וילך תשפ״ב

00:00 Right. We'll start the shiur right away, and, uh, perhaps be a little bit shorter because of the late, the late hour. But let's start off with the first question which we have, and that is about selichos. And now let's go on to the next slide then. So we have selichos, um, which we say before, before, uh, Rosh Hashanah, and then we have selichos which we say during Yom Kippur. Now, there's basically two Ashkenazi forms of selichos. You have here Selichos Kaminets-Pailen, and then you have Min-- Selichos Kaminets, um, Kaminets-Lit, Lit-Reisyn-Vezamots. So we've got two forms of selichos. The Chabad selichos is largely based on the, the Lit-Lit-Lit-Reisyn-Vezamots selichos. The Litvisher rather than the Polish selichos. In this p-particular point, in the P-Polish selichos, it's much shorter. They just-- I think they have just M'shich Tzidkecha. Whereas in, in the Litvis-Litvisher selichos, they have M'shich Tzidkecha and Daniyel and, uh, uh, and Michah. So, so let's look at this, what we have on the page carefully. On the right side is the selichos of Chabad from before Rosh Hashanah. On the left side is the selichos from Yom Kippur by night. In the Litvisher selichos, you'll see all of these, uh, and in the selichos before Rosh Hashanah. And so the question which someone asked me this past week was why is it that in Chabad selichos we miss out Michah Avdecha? For those who rem-- don't remember, last year we had a discussion why is there a switchover between M'shich Tzidkecha and V'Dovid Avdecha, because

02:10 really they're saying exactly the same thing. M'shich Tzidkecha says, "You have to give us what you haven't." Dovid Avdecha says... And that's, uh, I mentioned last year from a Reish Laaynin which explained why in Yom Kippur by night we don't want to mention M'shich, uh, Tzidkecha v'Dovid. But let's now focus on the question which is put to us now about Michah. So the, the words of Michah are very, very significant in that they are presenting the Yud Gimmel Middos Harachamim. As we all went to Tashlich on Rosh Hashanah, and we said those words from Michah. Michael Kamoecha corresponds to the sefirah of Ke-- uh, the midah of Keil, and Noeseh Avin corresponds to Racham, and so on. Sorry. So the Yud Gimmel Middos Harachamim are alluded to in those psukim of Michah. Michael Kamoecha and, um, Yoshvi Rachamenu, Tirtzah Nesheh Ves Yarko. They, that-that's, they, they are alluded to. And actually, in the Haftarah, which is today's, uh, Hayom Yom. In the Haftarah for Shabbos Shuvah, so we-- the main, uh, part of it is, is from another, uh, part of Echa Yasar. But then we also add those three psukim of the Mi-- Yud, Yud Gimmel Middos of Michah. As I said, Michael Kamoecha, Yoshvi Rachamenu and, um, et cetera. Tirtzah Nesheh. And here it's actually added another passage. Right. In Likutei Torah it is explained that we've got-- Now we've got two sets of Yud Gimmel Middos Harachamim. We have those which were said by Moshe Rabbeinu or given over by Moshe Rabbeinu,

03:57 and then we have those which are by the, by the Navi Michah. And in Likutei Torah, as everyone knows, knows that you have the Inion of Elul and Neilah Dodi is the Inion Yud Gimmel Middos Harachamim. And then we've got in Ases HaMitshudah, Yud Gimmel Middos Harachamim. So it's explained in Chassidus that the Yud Gimmel Middos of Michah are higher than Yud Gimmel Middos of Moshe. Yud Gimmel Middos of Moshe were kind of related to Elul, which is the time after the Chet HaEgel. And so there's Tshuvah, and then there's Yud Gimmel Middos Harachamim. It's a response to a tshuv-- to Tshuvah. Yud Gimmel Middos of Michah are from a higher level, higher than the Es Isarusa D'Yltat in a sense. So if you could look in Likutei Torah, um, and Devarim. The Elul Devarim, Chof Heh Lamed Beis. Lamed Daled Lamed Beis. Um, column Beis. More places. So it explains there the difference between the Yud Gimmel Middos of Michah and Yud Gimmel Middos of, of, uh, of, uh, Torah of Moshe, which will now explain then. This is-- This I haven't found anywhere, but this is my suggestion. That in Elul, we're not ready for the Yud Gimmel Middos of Michah. Therefore, in Elul, we have M'shich Tzidkecha, Daniyel, Eish Chamudas. Michah doesn't get a mention here. The Yud Gimmel Middos of Michah. Comes the night of Yom Kippur, so then you're talking about the higher level Yud Gimmel, Yud Gimmel Middos Harachamim. That's when the extra piece. And so in the Mid--

