פנורמה של הלכה 14

00:01 Can we do it? Is it recording now? A gute Voch. I hope everyone's well. And welcome to the shiur for this Motzei Shabbos. This, uh, this week's shiur is kindly sponsored by or in honor of the yahrtzeit of late Ruth Elisheva bas Yitzchok, whose yahrtzeit is tonight and tomorrow, by her daughter and son-in-law, Mr. and Mrs. Sigelman, zol zayn gezunt. Okay. So let's go to our Poysu-- poys ken b'chvod lasagna. So someone asked me the question about making-- what's the beracha for lasagna? And to explain the question. So the first one, the que-- we're gonna deal with lasagna, and we're going to de-deal with lokshen kugel. Let's give a hakdoma. We have-- we know what is hamotzi. We have bread, which is baked. It's flour and water, perhaps a little bit of some other ingredients. That's called lechem gamur. We have to the other extreme, what's called mezonos gamur. Pasta, porridge, this is mezonos gamur. Then we have a middle level, which is lechem she-eineh gamur. It's n-it-it's a lechem, but it's not a lechem gamur, and therefore normally eaten as a snack. Then the beracha is indeed boreh miney mezonos. If that same food is eaten as a meal, so it's upgraded, and it becomes lechem, and you make hamotzi on it, you have to wash netilat yadayim and say the full bentching. These-- so these are the three categories. So now the question here is, with something like lasagna, which is made with, with, uh, pasta. Pasta is mezonos. But then the question

02:32 I understand was that then it's put into a, an oven, and it's baked. And therefore, as we know in der nigheis Shabbos, we have sometimes the concern of yesh bisho-- yesh afia achar bisho. Like, yesh bisho achar afia. So possibly, let's, let's look at the example of the lokshen kugel. You've taken lokshen, you've cooked it, and then you mixed it with a bit of eggs, and you put it into a, a deep ha-pan, and you put it into the oven, and you make a lokshen kugel. Do, do you say that now it's become baked, and now it's become like a lechem? So although tachli before it was baked, it was mezonos gamur. But then once it was baked, so then it becomes afia achar bisho. It becomes a baked food. And then if you have a sizable amount, then it's going to be, uh, then it would be considered lechem, and you'd have to make hamotzi and, and, and, and a bentching. So let's first though deal with the lasagna. I'm looking at the lasagna, and, uh, I'm sorry. It just-- it's not baked. It may be done in an oven, but the me-mehuss of baking is very different to cooking. Mehuss of cooking is you take something, de'or ayin, and you put it into a liquid, and it softens it. The, the style of baking is the other way around. You take something which is moist, and you put it into an oven, and it becomes crisp on the at least on the outside.

04:02 That's, that's bede'or ayin baking. Lasagna, I'm looking at the product here. It's not baked. It's-- y-you put in the, the pasta, and you put in cheese, or you put in, uh, a sauce and ale zachen. It doesn't become a, it doesn't become a bread in any-- by any stretch. Therefore, I don't see any shailah of the lasagna becoming a, a chashash hamotzi. It, it was pasta, and it remains pasta. There's other things there also, but it's, it's just like you'd have, I don't know, spaghetti bolognese. You'll have a-- you can have a whole mountain of it. It remains mezonos gamur. And I think that's, that that's true with the lasagna also. It's a bit misleading because it, it seems to be baked, but it's not baked. It's-- if you don't-- let's say you take a casserole. You put, um, a casserole in an oven with lots of liquid. So does the oven make it baked? It's cooked. It's cooked in a casserole. It happens to be cooked in an oven. It doesn't-- the, the mehuss of the thing is, is a, it's a cooking rather than a baking. It remains that. Let's go on. Then what tachli about the lokshen kugel? So now we have here from the Alter Rebbe's, this is from the Alter Rebbe's sefer. "V'chol zeh bitigun aval isah she'nizbashel b'kdeirah." If you have a cooked food, a cooked, um, uh, um, gr-grain, "Eino lealtur as lechem klal gam l'zoreh reshonah, and is mezonos, um, and shales, even with k'viyach sudar, even

05:32 v'chateichas de'os." So, so i-if it's just cooked, it remains pure mezo-mezonos gamur. Then he says, "Aval im chozeh vafoh betan or b'mach bas bichluli mashke." If you took those knaidlach or krep-kreplach which you mentioned before, and then you baked them in an oven or you fried, you fried them, but not with liquid, just in a, a, in a pan without liquid. "Chozeh ve'yorod olah v'tur as lechem gamur." If you take a kugel- That's a knaidler. Which we, we know what knaidler are. They're cooked. But if you take the very same thing and then put it into an oven, then it would become back into lechem. It become lechem. If even smaller than kazais and become hamotzi. Well, if you earlier, the Alter Rebbe had a discussion about frying. Now frying, if it's deep frying, it's cooking. What about if it's just a little bit just to grease the pan? perhaps a little bit more. So if you say that frying is mash-- is, is baking, if you're taking the knaidle and you put it into a pan with a little bit of liquid, it also will become baked. It become, it'll become lechem. Dough, which are pouches, let's say, filled with cheese. Knaidle. They're first cooked, and then and then they are fried with butter in a pan. It's just a very thin layer of fat, of, of, of, uh, butter. So then one should not-- one should avoid having a shia kvia suda unless it's during a meal. So let's explain this a little

07:39 bit more. You've got here, um, our, our application is the lokshen. You've got lokshen, which was cooked. Then it was put into a pan, even with a little bit of grease, and now it's being baked. So if you say that a little bit of, uh, doesn't take away, it's still called baked. So the lokshen has been baked. So it was before it was cooked, and now it's been baked. No, the has got other ingredients. It's not just flour and water. There's also, uh, I don't know all the details. If it's-- has to have a bit of cinnamon, and, and if it's this has to some have raisins. Whatever it may be. Eggs. Whatever it might, whatever it may be, there are other ingredients. So it is but if you're gonna have a large amount, which means you are feeling satisfied, or if you have the sheer of four-- the volume of four eggs. So then it is a, it is a . So let's go down to the next slide. So again, uh, one piece of kugel, don't worry about it, yeah? Don't, don't, don't... The, the is people sometimes in this part of the world, you have a, a big attraction by the kiddushim is they have a hot kugel or kugel as it's pronounced. So now, um, if someone has more than one helping, there's a few helpings of a kugel. So now if, if it's a lokshen kugel, it could be entering into a of, of having to make, um, . So

