פנורמה של הלכה 27

00:42 Good evening, and sorry for the slight delay. We just had a special serie-- session of, of tefillas in, uh, memory of the forty-five tragic losses from Lag BaOmer in Meron and for refuah, for those who are, uh, who need a refuah shleima. I think we can... I'd, I'd like you to join me in saying Kapital Chof, and then we'll start the Shir. Kapital Chof and put in sedakah, and then we'll start the Shir. Sedakah. Okay. Right. Let's go on to our, our Shir. And, uh, so the, so this is... A couple of points came on, came up from last week's, um, Shir. Talked about rounding off the corner of the blankets and how, uh, there was this little story from the Rebbe Rashab, how when he had a haircut, he would cut off the, or tear off the corner of the sheet that he shouldn't, uh, have a problem of, of tzitzit. So, someone who... the person who originally asked the question asked for more details about this. Exactly how strong the curve has to be in order to exempt from tzitzit. So just for the, the... many people like to see pictures. So there you have a picture. Now, this is taking a, a square, uh, blanket and rounded off a corner. That certainly is well, um, beyond the shir. Certainly, that would be adequate to make it a, uh, called a round garment. A round corner, sorry. But let's come back to a bit more technical detail, and this is from, um, a

03:27 sefer from Rebbe Naftali Gur-- Uh, Rebbe, uh, Yechiel Mi-Gurari, sorry. Rebbe Yechiel Mi-Gurari put out a sefer of, one of many, called Halachot Tzitzit: Halachot Lemaaseh. And we have here a shir of a begeid, which is three by three etzbo'ot, three by three finger breadth. And so the idea here is that if the curve is width... is, is, is smaller than six centimeters, which... an, an etzba is two centimeters, so three centi- three etzbo'ot is six centimeters. So if you look at the diagrams. So diagram number one is saying that because it's, the curve is less than, uh, the six centimeters from the cor-corner, therefore, that would still be called a square. And then if the curve is, as you see, num... diagram number three or number two for that matter, if the curve is kind of stretching beyond six centimeters, that would be curve enough to, uh, to exempt the garment from tzitzit. That's... There are those poskim who say even a much smaller curve is enough, but this is the, uh, general... What, what I advise the person is to take a CD, uh, if they still exist. If I get it from a antique shop. Take a CD and put it at the corner and, and use that as a template, and that would be, uh, kind of the, uh, shir that if it's that degree of curve, it's considered, um, rounded corner. Now, one of our listeners, uh, who listens, uh, to the recording, Meyer Zerkin, and, um, I've mentioned his

05:15 name before. So he, he picked up on the story where I had told over about the Rebbe Rashab with the, with the haircutting. Now, the Friediker Rebbe says he would sometimes give his father a haircut. So he says that's a very interesting point because there is discussion in poskim whether it's appropriate for a son to give his father a haircut. So now, um, the, the first quote that you have on the top of the page is from a sefer called Da'at Zkenim-- Uh, I'm sorry, Moeshav Zkenim, which is from the Rishonim, and it's in Parashat Kedoshim. And it has there a lashon, "Velo Chen Asur Loven Lesaper Leoviv." It's forbidden for a son to give his father a haircut. Shema yiftza oyser, in case he will cause him a wound. Ve, ve tza'aroi, uh, ein bemechilas ekum. The fact that the father is forgiving, that doesn't take away from the, uh, the avera of causing a wound to a, to a parent, to a father or mother. So they... So we see already in Rishonim there is a hesitation about giving a haircut to a parent. Now, having said that, when we look in-- I have one of these, uh, encyclopedias on Kibud Av Va'em. It's a Sefer Oys Kibud Av Va'em. This is the second quote. Very good Sefer. And he writes that you are allowed to give a father a haircut, um, and you don't have to worry about causing a wound. And basically, it seems to be it depends what you're using.

06:53 In six, seven hundred years ago, the likelihood w-was that they would be using a, a razor, and therefore using a razor, a slight, uh, mistake can cause a cut and that would be an avera. Whereas in, uh, in... If you're using a clippers, even though they didn't use electric clippers in, a hundred years ago, they were... But it could have been a hand clippers. If it's a kind of a safe instrument, then that wouldn't need to hesitate about giving your father a haircut. The, um, Reb Meir, I also, um, I'm, I'm really, uh, I think the word in English is chuffed. Someone like, a Talmid Chacham like him is, is giving the time to listen to, uh, the shiur, and, uh, you'll see why I'm so impressed. We, we also had last week a discussion about a, a tub of dates. That a fellow, this is actually a fellow, he's a shliach somewhere in Germany, and he'd bought a tub of Israeli dates, and he wanted to give it to a non-Jewish, uh, ac-acquaintance. And the issue is that maaser hasn't been taken, and are you allowed to give. When, when terumos and maaseres haven't been taken off a pr-produce, the term in Halakha is called tevel. So are you allowed to give tevel to a non-Jew? Uh, and the, the conclusion was that it's, it's not allowed. So I'm just showing you from his email, and he says that he's... That, uh, this question of hanuah shel kilui, when it's a, a ple- a,