05:28 In the Litvishe Minhag, they are saying before Rosh Hashanah, they're saying during the, during Ases HaMitshuvah. So I guess they do not differentiate. But in the Chabad Minhag, that's what we have here, this difference that Michah is only mentioned during Ases HaMitshuvah, particularly Yom Kippur. I know you can ask why is Michah not mentioned in the selichos for, uh, for Shemini Atzeret, and the answer is I don't know. Okay. All I can tell you, here, the selichos for Shemini Atzeret is similar to the selichos for the rest of, of the preceding week. However, you go, learn, learn, go to learn Shacharit. Let's move, move on. Now, something else which has been bothering me for years. And that is at the end of , of Yomim Noraim. So we have this piyut. It finishes off after, um, after and we finish off with-- then we finish off . So there is a, uh, emphasis on the ending of Hayom. Taking that word Hayom. So then we have Hayom Tam Tzeinu. We have a whole piyut with seven stanzas. Seven, seven, uh, lines. So the first one is alef, Tam Tzeinu. The second one is a beis, of Alcheinu. The second... Third one is to Gadlenu, is a gimel. And the fourth one is a daled. Now, in earlier Machzorim, as in hundreds of years ago, there's a full alef beis. There is one of the most, uh, well-researched Machzorim or someone called, uh, uh, Goldschmidt. I don't know his first name. And he did an enormous

07:07 research on tefillah. So in the Machzor of Goldschmidt, you'll see he has-- going back, you know, from, from, from ear-earlier generations, hundreds of years ago, a whole alef beis. But it's already hundreds of years that it's been shortened. As Goldschmidt says, "But Poland..." When you say these lines. So we're following the, the Veltish Minchig. He calls it Polish Minchig, it doesn't matter. And so we've got seven lines. What Bo- All right. Back on again. Yeah. Now we got you stereo. Yeah. Yeah. Um, oh, sorry. So take it to the other room. Okay. Take it just to the other room. Okay. I'll just make sure. Right. So we-we're holding-- we're talking about the, uh, Hayom Tam Tzeinu. And the Lubavitch talks about this, and he says there's a, a maximum of seven. The passage of has got seven words, so that's why we have, uh, seven stanzas. And then he says the following. That-- Listen carefully. On Yom Kippur, they would have a minhag to say, "Hayom, Hayom, um, Tishma Shavuotenu." No, sorry. They would, they would have another one. Another, another, another one. The Hayom Tich'devenu L'chaim. On Yom Kippur, they would have Hayom Tich'devenu L'chaim. See, he says the minhag of Posen was when they added the extra line of Hayom Tich'devenu L'chaim, they would take off the line of Hayom Tishma Shavuotenu. Because you need to have just seven. All right? That's what the Lubavitch writes. Again, we've got seven stanzas. And on Yom Kippur, they would say, "Hayom Tich'devenu L'chaim." On Rosh

09:26 Hashanah, they didn't say that because only, only tzadikim already are inscribed, already from Rosh Hashanah l'chaim, and they didn't hold themselves as tzadikim. Therefore, on, on, on Rosh Hashanah, they would say, "Hayom Tishma Shavuotenu." And on, on Yom Kippur, they would say instead, "Hayom Tich'devenu L'chaim." Okay? So far, this is from the Lubavitch. Now comes my, my theory. Possibly that because Tich'devenu is a chof, that comes before the, um, the kuf and the shereish and the tov. So the Tishma Shavuotenu is there because Tich'devenu is there. And it's either one or the other. On Yom Ki-- Rosh Hashanah, they would say, "Hayom Tishma Shavuotenu." On Yom Kippur, they would say, "Hayom Tich'devenu L'chaim." And therefore it is, I'll say, the alef beis. If you looked at, at Tishma Shavuotenu as instead of Hayom Tich-- um, Tich'devenu L'chaim. Let's move on. Um, I hope I can share with you the screen. No. Host has disabled my s-screen. Okay, sharing the screen. Hopefully, the ho-host will let me in. And the next question which we have is about, uh, using a French press. French press is a kind of little kettle. Oh, there we are. Um, it's a f- kind of little kettle where you put in coffee beans at the bottom here, and you pour in boiling hot water through the top. And then you push down this plunger somehow, and the-- comes up through this sieve, comes out just the coffee and the beans stay in the bottom. The person who asked me this was

