פנורמה של הלכה 11

00:03 Speaker 1 A good shabbos. Uh, as you see on the screen, I hope, hope you can see the screen. Unfortunately, we heard the news about the Shabbos on the passing of, uh, my nephew, Israel ben Binyamin alav hashalom, who, uh, had, had a illness the last three weeks and, uh, unfortunately passed away today. Um, just perhaps one or two words in his, uh, memory. He was ve-very special neshama, always keen to avoid it, you know, melach haOrah very much, and always keen to try to bimzakah another Yid with a mitzvah. He had a tremendous chayye simyachto soym. He would go in the mitzvah tank with his, with his crutches and all, uh, try to persuade another person, another person, or he would connect-- contact people with the telephone. And really, um, despite his very severe disabilities, he did whatever he could to in, in bimzakah another Yid and another Yid to, uh, encourage them to do mitzvahs. And, uh, yeah, he's zichron baruch. He will be-- he will remain an inspiration for many of us who knew him. Okay, let's, uh, go to the, our list of questions now. Last week we had a discussion about, about mayim achronim, and I mentioned about the difference between al pi niglah and al pi, al pi, uh, Chassidus, so to speak. Al pi mi yesh lo yanin, whether you do a little bit or a lot. So after the shiur, a, a kiwiman from Liverpool sent me a, a clip of sh-seeing how the Rebbe washes mayim achronim with

02:07 Speaker 1 a, a small cup, like a, like a rivia size cup into a, a little bowl. And he write-- his caption was, a jal-- a jalovit nishken vasser. It's not, uh, it's not skimping. So I responded to him in comparison to the Rebbe's, how do you say, generosity of nature. So that, that wasn't, that wasn't a lot. Anyway, but, uh, yeah, it doesn't mean you have to be mamash, drops mamash. Well, instead of washing up to the, the fingers, till the knuckles, so you wash just the fingertips. That's the, the, uh, minhag bei Chassidim. Let's go on to the first question which we have, which is on conti-- also continuing from last week. When buying-- when giving a gift to a non-Jew and wants just to give wine and chocolates, is it allowed to buy and give non-kosher wine and non-kosher chocolates? So mentioned last week, and we went through this, uh, gave some time to ve-- for this, that, yeah, stam yeinom, according to the mechaber, according to the Shechinah, is asur b'hanot, even bizman hazeh. The Ashkenazim take the view that b'de'eved it's not asur b'hanot. But to start buying a bottle of wine... Now, we all know that something which is a-asur b'hanot, you can't give as a gift either. So to take a, uh, to go and buy a bottle of wine to give to a goy, so the answer is no, and one shouldn't be doing so, because giving a gift is also another form of hanot. By contrast, chocolates, that's

03:39 Speaker 1 not a problem because you are allowed to have hanot from, uh, from isur, from, uh, from, from chol of Akum. That's not a problem. Or even if there were other isurim, that's not a problem. There are not, there are no isur hanot there. And therefore, you could buy non-kosher chocolates, but you wouldn't, you shouldn't be buying a, a bottle of wine for a goy. Of course, uh, you can find alternatives, which I'll leave to you to, for your imagination. The next question we have was actually a question from somewhere in the Ukraine, and about the bris of an adult. Does the presence of the sandek acquit from saying Tachnun that day or just the sudar that follows? So for those who are not so familiar with the procedure, of course, the bris of an adult is a much more, uh, how do you say, delicate process and it's, uh, it's obviously done in pri-- in private. There's also no sandek in the literal sense because no one, no one's gonna sit there with the, with the, uh, adult on his lap. But they do designate. It is customary to designate a kind of chaperone person or kibud, that that person is the sandek. But I don't think that sandek has got the status of sandek la-Halacha, because sandek is the one who's actually, I mentioned last week, at the lap is like the misbeyach of the ktoret, et cetera. I don't think that the kibud of being the chaperone for the, uh, for the one

05:11 Speaker 1 who's having the bris would qualify as sandek to acquit from, uh, from Tachnun when they're pre-present in shul. Now, I was thinking, what about the father? There's an interesting question. Uh, if it happens to be that the father of an adult is having a bris, is present in shul, but what's the simcha of avi haben? That he has a duty to do the bris, to bring his son into the, the covenant of Avraham, and he's doing so today. Once the child is an adult, it's, uh, lchayveh, it's not the father's privilege bechalal. It's, it's, it's not his duty. It's, it's already on the child. It's on the, on the, uh, on the son who's having the bris. It's not the father's-- I don't think the father would qualify as a baal simcha, um, when his son is having a bris. It's just, I never had this shailah. It's a bit far-fetched. Okay, fine. Having said that- By these Bris of the adults, of course, they make also that a seder, and that seder is obviously a seder mitzvah. B-b-- I'm not going to go into the details here where... because I don't know how many people are involved in, in this kind of thing on a regular basis. But it's interesting, what do you do about the berachos? So what we do at the Bris, there's four berachos which are said at the Bris. The father, the mohel says, "Al hamilo." The father says, "Asher kidshanu b'mitzvotav v'tsivanu lehachniso b'briso shel Avraham avinu." So those

06:44 Speaker 1 are both said, and then the poiel is they're both said by the mohel. And so, and when there's no father there, the poiel-- mohel will say both berachos. He'll also slach-- say the beracha, beracha lehachniso. But then the beracha with the cup of wine and then asher kidishidid mi beten, that's done after the Bris. So there's a whole discussion about how long after the Bris can you still take the bottle or the, the c- glass of wine and say the berachos asher kidishidid mi beten. So that's another discussion. Um, but I, I certainly feel that the seder, if there's a seder which is in honor of the Bris, would be qualified as a seder's mitzvah. And also, if people had convened to join in this seder, so then that would be also, uh, a, a simcha enough to justify not saying tachnun. Let's go on to the next question. In shul, there was kiddush, and I drank a small amount of kiddush wine. Well, of course, sheberacha. And a reasonable amount of cake. In other words, a shir to say beracha achrona. What happens by beracha achrona? Do I mention the wine in the beracha achrona? Now, we know that generally the halacha is that to make a beracha achrona on food, it has to be a kazais. To say a beracha achrona on drink, it has to be a revias. There are poskim who hold that the shir for beracha achrona of liquids is also kazais. Curiously, the Alter Rebbe mentions davka about yayin,