09:13 let's read here. This is from . Um, I'll just scroll down. It says, um... I have to get this picture away. Let's try again. Again. Okay. Let's see. It talks about those who make kugel from lokshen, and it start off, they're cooking it with, uh, water, uh, et cetera, et cetera. And then it's mixing with eggs. Then the lokshen... And then it says, then, then it's fried. It, it, it-- then it says, that one should be concerned that it might be considered, considered baking. In the-- There's a, a edition of this Alter Rebbe published by Rabbi-- through by Rabbi Ashwilli. And there he'd written something that don't worry about kugel because kugel is made with a, a, uh, a, uh, a batter, not with a dough. So I wrote to him on Thursday night. I wrote to, to Rabbi Ashwilli. I know him. I wrote to him, uh, I, I was on Google. But the way you make pasta is actually with a dough, which is a thick dough, which you have to work with your hands. How could you say that lokshen is made from a, a, a batter, from a runny, uh, mixture? So he wrote back, " you have the first edition, but in the second edition I've taken it out." And what that remains to, the is that lokshen kugel, if you have one piece, two pieces, you're still safe. But if you're having a large amount, let's say, for whatever reason you come home, uh, on a Sunday, and we've

11:07 gone through this before, that Sunday lu-lunch is the leftovers of Shabbos. There's only lokshen kugel in the fridge, and there's no bread even. And you have a meal out of lokshen kugel, then actually you're going into a and . Let's move on. Okay? One of our, uh, regular listeners asked to make a, uh, clarity about the union of having a- Lokshen kugel usually just fried but sometimes not baked. So now about being a to have a, when there's a-- you only have nine people in the shul, about joining a child to be, uh, a boy under bar mitzvah to be, make up your minions. So let's read the sim-- this is from Siman Nun Hey in Alter Rebbe's Shulchan Aruch. That the-- Ten, ten fine Jews, the Shechinah is present. It's not, not et cetera, et cetera. this says that if the child is over six years old and is aware under six years old is-- there's a concept called oinas hape'utos. There's a child-- age where even a child has got a certain degree of intellect. Under the age of six, forget, uh, forget it. But over the age of six, it's already considered and therefore you can be if you're short. The second opinion says, "No, you have to have all of them as have shasaires." And therefore, the, the second opinion you cannot be and you cannot say . Even the famous thing about having a s- a child holding a, a . The second opinion says that all of that doesn't

13:11 work. is like the second opinion, that you cannot be . Let's read further. One should not reprimand those when they are stuck and they will child-- um, join a child, uh, to make up the minyan. The child holding a chumash or chumash, it's irrelevant. There are authorities who do allow being of a child. And it looks so on the-- from the Alter Rebbe from the age of six even. The-- this is only to allow saying the mandatory sections of davening. Borchu, Kaddish, et cetera. So the, the-- if you have people who are who would come to shul and, uh, they want to say Kaddish after Aleinu because they are . So that Kaddish would not be okayed by the presence of a cotton. Now, I want to go just one more, one more slide, and then we'll perhaps discuss it a little, little bit more. Here we have a letter of the Rebbe. This is written to Reb Yankel, Yankel Blazer Herzog, who at the time, this Reb Shragga's, not sure, older or younger brother. At the time, he was living in Melbourne. And he writes-- he had written to the Rebbe about the fact that they are metzarif. Sometimes they join, uh, join, uh, join a cotton to a minyan. So the Rebbe writes, Very surprising that a nash should rely on this because obviously the Alter Rebbe's conclusion is that it's not okay. Um, You are in Australia. There is a, uh... You should feel a duty to promote an awareness of the

15:14 Alter Rebbe's shita, et cetera. One should be even more careful. You shouldn't be metzarif of cotton. But worse times you would be able to find with, with greater effort to find a minyan of many-- of, uh, of thirteen years old. So having said this, we have here the Alter Rebbe. We have the letter of the Rebbe. If someone asks, "Should I organize a minyan?" If should I organize a minyan, the fact I will be able to join with a child and under bar mitzvah boy. So the answer is no. Don't organize a minyan. If you already have a minyan scheduled and people have come and you're short of one... So I know that, uh, there are the, um, I can, I can, I can see that the, that the can rely on it. Um, it doesn't help. As we said, it doesn't help for, for, um, for the voluntary Kaddish, for the minyan Kaddish. So what would happen if you have someone who came to shul who has yacht sight. And you don't want to disappoint him, and you felt it was a and you do have a child who's under, uh, who's under bar mitzvah. Uh, but this person can't say his Kaddish in any case. He can't say our Kaddish after Aleinu. We said it, it's not good enough. Even with this, with the child being metzarif, it doesn't work for the Kaddish after Aleinu or the other Kaddish, the other voluntary Kaddish. I would say that you tell this person he should

17:04 take over for Volozin. If he takes over Volozin, that Kaddish is a hir. So then he can say that Kaddish. That's, that's one solution I have. No, we don't start checking for everyone had to have shasaires. It's, it's not a, it's not a very advisable thing to do, especially in this day and age. We r-rely on, uh, chazakah, uh, chazakah that, that, uh, a boy who's turned thirteen, we rely-- when it would be a din de'Rabbosei. If you wanted to appoint such a boy to be a baal tekiyah, then, then you'd have to, uh, think about it. But when it's a din de-Rabonon, tzior la'asarah for minyan de-din de-Rabonon, so you follow the chazakah. Let's go further. So someone asked me a question, one of our listeners, about tefillah s'kelim for a pepper mill. So as you see on the picture, the pepper, the, the bottom of the pepper mill has got, uh, a piece of metal, and I'm not sure whether all the pieces, but the... Wood, wood doesn't need to be toveled. Plastic, we have Machmir without, certainly without a Bracha. Certainly it's a Chumra. Metal has to be toveled. So but here there's a little bit of a question. Is pepper a thing which you'd actually serve at a-- Is it ready at the-- for eating or is it like a stage before? So let's say, uh, a meat grinder. So I saw that some of the Poskim say a meat grinder, you wouldn't tovel with a Bracha, because once you ground,