11:10 whether you can use it on, on Yom Tov, not about Shabbos. Whether it's allowed to be used on Yom Tov. So I'm, I'm looking here. I've got a quote from Shmiras Shabbos KeHilchasa, and he says you are allowed to put-- pour, sorry, boiling water onto tea leaves as they are in a tea strainer. Now, if you want to get a tea strainer today, perhaps you go to an antique shop, you might be able to find one. Uh, now everyone uses tea bags. Um, but those little-- look like little, um, sieves. So you are allowed to use those on Yom Tov. And there's no problem of boreh. Possibly even Shabbos. But on Shabbos, in any case, there's a problem of bishul. And then, uh, he talks about also when you use a tea bag, you could have to pull it out. So basically, the dinim of boreh are not the same on Rosh-- on, on Yom Tov as on Shabbos. On Shabbos, boreh is asur. On Yom Tov, if it's, uh, if it's a simple way and it's the easiest way to get the things done, so then, uh, boreh is per-permitted. And so you are basically, I think, you're, you, you-- It's definitely okay that you are allowed to use this French press on, on Yom Tov. Okay. Next question which I have is, I happen to be in a shul where, um, I was a little bit behind the minyan, so I started Shemoneh Esreh together with the chazan. And Baruch Hashem, the chazan

12:34 wasn't in a very big rush. I was able to keep up with the chazan all the way through till Sim Shalom. And then I started thinking, "Should I say Sim Shalom with the cha-- So should I say Birkat Kohanim? So the chazan adds that paragraph with the, with the . My question was, do I say that as I'm davening my quiet Shemoneh Esreh together with the chazan? Do I say that, that, uh, that, that piece? So I wanna first bring to you a Mishnah Rosh Hashanah. This is page dalet, I think, of Rosh Hashanah. That's, you know, the first three berachahs. Yeah. Which is what we call Retzei. Which is we call Modim. He calls Sim Shalom, he calls Birkat Kohanim. And this is not the only place. You have in various places in, in Chazal where they refer to the berachah of Sim Shalom, they refer to it as Birkat Kohanim. You can see also in one of the piyutim on Rosh Hashanah on Yom Kippur, . So you can see there, he's referring to Sim Shalom as a Birkat Kohanim. I, I, I couldn't find it today. I remember somewhere in the Alter Rebe Shulchan Aruch saying that, um, that when you're davening Birkat Kohanim, it's not necessary to say Birkat Kohanim. But it, it doesn't seem to be totally wrong to say Birkat Kohanim, even in your quiet Shemoneh Esreh. Anyways, then here's the Aruch HaShulchan. The Aruch HaShulchan writes, . If you are, I use the word tandem, davening in tandem

14:33 with the chazan, so you say everything which the chazan says. So then he asks, . Should you say, Borcheinu, VaBrocho, Hamshuleishes? Taanis says something about, uh... I'm not saying with the chazan. If you are davening with the Borcheinu, we just suggested some Motza Taanis. We daven Shemoneh Esreh with interesting people. We call it Shemoneh Esreh, we have 19 berachahs. And it comes, uh, on a Taanis, the Shemoneh Esreh consists of 20 berachahs, the chazan. Because he says, "Aneinu," when he finishes off, "Baruch ata Hashem... " So it's the 20th berachah. If for some reason someone today had been davening in tandem with the chazan, then it does say in Poskim you shouldn't say Aneinu together with the chazan because the chazan has, is, is, um, meant to be saying an extra berachah, but he is a yachid. And he should say Aneinu in the Shemoneh Tefila. And he quotes this from the Mariee, the Ma'adam Moshe. Despite that, the last two lines he says, "Borcheinu, VaBrocho, Hamshuleishes." That's just a bakasha. It's not like a question of a berachah, of a tallah, a berachah which you're not entitled to say. Borcheinu, VaBrocho, Hamshuleishes is a bakasha. So the Aruch HaShulchan, he says, you are allowed to say-- So if you are davening in tandem with the chazan, and you are up to Sim Sh-- Um, Birkat Kohanim, you can say Birkat Kohanim. I'm not talking about the Duchanim. I'm talking about more in the, in the whole year round, you're allowed to say that together

