole And you, uh, you're gonna wheel us off to another, another route. Uh, but-

49:53 Speaker 2 Do you remember Zalman Ferrari by Farbrengen?

49:56 Speaker 1 He used to have a trumpet. Yeah.

49:57 Speaker 2 Yeah. Yeah.

49:58 Speaker 1 Um, and I'll, I'll tell you two things. One thing is that my uncle, David Raskin, Alav Ha-Shalom, he used to not wear glasses in the street on Shabbos. And then one time, the Farbrengen, the Rebbe spoke about glasses, how they're tafal to the body, and as a result, you're allowed to wear on Shabbos. So then from then on, he started wearing them on Shabbos. Um, I don't know whether he was matana or I don't know. Uh, but then the other thing is that, um, when I used to stand by the fabrengens, and occasionally I would stand there with my ear, my, my hand cupped behind the ear, and a chaver miner said, "S'nitch shein." It would-- to stand in front of the Rebbe with your ears, you know, cupped, it would like kind of tell the Rebbe, "I can't hear you properly," and make the... asking the Rebbe to strain his voice. So I, I didn't do that. But Zalman used to sit behind the Rebbe, and so that wasn't an issue. He would sit there with this trumpet to be able to hear the Rebbe, uh, better. Right. Um, I'm not gonna deal-- read the whole thing about the cochlear implant. Uh, I, I, I know the words are, but, um, I can't deal with it now. Let's move on. So as I said, wearing your hearing aid, l'maaseh, it's okay. If someone wants to be machmir, of course, there's mokim l'machmir. But, uh, in, in l'maaseh, it's, it's, it's, it's mutar. Let's go

51:17 Speaker 1 on. We have now mamash a couple of minutes left. Someone, um, asked about... He had-- I guess he, uh, didn't sleep enough hours in the night, so he was wearing rashis. And he said already, he said, "Vayidabe v'ho yivcha," and he already gone-- went into, uh, he said what-- and now he's asking, does he have to say it again in Rabbeinu Tam's? So for those who, uh, don't remember the pre-Rabbeinu Tam's days, that's his fatosh in Lamid Vav. Before we started wearing Rabbeinu Tam's, uh, we used to say at the end of Aleinu or after Tehillim, we would say, "Vayidabe v'ho yivcha" in rashis. So w- if you're not wearing a Rabbeinu Tam's, you said those two parshas in rashis. Here's a very interesting thing. That in Sifrei Kabbalah, and it's brought in Poskim from Haran Pafras, uh, Pafras, he says that you should say, "Vayidabe v'ho yivcha" first and then Shema b'choim shamoia. And you took-- take a, a typical Polish Seder, Nusach Sfarad, you have Vayidabe v'ho yivcha near Adnei Elom, somewhere at the beginning because you should say them all said the Haparshas. And Vayidabe v'ho yivcha in Sefer Shemos and, and Shema b'choim shamoia in Sefer Devarim. So why is it that the Chabad minig, it's clearly in HaYom Yom, et cetera, we first say Shema and then we say Vayidabe v'ho yivcha. So I've got s-several reasons, but one, one reason which our oilam will appreciate is the following. That Shema b'choim shamoia, you got the tefillin is dalot mochin.

52:53 Speaker 1 The four part compartments of the tefillin are correspond to Chochma and Bina, and Daas which is mishachlik, and Daas of Chesed, and Daas which is, is of Gevurah. Shema b'choim shamoia is Shema is Veahavta is, is, is the Daas in, in Shaichets to Chesed. Ave, and v'choim shamoia is Daas relating to Gevurah, and it's talking about the Onshim, et cetera. Then you've got the two parshas, Vayidabe v-v-b-b-b-becher. Becher is Chochma, Reishis. And then, Vayidabe v'ho yivcha la'aretz is the Harchev of Bina. So the four parshas are Chochma and Bina, Chesed and Gevurah. Daas is, is mishachlik, Chesed and Gevurah. So the reference which I've given here on the notes to Likutei Sichos, Helek Lamed Tes, is the following. Originally, if Moshe Rabbeinu had brought us into Eretz Yisrael, there would be a Seder Avoda of Chochma, Bina, Chesed and Gevurah. But that wasn't how it happened. The Poel Moshe Rabbeinu remained in Chutz La'aretz, and we had to go into Eretz Yisrael without him. And there we have to deal with first with the Midas, with the Shiv-- the seven nations in Canaan, which correspond to the seven Midas. And then, Amon and Moav and, and Edo and the three nations, Keni, Knizi, and Kadmoni, which is Avoda of Mochin, is Al Totzeis Moav, Al Tisgabom, et cetera. That's not the Avoda for now. When Mashiach comes, then we'll have to deal with, and we'll have the ability to deal the Birurim of Mochin. So whereas in Torah, the Seder is first Mochin and then