08:20 Speaker 1 the kazais of yayin. He doesn't talk about other liquids, but other poskim would also mention. But let's keep to the wine because this is, this is our, our topic. So now the... if you had between a kazais and a revias of wine, you've entered into a dilemma. Yes, beracha achrona, not beracha achrona. And therefore, it's advised either to have less than a kazais or a revias or more to avoid entering to the beracha, to the ber-- this dilemma. That's if you have wine on its own. Now that you're having wine, but you're having cake also. So now if you had a... if you're already making a beracha achrona on the cake in any case, so then you can incorporate the beracha achrona on the wine too. So this is, um, here you have a quote from Ksav HaShulchan, which, um, it's... where he says, "Umistav sh'im ochal pedis mezayna mina pochas me'ach mechatzi bei'a shehu sofek in chai beracha achrona." If you had a pochas mekashir or sofek beracha, sofek with, with shosah yayin or sheochal. Yeah, that... I'm sorry, I missed out the last line. So he says you should incorporate them. So you have this idea that when you have a shir of mezonos, a shir for, for alamichah, sorry, and you have a questionable shir for, for bore pri ha-- for, um, al hagefen, so you will incorporate this. Now comes to the next question. Now, when it comes to beracha achrona, so we know that bread is the king of all

10:01 Speaker 1 foods and wine is the king of all drinks. And at a kiddush, for example, if you had a bore pri hagefen, whether you made a bore pri hagefen or you ate a pri hagefen, so then you don't make a beracha on the lemonade and not on the vodka or the whiskey, whatever you have by the kiddush. They're all included with the bore pri hagefen. They're all like servants of the melech, of bore pri-- of the, of the wine. The same thing is a beracha achrona, that you don't make a beracha achrona separately on the other drinks because you're making a beracha achrona on the wine. But here you get an interesting dilemma because actually the, the, the... how do you say? The, the wine is hitchhiking, is taking a piggyback on, on, on the, on the mezonos. The mezonos, you had a shir. The wine, you're not even sure whether you had a... Even if you had a kazais, it's also a dilemma. So now what about the other drinks? You had a little bit of wine, and then you had a ca-- a revias or more. We must- mustn't say of whiskey. Uh, it was a revias. You had a revias or more of, of lemonade. So do- do- does your al hagefen, which is only like a piggyback of al hagefen, does it cover for the, for the lemonade? So lepoel, it's a sofek and it's que- it's questionable. And the solution would be to have actually a kashir of takeh, or of,

11:28 Speaker 1 let's say, salad or something which justifies a, a borei nefoshos in any case. And in that way, you'd, uh, you'd, you'd make a borei nefoshos on, on the, uh, salad, and that would include also the, uh, the sofek about the drinks. So this is actually what I... the lower part of it you have on the screen is from a sefer called Kisvei Reb Chaim Elazar Bikhovsky. Uh, he, he was a very interesting character, this Reb Chaim Elazar Bikhovsky, a brilliant man. He, he was the publisher of a n- a lot of sefarim which we have, Derech Mitzvosecha and the Tehillim Ya'aleh and the, um, um, Derech Emunah and the, and the Tehillim with, with the Semei Chadaish, the, uh, like I just mentioned that. But there's quite a... and then the first volume of Midrash Tehilim. He probably... He was-- He lived in, in... And he published a lot of stuff. This is one from his writings. He has mamish this question. This was published, uh, about thirty years ago in, in New York. If you had a mezonos of, uh, of kaza- kazais and yayin less than a shir, and you're making a bracha achronah for the mezonos, he says it's, uh... He, he brings two seforis, and he brings here Gemara Shabbos of greater and greater the greater. And so whether, whether something which is already only a piggyback thing, can it, can take something on it as a piggyback for itself also? Can the, w- the, um, wine which is piggybacking on

12:53 Speaker 1 the, uh, on, on the ca- on the cake, on the mezonos, can, uh, also take the lemonade on it? So you see, it says to... The point, it remains an unresolved sofer. And therefore, the, the sol- solution, um, if it's available, is to have something, a, a food which is definitely boreh nefoshis, and you make a separate bracha achronah on that, and it includes the drink. Let's move on. So one of our listeners is, uh, he's on here tonight, Baruch Hashem, asked about, about his davens in a Nusach Ashkenaz shul. And they reach Aleinu sooner than I do. That's what he asks. Should I stop to say-

13:36 Speaker 2 Can you hear me? Can you hear me?

13:38 Speaker 1 Yes.

13:39 Speaker 2 I- I'm sorry to, uh, interrupt, but I'm confused about the previous halacha. How does, how does the drinking of, um... How does the boreh nefoshis cover the gefen?

13:54 Speaker 1 No, no, it won't cover the gefen. The question is whether the lemonade is going to have a bracha achronah. You'll say hagafen, but it's lav davka that it's going to cover the lemonade because the whole hagafen was only a piggyback.

14:06 Speaker 2 But the gefen never covers the boreh nefoshis anyway.

14:09 Speaker 1 It does if it's lemon- if you had a reviis of, of wine. So the bo- like the, the boreh pri hagafen covers for the lemonade for bracha rishonah, it covers it for bracha achronah too.

14:20 Speaker 2 Are you telling me... I- I mean, it's from your chidush. I, I-

14:22 Speaker 1 Yeah.

14:22 Speaker 2 Are you telling me that if you, uh, like half dollar. Let's supposing after half dollar, for example, I had drink of water-

14:30 Speaker 1 A cup of coffee. Yeah.

14:31 Speaker 2 Cup of coffee.

14:32 Speaker 1 Yeah.

14:32 Speaker 2 And then I made, a- and I made, the, uh, main shalosh on the gefen, I don't have to make a boreh nefoshis on the coffee?

14:38 Speaker 1 You shouldn't have made a bracha rishonah, nor a bracha achronah. Correct. Yes. Uh, I don't have the Maarach Makomis in front of me. I can probably write it afterwards.

14:47 Speaker 2 I hear, I hear, I hear.

14:48 Speaker 1 Okay.

14:48 Speaker 2 Sorry. Okay.

14:49 Speaker 1 Yeah.

14:49 Speaker 2 Chag sameach.