18:44 the meat is still not edible. It still has to be cooked. So that's why there's a little bit of apprehension here. So I would-- the answer to this is to tovel such a thing without a Bracha. And the reason why you're toveling it is because of the, because of the metal component. Yeah, a boy who has... A twelve-year-old who doesn't-- who has siduris, so the Halacha is that they are Sh'um HaVe'alma. You, you ignore them. So what becomes interesting, as soon as he becomes Bar Mitzvah, they become him Negeia. But let's move on. Then Sh'rei dem BeRabbon V'Geder. Right. So now we had here a question. This question I got from a Ingeman is on Shlicha somewhere in Florida, and he, he's involved with old age homes. And a woman had passed away, and with ex-extended effort, he was able to make a Kevurah, Baruch Hashem. Uh, Halacha, her pa-- her relatives are not interested, uh, to fi-pay for a Matzeva. Is there any, uh, is there any mitzvah for him to raise the money to put up a Matzeva? So here we have a Halacha in Shulchan Aruch and Simashim Emches. HaOmer Al Tikasich Beis. HaOmer Al Tikberum Min Chassof. If a person says to his, those who are gonna be in charge of his es-estate, "Don't, don't use my money to bury me." He has money. He tells them, "No, don't, don't, don't u- Let, let, let the, let the shtot pay for it." El Lo Metsiyin Meyoshov Kol Tzarchik Berosi, we don't

20:09 listen to him, and we'll take from his heirs, we'll take all the needs, the costs for his burial, Val Korchem, even if they, they're not very keen to, to, to play along. Echain Kol Mashar Gigin Alas Is Livnei Mishpachoi, VaFilu HaEven Shin Noisnin Al Hakever. Even the stone which is placed on the kever will also be taken from them. In that case, he's talking, Hu SheYoshu Momin Avi, MeAvia. So there's a person who passed away. He left an estate. The c-- the, those who receive the estate are not keen to share the money, where for, for spend the money on burial. So there, Besdin can en-enforce this. Here, we're not talking about enforcing because their, their person died, it doesn't, doesn't have an estate. But here, what we're seeing here is that not only the Kevurah, but also the Even, even the stone, is also part of the Tzarchik Hakvurah. And what I have in the notes, a reference to a letter of the late Rav Herzog, who was the chief rabbi in Eretz Israel, uh, in the, in the fifties and the forties, whatever. So he, he, he lays down that Zachiv on the Tzibur to also provide a stone. It doesn't mean it has to be very, very fancy, et cetera. But, uh, he, he, there, there is a Chiyuv. And I would like just to say at this point, we have, we had a, a lady in our fam-in our community by the name of, um, Janet Davis. Sora Davis passed away,

21:39 uh, she was a very sharing person. Uh, b-she-- a very, a regular Shabbos guest by us. She passed away after several years of illness, and, uh, there was no, um, there was no Matzeva. And Rabbi Tiefenbrun, Rabbi Aaron Tiefenbrun, uh, and his, LeBayes, they got together and raised the funds and put up a, a, uh, a suitable stone, which is, uh, covered, covered for, uh, the Niftar. Okay. Rav Aria is suggesting that if someone would unscrew the bottom, um, blade of the, uh, of the pepper mill and put it back again, well, you call Ma'aseh Y'dei Isroel. If, if that would be called a Ma'aseh Uman, to dismantle it and put it together is called a Ma'aseh Uman, then you're right. It would take away the Chiyuv Tefillah. Let's move on. Okay. Um, Rabbi Meshach Katzenellenbogen would often quote this. Ein Odam Nichshul. Ein Odam Omed Al Halacha Ela Im KeI Nichshul Bo. A person masters a Halacha when he made the mistake. So last, um, m- on, on Thursday, I have the privilege to be balkre in the, uh, but... And, and the, the Gabba wasn't there, so I'm the ad hoc Gabba also. So I called up, and we, we r-rarely have a Kohen at, um, at this minyan. And I looked around quickly and didn't notice there was actually a boy who was a Kohen. And then, so I called up a Levi, and as the Levi is in the middle of the Bracha, we look around, someone says, "Oh, there's a,

23:14 there's a, there's a Kohen here." So what do we do now? So let's take a look here in... This is from the Sefer Shaarei Ephraim, from Ephraim Zalman Margolis. This is like the classic Sefer on Hilchas Kriyas HaTorah. So he writes here, "Im Lo Hoyo Kohen BeBeis Haknesses." If there was no Kohen in shul, and they called up a Levi or Yisroel instead of the Kohen, and meanwhile, a Kohen enters the shul. If the Oile has already started Birchas HaTorah, has already said the three words, Boruch Ato Hashem, first three words of the Bracha, then Harei Zeh Gomeh, the Kohen Lefanon. Then he, he stays there. Ve'ein E poseh. But if he, if the Levi or Yisroel has not said the Bracha, even if he's said Boruch, even if he said Boruch Ata, he hasn't said Hashem's name, we'd stop him there, and the Kohen would, would go over. V'lo Kriya BeShem. He wouldn't call him by name. The Kohen would go over, and the Levi who, the hopeful Oile, would stand by the side until this Kohen is finished, and then he would be-- the Levi would, would go over. Which he says, you'd call him by name, and you'd call him up. Or the same thing for the Yisroel, he'd wait till the third Aliyah. So this is what we're seeing here, that if the Kohen, so if the non-Kohen had already s-start-- gone into the Bracha, at that point, he doesn't... the, and the Kohen comes in suddenly, so you don't, you're