16:09 with the chazan. Uh, I saw it's also the Kama- Kamar in Shulchan Aruch says the same thing. And, um, all right. Hi. When you're davening in tandem with the chazan, do you say also, "Nakdishoch" in Kedushah? Someone asked me this, uh, pardon, this last week. When you are given psicha, you may sometimes be tempted to put your siddur inside the Aron Kodesh whilst you're waiting to say B'rich Me. While you're saying B'rich Me. So, uh, is it okay to put a siddur inside the Aron Kodesh? Unfortunately, we don't have Alter Rebe Shulchan Aruch on Hilchot Beis Haknesses. So in Siman kuf, nun, dalet, in Mishne Berura, he brings the following. If you have, um, sheets of the Sefer Sefer Torah which are, which became, became disqualified and they had to replace them, what do you do with the, with those discarded, if that's the right word, sheets of the Sefer Torah? So those sheets, he says you mustn't put them in the Aron Kodesh. Because a, a, a loose sheet from a whole Sefer Torah does not have the same Kedushah as a Sefer Torah. So you're placing something less sacred in the Aron Kodesh, which is not okay. Then he quotes, . If this is the understanding that when a con-- when an Aron Kodesh is consecrated, it is that s-sacred art, um, article like single sheets of Se- of, of, uh, of the Sefer Torah will also be kept there. So then if that was the understanding of the, by the consecration, so

18:03 then it remains accepted. That it is customary to place, um, faulty, um, sheets of the parchment of the Sefer Torah to legally put them in the Aron Kodesh. Avel chumshím ushear sforim. Yesh li zoher shelo lehaniach betocheha afilu lefishor. But al-- a-hamish-- l'choir him is ahamish are made in a scroll. Be that as it may, but, uh, uh, regular chumash or a printed chumash for sure. But other sforim, one should be careful not to put it in the Aron Kodesh, even momentarily. Ki ve'sheh asei v'toirah-- sorry, bein ke'sheh asei v'toirah m'nuach betocheha o lo. Whether the Sefer Torah is inside or not inside, it says one shouldn't put other sforim of lesser kedushah into, in the Aron Kodesh. The, the Aron Kodesh is designated, it's, it's, um, dedicated for the Sefer Torah, and one shouldn't put other sforim in the Aron Kodesh. Of course, there are, uh, questions what happens to a, say, an Aron Kodesh which is now obsolete. It doesn't-- They replace it with a new one. What do you do with the old one? That's another dis- another discussion. There's also a discussion about the meaning of Santahillas on, uh, on the Simchas Torah, when they take out all the Sefer Torah, about putting a candle inside. There are places which have that meaning. Others object to that because the candle doesn't have kedushah, and you don't have the right to put that candle into the Aron Kodesh. The others will argue you're putting it there somehow to, uh, represent or whatever

19:39 it may be. So these are the, uh, discussions. But l'choire, one should not be putting one's sidder in the Aron Kodesh, even momentarily. Let's move on. All right. So, uh, I was-- I told you last week I was, uh, Shabbos, following Shabbos of Slifkin. I was in Ha- I was in Haditch, and I was, uh-- I went over to Ben Gomo. So the Gabay says, "No, no, I'm gonna give you Maftir." You know? Okay. I have to listen to the Gabay, yeah. You better sure you have to listen to the Gabay. So now I go, w- So then, he called me up for Maftir, and then I hadn't bench Gomo. So after the second berakhah, just before Hagbuh, I said, uh, Birkat HaGomel before saying the Haftarah. Afterwards, in Gemara, a visitor-- Also, I was a visitor. He was a visitor. He's from Florida. He came over to me and he says he has a, a strong tradition from in his family that one is very careful not to make a hefsek between the two berakhot of the Aliyah and the five berakhot of Maftir. There are seven berakhot in all. So you got the two berakhot before and after the Aliyah Latorah. And then you got the berakhot, uh, bef- one berakhah before the Maftir Haftarah and four after. So in all, you got seven berakhot. And he was-- he had been taught very strong emphasis not to, uh, in-to-in-to-interrupt between them, even with a Mi Sheberakh and things like that, which I, I