14:50 Speaker 1 Let's move on. Okay, so now, um, so we're ta- talking about davening in Ashkenaz shul, and they get to Aleinu because the Minag Ashken- Nusach Ashkenaz goes straight after Aleinu to, straight, straight after Asher botaつu, straight to Aleinu. They don't say, in the weekdays, they don't say, um, Al HaShayda, the, the, um, Shir Shel Yom and, and Kturis, which, which is in Nusach Sfarad and Nusach, and Nusach Sfarad. So inevitably, you're gonna get this problem. I'm, I'm gonna confess that I have this problem almost every day because, um, I don't s- I don't say, um, I don't read Ivrit that fast. And, um, perhaps I w- I didn't spend enough time in Rabbi Struck's class. So, uh, instead, so, uh, and the chazan usually goes a bit faster. So very often, almost, almost every day, the chazan's on for Shir Shel Yom. I- I'm on for Shir Shel Yom, the chazan's on for Aleinu. So even in, even in, in, uh, Nusach Harishal, yeah. So here, we have a letter of the Rebbe, which was, the Rebbe was asked this very question. This, the letter was published in the back of a kuntras of Sichas nine years ago, Chayei Sarah, Taf Shin, Ein Beis. It hasn't been pro- published in a sefer yet. So the, the Rebbe's, uh, was, was asked this, the, very, this very question. You can see here, the person asked the question, "I daven in a, uh, shul, Nusach Ashkenaz, because there's no Chabad Hasidish minyan, and I daven

16:14 Speaker 1 Nusach Hari, but I don't know what to do about Aleinu because there is an inyan of saying Aleinu with the tzibur. And therefore, should I say Aleinu before Shir Shel Yom, or should I say at the end of davening, or should I say it twice? After davening, because it's the last thing of davening, and also before Shir Shel Yom in order to say it with the tzibur." He says, "I think that in, is in the Eshel Havram of the Buchachov, he says that you should mafsik to Aleinu until Ein Od, even in the middle of Sukkah de Zimra." And the question is here, ch- if I say it once, to say it with the minyan, how far should I say it? Do I say the whole Aleinu or only half Aleinu? I'm going to tell you that I looked up, I searched for this Eshel Havram, and I couldn't find it, but fine. So meanwhile, that's the, that's the question put to the Rebbe. The Rebbe's answer is, "Aleinu yomru besiyum kol hatfila kimevuah bekisvu HaAriza" So Aleinu belongs, and that's kind of the f- finale of the davening, and it gives a reference to kisvu HaAriza, which is quoted here in Pri Etz Chayim. Aleinu HaShaber is the last, the last, uh, uh, piece of davening. But, "Vegam yitstadif v'yomru k'she-hatzibur omer." But you should also join in with the tzibur when they're saying Aleinu. "Kimevuah," and he let, the Rebbe left it blank. It possibly was never de-delivered, this letter. It's just, uh,

17:37 Speaker 1 from, from the, uh, draft in the Rebbe's office. And, "V'beis hapomim yomru kulot." So you'd say Aleinu the whole, the whole Aleinu twice. Now, so that I think answers the question. Um, I'll just going to add just one thing, which I'm not so sure, but I'm telling you my own experience is that because of my, uh, lack of speed in Ivrit, so by the time I've, I'm finished till, um, the, the first, uh, pa- paragraph, usually the chazan has already finished the second paragraph. So the whole reason why I have to say it is because I'm saying with the tzibur. But if the tzibur already s- uh, are, are finished, and they're already saying Kaddish, so I don't see the, the need to say it again. But if the tzibur are saying the whole Aleinu patiently, so you should say it with them, and then you'll go back to your Sevdav davening, you'll say Shir Shel Yom, and, and, um, and, and, uh, you know, Ein Keloheinu and Kturis, and then you'll say Aleinu twice. Okay. Then from the same person, he asked the question that he had heard. He was told that he shouldn't recite Ketores after Mincha. What if I'm running late? So there's gener-- there's a general idea that you have in Shulchan Aruch, in Kitzur Shulchan Aruch. If you come late to shul, you skip this, you skip that. That's, that's certainly written in Shulchan Aruch. And then there is a Mahalik Mor Al Pi, Al Pi Kabbalah, which is that

19:07 Speaker 1 you follow the ra-- the, the, the route of davening regardless. You just keep, you just follow your, your route and you don't, don't skip. This is brought in the Kaf HaChaim. Uh, he mentions this. Um, so normally it would be correct perhaps to... But when it, when it comes to Ketores ve'Mincha, so now you also have to weigh out what's called a din and what's a mitzvah chassidus. To say, of course, to say Ketores before davening is mitz-- is mitzvah chassidus. Now, there's a minyan, you daven with the minyan, especially if you are a leading, a lead, a leading person in the minyan, you daven with them. So then someone had told him that there's a problem of saying, um, Ketores after Mincha, saying Korbanos after Mincha. So I did find this. I found this in the Aruch HaShulchan. I think it's, uh, do I have it ref-referred to here? Um, yeah, Aruch HaShulchan, Resh Lammed Daled. He does have an objection to it. I must say that the Magen Avraham talks about a strong objection not to say Ashrei after Mincha, which was also not so clear. Does it mean Ashrei after Mincha or Ashrei after nightfall? That's not so clear. But there is-- certainly one should endeavor to say Ashrei before Mincha. Even if you're running late, you try to say Ashrei before, be-before starting Mincha. But what about Ketores? Korbanos and Ketores. So here we have a ch-- there's a tshuva from the late Rav Schneebal. He lived on, uh, Clapton Common.

20:39 Speaker 1 He was the rav of the Vizhnitzer shul over here, and he published eight volumes of Shalas Tshuvos called Shag HaMeir. And this tshuva is actually addressed to our, uh, Rebbe HaKohen zal zayn gezunt. It's written in Taf Shin Nun Beis. Rebbe HaKohen had already emigrated to Cleveland. He was Rav of Anash in Cleveland already then. And Reb, Reb Feivish Schneebal writes to Rebbe HaKohen zal zayn gezunt about this, and he says it's okay to say Korbanos after Mincha. And one of the sources which he gives is this Gemara, a braisa in Gemara Sukkah. This is about... This is, uh, Daf Nun Gimel Lamed Alef, and this is about the Simchas Beis HaShoeiva. So, "Tanya Omar Rebbe Shimon Ben Chananel, 'KaSheh Hoyinu Smechim BeSimchas Beis HaShoeiva.'" "When we were celebrating Simchas Beis HaShoeiva, Lo Yera'inu Shna BeEineinu." Over Sukkos in the Beis Hamikdash, the Bammash didn't have a chance to sleep. "Chai Chat Zhor Reshona Tomer Sha-Shachar." The first thing in the morning was the Korban. The morning, uh, Korban. "Mishom LeTefilah. Mishom LeKorban Musaf." Sukkah, every day there's a Korban Musaf. "Mishom LeTefilah HaMusaf." The Korban Tamid, and then Tefilat Shacharit. Musaf, then Tefilat HaMusaf. "Mishom LeBeis Hamedrash." They go into Beis Hamedrash, had probably shiurim, whatever. "Mishom LaChilas HaSiah. Mishom LeTefilat Mincha." Then they davened Mincha. "Mishom LeTamid Shel Bein HaArbayim." It said the Korban Tamid was brought after Tefilat Mincha. So although we, on a regular basis, we say the, um, Kor-Korbanos before Mincha, but we have here a source. This is Rabbi