08:28 a benefit in a way that it's consumed. So he tells me that there's a Tosafist in Shabbos and where it says that whether it's tevel tohor or tevel tahor, it's not allowed. Then there's a Tosafist in Brachos which says that you're not allowed to give a goy tevel. And he gives me a reference to a, the Atsah Lavoina, which is a commentary on the margin of the Shulchan Aruch, Chayim Lammed Aleph in Yoreh Deah. He tells me exactly the page where it is, and he says that you're not allowed to, um, give tevel to a non-Jew because there's no greater kilui than it being eaten by a, uh, a non-Jew. At any rate, I'm not going to go into long dis. I just wanted to share with you there's a gemant sitting out somewhere in Florida and, uh, you know, kenain hora, really, it's, uh, you know, very impressive when he comes up and, and shares with us. Okay, let's go on to a practical thing. Someone asks a shailah that, um, he's, needs to download a very large program, and it can take... Those who are into it will know that sometimes it can many, many hours if it's a very big program. And so he's thinking, can he set this up in motion on Erev Shabbos, and then the downloading continues over Shabbos, uh, and Motzaei Shabbos, it's all done. Is that okay? And his worry was because of what he's seen in Hilchot Yom Kippur. So we're going to look at the

09:51 Hilchot Yom Kippur, and then we'll look at Hilchot Shabbos. So on the right of your page, you have here, sorry, Simon Toff Reich's tes in Hilchot Yom Kippur. It says, "Some say you're not allowed to put, uh..." Like, normally for Shabbos, you're allowed to insulate hot water. That you'd have hot water for Shabbos. Some object to the, uh, hatmona, considers an insulating of hot f-water for, on Erev Yom Kippur for, to be ready for Motzaei Yom Kippur. Because the heter to do, insulate, uh, hot food is for before Shabbos. But here it's for Motzaei Yom Kippur, that cons-- that heter shouldn't apply. That's... Then the second opinion says that, "Yesh matirin." There are those who allow you to insulate f-hot food on Erev Yom Kippur to be ready. And, "Mipnei sheomechim lecho lachol," because you're basically preparing on a weekday for a weekday, which is not a problem. Even though it's sitting on the stove over Yom Kippur, that's not called a Yom Kippur's preparing because you're not doing anything physically on Yom Kippur. It's happening by itself. "V'halakha kisvaro achrono." The halakha is like the latter svara, that you are allowed to. But, "Hanojagim be'eilo hamedinos la'chachmi kisvaro harishono." The custom is to follow the stricter opinion and not to put up hot water on Erev Yom Kippur to have hot water for Motzaei Yom Kippur. On that basis, if you wouldn't be allowed to leave food to be warming over Yom Kippur for Motzaei Yom Kippur, then, um, what, what about this pr-computer

11:34 program being downloaded over Yom Kippur? So the, the... We'll, we'll see the halakha in pr- the, the principle clearly why it's mutar, and then that would re-leave the question, why then on Yom Kippur is there the chumra? Possibly because the, the, in addition to the happening of a melacha by itself, there's also the concern that you might come to There's always, anyone who's learned the Gemara Shabbos, the beginning, you know, in the second pe-- third perek, talking all about worrying about shemirat hat, you might come to adjust it, might come to stoke it, add, add, add, add some, some, some c-coals, et cetera. So keeping food warm may be more fraught, more, more worrying. And therefore, it's only allowed for Shabbos and not for, um, for Motza'i Yom Kippur. But just an automated, uh, job happening on Shabbos is not a problem. And this we see clearly in Siman Reish-Bet. And we have here, Sif Alef says, "You're allowed to start a melacha on Erev Shabbos." Um, somech l'chashech, close to, uh, nightfall, even though it won't be finished, b'ed yom. It won't be finished before Shabbos begins. V'hini g'meres me'eleho b'Shabbos. It will continue to happen on Shabbos. K'goyin lishros diyo v'samemoniim b'ma'ayim. For example, to put, um, ink and other herbs into water, and it will have to soak, and then it will develop to an ink. Or he has another example, to put barley into a barrel, and it's going to be soaking the whole of Shabbos. Then he says another example

13:21 of putting incense on the clothing, that they should be impregnated with a fragrance over Shabbos. Um, and so i-it's, it's very clear that even though it's gonna go the whole Shabbos, it's still allowed, and that's the same thing over here. And so that's the Mishnah, um, which talks about water. Poiskin mayim legino. That, that about diverting water to a garden, and this water is coming a whole, a whole Shabbos. I think today, you know, in Israel, using sprinklers on time switches, that's not so straightforward. Um, because, possibly because of the, um, possibly, you know, of, of, uh, coming to adjust things. But in principle, um, a automated process which is initiated before Shabbos isn't a problem. Let's move on to the next question. So, over Shabbos, we had this discussion at home that there's a custom of people when they make hamotzi from a whole loaf, so they cut off a tip. What's the reason for this? So we've got here a couple of sources. One is the Sefer Ma'aleh Hachassidut. Um, then we have it from the, uh, Yari, Yari, Yares Devar. And Sefer Haminhogim. Now, the Sefer Haminhogim is, many of us are familiar with, and many of us received it as a bar mitzvah present, possibly. Ta'am d'yesh, that's the, the Rashi writing in the middle. Ta'am d'yesh levorech al heich hedekodim bishulo de pas hamotzi. Oh, sorry, I, I missaid it. I'm, I'm misquoting it. What he's saying here is, why is it the mitzvah to make the bracha on the