21:11 m- I must say, what I've seen is people do or the Gabay, Gaboyim do make a Mi Sheberakh, um, after the Aliyah, before the, uh, after-- before the Haftarah has begun, before the Hag-Hagbuh even. But anyway, he, he tell-- He said he remembered something about the Alter Rebbe when he came out and said, "I, I think you're ma-mixing up. I want to share with you." This is the story which he triggered my memory. And that is, this is Yud Shvat, Tov Shin Chof Gimel. Now, as you know, the Rebbe observed Yahrzeit on Yud Shvat. He would dominant the omit because it's the Yahrzeit of the Friediker Rebbe. And what happened that morning-- So, the Rebbe had, had, I guess, the third Aliyah, and the Rebbe was going about to say Kaddish. And a young man who came, just come from Eretz Israel, and so he jumped in, and he said, "Birkat HaGomel," between the end of Shlishit and a weekday. Between the end of Shlishit and, and, uh, Kaddish, he interjected with HaGomel. And so in the, in the next fabricanian, the Rebbe explained how one shouldn't do that. One should not interrupt with HaGomel between the, uh, last Aliyah and the Kaddish. HaGomel should be said after the Kaddish. But meanwhile, the Rebbe told the following. When the Friediker Rebbe, who was arrested in nineteen twenty-seven, when he came back from Kastromar to Leningrad, see, he benched Gomo. Because why didn't he bench Gomo in Kastromar? Because, uh, you know, you have to wait

22:44 till you come back to your You have to come back to your, uh, to state of health. So he would not make Birkat HaGomel until he actually, um, came back to his home in Peterburg. Now, they say there was-- the Rebbe would be-- would have Maftir as we saw by our Rebbe. And so then the Rabbonim started discussing, "What should we do as far as the Rebbe's Birkat HaGomel?" Because they say there is-- the, the, the one who has Birkat HaGomel, he has the first, the Aliyah. And then after he's said the Birkat HaTorah after the end of the-- his Aliyah, then he says Birkat HaGomel. But here, the Rebbe is gonna have Maftir. And right after the Aliyah, one has to start with the Haftarah and the Berakhot. And the Birkat HaFatorah are affiliated to the-- Sorry, the Birkat HaFatorah are affiliated to Birkat HaTorah. Uh, and they, uh-- he's mentioned, but they w- they amount to a spec- a specific number. Misbe mezumim, I mentioned about the seven. So then there was a whole discussion of various sforim, various opinions. One sfora was perhaps the Rebbe should be given not Maftir, but Shlishi. And this would be very comfortable, for the Rabbonim will have-- won't have to break their heads to work out a halakha in Erechaim, because this is a mamash yissurim gdolem to work out the sha'ale in Erechaim. Especially, you have to start even looking in Achronim. But then after this sfora of changing the Rebbe's Aliyah to Shlishi rather

24:10 than Maftir was nishlul dibatachus or totally rejected, and it was evident that the Rebbe was gonna have Maftir. So there were three sforas. One sfora was the Rebbe should say Birkat HaGomel before he has his Aliyah-- before the Birkat HaTorah, the first Berakhah of Birkat HaTorah. The other one was to say Birkat HaGomel after the Maftir, before Haftarah, I guess. Well, and the third one was to say Birkat HaGomel-- No, no, no. Sorry. The second sfora was to say that. And so the Rebbe says he doesn't remember what was actually the con- the, the conclusion. He's just saying, and it follows on about what happened then about saying the Birkat HaGomel before the Kaddish. So l'choire, so the Rebbe's left it open. There's three sforas. And, um, the simplest thing l'choire would have been to say Birkat. You don't have to have an Aliyah to say Birkat HaGomel. You can say Aliyah, um, uh, Rebbe is one thing. He has over to the bimah as our Ganztircher. But like this, I could have gone up to the, to the synagogue. I said Birchas Hagomel earlier, and then just said, um, after, after Haftarah without any problem. Yeah. Um, in the notes, they do refer to Chikrim and Haggim of Rabbi Guerari, where he has a long discussion about this, and he brings actually some part, Sefardic Poskim, who said that they should say the Birchas Hagomel after Haftarah, all the way at the end. All right. Let's move on. Okay. Someone asked me this past