54:21 Speaker 1 Midas, but the Avoda Se'er Edom is first we have to deal with Midas, that's Shema b'choim shamoia, and only then can you deal with Mochin, which is Chochma and Bina. Uh, so that's the reason for saying first Shema b'choim shamoia, and then Vayidabe v'ho yivcha. And that's possibly also why you say in, in, in, in, in, uh, in Rabbeinu Tam's because, um, because Rabbeinu Tam's gonna say Shema in any case. So it doesn't make sense. You say, Vayidabe yachi in Rashis, and then you come to Rabbeinu Tam's, you're back into Ma-Ma-Midas again. So you say you finish off with Midas also in Rabbeinu Tam's, and then you say, Vayidabe v'ho yivcha, which relates to the Avoda of Mochin. We-we're running very late. So we have here a little question, which is a, um, kind of... This is a mamash, a beautiful little question. Someone's asking, he's-- he is in France, and it's Nittel Nacht. He's giving a shiur in Ukraine. In Ukraine, Nittel is a few days later. It's in December. In, in-- it's in January, sixth of January or something. So does it Nittel go according to where the, the Medaber or according to the Shmeah? So I said to him, and when the Schluchim were in Morocco, Ashkenazim teaching Sfaradim. So did they not, did they not observe Nittel? I'm sure they did. Uh, I-I-I'm just, um, you know, supposing. So-

55:40 Speaker 4 Right

55:41 Speaker 1 ...it goes according to his same Torah. I, the fact that the other people are in another time zone and that by them there's no issue of Nittel. So for this night, he'll get someone else to say the shiur. Someone in Ukraine will say the shiur instead of him and let him, uh, Pravnu Nittel. We aleph ain even Pravnu Nittel. Um, then in the Knepe Nacht, as I write... Oh, I must share this with you. Avram, you, uh, you'll like this one. Someone asked me a question, can you make a fabrengen on Nittel? So I said, because that's a problem. So he says, "Well, why did the Rebbe say that you have to, uh, s-s-- sew up the buttons for the ?" So I told him, "The Rebbe was talking of those people that by the there's a they might say a in the middle of the . Those who don't have that , they, they can have a . But still not-- don't make too much of a tumult." Okay. Let's, um, one more... Two, two, we have two more things. Um, one is about going to a simcha on a, a, a yahrtzeit. So here's the Din of Shechinach. And that is in Ramoh, in the, in the end of the . That one, uh, about the . That one shouldn't go to a chasuna. One shouldn't go to a suda, a feast, the night where the following day is, is a yahrtzeit of a parent. But which kind of suda, he doesn't say.

56:53 Speaker 1 But in the , he says here, but from that's talking about a chasuna, where there's the musical instruments that he calls . But when it comes to a Sudas Beris, the, the , uh, and say if it's not such a, um, not s-such a high profile, more like a, a, a lesser e-event, then one would be allowed to go on the night of a chasuna. Let's go on to the next point, and then I'll unmute everyone and, uh, you can . Um, so someone asked me, he noticed in... This is the last thing which I want to share with you tonight. He noticed in a Maimer in Sanhedrin. He says here, you can see at the bottom of the page, that he says in the , we talk about various pesukim, and there he quotes, . So he's asking, it's a little bit different to what we have. In the siddur, we have . And here is the Rebbe in the Maimer says, . So he asked me for a little bit of input on that. So I'm happy to share this with you, that in the Nusach Sfaradim, it's . Now, there's a little more background to this, and that is that in Nusach Ashkenaz, so by-- they s-they don't say Keser on, on... They say only, uh, by Kesha, Shabbos to Musaf. So they start . So that which we have, , and also in, in Nishmas, where we say the, y-y-, they are a residue of the Nusach Ashkenaz, which has

58:32 Speaker 1 . So although the Alter Rebbe changed by , but in these two places, in-- He, he didn't see it was necessary to change it over there, and he left it like the Seder Nusach Ashkenaz, which is first . And I'll just share with you the last slide, and that is that we have both of these have, uh, says that Seder of , we have a passage in Yeshaya, . So it's first , but then we have the Mashal is quoted here that the Seder of Ashkenazim has bo- has got a Seder . So we have a first , so both of them have got a Makir in, in, you know, the, uh, how you say, the, uh, . And, uh, therefore in our , each one-- How, how should we say it? . So I'm gonna th-wish you all a , and, um, I'm gonna unmute everyone. And, uh, whoever wants to stay online, I'm going to switch off the recording. And that was your . You're very welcome to join us. Um.