15:22 edge of the bread? Because that's where the chitzonim, they kind of gather there. And therefore, one should make a bracha to counter the chitzonim. We're going to dis-discuss this. He quote, quotes the Yares Devar. And the upper two columns are from the Yares Devar. Um, Yares Devar was written by Rabbeinu Yonah of Eibeshutz, who was, uh, a contemporary of the Baal Shem Tov. He was a rabbi in Prague. Um, so we're gonna read his words in a moment. First, let's just read the bottom two lines from the Sefer, um, Ma'aleh Hachassidut. And this is a commentary of the Bachocher Rov, which I mentioned a few times about the Bachocher Rov. He was, um, he was a Talmud of the-- He was, he was Niskarav Tichsidis by the Bardichever. Um, so he writes, "U'mash." And then he's got a commentary here on the Tzvot Yehuda Hachasid. Tzvot Yehuda Hachasid is lots of these in San, Santas Sefulas things. And he writes, "U'mash enoyagin shelo ilech el kol prust de hamotzi, rak lashayir me'at." Why is it customary not to eat the entire piece of hamotzi, to leave a little bit? "Gam kenochin mitsad bechinat ma she'omar hakosuv." He quotes the pasuk, "Ein sorid leoch lo al kein lo yochil tuvoy." If he leave nothing at all, that's not going to give him good, goodness and strength. "Al yadei sheymish." That's the pasuk in Yirmiyahu. If he doesn't, say, it's understood, this pasuk to say, if you eat and you leave nothing at all, then that's asking

17:01 for trouble. "Al yadei shemeshayir yochil tuvoy, tuv vadai." But by leaving a little bit, that's going to bring, uh, bring goodness. So that's, that's the, that's the Bachocher Rov. Now let's go to the Yares Devar. And behagacha protis, just the other day, I s- I think it was Sunday, I was listening to the Eliyahu Ki Shir given by Rabbi Ephraim Portash in our shul, and he was exci- learning this piece of Gemara in Sanhedrin. So I'm going to go through the, the Gemara in Sanhedrin. So the, that's on the first column, the second line. The Gemara Sanhedrin daf kuf beis on bet beis. And Rav Ashi, the la- the last generation of the Gemara, he said to his talmidim, "Tomorrow, we're going to deal with lemo cheliflach bechaverim." Tomorrow, we're going to deal with our good friends, our colleagues, our mates. What he wa- what he meant was, he was going to talk about those- People who are listed as heretics, who are "" and they've got no portion in, in "Elok habor," et cetera. That's the Chelek in, in, in the Sanhedrin. And particularly, he had in mind Menashe. Menashe was the son of Chizkiyahu HaMelech Yehuda, and he was, uh, very much into idol worship. And although there are the opinion that he did Tshuva. But meanwhile, Rav Ashi spoke in a quite, uh, disparaging way. Tomorrow we'll, you know, kind of roll up s-- our sleeves up and we're going to deal with our, our, uh, good friends. "Menashe Menashe

18:46 HaMelech Yehuda" comes that night to Rav Ashi in his dream. ". You call me your mate. You call me your father's friend." You know what you're talking about. You are Talmid Chacham. This is how Menashe is challenging Rav Ashi in his dream. In other words, he's saying, uh, uh, "You, you c-- you don't come to my, to my, to my a-ankles in, in Londis and you're, you're talking me about my-- you're my mate." And to challenge Rav Ashi, Menashe asks him in the dream, ". When you have a loaf of bread, where do you make hamotzi from? Where, where do you break off the piece for hamotzi?" And in his dream, Rav Ashi says, "" And so he says, "I don't know. I don't know which, which side of the loaf you're meant to break the bread-- b-break off." And so Menashe says, "From where you're meant to break off when you say hamotzi, that you don't know. And you're calling me I'm your mate. You don't even know such a basic thing, and you're calling me that I'm your friend and your colleague." No. In the dream, "" So Rav Ashi says to, to, uh, Menashe and he says, "Teach it to me. Teach me the Halakhah. Tomorrow I will give it over in the shiur, and I will say the whole-- our whole conversation, and I'll tell over the Talmidan with." And so, okay. So Menashe, uh, in the dream, he tells him, "from where it

20:39 starts cooking. Where the, where the, the, the, uh, baking. Where it bakes the first part. Where it's the bakes, that's the part where the bracha should be. That when you make a bracha, that's where you should break off." No. And so the Rav, Rav, Rav, this is, this is the Gemara. Now the, uh, the Rebbe Eibeshutz, the Arizal, starts discussing this. "What was this conversation? Are you my mate or my, my, my teacher? And what's it got to do with the hamotzi? The whole thing is ." And he says, "What's, what's going on here? What's-- And, and, and why is it significant where you break the bread off?" So I, um, I'm-- Shall I just cut out a few little, a few, few pieces which are crucial to our discussion. So second column, top of the page. "" He says something that everything has, has got a certain degree of poison in it. And to get rid of that poison, that you need to have fire. And so it's the f-- the baking or the cooking of the food that gets rid of the poison in the food. "." And skip a bit. "with this you'll understand why we say hamotzi on where it starts the c-- baking. the part which bakes sooner, it doesn't... It's, it's got less poison in it, less nochosh presence. And, if there was some kind of poison in the, in the food, it's this, this-- it's run away from here sooner, and therefore it's deserving