24:46 not interrupting. Now, you can say, "But that was when the Kohen came in. What about if the Kohen was in shul, you didn't notice?" See, here you have the Meforash, one of them, which I think Shaarei Chaim. In the Shaarei Ephraim, there's two main editions. And one of them is, uh, has got this Shaarei Chaim, one of the commentaries, and he writes there, "VaFilu Hoyo Kohen BeBeis Haknesses." Even if there was a Kohen in the shul, "V'Akto V'Sov Re'shain Ishom," then by mistake, he didn't realize he wasn't there. And he says, that's how he quotes later from the Netivat Yehuda, the Prim HaGodim, not like the Pri Chadash. At any rate, he says the same thing makes no difference whether there was no kohen in the room and he came in suddenly or he was there and he was, uh, went unnoticed. Rabbi Tiffermeren adds that the, uh, the matzev of the late Mrs. Um, Deduda Sara Davis was with Mendel Raskin's initiation. Thank you. No. Gol Olamid venimol Olamid. Okay, let's move on. This is, this is a classic shailah. This is a classic shailah. Does he need to repeat Borchu? Or the kohen. Let's go back. L'choy, uh, doesn't look like it. It looks like the kohen, if the kohen, if the, in other words, the Yisroel had said Borchu, and the kohen takes over, I think he just says the beracha. In, in, in Sefarad, it makes a lot of sense. I mean, the, the Borchu, I mean, the Borchu is telling

26:08 the people to bench and, and to bless Hashem, and they've done that. Why should they do it again? Right. Um. Let's go on to the next question. So here, this is a real question which happened this past week. A couple are in Spain, not so from... They, Baruch Hashem, gave, uh, had a, a baby boy, and talk about pidyon haben. But now, because of the cl- the lockdown and, and, uh, et cetera, it looks like in that town there's no kohen. And, uh, as I say, they're not so bechalal, so, so interested. So the shliach there asked me, could he-- But there's a grandfather. Grandfather in Eretz Yisroel. Baruch Hashem, they have kohenim there. So could the grandfather do the pidyon in Eretz Yisroel on behalf of his grandson? So I, what I've, I, I, um, what I said, I'm gonna read it inside where I'm go- coming from, but what I said is, I felt that instead of the fa- the grandfather doing a remote, a pidyon haben, which is questionable. Well, well, perhaps. Instead, I felt, let's do a Zoom. Let's do a Zoom that the parents... Uh, if you want, well, I'll tell you what was my problem. The problem I pr- had was the nusuch of pidyon haben is very much based upon, "Here is my child. Mr. Kohen, here's my child." Um, and, and the kohen says, "Do you want this? Do you want that?" There's a conversation. If you're gonna start making a remote pidyon haben, you're gonna have

27:48 to start composing a whole new text of the conversation. You know, you got, you've got a child in, in, in, in, you know, a thousand miles away. Do you want that child? The whole conversation doesn't, doesn't, doesn't flow. Therefore, to make something simpler, and I think more closer to the na-natural situation, I felt that, and I said also the, the, the chil- the, the parents of the child are not so interested. But if I get with a Zoom, make a Zoom conference, they will be in Fra- in Spain. They'll be, the grandfather will be in Eretz Is- is in Eretz Yisroel. Have a kohen right, right there. The kohen will have the conversation, the preliminary conversation with the father. The father will say over Zoom, "Bin, uh, uh, um, Ishti, Yisroel is yolda ben zocher." And the kohen will say to the co- to the, over Zoom, "But my boy is trey," et cetera. And then it comes to the moment, um, of, of the actually giving the money. That will be done by the Zayda in Eretz Yisroel, bislichus of the son, of, of his son, who is the father, or his son-in-law that was a father. And he, the Zayda will say the beracha, because the mitzvah is being done by the one who gives the money. So there's no point of the gu- fellow in, in, uh, in Spain saying a beracha when he's not doing the act. So the one who's the bal ha mitzvah, the one who's a- is, uh,

29:06 the s- the father of the child is the bal ha mitzvah. But the one who's the mekayem ha mitzvah, that's the one who should be saying the beracha. Therefore, I felt that that would be the right thing. So let's take a look here. Here we have in Siman Shin Yereh Deah, Shin Hein Yereh Deah, about the mitzvah of pidyon haben. And it says, by pi- the pidyon haben, you don't say simcha b'meono. Then, Ve'ein hu av yachol liftois al yedei shaliach. The BaRamo says the father cannot be poide through a shliach. Ve'ein bez, Ve'agam ein bez bin poisen, uh, poin oiser eloha av. So the Ramo says you cannot be poide through a shliach. Good, that's what the Ramo says. But you look in the, in the Ba'er Hei Tav, who's, uh, br- brings together from the other meforshim. Vahashech kos savshin kam makne la poskim sheposki la halacha shav yachol liftois al yedei shliach. That you can do a pidyon through a shliach. Vechein a bez bin yachol liftois im ovar ho av o lepidoi. A bez bin can do a pidyon, which is another parshah. So there's a whole disc- the poio, if, especially when the, it's not so likely that the parents will do a pidyon and the father will do a pidyon himself, then all the more reason that it should be done through a shliach whilst, whilst it's, whilst, you know, whilst we're aware of it. Otherwise, to say, "Wait till they get to Eretz Yisroel," and who knows when

30:23 that will be and whether, whether it will be, et cetera. And so, uh, that's how, uh, how, that's-- So, so we do go ahead, like the, uh, Nusach HaKeilim, we do make a pidyon through a shliach. But I say, as I said, the preliminary stuff could be done through, uh, through the Zoom, and which is, uh, there's no chir to actually hear a kol adom. And the actual pidyon will be done by the, by the father. The grandfather, no, the grandfather is not a kohen. The grandfather is a Yisroel, but he has a kohen available in Eretz Yisroel. Someone is, um, um, Javier is mentioning that, um, Sunday is this yahrzeit of Rabbi Spector. And tomorrow afternoon in Edgeware, Chabad, Rabbi Levy Slug is taking a minyan, hopefully, to Rabbi Spector's kever in Rainham. Can the Kohen appoint a Shliach? Good question. I don't know. Let's move on. There, there is an interesting-- There's a famous, there's a famous Ketzos in Siman Kuf Peh Beis, I think it is, where he asks, "Why can't you appoint a Shliach to put on tefillin for you?" And the answer is, you can point-- appoint a Shliach to put on tefillin, but it will be on his head, not on your head. Because when you put on tefillin, there's two things. What I'm doing and w- the passive. When I eat, there's two things. I'm eating, a pu'erh of eating, and the food is going into my body. That's passive. I can't make a Shliach to eat for