22:29 Speaker 1 Feivish Schneebal in his Shag HaMeir. He says, here we have a source in the Gemara that the, the Korban Tamid, the physical Korban Tamid in the Beis Hamikdash was brought after Mincha. So nisht gefarlog. So normally you follow the Seder in the Siddur, but if you are running late, et cetera, you can rely on the, uh, on the, on this source and you could say, um, uh, you could say it afterwards. What's gonna be interesting as I'm speaking would be if your shul does Mincha Maariv in one right after the other, then to say, to say Korbanos after Maariv, that won't be, uh, that wouldn't make sense. You have a loshon, "Tre Ko-Kuli DeSosir," or, "Tre Koli DeSosri." It would be a contradiction. Once you've davened Maariv, to start now saying Korbanos as if you're going back today, that would be a problem. As there is a question about putting, like, if a person's already davened Maariv and they realize they haven't put on tefillin, can you still put on-- and it's still day, can you still put on tefillin? Well, the tefillin is a mitzvah de'orayis, so saying Korbanos is aggot azach, but it's not, uh, so chomer. So if you have davened Maariv, so then I think you wouldn't be able to go back and say Korbanos.

23:36 Speaker 3 Would it be better to say Korbanos and miss out saying Maariv but Sefor, or would it be better to miss Korbanos to daven Maariv but Sefor?

23:45 Speaker 1 All right. Um, that's a good question. Uh, if you, if you are always davening Maariv early, then perhaps you should daven Maariv ear- and, uh, uh, because otherwise you might forget also, yeah? Uh, Rashailah. Okay, let's move on.

24:02 Speaker 2 Sorry, Dan. Are you aware that the chat's disabled?

24:05 Speaker 1 No, I don't. Um, it was disabled last week also.

24:08 Speaker 2 Yeah.

24:08 Speaker 1 I don't know how to-- I don't know why it's disabled. I don't know why it's disabled. If someone wants to tell me how to do it, I'll... Disable. No, it doesn't, it doesn't say anything. I'm sorry. Um-

24:28 Speaker 3 And Dan, again, um, by Pesukei d'Zimra, Al Pi Din, a person should skip the Pesukei d'Zimra to daven Barchu-

24:38 Speaker 1 Yes. Yes.

24:39 Speaker 3 -and Birchos Krias Shema Shemones Esreh with the tzibbur.

24:42 Speaker 1 Yes.

24:42 Speaker 3 But Al Pi Chassidus-

24:44 Speaker 1 Right. The one, the one-

24:44 Speaker 3 What should we as Chassidim do?

24:46 Speaker 1 You just, you make sure you get there on time, and if you're late, so you'll, you'll take your time and you'll daven properly. And, um, there's a letter of the Rebbe to the late Rabbi Dubov, where if you have talmidim, they come late and they start skipping, and what's it gonna be tomorrow? You, you, you come and say they're skipping. It's n- you know, it's... The Halakhahs of, of skipping is for someone where it was very exceptional, but on a regular basis, it's not recommended.

25:08 Speaker 2 Can, can I-- I don't want to keep you. Can I just quote something which I saw many, many years ago at Doublemer Vova?

25:15 Speaker 1 Yes.

25:16 Speaker 2 I, I saw that he said that if a person push it down slowly every single day, and it-it's a problem for him every day, he does not have to skip.

25:30 Speaker 1 Okay, very good. Thank you.

25:31 Speaker 2 As I, as I once I saw. It's only when, you know, ain't more, you skip.

25:36 Speaker 1 The Dobel Mervova is the Ne'ida Behuda, by the way. So it's not even it was, uh, he's, he's just saying that the whole din is a person comes late to shul, uh, on an exceptional basis. Yeah. Thank you. Right. Let's move on. Let's move on. All right. So now someone's asking me the following. There is a Halacha that you're not allowed to make fleishige bread, and you're not allowed to make milchige bread. And here we have the Halacha. It's a quote from if an oven has been smeared with fat of an animal, of, uh, the kosher fat, yeah. You're not allowed to bake bread there. You'd have to kasher it. You'd have to spread coals or something to, to kasher the... Because you mustn't make fleishige bread. And the reason for this is that there shouldn't be that a person is going to take the bread and eat it with, uh, with something, with, with milchigs, et cetera. So there is an inyan, definitely, that you shouldn't be making neither fleishige bread nor milchige bread. So now this woman is asking that her challah, she wants to bake it, um, she wants to bake it in a, in a fleishige oven. Does she need to... Is that okay? So the answer is that this, although l'chatchilah, we, when we bake a pareve cake in a fleishige oven, l'chatchilah, we would avoid having that. We would avoid having, we would avoid having that, um, that, that, that cake together with coffee, et cetera, with milchig, with

27:31 Speaker 1 milchigs. But that's a, that's a chumra. That's l'fi mishuras hadin. But min haddin, it would not be... It's, it's still pareve, and therefore baking challah in a fleishige oven doesn't really make the challah fleishig, min haddin. And therefore it's okay to bake your challahs in a fleishige oven. But of course, we bear in mind that we won't have that challah directly with milchig, but that is a l'fi mishuras hadin. It doesn't forbid us to bake it in the first place. Now, here we have a very interesting question, and I-I'd be intri-- I'd, I'd be v-very, very interested in if anyone sees this written in any sefer. It's, uh, a Ger tsadiq. This is a question I got from Long Island. A Ger tsadiq, he was Megaya recently, very recently. As he was in the process of Giyor, he sta-started the Masechta. He started the Gemara, and now he was Megaya, and now he's finishing Masechta. So he's asking, can he, is he able, uh, to, uh, make a Siyum and to include the learning which he learned before he was Megaya? That's his question. Very interesting question. So now, it becomes very, very interesting because, uh, really, a, a, a, a, a goy shouldn't be learning Torah, Torah Shebe'al Peh. On the other hand, is there a mitzvah, a per- a prospective Ger, is there a mitzvah for that person to learn Torah? Now, here I've got here a quote from the Kuntessichas, and he refers to the Marshaw, who says that the prospective Ger