22:26 of a bracha. as soon as the evil is driven out, so then that's when the kedusha has a chance to, um, to take hold. . So the crust where the Sitra Achra was driven away sooner, therefore it has a greater presence of kedusha. And, and that he explains why one should break a bracha, uh, on the edge." So all of this seems to be just the opposite of our whole discussion till now, uh, about cutting off the little tip. So the, the... Again, the Talmi Haminhogim has explained v-- in short why when we break off. So what that means impractically, if you have a, a slice of bread and you made the bracha hamotzi, you have an open piece of bread. Instead of breaking off from the soft area, you break off from the crust. That's what the Halakhah is from, w-which is set for this Gemara. And that's because we've said, we've been told that the, the heat of the oven is driving away the Sitra Achra and nochosh. And so the part which is near the edge, it's got more bracha. But if that's the case, then becomes the question just the opposite. So why are we taking the tip of the bread and discarding it? And that's, that's, that seems to be an open question. Um, I'm just gonna suggest. When we, we wake up in the morning, we wash negel wasser. The reason why we wash negel wasser and why it's called negel wasser, which means washing the nails, water for

24:19 the nails, is because when we are sleeping, so the Ruach Tumah, there's a spirit of impurity because there's a vacuum of kedusha. And where there's a vacuum of kedusha, that's where the tumah, um, comes and, and resides. When we wake up in the morning, so then the k- the kedusha kind of re-reoccupies the body, and then you have the, the... And the, and the tumah goes away. Where does it go away? It goes away through the nails, and that's why the nails kind of retain a bit of impurity, and that's the washing of the negel wasser. Possibly, on the one hand, yes, the fire is kind of getting rid of the, the Sitra Achra, but the edge possibly may also where-- be where the avenue where all the rest of the, uh, is going out, and perhaps that's why we are dis-discarding the edge. At any rate, we do have... It's brought down in numerous forum. There is this minhag of, of a tiny little bit leaving. And it also reminds me in the story in the, in the Midrash, in the introduction for Eichah, where it says about the Chochmah of the people of Yerushalayim, and where someone came as a guest, and he finished every single last drop of the food. And the next day, the, uh, person, the host or hostess, put in a lot of salt, and then the person couldn't eat it. He said, "Well, you know, if you, if you wouldn't..." Well, they asked the hostess, "Why is he

25:50 not eating at all?" She says, "It's too salty." They say, "Well, if you would have been a mensch and not finished the last drop yesterday, then you would have had plenty to eat today." So there seems to be some kind of adelkeit, some refinement of not having the very last bit. And that thing, I think, is what the, um, Eshel Avraham or what the Bachoch Tzadok is saying, that ain sorer et leochlo. You've eaten, mamish, you haven't left a drop. That's not a good hanhaga. You, you... And you leave a little, little bit over. I think that's what he's saying. Someone is putting on the chat a separate question. At a certain age, one wakes up a few times. Baruch Hashem. Um, does one say Modeh Ani each time? I don't think so. I, I, I... My understanding is you only s- ums, even netilat yadayim. It's only when you get up to stay up, uh, properly. But if you're getting up just to deal with things that you can't do through a shliach and then, uh, go, go back to bed, I don't think you have to wash no-netilat yadayim. Um, and, and same thing, Modeh Ani. You'd wait till you get up to stay up. Let's move on. Okay. So now I've got a call on Bank Holiday. It was one of these, uh... It was about ten thirty, one of these, uh, late minyanim, and the question was: What's the minimum of people who haven't heard Krias HaTorah to make up a

27:18 minyan to be allowed to do Krias HaTorah? So there are various opinions about this, and what you have in front of you is a quote from the Mishnah Berurah, as you can see, in Bier Halakha, where he quotes, he quotes the Chayyei Odom, who says, "I'm not sure if there are people who haven't Krias HaTorah, whether if there are only a few people who haven't heard Krias HaTorah, can you do Krias HaTorah for them, or do you need to have all ten to make up a minyan to be able to do Krias HaTorah?" And Ve'heoni godel echad, says the Mishneh Berurah, that it's a Ran in Megillah, in the sugya, where it talks about Megillah bizmanah korim beyochid. That when you m- Megillah, there's a s- a very interesting halakha that it can be le-read a couple of days in advance, but that's only with a tzibbur. Beyochid, it can be read only bizmanah. So in that Ran, there's a comment just in passing where he says that if you have a roiv, that's okay. So the Mishneh Berurah is arguing with the Chayyei Adam. Chayyei Adam was suggesting that to be able to have a M- Krias HaTorah, you'd have to have ten who haven't heard Krias HaTorah. And the, uh, Mishneh Berurah says, "No, so long as you have roiv, that's good enough." So that's the Mishneh Berurah, that you have to have roiv. Then there is a... Th-this Mishneh Berurah is quoted by Reb Chaim Noy in Ksav Sochachon in Siman Chof