32:04 me. They can chew, but I will-- they will be satisfied, not me. Someone who puts on tefillin, say, it will be he'll be doing on my behalf, on his head. So you can't make a Shliach for the passive. You can make a Shliach for an action, not for the passive. Therefore, you ask the question, can the Kohen appoint a Shliach to be Mekabel? I'm not so sure whether the Kohen is doing something or is he just the recipient. And you can't be a Shliach to be a, you know, if it's just, you know, if there's no pu'erh, that's my, my, um, apprehension. Okay. But meanwhile, Baruch Hashem, netzer Yisroel, not a shortage of Kohanim, so that, that, that wasn't the problem. Okay. Baruch Hashem, this past week, there was a Bris in-- amongst Anash here, and one of the people at the Bris asked me, "What's the position about Chabad Minig, about wearing tefillin at a Bris?" So I'd like to clarify. We have in Alter Rebbe's Shulchan Aruch. Gwin Brodes quotes here from earlier sources. I don't-- um, we'll see in a moment. "Ein choltzin ha'tefillin ad l'acharei ha'mila." That if there's a Bris, typically, traditionally, a Bris would be in a shul and wouldn't remove the tefillin until after the Bris. The source from that is Hagahos Minogim. That's a Sefer Minogim, probably from Isaac, um, um, Rav Avraham Klausner, whatever, quoted in the Shach in Hilchas Mila. Having said that, "yesh lo nogu kein." There are a number of Chassidishe Rebbes who

33:30 take the view not to wear tefillin at the Bris. So the first one we have is the Tzaddik Chover, the Alter Rebbe's Tzaddik Chover. And the Chozen Milublin, who was a Talmud of Rav Melech, did not wear tefillin by Shas ha'bris. And you have then the-- and his Rebbe, the, the Sasover, the Besht Rebbe Sasover, would take, take off the tefillin before the Bris, and they explained that Pikal Bol. In the Gil Yoin Mahartza, that stands for Rav Tsvi Elimelech. Rav Tsvi Elimelech, if I'm not mistaken, is the author of the Bnei Yissaschar. He was a great nephew of Rav Melech Milizhensk. So he links this, of not wearing tefillin by a, by a Bris, to the Alter Rebbe in the Alter Rebbe Siddur in Siddur Im Dach. He quote, quotes here, "V'siddur Hadav Bal HaMechaber Sifra Tanya." He says, "The reason why Mila is greater than Shabbos because mitz-- this mitzvah of Mila is greater than Shabbos." "Yesod Ha'ak," Kabbalah language. "Ein Sho-Masika." He said, "Therefore, im kein Shabbos tzorch l'achlitzat tefillin." So this, so the, the Dinover, the, the, uh, Bnei Yissaschar, he wants to use the Alter Rebbe's nightmare as a basis for davka. But since the Mila is grea-greater than Shabbos, and Shabbos you don't wear tefillin, so perhaps therefore you should also take off the Mila and the, the, the tefill- the tefillin for the Bris. The Monkecherov, the Mechasilozer, he was a mohel. When he did a Bris, he would take off the tefillin because he didn't want, you

35:04 know, where mohel is qui-- has to be, it's quite in-intense. And so he didn't want that the tefillin should interfere with his presence of mind and his, you know, agility in doing the Mila. The Sandzerov, the Divrei Chaim, he did wear tefillin, the Shas ha'bris. He had a son called the Divrei Yechezkel. Yechezkel, the Shinoverov. The Shinoverov and the Chaz-- the Da-Divrei Chaim, there were many, there were many interesting, um, uh, conversations between them. The, the Shinoverov was a very, uh, takif in his, in his approach. The Shinoverov, when he was in, in Sandz, he took off the, the tefillin for a Bris. Then I've got here another Sefer called Eidos Li Yisroel, who quotes that now that we-- nowadays, very often we make the Bris in the house, for sure it's not nog to wear tefillin unless those were mamash medaktig b'mitzvot of Yechidut who'd wear a Benei Tamz. Again, that even in Benei-- Chabad, we don't do that either because in Chabad, there's a diyuk davka, um, to, to put on a Benei Tamz right after davening. I just-- I'm, I'm pausing for a moment. There's a story which was published in, in, uh, in one of the Halperin-- Dov Halperin's b-books on, uh, uh, the stories of the Rebbe. We had in, in London, there was the Sasover Rebbe. And the story was that the Sasover Rebbe is in his shul, and he, after davening, he had take-- he had dozed off. And in his dozing off, he had a-- the Rebbe

36:46 came to him, and the Rebbe had said to him, "How come that you are pausing, taking an interruption between Rashi's and Rabbeinu Tam's?" And he quoted a pasuk. I don't remember. I think it was Sh'mor Tom or Ei Yoshur. That between Rabbeinu Tam's and Yoshur, which is this letters of Rashi, one shouldn't, um, pause. And the Saser Rebbe, who we know, um, remember very well. So he, from then on, he started putting Rabbeinu Tam right after Rashi's. Many, um, Chassidish, uh, communities are not so careful. But anyway, what we're seeing here is that the, that, uh, there are many fine Chassidish Yidden who don't wear the tefillin at the Bris. And so, uh, what exactly is Minchas Chabad on this, I don't think has been, uh, established. But, um, there is certainly room for, for, uh, both ways. Okay, let's move on. Um, I don't think there's this. No, uh, if you-- I don't see any difference between, between Rashi and Rabbeinu Tam's. You see here that the-there are those who would switch to Rabbeinu Tam's. Okay, let's move on. Right. Now, someone's asking about this leaving a square ameh undecorated, and why is it in many houses that it-it's not done. So I'd like to spend a couple of minutes on that. We have here a siman in Hilchas Ishubav, it's called about making a Zecher L'Churban. It says here, "Mishem be-- b'chorah Beis Hamikdash tikdu--" When the-- after the destruction of the Beis Hamikdash, whole, a whole detail here that one would not