25:47 week about using a, a f-putting on a badge, a brooch on a garment on Shabbos or Yom Tov. So, let's explain something. We have a Isur of sewing, of Tafer. Now, in England, in English, we have a word stitch. What does the word stitch mean exactly? To explain to you my question a bit clearer, you stitch one prick or two pricks? What exactly is a stitch? Is a stitch one prick or two pricks? So, my understanding is that a prick, uh, like you have when you have a person has a pain in their, in their ch-in their chest, that's called a stitch. In Yiddish, the word for stitch is a stoch, to prick through. And so, to prick something in and out, that is a form of, of sewing. So that's called Shetei Chiras. When you take it-- So, in the good old days when we used to have these terry nappies. So, how you normally, in the weekday, you'd, you'd put the-- bring the nappy in the right position, and you'd put the prick in and prick it out, and then you'd cl-close the, uh, the safety pin. But on Shabbos, instead of going through the safety pin in and out the same cloth twice, you'd stick it through the two pieces of fabric. And then you would then... And then you would clasp it over the two fa-pieces. Because sticking a safety pin in and out in the same piece of, of cloth, and certainly to joining two pieces of cloth, becomes a

27:28 question of Tafer. Although it's a tem-of temporary nature. Here we have a-- But I wanted to see a, a contemporary, uh, Sefer. This is from Rav Ferkasz's latest volume of Shabbos Halacha, Chelek Dalet, which was published, I think, last year. And he writes the following. "That which we'll be discussing here about using safety pins is when he's talking about connecting two parts of a garment by means of a pin. But to stick in a, a brooch, Sikat Tachshit, uh, or let's say a Motzet, say a dummy, a pacifier for a child to have a pacifier hanging from his thing." So he says, "That doesn't, doesn't fall into the ghetto of Tafer. It's Mutar Lechol Ha'de'as." So he's saying that to, to add, to, to stick on a brooch is not a problem of Tafer. I didn't really read through his whole lomdus. Uh, a little bit I did, but, uh, I didn't grasp f-how, um, clearly why. But he takes very clearly this approach, that putting on a brooch is not a problem of Tafer. Putting on a badge is not a problem of Tafer. The problem of Tafer, when you are taking two pieces of cloth and joining them together by means of a safety pin. You can see what I said, said before about the one prick is Tekifa Achas, and to go in and out, that's called Shetei Tekifas, which is the minimum of a Melacha. Okay. Let's move on to our next, uh, point which I wanted to discuss. And that

29:03 is number eight, about Keren Hashves or Agudas Hashmitah. And they-- It's, uh, very confusing what's going on here. It's, uh... That's why we're, we're here to clarify things, yeah. We all, we all understand that the farmers in Eretz Yisrael who are not working for a year are financially, uh, compromised, if that's the right word. And there's a need to, to help them, to, uh, to, to help them financially. And for this, there's been established a Keren Hashves, a Keren Hashmitah, going back fifty years ago, perhaps more. I don't know. I don't know exactly how long. You can see in the, in the Jewish newspapers, big ads of the farmers, "Let's help the farmers." Wonderful. There's thousands of farmers, Baruch Hashem, who are keeping Schmitah. Gevaldiger Zach, it's a big Nisayon, and there's, there's Keren which helps them. I remember years ago, about twenty years ago, approximately, I saw, uh, one of their, uh, the leaflets, the flyers, where they had all the let-letters from the various Gedolei Israel. And they had from the Rebbe, instead of a letter, they had a big check. Everyone else was giving big letters. The Rebbe gave him a big check, about seven, seventy pounds or so, dollars or whatever it may be. So, the Rebbe did encourage to support the Keren Hashmitah. There's something else called Agudas Hashmitah, and that is that they are selling you a piece of land in Eretz Yisrael. So, you're sitting comfortably in Stamford Hill or wherever you are, in some other parts of

30:38 this, uh, fair island, and you want to have observed Schmitah. So, you go, you pay twenty dollars, seventy dollars, whatever it may be, and you get a, a document, and you are-- have a title, o-ownership to a plot of land. Dal, dal, dal, dammis, a square meter, whatever it may be. And now you are owning this, and it won't be used on Schmitah, so you... Now, the problem here is- Do the farmers get anything out of this whole promotion? Apparently not. Apparently not. And I actually spoke to a Rov of Lubavitch in Eretz Israel today, and he says that he understands that the farmers do get, uh, paid for their land which is not being used. But I wasn't confident. I called up. I may, uh, this Agudas Achimita. I spoke to someone in Everett this afternoon, and he says, "No. The money which they get is just that you should-- It's, it's, it's for, how do you say, operating costs." So it's very, very confusing because people think that they're gonna buy this plot of land in Eretz Israel and they're going to be benefiting the Giborim Cheir Chai Sedvore, and it's actually is not true. And so, uh, it's, uh, you want to buy a Chelek in Eglah Arufah somewhere, or you want to buy in a Chelek in Petach Mer, you want to buy a Chelek in Ashiro Hakan, you can buy a Chelek in Schmidt also. You can do that. But it's, it's, it's, it's, uh, misleading that this Agudas Achimita