28:59 He. And he says also, if you have six who haven't heard Krias HaTorah. Now, having said that, there are those who say that even if you have three who haven't heard Krias HaTorah, and there's one who says that even if all have heard Krias HaTorah, but if it's during davening, so because K-Krias HaTorah is part of the Tzeddkat HaTefillah, therefore, you can do Krias HaTorah again. And that, to give you the exact quote, is a Sefer called Toras Yikuseel. It's a Sefer HaTshuvah, relatively recent one from be-pre-war, but re-relatively recent, and in Siman Nun Alef, he says this. Now, what I've seen, what we've been-- The general minhag which I've seen is that one would require six, like the Mishneh Berurah, like the Ksav Sochachon. And now, the argument that because it's in Kri- it's Tzeddkat Krias HaTorah. Sorry, it's because it's during davening, therefore, they've got special dispensation, that you can do a Krias HaTorah even without the quorum of people that haven't heard. That's all very well, perhaps people who would only do Krias HaTorah during davening. But I know that in Chabad, this is really not an issue. We have, you know, I remember in the good old times, in the '70, uh, would be, uh, at eight o'clock, there'd be a minyan for Krias HaTorah, and there'd be m-minyanim before and after. There were-- People were not so particular to hear Krias HaTorah davka during the Tzeddkat HaTefillah. Therefore, to say that Krias HaTorah is part of Tzeddkat HaTefillah, I think

30:36 in Chabad, which we see it as a standalone, and therefore, I don't see that as a redeeming factor. However, there, there is another, uh, piece which I-I'd like to think about more, and I see it is brought in the discussion here. There is a note in Sefer HaMinhagim about how many people you need for, on a fast day, to be able to do Krias HaTorah. How many fasters. Is that an English word? How many fasters or how many people fasting do you need to be able to do Kriyas HaTorah on a fast day? And there's a quote there from the Tzemach Tzedek, and he says if there's three fasting. Now, this letter of the Tzemach Tzedek was written to his son, Reb Srul Noyach Marin, who was the Rav in Nezhin. And it was a time when there was an epidemic there of cholera. And Tzemach Tzedek, the father tells his son, I don't, I mean, he instructed you, you mustn't fast, etc. Because it looks like people were more vulnerable to the plague if they were undernourished. In that context, the Tzemach Tzedek says, if there's, as far as Lehin Vayechal, he says if there's three who are fasting, that there's seven who have eaten less than a shir. So I'm not sure whether, so someone to say, aha, you see by a fast day, so long as three are fasting, that's good enough. But possibly the fact that the others are also fasting to a degree, they've eaten pochus mikashir, that may also

32:16 make all the difference. But as I say, the general custom which I've seen is one would be looking for six people who haven't heard Kriyas HaTorah, regardless whether it's during a minyan or not. Although, as I say, there are those who are more lenient on that. Someone's asking here again on the chat, what if I wake up at night and want to have a drink of water and go back to sleep? What should I do? I still don't think you have to say Moyde Ani, but in order to make a bracha, you have to wash your hands. If not negovasa, but you should wash your hands a little bit before saying a bracha. Same thing, of course, if you go to toilet in the middle of the night. So, of course, you have to wash your hands. Not necessarily negovasa, but at least you'll wash your hands to be able to, because you've touched mikomes and mechusim, etc. So you'd have to wash your hands before saying the bracha shiyotza. Let's move on. Okay. So, I got an email at the beginning of the week about saying that someone writes to me, he heard in the name of Meshver, Nachman Sudakov, that it's an appropriate thing to say Yizker for the Rebbe. And the person was, he says, he's a person who never heard it from anywhere else. And he was of two minds, whether to say, whether it is appropriate or not. It's something, there are words in the Yizker which are saying that

33:44 they should have an easy rest, a restful time. And perhaps a chasid doesn't feel that way to the Rebbe. That's how I'm reading into his question. At any rate, but yes, this is a quote from the Rebbe, from a sikha. And this is in Toras Menachem, volume Memvov, page 343. And the Rebbe says the following, that saying Yizker is also appropriate for such neshamas which don't need an atonement. Ki yodua minneg chsidim lahazkir. It's known in minneg chsidim to mention the Feilike Rebbe, his father-in-law. And also the previous rabbeyim, those who, the Rebbes who you were familiar with, whom you met. It would be appropriate to say Yizker. Kach, and he says the following. So the Rebbe doesn't need your Yizker, l'chere. He's doing fine. Kach shezehu inyan shepolosehi avur haomer. The benefit is for the one who's saying Yizker. Estut oif far dem vos zoktes. Saying Yizker is a benefit for the sayer of Yizker. So that's the first point which the Rebbe is saying here. Then the Rebbe adds, avul be'echreyach loimar sheinyan zeh noystin koach gam avur eilu she'oysto maskidim benusa rami yos Yizker. Saying Yizker is a benefit for the chasid. Be'echreyach, we must say it also is adding energy for the one for whom you're saying Yizker. So you're giving koach to the Rebbe by saying Yizker. And what is Yizker? Yizker is, of course, a short filler. It's also giving tzdocha. Crucial to the Yizker is the bavushin. Nodav or no, whatever the loshon is, blineder. But to give