38:33 make a Binyan Mesuyad Meruyar, which would be so well, um, uh, pasted with lime and, and, and well-decorated like a royal palace. Then he has here about leaving an ameh al ameh. K'neged haPesach. Leaving a square ameh opposite the door, opposite the entrance, below his sid, which is undecorated. So that's the-- we have the-- that's the source of having, leaving a, a s- a patch of an ameh square without decoration. Now, then we have here, what you have lower down here is from the Mishnah Berurah. And he already mentions how this is... He says, "Ubizmanenu lo nuhagu lesha'ir." He's, he says, "Nowadays, generally, most people do not do s- do not have this square ameh." "Ve'efshom meshum da somchin al yesh mekilim." Then I saw some people say a difference whether you are painting with lissid, which was like a thick, um, a thick paste, or you're using just liquid paint. So, lepoel, mo-by-- there are y- there are Yechidim who are makpid on this. But by and large, it seems to have been quite, um, you know, people were not so careful. But then we have here a letter of the Rebbe Rashab. The Rebbe Rashab, as we know, till his, um, last few years, he lived in Lubavitch, then he moved to Rostov. And this letter is during that period in Taf Res Shin Ches. "Kefiar Nira HaRamon," which means the re-decoration. It looks like Od Yusmach Shech. The redecora-redecorating of the, of the house in, in Rostov will take time. Tikdiner was

40:19 the name of the, the contractor. "Ve'misa Tikdiner, mestamim is mashich yoser, yoser." If Tikdiner will be traveling, it will take longer. "Ve'im hiya be'efsher," if it'll be possible to enter the new home before Rosh Hashanah, uh, he, he-- einy ide, I'm not sure whether it will be possible to move in before Rosh Hashanah. "And they should, should lead everything le tov." Then he says the, the invoice will be paid. "Kefiar Nir will be paid be shleimus." "Ve'gam zeh k'dai asher b'michteveh, k'asher michteveh. Amar ti le Tikdiner." I said to Tikdiner, to the contractor, "Koden is yoser l'haniach neged Pesach hachnisu meparad, par-parad." Probably means the, from the, uh, main, either from the, uh, you know, the ground floor, j- but opposite the main entrance should leave a mokim ponu builtim mezuya. Should leave a, a patch which would not be decorated. "Ve'eini zocheh eizeh shih amarti lei." I don't remember whether I told the contractor what size. But in the "Shulchan Aruch Har Ha'im," tof kuf samuch, which you just read, is, uh, ameh al ameh. So there is mention of ameh al ameh. So this is where we have that the Rebbe Rashab was particular. Um, I don't know, I mean, the Rebbe's house in, uh, in President Street. Well, we could say lav davka because, because, uh, who says he ever decorated the house? Could be he moved in the way it was, and the way it was, you don't have to, you don't have to start hacking away. I want to say

41:41 another interesting thing. It-- whilst I was researching this, I saw the same story with two sets of people. One is that there was a m- a, the, a Reb Hillul of Kelm, and he came to the, the, uh, Reb Chaim Sanzer. Reb Chaim Sanzer, where you have his hagose in the back of the Shulchan Aruch, he was a contemporary of the Gra, and he was a friend of the Gra. And Reb Hillul of Kelm came and told him, "Why don't you have a ameh al ameh?" And so he then, Chaim Sanzer, went and shop- g-g-got it d-done right away. The same story is said about the Reb Hillul of Kolomyah. Reb Hillul Kolomyah came to the Divrei Chaim, the Sanzer Rav. So you have both, both, both Chaim of, Reb Chaim of Sanz and both Hillul, but one was saying Hillul of the Maggid of Kelm. The other one says Reb Hillul Kolomyah. As anyone who's a bit familiar in that, in the history of that time, Reb Hillul Kolomyah was a Chassidiker darshan, a Chassidiker, um, um, c-character, a Musariker character who was... And he came to the Sanzer Rav, and he, and the Sanzer Rav, right away, he, he told him, he went and chopped out an ameh al ameh, uh, at any rate. So from that story itself, I see that till the Reb Hillul Kolomyah told him, it's nisht gunaz a yange firt. It wasn't, it wasn't so widespread. Now, I want to share you, with you something similar And that

43:10 is, it says in Shulchan Aruch, in the same siman, that when you make a chasuna. So Ɣsha chasan oysur isho leka'ach eifer mikleh ve'osyin berosh bemkomon ochas atfil. You put ash on the place of the tefillin. Then he mentions about breaking a glass, et cetera. Then we have the second quote here is from a, uh, a souvenir of the Mishpachas Chadakov. And this is the-- from the diary of Rabbi Chadakov when he got married in approximately nineteen thirty, around then, I'm not sure exactly the dates. And he went into the Rebbe, to Fredicke Rebbe, and he asked him guidance about the chasuna. She'altim tzorich la'anich eifer al reish chasan. I asked whether they have to put the ash, and the Rebbe said no. Then the next quote here is from the Sefer on Siddur Kidushin from Rab Moshe Ferkash, where he quotes from the Kaf HaChaim and the Rosh Hashulchan that this inyan of putting ash on the head of the chasan has been, has been, uh, become obsolete. The chein koise of the Rab Chadakov. So what I'm seeing here is that although we have these various... There's a whole list of things which are, uh, written in Shulchan Aruch of Zechel Hachurban. Uh, quite a few of them have kind of become less observed. And although some make a whole tumul about this, just perhaps very briefly, there, there's a famous story. I'm not saying, I'm not saying this is halacha, I'm just saying the, the, the, the story. The Rebbe came when