29:20 Speaker 1 should be learning Torah. And this is on the story in the Gemara with the Hillel, with the, you know, the whole story with Hillel and Shammai, the, the one who wanted to, that he should be taught the whole Torah while standing on one foot. That's on this piece of Gemara. And so the Marshaw says that it looks like Hillel had taught him Torah before he was actually Megaya. Rabbi Kiva Eger disagrees. There's a teshuva, and he, he quotes the Marshaw and disagrees. Then the Rebbe refers to, in this note, to the Sechemeth in two places. The Sechemeth in, in, in Marechas Haklolim, and then in Pa'as HaSad, which I looked both of them up. But having seen all of the, how do you say, reservations about this, the Rebbe takes the view that he has to learn Torah. He, Before a Ger is Megaya, you have to teach him the, uh, some mitzvahs, and you say, "These are the mitzvahs, the consequences," et cetera. So of course, you're teaching him Torah before. And the context of that, uh, Sicha, if I remember correctly, is what do you expect? He's going to be Megaya and, and, and, and, and he has to do now all the mitzvahs. So how is he meant to know all the mitzvahs? He didn't have a chance to learn before. So of course, he has to be able to learn the mitzvahs. They're able to be before he's Megaya. So despite what Rabbi Kiva Eger objects to this and others object

30:50 Speaker 1 to this, the Rebbe takes a Vepashtis, and that is actually, you know, the... No question, that's the fact. Facts on the ground are that Gerim who are in the process of Giyor do go, do learn, you know, very, um, lot, lot. They have got a whole syllabus You may ask learning a Gemara. Learning a Gemara is not the same as, as, uh... But on the other hand, learning a Gemara is part of . You should be learning Gemara. It's, it's part of the Yedi'at HaTorah to understand the mentality. So if he's able to learn Gemara, now, I have a reference to a, a, a Ragachover, to the Chatzofeneh Sefanei Ach. And he asks the ques- He was asked the question whether a child under bar mitzvah can make a Siyum in Shul for Erev Pesach. Because a child is under bar mitzvah, so then he doesn't have a mitzvah to learn Torah. It's a mitzvah, the mitzvah of the father to teach him, but he doesn't have a mitzvah to learn Torah. So can he make a Siyum before Pesach? So the Magachover says, "There's a difference with the two mitzvahs. There's a mitzvah of Limud HaTorah, and there's a mitzvah of Yedi'at HaTorah. And although the child does not have a mitzvah of Limud HaTorah, but once the child is going to turn bar mitzvah, all the Torah knowledge which he acquired will be contributing to his mitzvah of Yedi'at HaTorah." And on that basis, Ragachover says he can make a Siyum. So on

32:14 Speaker 1 that basis, I feel also comfortable to say here that the, the, the Ger should make, should be able to make a Siyum with, uh, with the, with, with the accumulation of the learning which he did before he was Megayer. And now, because tho-those Yedi'as, and now he's now fulfilling mitzvah Yedi'at HaTorah with those Yedi'as, which those... That, that information which he acquired from before. And therefore, I believe it... Now, it's obviously we're not talking here about a very, uh, how do you say? We're not being mathir agunah lashuk. We know it's not a, a very serious shailah. It makes a Siyum, so, you know, it's, it's not, not such a big shailah. I was just thinking about this. You have a lotion, Din, Din pruta k'din me'ah. You have to address halakha about a penny like you have to address to a hund-a hundred pounds. So possibly in halakha also, it may not be such a serious, uh, the con-consequences are not so serious. But still, it's a, a part of your Torah, and therefore it deserves to be given the attention. And so I think it's, I think it's acceptable.

33:20 Speaker 2 Also, you could eat meat if it were made in the nine days.

33:22 Speaker 1 Oh, oh, yeah? Yeah. Okay. Also, but that's again, that's on the level of minhag, so I would still not put that as on the same, on par with Heter Agunah. Okay, let's move on. Um, right. So the next question which I have on the list is that this is a question from, uh, somewhere in Toronto, that he's a, a, a Jewish builder, a Jewish contractor, and he was commissioned by, uh, I missed out the words on the, on the, on the la- on the sheet. He's a commission of someone of Indian origin. Whether he can, uh, to, to build a, to build a house for him. This is a new build, and, uh, there's a lot of, uh, new build going on in Toronto, and obviously this person can afford, uh, to build a new house. And on the plans, it says this room is the prayer room. So now there's a frumer contractor, he's a bit, uh, anxious. Is he allowed to build a prayer room? Obviously, if he had been asked to build a chapel or to build a, uh, to build a church, he would turn down the, the, uh, the contract. He wouldn't accept to, to make such a project. So it does say this is kind of addressed in the Mishnah in Avodah Zarah. It's brought in Shulchan Aruch Chof Bet Gimel, Yoreh Deah, where if you have a, a Jewish contractor building for a non-Jewish... Building a building and, and so it says, "Higi'a lekipa," when he comes to

34:53 Speaker 1 the dome over where the, where the idol would be, would be, uh, on display, he... That's where, that point he has to step back. He can't finish that piece of the job. The rest of the project he could do. So there is a lot of discussion in Poskim, um, about when, if a Jew was, was commissioned to do various, um, whether it's flooring or windows, which they know is gonna be used for a church. So it's, uh, it is questionable whether they are allowed to. Some say that the church is not so much for the worship, it's for the people. No, it's to protect the people, not to protect the Avodah Zarah. So there's a lot of discussion. But I felt a little bit e-easier here because it's basically a room. It's a room in the house. And he, he... Of course, his question was because this fellow, as an Indian, could be a, a, a Buddhist or a, a Hindu, which is, uh, which is Avodah Zarah. But had he asked him to design the room for worship, I would be more anxious. Here is, is, it's just, it's another room of the house. It's just, uh, giving a label, this room. So I didn't feel that there's such a problem in, uh, in, in building that, that part of the house. And obviously, I'm also thinking that since there's no intrinsic features, he could change it around. He can change the dining room to the, to the, uh, to the, to the prayer

36:13 Speaker 1 room. Then it's, it's not so, it's not so strong. Okay, let's go on. Someone sent me a question, what bracha should be made over commercial applesauce? Do I have it on the list? I don't think I have it on the list here. No, that comes later. So when I was a bocher, I went, I was, I'm a with the late Reb Zalman Shimon Dvorkin, and I asked him this question, and he pulled out the Yad-- the Yad Yehuda of Emden, the Siddur Beit Yaakov. And where he showed me where it says that the bracha on applesauce is, is, uh, an apple compote is bore pri ha'etz. Now, number one, I want to say that the Yad Yehuda of Emden, Yad Yehuda of Emden printed his siddur in the year Tov Kuf He, which would be in, I think, seventeen forty-five Or Kotov Kovetz. It was around the time when, when the Alter Rebbe was born, perhaps a little bit before. That was Rabbi-- when Rabbi Yaakov Emden lived. He himself was a printer. He printed his own, some of his own seforim at least. The siddur was then published numerous times, and it was later given, the later editions were given the name Bais Yaakov. The publishers of the later editions took liberties and included a lot of material which was not from Rabbi Yaakov Emden. And the long list of several pages of various foods, what beracha should be said on which, on which food, that is not from Rabbi Yaakov Emden. It's, uh,