35:38 tzdocha, le'il nishbas in memory, in the merit of the one whom you're saying Yizker for. And that's very, very important to remember to pay your Yizker money right after Yom Kippur. I see you're saying, someone is pointing out that Rabbi Schneeburg, alav hashalom, said in davening it's enough to have three to lame. So all right, he's relying on the Torah's yikasiel. That's not the meaning which I've seen in Chabad. So, and I think that the, knowing the Alter Rebbe's shita in siddur to be machmim be'oid be'sofek bracha and filu be'svek sfeika. So in Chabad there's perhaps a greater, perhaps the word anxiety may be a strong word, but there's a greater concern of not saying a bracha where there might be a bracha l'batala. Okay, now I want to just share with you now about, a bit more about Yizker. And that is, first of all, that in many communities, this I've seen in Sforim, that they would, at Yizker, they would say Yizker for the previous Rabbonim. So, and people would say Yizker for their Rebbes. This seems to be a very common thing. You see in other Sforim, people would say Yizker for Rebbes and Rabbonim whom they owe. Okay. Now, what I'm showing you here now is someone asked me this morning, he saw the, the agenda for today's shiur, and he asked me if I could address about saying Yizkor for other relatives, not for our parents. So primarily, Yizkor is for, uh, uh, father and mother. That's the primary Yizkor.

37:27 But you take a look in other siddurim, there's many more examples of Yizkor. Now, on the left of your screen, this is the, uh, a, a copy from the Siddur Seder Avodah, which was published in Vilna 110 years ago. Around 1944, when the Merkaz L'Minyan Chinuch had set up schools in America and they needed to have a nice, attractive siddur, an easy siddur, and the Torah Aviv siddur was not suitable. It's, it's good for, for Talmid Chacham who know how to flip the pages back and forth. Then the Rostov siddur is good if you have a magnifying glass. So then they needed to have a, a, a good siddur and pleasant to read, and they chose-- at the time, they chose this siddur, Seder Avodah which is, as I say, was printed in Vilna. It's a beautiful... The graphics are very nicely done. It's a siddur of Nusach Arizal. But it was then, it was, uh, modified according to our minim. In other words, they, they printed, printed Nusach Arizal, but there were things which needed to be modified. So what you're seeing here is, on the left of your, of your screen, it says here about saying a Yizkor for other, other relatives. It says grandparents and uncles and aunts and brothers and sisters, et cetera, and saying Yizkor for them. And the first w- the first Yizkor, in other words, the, the second Yizkor on th- which you see on the page is talking about the ones who had passed away, uh, in

39:10 a natural form. And the latter, last Yizkor on the page is what those who had been killed, uh, murdered, et cetera, uh, Al Kiddush Hashem. So we've got these, the Yizkors which, which were there in that siddur. And when Kahot, when Chabad printed over that very same siddur, so those pieces were taken out, which just tells me that in Mincha Chabad, Yizkor is primarily for Av or Im. And as, as you said, Raboi also, which you'll, you'll put in the Rebbe's name, uh, when you say Yizkor for the Rebbe. Um, before going further, you also see the Kel Molie Rachamim, which was said in, in, in that Mincha. In a s- in a general Mincha, they do say Kel Molie Rachamim. Is that right, Reb Mendel? Saying Kel Molie Rachamim is part of the Yizkor process, uh, procedure or whatever. And then the Misheberach, after which Av HaRachamim. In the Kahot siddur, those are taken out. Um, what I would say is the following. If there is a someone, a relative who didn't leave any children, who would say or there's no one else saying Yizkor for them, then I think it would be appropriate to say Yizkor for them. Whereas if it's a, uh, a relative who did leave children, and so then it would be less, less of a, an, a need, uh, to-- less called for to be saying Yizkor for them. Now, the-- in-- Now I'm comparing. I didn't put on the screen. By Yizkor in the Torah Aviv siddur, it

40:54 has just for Av or Im. It has just those two Yizkors. It doesn't have the rest, as, as I just mentioned. And then about Av HaRachamim. So Rabbi Groner, alav ha-shalom, asked the Rebbe once, "Does someone who has parents say Av HaRachamim?" And the Rebbe kind of s- affirmed that yes. Now, this is very interesting. The Av HaRachamim, which is appear, appears here, is not in the Siddur Torah Aviv. So if you're using Torah Aviv siddur, you don't know about saying Av HaRachamim. And certainly if you didn't say Yizkor, you wouldn't know about it. When Kahot printed the siddur, they included Av HaRachamim. As, as I said, Av HaRachamim is said even the children who go out, those, the people who go out, pa-pa-- ch- people who have parents and they go out should still be saying Av HaRachamim, um, at the time of Yizkor. Let's now just take a look at some of the questions which have come in. Someone is asking from-- related to last week. "Why would you want to wear a pasal tallit covered hatzitzit? Surely there's no mitzvah from last week. On Shabbos you are on, on anus, you can't make knots for tzitzit." So listen, it's, this is a written. You can take a look this in, uh, this Halakha in Shulchan Aruch in Siman Gimmel where it says if a person is embarrassed. It could be there's a person who's embarrassed and there's only ta- the only tallit available is a pasal tallit. As it says in Shulchan