44:46 he visited Gan Yisroel, and he wanted to have a guided tour. And they came to a room which was, like, the, the junk room. They called it the captain's cabin. It was full of, uh, equipment and paint cans and, and this and that, and the wall was covered in graffiti. There was one patch which was left un-graffitied. And on that patch, the Rebbe comes in, looks and say, "Oh." And they, they were embarrassed. But the Rebbe looks at this, and on that bla- patch, someone had graffitied Zechel Hachurban. And the Rebbe said, "Fa vos ze zechel hachurban zol zein zechel hamikdash." They said, as a focus can be a zechel hachurban, looking at this destruction, as a way of zechel hamikdash, the kind of the positive toward looking towards the rebuilding of the Beis Hamikdash. Okay, let's move on. I think that's part of the messages which we're seeing here, um, about zechel hamikdash. Right. Yeah. So yafé kivanti. Okay, let's move on. Okay, um, last week-- So, uh, w- two, two, uh, a couple of things. One is someone asked about in middle of Shema of Rabbeinu Tam's, should he answer Amen? I didn't find a source for this, but my inclination is to say that you can answer. You can-- you may interrupt to answer Amen, because you're saying it really more, you're already ben yotzer the Shema. You're just saying it perhaps because of a torah, et cetera. But it doesn't have the-- I don't think it has the status to be

46:19 doche, to push away answering Amen, et cetera. Now, last week, we discussed about a mixed marriage, achmonitslan, and regarding a mezuzah. And there were a few, uh, questions which came in during this year. Who, who pays the rent and who pays and et cetera. I, I think that, um, that, that's a side issue because mezuzah depends on the occupant. It doesn't matter who owns. If I pay your rent, the, the mezuzah is a cheir of, of, of people who are living there. So the fact that there is one who's paying the rent, the other one's, is, is not paying the rent, I don't think that's so in, so, so, so relevant. The per-- the pearl, they are both, should we say, legitimately. I'm talking about, um, in civil terms. They are legitimate occupants of this place, and therefore it is a shutafus. That's, that's my, my looking and the way I look at it. Now, then someone also last week put on a question about the main entrance of a building in which the flats are leasehold. Now, what I would... ObviousIy not a clear question because I don't know what-- who's living in all those flats. What I would say then is, if you have a building which all of the occupants of all the flats are Yidden, then there should be a mezuzah by the main entrance, too. If, however, some of the occupants of some of the flats in that building are not Jewish, so then it's a, the, that main entrance

47:47 is a shutafus of a Yidden and Goyim, and it's patum in memezus. Um, since, uh, Ari, you're asking what do I do about the ash. Since I, um, I've, I've, I've dropped it. I don't, I don't do it. I saw this, uh, hairoah, so I, I don't do it. Right. Then someone asked me about opening envelopes on Shabbos, on Yom Tov. So here we have two quotes here. One is from Siman Shin Zayin in Ohr HaRebbes, and the other one is from Taf kuf yud tes in Eichas Yom Tov. So let's read the left side, which is from Eichas Yom Tov. Nochri shehevi ksav liYisroel biYom Tov. A Goy who delivered a letter to a Yid, and vehu chosom it's sealed. Motza ha-Yisroel lefoschah be'atzmo, you can open it himself. She'ein is a stealer shayeich bekelim. The fact that you're demolishing, that doesn't apply to kelim. Af al pi shebeShabbos osim bedevrei soferim. On Shabbos, he's not allowed to. Kol kan biYom Tov lo echmil. And then he adds in the next, um, little paragraph, that's provided that the seal doesn't have lo tzurah velo oisios. If it doesn't have a, a, an image nor letters, because if there would be, then you'd have a problem of mechek. Let's go then to the, uh, other quote. So that was in Eichas Yom Tov. He says, "You are allowed to open an envelope on, uh, on Shabbos." Oh, sorry, on Yom Tov. In fact, you are demolishing it. Does-- It's not a problem. But then in

49:17 Ohr HaChassidis, he says here, the second line, nochri shehevi ges chassum echshuro sheeinu Yisroel yochol leposchah lekorah. Yochol lomar la'nochri. You can say to the Goy, "I can't read it, I, because the envelope is sealed." And then the Goy will open it. Um, and the, the, the Goy will understand. And he-- the Goy thinks it's part of his mission to do this. But meanwhile, we're seeing here that in Eichas Shabbos, the Yid is not allowed to open it. Sheeinu Yisroel yochol leposchah. On Eichas Yom Tov, so we have here a leniency. And there we have now, beneath this, we have a quote from Igros Kodesh, um, which is actually the Nutte Gabriel, which you have on the, on the list of, uh, references. He brings this from Igros Kodesh. This is a letter of the Fredicke Rebbe just after Pesach to Reb Hills Latta Polsky. And he says, "Beis mich Tov, your two letters. Schne'em kibalte, I received your letters. Schne'em tochni, meaningful letters. V'harbe protim be'inyan shema'anyin oysim oyd." Lots of details about things which um, important to me, very inter-of, uh, very great interest. "V'chafets la'apirach b'ktsora." I just at the moment I want to respond briefly. "Charishin kibalti beyoim sheini shel Yom Tov." I opened-- I received the first letter of yours on the second day of Yom Tov, of Shakhrit, and I opened it. "Shekach no yagin be Beis Abba shehoia poiskhim michtovim." That was the minhag in the Beis Abba. That means in the Beis HaRabben, the Rebbe, Rebbe Rashab.