37:55 Speaker 1 and who it is, I don't know. It doesn't have a name put to it, but it's certainly not from Rabbi Yaakov Emden. So, right. That, that's... Having said that, let's look at the halacha itself instead of just looking at names. There, the, there is a halacha that if something was kind of d- downgraded from its, from its optimal use, so then it may lose the privilege of its beracha. So if it be a food which would n-n- very rarely be made into a stew, so then it talking by making into a stew, it would lose the beracha of boreh pri ha'etz. Lifestyle may have changed. It could be that in Russia and in, in Eastern Europe, perhaps apples being made into stew was a much more common, um, usage than it is today. And that's why whoever posked at the time was saying that the beracha on applesauce is boreh pri ha'etz because like you'd take on, on, on mashed potato. Although the potato is mashed, but that's a very normal way of using potatoes in mashed potatoes, i-i-as to make it mashed. So therefore, the same savara could be with, with the applesauce, that it should be, um, boreh pri ha'etz. The more contemporary poskim don't take this view. And as I say, it could be because of lifestyle has changed, and it's may be that the quality of eating apples has, has improved, that people eat apples raw more than, much more than they have cooked apples. And so generally, the, the, certainly

39:42 Speaker 1 the contemporary poskim take the view that the beracha on, on, uh, s- apple stew on, which is pureed man- by manufacture, not that they make it at home, sometimes it's a bit lumpy. There are whole pieces, it's still ha'etz. But if it's mamash, um, pureed thoroughly, so the general, uh, take on that is that it is lechatchilah shehakol. My father, alav hashalom, would always, when we had apple stew at home, apple compote, he would always take something like grapes or something to put it in it because everyone agrees that the, if you've already made ha'etz, you're already yeitz. The question is on the lechatchilah. Therefore, that would be the advice given to if you're having applesauce and because of the dilemma, to put with it a f- a, a, a full fruit or pieces of fruit which are clearly visible, uh, recognizable and make a ha'etz on that and, and include the applesauce along with it.

40:37 Speaker 4 Does that include Bramleys? I was just gonna say, there are apples specially for cooking, Diane.

40:42 Speaker 1 Yes. So those for s- those for sure that when they're cooked... But, but it doesn't-- Wait a minute. Bramleys, you can't eat skemak when they're raw. You have to cook them. But it doesn't mean you have to, um, puree them. You can have them, you can make them into, how do you say, uh, apple strudel, things like that. It's lav davka it has to be pureed.

41:01 Speaker 4 No, but they cook to a, almost to a puree.

41:04 Speaker 1 Yeah. All right.

41:05 Speaker 4 They, they cook down.

41:06 Speaker 1 It, it, yeah. So, uh, then, then there's another, then that also comes into the question, do you look at that specific species of apples, or do you go overall apples? It, it still remains a shtikel sofeik. I think the same, Baruch Hashem, you know, we're not living in a... Baruch Hashem, we have raisins in the house or some, some, some other fruit. We can solve the problem easily without having to insist on davka, uh, making on, uh, ha-ha- ha'etz or on the shehakol. You know, we can, we can avoid the sofeik without too much sacrifice. Let's move on. Okay, this is a, a difficult question.

41:44 Speaker 4 I think what this says.

41:49 Speaker 1 And this is, someone is, writes to me the following. He sells s- um, kosher foods on eBay. Now, he lives somewhere in the Northwest London, that somewhere in greater Northwest London, and it turns out there's a customer who bought, bought something online from him who lives in Nor- in Hendon, in Northwest London. It happens to be that on eBay, he's selling this pr- this item for three times the price that is available locally. So I really haven't digested what's the reason why people are ready to pay three times the price when the, um... Okay, but he's asking the question, does, if, uh, assuming that the customer is, is, is... They are advertised as kosher, uh, foods. Does he have to inform her, you know, that you could buy it locally for much less? It could be that she is self-isolating, and therefore she's happy to pay extra for the service of having delivery to the house. All right, so now what we're dealing here with is two questions. One is Issur Oinoo, and the other one is Issur Hafkoas She'orim. One is deception, and the other one is price hiking. These are two separate sima, parts of Shechinat Hachaim. And deception, uh, is it a deception? I don't know. The, I think if, if the regular shops, re- regular re- retailers advertise their prices- So I don't know whether it's-- I, I'm not sure whether it's, it's, it's called a deception. But let's take a look about the question of price hiking. And I want

43:25 Speaker 1 to ask you the question, let's say there was a time where there was a shortage of petrol because of something or other, some crisis, world crisis. I have in my... I'm a pe- I, I have a petrol station, and I have a stock of petrol. Would it be justified that I hike the price because there's low s- there's low supply and high demand. Am I allowed to hike the price because of it or am I not allowed to? This is the question. Am I... Um, so let's take a look over here. Um, this is from the Alter Rebbe of Shochorov. It's also in Rambam, et cetera. "Vechein chayovim lehamid." This is, bezdin have a duty. "Lehamid memunim al hashoarim." Bezdin have a duty to appoint people, uh, in charge of prices. "Shelo yarviah kol echad ma she'yirtzeh." That people shouldn't just be profiting, you know, in-indiscriminately. "She'asa lehodim leharviach bedvarim sheyes bem chay hai nefesh." One wouldn't-- shouldn't be making a profit on, on, um, vital foods. "K'goyn," uh, it says, "zeisim." Uh, what did it say there? Sorry. "K'goyn." I don't know why this is blocking me. "K'goyn yaynos shemanim u'slosos," like wine and oil and flour. Your amount of-- your markup can be "ela hashtus," a sixth. Which means if it's worth five pounds, you can make it worth, um, um, um, you can sell it for six pounds. "She'mishtus milbar chomesh milgav." Which means you take the five pounds and you divide it into five, and then you add one of those