42:25 Aruch, he's allowed to put it on. That's the Halakha. Because he, he can't, he, he's-- because he can't do the mitzvah of putting the tzitzit. So, um, someone is asking, "People that go out, would they say Yizkor for the Rebbe?" I don't think so. I think it's once you s- s-- As long as you are, you shouldn't ne- never need to say Yizkor, Rab Zalman. But people who are already saying Yizkor will say Yizkor for the Rebbe. That's probably the reason why the Bochurim are not so familiar with this because, Baruch Hashem, most Bochurim don't say Yizkor. Um, someone is asking, "What if the deceased has children but you don't know that they're saying Yizkor?" Okay. All right. So there's no, there's no harm in saying Yizkor. I'm just saying as a, as a standard, uh, thing, it's, it's not a standard thing. Doesn't it-- Someone's asking, "Doesn't it say that Av HaRachamim is optional?" Yeah, but it seems to be recommended About someone's asking if a spouse is unable to say Yizkor, um, can, can the other, the other spouse say Yizkor on her be-on his or her behalf. Um, don't need to because someone is saying Yizkor in any case. But, um, yeah, if, if she's asking you to do it or if you think it's gonna g-give her nachas ruach, there's no harm in saying another Yizkor. Someone is asking, does Yizkor have to be said in shul? And the answer is, mustn't tell this to the, uh, to the honorary offices

43:45 of the United Synagogue, but Y-Yizkor just can be said at home also. It doesn't need a minyan. And Baruch HaShem, there are many minyanim where most of the minyan go out and there's only a, a handful of people who say Yizkor. Yizkor doesn't need to have a minyan. But in, in, in the greater shuls, in the great- in the big synagogues, the Yizkor is a very big, uh, chazan, it's a whole Seder. It, uh... So people don't want to miss out. Yeah. Someone can say you have to be in shul to be able to go out for Yizkor. Very good. Let's move on to, um, a question which came. Someone asked me this week, he's quite a very active in m-mivtztztfillin, and he had put down the tefillin on the, on a table or whatever, and as he was walking around the room, he, he slipped. He tripped over the, the strap of the tefillin, and it fell on the floor. So now in Shulchan Aruch, there's the Alter Rebe's Shulchan Aruch in Siman Mem Dalet or the Magen Avraham there. It's a custom to fast if the tefillin fell to the ground. If tefillin fell to the ground without a cover, it's customary to fast. Uh, and then he talks about the Sefer Torah, which we're not going to discuss now. So but talks about the, the fast. And now the person asks, "Is there a difference between tefillin shel yad and tefillin shel rosh?" So, yeah. There is a, such a, there's a

45:12 s- I have a Sefer called Shulchan Melachim. In that, there's a section called Halachot of Moshe. He there quotes a Sefer called Torah Tat Tov Ches, which I understood to be Torah Sha'im, who says there's a difference between shel yad and shel rosh. Others disagree. And I looked up the Torah Sha'im, I couldn't even find it there. And I don't see absolutely any Svara. I don't see any difference whether it's a shel yad or shel rosh. It's the same Parashat inside. And so although this has got a Shin, this doesn't have a Shin, but there doesn't seem to be anything, any mention here about a difference between shel yad and shel rosh. So one would have to fast. But then to mitigate things. So here we have a Teshuvah from Rav Vosner, zecher l'vracha, Mesheiv HaLevi, where he talks about a... Sometimes a sofer. You know, uh, it's all very well, a person wears tefillin only by davening, and then he puts them away in his locker, whatever, and, uh, goes to work. But a sofer is working a whole day, um, with tefillin, and inevitably, sometimes a-an accident will happen at work. Does he have to fast or can he be poidei? So Rav Vosner said, that which it has the Chumrahs in, in, in, in Siman Mem and Alter Rebe Siman Mem Dalet, it doesn't matter. That there's a yinuna fasting if tefillin fall without a cover, that doesn't apply to a sofer who's working with tefillin and it wor- and it fell

46:35 in the processes of his work. Although, of course, he should be careful. For sure, for a sofer, pidyon, to redeem the fast, that would be enough. And he says, "The pidyon would be the amount it would cost for a day's, uh, the food for a day." So I feel that we can certainly extend the, uh, heter or the, the, the, uh, the lenient ruling of the Rav Vosner also to a person who's acting mivtztztfillin, and therefore, um, to say that, yes, in principle, there should be fasting, but, you know, you can, you could be poidei the fast by giving an amount for the stock. How much does it cost for food for a day? Well, it depends, but probably, uh, probably, probably about five pounds would be, uh, for, for many people, would be more than how much their food for a day, uh, costs. Let's move on. Now, we-we're reaching, it's near Shavuot, and I'm getting lots of shailas about people want to br-bring Sifrei Torah for, um, for making, uh, for, for, uh, Aseret Hadibras, the children should hear Aseret Hadibras. Uh, I want to make a little plug. I, I put out a Sefer, Nesivim B'sdeah Shlichot, uh, volume three, and it has there a, a, a chapter on the Aseret Hadibras, and it's got ten, 10 paragraphs. So my joke is, it's Aseret Hadibras about Aseret Hadibras. Uh, and so talking about the various shailas which come up. So someone suggested, he said he'd read in a Sefer that if the