50:41 If a letter would arrive on Yom Tov, they would open it. "Lirois shemo yesh inyonim nechutsim beyoseh." To see in case there's matters which are urgent or very urgent. "Lo inyon shel maase." Not anything-- not as if there's anything which the Rebbe could physically do. "Rak inyon shel machshava." Fascinating. Inyonim that he would be able to think about. "Shemachshava tova beito nechutsa hi." To have a good thought in the right time is very important. "Vahu beherges chasidi omek." You, Reb Hillel Zlotopolsky, would you have a deep chasidishe herges. You can understand the herges shel tam ze. Fascinating. The Rebbe, the Rebbe Rashab receives a letter. Now, the Freidiker Rebbe also receives a letter from, um, Kushner, and it was Yom Tov, so they would no yigal haChacham to open it because there might be a message there which is of, um, of, uh, of urgent, um, application or, or urgent relevance, and that the Rebbe would be able to deal with it bemachshava. Fascinating. Right. I want to finish off with, um, with this ha-or, with this ha'orah of the Rebbe. And a lot of us are aware of this ha'orah, talking about the sh'ploes al enu. But I would like to read the ha'orah a bit more carefully. "Lehoysh bechaluka de-kuf nuns mismeyri tehillim." That is in-- this is in, I think it's hei teveth taf shin alef. It's in chelek, um, it's in, in, in sei paasichas taf shin alef. It's like in that time, sometimes the Rebbe would bring a side issue

52:19 in middle of a sicha, and it was put in a footnote. And you can see this footno-four footnotes to that footnote. That was, that was the style at the time. You're saying the stress that the letter arrived on the second day of Yom Tov? I don't know. That's, uh, that's a mix. About the Rebbe in Shchenov doesn't make a difference. Right. Um. Right. So now, "Vaho yesh bechaluka det kuf nun mismeyri tehillim. Letez va'amim eser." By dividing the tehillim to fifteen times ten. "Ki yadu a shebizmanim." I can't see those words. "Umatzovim yeuchodim." There were-- is, is particular times. Oh, let's read it this way. "Shebizmanim umatzovim mesuyamim hoyu moisifim baamidas tehillim, baamiz asar mismeyri tehillim." At particular, uh, occasions, they would say extra ten tehillim. Now, in this side, you see the Rebbe says that the f-- idea of dividing tehillim into units of ten correspond-- you got fifteen units corresponding to the t-t-to fifteen shel omales. But then when he says about this idea of special occasions or situations of saying extra tehillim, ten tehillim. "Lo yrak bematzov shel meis rachmana lichola." Not only in a time of difficulty and oppression. "Velo yisochim chulu." There should not be twice a re-a repeat of moments of difficulty. "Elo vegam ve'ikar vetoir nesinas shebach v'hodaya lakodes baruch hu." Also and principally in as a thanksgiving to Hashem. Now, if one of your listeners remembers, this is-- was this the time of the Gulf War? I'm not-- I'm trying to think what was the situation at

54:17 the time. A kopminim, this is, this is teveth, teveth taf shin alef. J-January, uh, nineteen, uh, well, whatever it is, yeah, um, '91. So in this co-note, the Rebbe says there's idea of, of, of te-tehillim. It's taking in ten, ten chapters. She-- Then you got the chapter mem pey tes, which was the Rebbe's kapital that year. So the pey tes is part of the t-the, the ten tehillim, the asem is molim, which start from pey alef and finish with tzadik. And so now it's, it's very strange. It's, it, it, it's, it's pey-- it's pey tes. The Rebbe's kapital is pey tes. But he says, you know, pey tes is part of the set which start with pey alef. And you know what's pey alef? Well, pey alef is the osis af, which means wrath. "Avel beseider hofoch." Pey alef is the taking the wrath and taking it in the inverse. "Shemoida al aficha seaf." Is taking the wrath and turning it out. Uh, uh, the af which is the greye se becomes af lemalyusa. Becomes in a-- Becomes u-upgraded to a positive thing. And he says pey alef becomes also the rosh yetevs of plois al enu. "Sheikar hagosh uhu al hagiluy leeine bosu." When we say plois al enu, we're talking about taking from the negative to become a positive. The main thing is it should be visible. "Leeine bosu al enu. Vetoivani ravanigu." Then he also in the third, you know, with the three stars, three asterisks on the side, he has here,

55:51 "Lehoir, ve'ula yeshelo melohir." That in kapital pey tes, the Rebbe's kapital that year, there was the word af five times. In kapital, this word a-appears five times. And he says that could be a remez of taking the af- Of Galus Para, which is the source of all Galius, Chamish Les Para of Lu Abaza, taking the Af of the Lu Abaza, of the negative, and it should be transformed to Af of Kedusha, and he gives reference to the Kotzer Teita. Chamish Les Para of Kedusha is Periu is... All right. And so why I'm sh- why am I, uh, bringing this up? That we have here, the Rebbe is saying an interesting Zula of saying ten capital of Tilim, and especial-especially, uh-- he means ten capital of Hadei or those ten capital of. In the Kfar Chabad, someone wrote, wrote a letter that they saw this, someone had brought this to the public attention, and he himself had a daughter who was, had, um, fallen ill with Corona and, uh, wasn't doing well. And he took upon this Zula, and he says he also went to the Cave of the Rashbi. And right after that, there was a turning point, and Baruch Hashem, she's recovered. So people are asking for some kind of... So someone's, um, Mendel, thank you for confirming this was, this was during the Gulf War. So we're talking about a, a, a difficult Matzav, and people are looking for some kind of message here. And the Chayil, there's a very clear message that

57:19 not only in a negative time, but even in a positive time. But we want... A-and certainly, here is a, a message of the Rebbe that employs Sareinu. You can take with the engine of saying the tenth Tilim to, to transform from the Af that it should be Ploi Sareinu, it should be Lamal Yusa. So, uh, I'm not saying how many times and when, but there is, if a person is looking for a guidance for the Rebbe in this Matzav, you have here, uh, some degree of guidance to say that you're saying these extra Tilim with the Zula that the negative should be turned into positive, but I just want to finish off by saying that I, uh, that the, um, name which I put at the beginning of the, uh, slide, at the beginning of this year, it was the sponsor of the yard site. So it should not be instead of Ruth Elisheva, it should be Risa Elisheva. And so R-Risa Elisheva Bat Yitzchak should have a, uh, Aliyas Nishtaneh and we wish her daughter and son-in-law and all the family A good tavach. Um, now everyone can be unmuted. Oh. Hello. Broch. I'm Raskin. Dan Raskin. Yeah, yeah. You got a few minutes? J-A minute, minute. Yeah, I just want to switch off the recording. Okay. Whoever's a Chayil will record. Oh