45:10 Speaker 1 fi-five parts and add it on top. So in other words, basically from five pounds to six pounds. That you're allowed to. "Vechol hamavtir hashahar oเมริกา beyoike." One who hikes the prices and makes them-- sells things from, for s- more than that. "Hareh ze k'malveh berivis." He is compared to someone who's lending money for interest, and he's violating where it says, "Vechi yachich lo imach." Your brother shall be able to live with you. "Ashrem la'kosel ons shekfi aroy lo," Beztin can, can, can punish him, et cetera. "Vamed var mamurim bemochez cherosei b'lei terech." This is said when he's selling the goods without effort. Just, you know, in, out. "Avel chen vani hamocheh me'at me'atim." But a shopkeeper, he spends time in the shop. He opens the shop. He spends time in the shop. He's, he's, uh, he's selling bit by bit. "Shomin lo torcho v'chol yetzi'oso." One is allowed to incorporate in the pricing his effort and his costs. "Al me'isar aleihen yarviach shtus." And on top of that, he can add another, uh, sixth. "Vamed var mamurim shelo hukar mishe'me'es shekonoh. Avel im hukar hashar yochel limkel efikifi hayoke." Here's an interesting, uh, leniency. That if the price of, uh, the pri- the price of that, that commodity has risen and you have in stock, you bought it for cheaper, but now the price has risen. So you are allowed to sell it at the no- new price. "Afor pishi she'az yaki kiflay mehasar shekonoh." Even though it's gone double

46:37 Speaker 1 in price from the amount, uh, so you're making a much, uh, greater profit margin. But now that that's the new price, you are allowed to sell at the new price. Now, there's actually three categories over here. "Vechol zeh be'ochlin u'mashkin atzmon." That which we've said, that you're not allowed to hike the price more than one-sixth. That's very basic foods. "Avel bemachshir ochel nefesh," things which are to en-enhance the food. "K-kamoin upilpilin," cumin and, and pepper. "K'yotzer behm shaar tavlin," other flavorings. "Vechein bebeitzim," or eggs. "Mutar leharviach ad hakepel." You are allowed to go up till twice the original, the, the, um, what you bought it for. "Velo yad bechav," just under, what do you call it, 100% in-increase or 50%, however you are gonna work it. You can go up till twice the, what, what you paid. Then there's a third level. "Vedvarim sheeineh on ochel nefesh klal." Foods which are not, not vital foods at all. "K'goyn hakosht vehalvoino." Um, it's have... I'm not sure, perhaps these are just spices for perfume rather than for a, for food. I know that kosht means c-costus, but I wouldn't recognize him in the street. And voino is frankincense, which again, I wouldn't recognize in the street. "Ak-akupon," those things, "mutar leharviach bohen kama she'yirtzeh afilu kiflekiflayim." Those exotic items, you are allowed to make whatever profit you want. Then he goes back to the eggs. "Akuponim," it's-- So c- so coming back to our question, would it be correct to raise the price? And, uh, w-how,

48:18 Speaker 1 wh- It's a, it's a, it's a difficult story here because w-who sets the price? But if there is an advertised price of the, let's say, the manufacturer sa- has an advertised price for this item, when we do have a problem of, of, of, of, of selling it for so much more. Unless you're going to say that the service of, of, of, of, you know, delivering on-online and all that, delivering it, um, packaging and delivering it. But perhaps if that service justifies the extra expense, as we said before, that would be okay. But just, um, just to advertise a higher price, "tamah zoi," um, it seems to be problematic. And I'm still wa- worried on both points. I'm worried about the ainua because the person may not be aware that it's available for less. And then I'm, I'm worried a little bit about this high price hiking.

49:04 Speaker 4 I, I actually asked the question.

49:07 Speaker 1 Mm-hmm.

49:07 Speaker 4 Uh, and on Sunday, someone bought some memorial candles from me who actually live in Edgware. I live in Edgware. They live in Edgware.

49:15 Speaker 1 Yeah.

49:15 Speaker 4 So, uh, it, the, the memorial candles are, are s- are, frankly, say, three pounds. Postage is three pounds. eBay charge their fees. PayPal charge their, their fees. So everything has to get added on before I make my profit. From my one-sixth-

49:31 Speaker 1 Right

49:31 Speaker 4 ... would that be everything added on and then a sixth?

49:34 Speaker 1 Yeah. Um, y-y-you'd, uh, I th- Just a second. When looking back at the text, he seems to be saying that because he says, "You include the effort and the overheads, and on top of that, you can add a sixth." Yes.

49:51 Speaker 4 Okay.

49:52 Speaker 1 Yeah.

49:52 Speaker 4 I actually did. I knocked off the-- I sent them back the postage and I delivered it by hand. So.

49:58 Speaker 1 Okay. I, listen, uh, uh-

50:00 Speaker 4 It's not fair. It's not fair to them.

50:02 Speaker 1 Yes.

50:03 Speaker 4 It could be I self... I didn't know what it was. Self-isolating, I didn't know.

50:06 Speaker 1 Yeah.

50:06 Speaker 4 So I, uh, I, I put it through their letterbox.

50:10 Speaker 1 Okay. Thank, thanks for sharing with us.

50:11 Speaker 4 Okay.

50:12 Speaker 1 I, I just felt that just going through the Halakha, you know,learning it inside would be just helping to clarify the issues.

50:18 Speaker 2 Is, is the justification for the price of Kaparas because it's not Eichol Nefesh?

50:26 Speaker 1 Um, I don't know what the overheads are.

50:30 Speaker 2 Oh.

50:31 Speaker 1 Uh, and I don't know. Well, well, closer to Yom Kippur we'll, we'll look into that. All right. Um, we have one last question on our list, and that is about Yahrtzeit. Now, this is particularly ne-- relevant this year, uh, because Yud Shvat is on, on Shabbos. And generally, most of our Nash are Mishtadel to have an Aliyah. So should the Aliyah be on the day of Yud Shvat or should it be on the Shabbos before? And what's the question? Because Shabbos is a Mashpia for the whole coming week. So let's read this inside. This is from Sefer Haminhagim, as you see. "Shabbos shel lefnei yom haYahrtzeit. Oy bi yom haYahrtz- oy bi yom haYahrtzeit im chol Shabbos oilim l'Torah l'maftir." So the Shabbos before the Yahrtzeit, if it's on a weekday or if the Yahrtzeit is on Shabbos, then one should try to have Aliyah and Dafke Maftir. I want to digress for a moment. What was published this week in the Hiskashrus, something which I never heard before. Why was it that the Rebbe was oil to Maftir? And as we know that the really, ha- Maftir is allowed also can be a Koten can be given Maftir. So why is it that the Rabbeim, L'deoraysa, would be oila for Maftir? So there is in the Hiskashrus, they have a conversation, I think, with the B-a Boyaner Rebbe, with our Rebbe, I think. And, and the Boyaner Rebbe says that the, the Rebbe says, "I have a, a, a, a, a, a kuntres of