48:08 Sefer Torah is inside an Aron, then it's okay to transport it. We're very, very, um, uh, if the word cagey is the right word, but very anxious about moving a Sefer Torah in the public. We're very-- It's something in which anyone who's read the Zohar and towards the end of the minor loshon, there's a strong, strong, uh, apprehension, uh, not to carry a Sefer Torah freely. People should come to the Sefer Torah rather than taking the Sefer Torah to them. That's the general principle. And so people have asked me about taking a Sefer Torah to a park. I felt to carry a Sefer Torah through the street on Yom Tov, even with a cover, it's, it's, doesn't seem right. Bring a Sefer Torah, bring people to the Sefer Torah. Even if you have a, uh, grounds, take it out to the garden of a house is one thing, but to take it out to a public park, marching through the street, I felt uncomfortable about this. But meanwhile, here we have, um... So someone had come up with this idea that if the Sefer Torah is in an Aron, it's okay to, um, to move it around freely. So that I couldn't find that heter, but here's a interesting Teshuvah from Yigris Moshe. It's Vo-it's Chelek Yoreh Deah, volume two, number Siman Tsadik Alef. And here's a story about a Kehillah who have a hall, and they want to multi-a multipurpose hall. So what they want to do is to have a, a mechanism that

49:31 when they want to use their hall for other things, so then the Sefer Torah, the whole Aron Kodesh will go down into a, into a pit. It'll be lowered down by pressing a button, and the Aron Kodesh will be out of the way, and then they'll have an open dance floor . And so Rav Moshe says... Also, he, he says, you know, even for Krias HaTorah, we are very concerned about schlepping a Sefer Torah to a house. Talks about in Shulchan Aruch, about bringing to a prison, that a person said he, he could bring, he, he Krias HaTorah. So we're very concerned about this. And then in line of Rav Moshe, it's-- Go-goes out of the-- It's, it's poshit thatno difference schlepping a, a sefer Torah alone or schlepping with the Aron. I think where the person was coming from was a mistake. There is a thing when you bring a sefer Torah to another place. If there's an Aron Kodesh in the second place, then there's an, an honorable place to put it that allows you more to bring the sefer Torah to an, a second location. If there's an Aron Kodesh there. But carting the Aron Kodesh through the street doesn't take away from the question of schlepping around the sefer Torah. And for sure, in this case, because they want to have a bigger dance floor, Rabbi Moshe doesn't, doesn't go along for with that at all. Um, okay. Let's go to our last thing on our, our list, and that

50:54 is about the, uh, snapped tzitzit. Now, I always wondered before s- talking about the snapped tzitzit. I see the garment which we have here is made of some kind of, uh... It's not a, a cotton. It's some kind of nylon it looks like. Bit of breathable nylon. Not so sure how mehudar it is, but Haredi Hasidim are particular to wear, to wear, um, a, a woolen tallit cotton. And, um, well, this is not a Rabbi Rich tzitzit in any case, the way it's been put on, yeah? But the tzitzit are made up of two main parts. You've got the part which is tightly wound, and that is called g'dil. And then we've got the part which is the loose strings, and that's called pesil. So you've got two parts. Now, there is a halacha in Gemara that if the th-threads of the tzitzit snap, if it's left k'dei i'nivol, enough. If the thread has got a little bit enough to be able to make a loop, then if it's mi-mi-minority of the threads, then the tzitzit is still kosher. Now, the question is, is does that shir k'dei i'nivol, is that meaning referring to the loose threads beyond the last knot, or is that true even when i-inside the, the g'dil, the braided part of the tzitzit? So let's read. This is Shechinach. This is Alter Rebbe's Shechinach, When we have a din of k'dei i'nivol, that the, in order for the tzitzit to be still kosher, there must be left remaining the amount to

52:32 be able to make a loop. There are those who say, the braided part has to be completely intact. and from the part which is branching out, the loose threads, that's where, uh, should be a k'dei i'nivol. There needs to be, uh, three centimeters, whatever the shir is. And there are those who say, "No, even if , even if it's snapped inside the braided part, ," I'm not sure how you read that translated exactly. It's, it's suggesting that if you have k'dei i'nivol, even inside the braid is also okay. The general minhag is to require k'dei i'nivol beyond the last knot. So in other words, the branching out loose threads. That's where you have to have k'dei i'nivol. And therefore, if it snaps inside the braided area, as you can see on the picture, that would not be okay. I would... I wanna share with you just recently, m- as I was walking through shul, my tzitzit got caught in... My tzitzit of my tallit got caught in the tubular frame of a chair. And the thread, you know, the Chabad tallit, you got a, a, an extra string, an extra little hole where the shamas goes through before it goes braiding around the whole tzitzit. So it got snapped over there. So it got snapped over there, so I had to, uh, undo that tzitzit and then, and redo it again. So that, and the, this is the Alter Rebbe in Shechinach brings both opinions. In the siddur, he says the same halachas, but there

54:25 he's very clear that if it's b-snapped, if there's a tzitzit snapped within the braided area, then the, that tzitzit is not valid, and you're gonna have to, uh, replace them before using it. Okay. That's, uh, it for tonight. And I wish you all a Guten Shabbos, and we should hear besuras tovos one, from one another, tamech k'al yomin. Kol tuv.