32:12 which people are, are confusing with the Keren Hashviish, apparently not a penny is going to the, to the, to the farmers. It's processing costs. Uh, I asked, "Do I get my-- Can-- Do you sell it back? Do you know? Will you buy it back from me at the end of the year?" "No, the money is used up in, in processing costs." So I'm sure there are fine Yidden who are making Haslones or Kul. I just want to make this clear that they are-- these are two separate things. And if you want to support the Giborim Cheir Chai Sedvore, so there's Keren Hashviish. There may be other, other funds also. But the ones which are selling you plots of land, if they don't say that they're giving to the farmers, then the answer is they're not. Okay. Um, let's move on. Last week, two weeks ago, we had a... It was last week, actually. I was talking about the difference between Heimakoru V'nafalu and Heimakoshlu V'nafalu. And so someone, Bear Zurkin, actually, um, sent me this. That if you look in Midrash Tehillim. Midrash Tehillim is also sometimes known as Midrash Shochar Tov because it's a Midrash on the three, uh, Y of Mishlin Tehillim. It starts off with the word Shochar Tov, and so it's Midrash Tehillim or Midrash Shochar Tov. It's the same thing. And at the beginning of this, um, pereg of Chazain in Tehillim, talks about this, um, the Bekrovei V'lai Mereim, that they were, they were closing in on me. So

33:32 he says this is referring to a Para, a Para Hikriv. The Bekrovei V'lai Mereim is Para Hikriv. He was closing on the B'nei Yisroel. He said, "Erdoif Asig," et cetera. And then, "Sora V'oi Vaili Heimakoshlu V'nafalu." What happened here was that Para, when he was chasing the Yidden and he came to the Yam Suf, so they, they, uh, their counsel was confused. They saw this miraculous splitting of the sea, and so they marched straight in without realizing that this is going to be their downfall. And so that's the Heimakoslu V'nafalu. That they, that they, uh, stump-- that they misassessed the situation, and they, uh, were drowned in the Yam Suf. Okay. We've got one last thing, and that is I wanted to discuss about, um, about Kisse Hadam. If you have a good opportunity to be able to do, uh, Kapores, especially on Yom Kippur. And the Kisse Hadam is a mitzvah which most of us, uh, townsfolk, townsfolk don't, don't have a chance to do throughout the year. And so, uh, really, the mitzvah of Kisse Hadam is not our mitzvah. It's the mitzvah of the Shechit. But the Shechit is, is generous, and he allows, uh, the Anoshim Nichbodim to do Kisse Hadam. But, but, you know, it's, it's something which you don't know very much about, and it's, it's important to know a little bit of the Halakhah. So, what we're seeing here is that Kisse Hadam-- So I'm gonna... Th-th-th-three points about Kisse Hadam. Number one, it has to be Be'ofar.

35:21 It has to be with loose dust. And we had a bit of a problem a couple of years ago that we didn't manage to get sawdust, which is kosher for, for Kisse Hadam, so we got some sand. Now, the sand was builder's sand, but it was a little bit moist. And builder-- a bit, a bit... If it's moist, if you hold it in your hand, it does not fall through your fingers. It's moist. It holds it together. Dr-very dry sand will fall through your fingers. But if it's a bit moist, it doesn't fall through your fingers. And you look in Shulchan Aruch, it's not okay. It has to be so loose that it's afar. It has to be afar hamispazer. It, it, it can s-- it can, how do you say, scatter by itself. So that's... You, um, when you do Kisse Hadam, you first have to designate. Put some afar, loose earth or loose dirt on the, on beneath, and then the dam of the bird is on the, on that loose earth. And then you cover with, again, with loose, loose afar on top. So that's number one. Number two is that Kisse Hadam is only applied into Dam Hanefesh. You can see it. Dam Hanefesh means that's that part of bl-the blood which is where the life of the, of the chicken expires. That is where the mitzvah is done. So it can be dam, perhaps, earlier or later, other dam, and that's not Dam Hanefesh. So you have later it can