52:17 Speaker 1 seventy-two pages discussing about the union of Maftir," which I'm fascinated to, to see. But meanwhile, he says he heard the following. By the Alter Rebbe was a Talmud of the Maggid, of the Mitrichi Maggid, and the Tal- Alter Rebbe was the youngest. And this is appropriate. We're just now coming from the Yahrtzeit, from Chavdal HaTevis. The Maggid would have Shelishi. The Alter Rebbe, because he was the youngest, he was given Maftir. Like, because you can give it to a child. So because he was the youngest, he was given Maftir. Once the Alter Rebbe kind of h- has his own following, but he, this is, this is what he did by the Maggid, so he wants to continue what he did by the Maggid. So he kept on going from Maftir because that was what he did by the Maggid. And then that remained L'deoraysa, the Rebbes, because the Alter Rebbe did so. So for all the de- de- Doros of the Rabbeim, they, they had the preference to be oila l'maftir because that's what the Alter Rebbe did by the, by the, uh, by the Maggid. And the Rebbe was very much appreciated this, uh, this reason which the Boyaner Rebbe told him. Okay. That's talking about which preference, not on the Yahrtzeit. But here we see for a Yahrtzeit, and I was looking, what's the reason why a Yahrtzeit Dafke would want to have, um, and also due to the Shnas Haavelos. Why, what's the preference to Dafke be oiler for Maftir? So one,

53:43 Speaker 1 one Sefer says, uh, perhaps it's because in the Brachos of Maftir, it talks about Pri HaSames or something like that. I think a very simple level. The Inyan of saying Kaddish is Yiskat-- is to sanctify Hashem's name. Yiskatav Veyiskades Shmei Rabba. Every Kaddish, every Amen which you, uh, b- b- bring about, et cetera. In their world, there's also Shalosh Judos. A person has a Yahrtzeit, they will sponsor the Shalosh Judos, then they will have the privilege of Benching. What is, what is Benching? Again, it's m- it's a Kiddush Sheme She- Hashem B'rabim. The Maftir regularly has got two Aliyas. A Ma-- has two Brachos, sorry. A Maftir has got seven Brachos, so it's a much bigger Kiddush Hashem. So possibly that's the reason for saying, um, for preference to say to have Maftir on, uh, on the Yahrtzeit or the Shabbos before. I want to just go. This is Rebbe's Ha'Arah, and he says, "Shabbos lefnei haYahrtzeit." And he gives a reference to Shaarei Efraim from Efraim Zalman Margolis. Efraim Margolis is all about Pri Ha'etzer. Then he says, "V'dlo yikmah shekosav b'maase Avrohom d'im chol b'Shabbos mafteir b'Shabbos shulchanov." Who's this Maase Avrohom? So I managed to find. It looks like this Maase, this Maase Avrohom is like a Sfardishe Sefer from about three hundred years ago. Probably, I didn't check this out. Probably, the Birkei Yosef himself was a Sfardi. Probably, the Birkei Yosef quotes him. Now, the Maase Avrohom, he says that if the Yahrtzeit is the next Shabbos, you should, you

55:20 Speaker 1 should have Aliyah on this Shabbos, the Shabbos before the Yahrtzeit. It's why I find it interesting why the Sfardim, in, in S- Sephorim, the Sfardishe Sephorim, they call it Yahrtzeit, which is a word in Yiddish. But be that as it may. So what the Rebbe is saying here is, not like the Maase Avrohom, who says that you need a sh- uh, the, uh, Shabbos before the Yahrtzeit, even if the sh- the Yahrt is on Shabbos. So as to, to exclude from that, we have here the statement here in the, uh, Pelim, in the, uh, Sefer Haminhagim. "Oy bi yom haYahrtzeit im chol b'Shabbos." And therefore, the answer is very clear that our Minig is that most of the Yahrt-- there's a Yahrtzeit on, on Yud Shvat, so there's no- Emphasis to have an Aliyah on Gimel Shvat. Yeah, on the, on the, on the yort site, the, the emphasis to have an Aliyah on, on, uh, Yut Shvat and, uh, yeah. So that's what we come to the end of our, uh, Shiur for today.

56:15 Speaker 4 Is that the same... Would that be the same with Yom HaLedis?

56:20 Speaker 1 Probably the same, yes.

56:21 Speaker 4 I tell you... I, I can just tell you the story in Torah SheBeal Peh days.

56:25 Speaker 1 Yeah.

56:25 Speaker 4 I was n- I, uh, was in Yehudis with-- well, waiting to see my cousin. My cousin's birthday is on the first day of Pesach. And he went into Yehudis and the Rebbe asked him when Yom HaLedis, and he t- I can't remember what it was, but, but, uh, Pesach is after Yom HaKriya. And he told him, "Stomas to go have an Aliyah the following Shabbos."

56:51 Speaker 1 Oh, see. Yeah, yeah. See.

56:53 Speaker 4 So-

56:53 Speaker 1 See, and how y- y- For Yom HaLedis, you'd have an Aliyah on Saturday, probably the yort said too. You'd have Aliyah on the Shabbos, the preceding Shabbos, and then if it's on a Yom HaKriya, you have an Aliyah-

57:04 Speaker 4 On the day

57:04 Speaker 1 ...on the same day also. You'd have both, yeah.

57:06 Speaker 4 Yeah, yeah.

57:07 Speaker 1 Yeah, yeah. All right, I wish you all a, a, uh, a Gut Voch, and, um, we should hear only Besuras Tovos.

57:15 Speaker 2 Uh, Daniel, I think, uh, the...

57:17 Speaker 1 Oh, go on.

57:18 Speaker 2 I think the, the Beyond the Rebbe answered the Rebbe something. He said like, that the, um, it's Yoni Azafere, um, that he, that, uh, there is a different reason why the Alter Rebbe had him after. No, there's something else.

57:30 Speaker 1 I don't know. That's what I read this morning, but, uh, it wasn't-

57:32 Speaker 2 Yeah, I read it, this article, but-

57:35 Speaker 1 That's why I understood

57:35 Speaker 2 ...the Beyond Rebbe added something to what the Rebbe said to him.

57:39 Speaker 1 All right, I'll have to check that out again. Okay.

57:42 Speaker 2 No?

57:42 Speaker 5 Is there an inyan that the, the band had the last Aliyah, whether it's weekday or after, if there's four Aliyahs, he gets the fourth in order to be milah, all of the other Aliyahs.

57:55 Speaker 1 Okay, that's nice. That's nice.

57:57 Speaker 5 That's what I heard many years ago.

57:59 Speaker 1 And I sent you an email about the chat, which, uh, should help to re-enable it. All right, Beseda. Thank you. Thank you. All right. Gut Shabbes.