36:54 be in the Beis Hashkita, it can be somewhere else, a bit of blood on the floor. If you, um, are covering that blood, it could be a Bracha L'vatala. It's not Dam Hanefesh. It's some, it's bloo- it's Dam Chayavim By the shchita, the moment of shchita, as soon as they do the shchita. So of course that, that, that is-- that blood which comes out then, that's the dam hanefesh. The third point is that you don't mechuyav to cover every drop of the blood. You see the, "Ein sorech luchasas dam, afilu mashahu dai." So listen what happens. At five past seven came along Reuven, and he scattered some dust. At seven past seven comes along Shimon. Oh, he also starts covering. It could be that the blood which-- the, the blood of the chicken which, uh, Shimon is covering, part of that blood has already been covered by Reuven. So if you are covering blood which part of that, you know, that, that shchita has, has already been covered by someone, by someone else, and you make a beracha covering another part of it, it's a beracha l'vatala. Once part of the blood of that chicken has been covered, any more covering, uh, is not, is not a, not a mitzvah, and if you make a beracha, it would be a beracha, uh, she'eetzei, beracha l'vatala because it's not mekayem the mitzvah. So therefore, um, before endeavoring to do, do kisey adam, make sure that it's, you know, there's no, no other loose-- no one else

38:26 has, has covered part of that, that, uh, dam. And, um, and, uh, hashechez tells you that you're doing the right thing, so then you can do. I saw then in, um, in s- um, I think in the Mateh Efraim about saying Shehecheyanu. About saying Shehecheyanu doing kisey adam. It's actually not so poshut because it-- kisey adam is not a mitzvah bo be'zman izman. Esrog is a mi-- um, arba minim is mitzvah bo be'zman izman. It's got to do with time. I remember when the, the Rebbe had a discussion when, um, when a girl, the first time she benches licht. Does she make a beracha Shehecheyanu on benching licht? Could be the same thing. For them, uh, in, in the world, if a woman gets married, and she-- the first time she's benching licht, does she say Shehecheyanu on the benching licht? If the first time I put on a tallit, I got married, the first time I put on a tallit. Do we make a beracha Shehecheyanu for the first time we're wearing a tallit? These, these mitzvahs, the first time if I would ba-bake challah. Yeah. I bake challah, me, my first challah, it would be, I, I say Shehecheyanu. I've never done it in my life. So do I make a Shehecheyanu the first time I do a mitzvah? But it's not time-linked. So this is a machloket of poskim. And the Mateh Efraim seems to be taking the view that you would say Shehecheyanu. The Rebbe was, was cautious about this, and

39:56 he didn't want to say that a girl should say Shehecheyanu the first time she shi-lights Shabbos candles. And he said, "You know what? Let her..." It's 'cause it was right, right near Yom Tov. "Let her light, uh, the first time will be on, you know, a Yom Tov. She'll make Shehecheyanu for the Yom Tov in any case. Or if it's another time of the year, buy her a new garment. The beged chodash, in this way you'll s-s-solve the problem of, of, uh, of Shehecheyanu." If you want to look up in, I think it's in Siman Chof Beis in the Alter Rebbe's Shulchan Aruch in the Ohr Hachaim, where he talks about this question, whether you say Shehecheyanu on mitzvah, which is not a mitzvah bo be'zman izman. And therefore, we would, uh, we would, well, try to find another aid to not rely on that alone. Um, no, it's Erev, Erev Yom Kippur, yeah. I have to ask mechilah. I'm, I apologize for the m-malfunctioning of the, uh, Zoom tonight. It's, uh, it's, it's a little bit beyond my control. But if I offended anyone or, uh, anyone, so better mechilah and- Simcha tovah. If someone can explain to me the lashon the Rebbe would say, "Chasimah and gmar chasimah tovah," uh, I'll, I'll be, uh, grateful to hear what's the pshat of the double lashon. But meanwhile, uh, chasimah and gmar chasimah tovah for all yidden בכל המקומות שאתם, um, including everyone who's present this evening. Kol tov. Thank you. Gmar chasimah tovah. Samuel,

41:21 what was before the conclusion?