וירא תשפ״ב

00:02 Speaker 1 Tonight is the yahrtzeit of my, uh, late father. It's the, I think, the eighth yahrtzeit. 59 dalet. And, uh, many of you knew him. And should be the, uh, zechus of tonight's shiur should be the ill in hishmosoy. I'd also like to focus the, the zechus should also be with, with those of our community who are currently ill with, uh, COVID, Rachmanutlan. Even in a mild way, should be, uh, completely removed with no, no suffering and no, no symptoms. And Hashem Reffecho should be a, a, a refua shlema. Let's go to our first question. That is about kedushas u'vola tziyyon. It was mentioned in passing last week. We were talking about Zekhei Leon Avi Omru, Veyomru Chulam. And by the way, apart, mentioned about the prompting in u'vola tziyyon. Now- Mentioned about it for today. Certainly the Minchah, the Korazel, Zevi Omar, and, and everyone joined. The chazan says that aloud, and everyone says together Kaddish, and so on, uh, by, by Baruch. Said they do certainly say it aloud. The Rebbe mostly was not known that way, and it's not only Chabad. It's also other Hasidish Yekkes do not make such a issue of the kedushas u'vola tziyyon. And I mentioned last week about the Zohar. So here, this is in the Zohar, Chelek Beis, Daf Kuf Kof Tes, Omed Alef. And he s- talks about kedusha de sidra. Kedusha de sidra, that's referring to the kedushas u'vola tziyyon. "Kadein HaiGav, deDagon is now, uh, de-- KaMakadshi Yisroel Yadir Amalochei Elohim." Here is where

01:50 Speaker 1 I mentioned last week that here is an advantage that Yidden have over the Malachim. The first kedusha we are in, in, in, uh, Birchas Kerashma, we're describing what the Malachim are doing. The second kedusha in Shemoneh Esreh, we're saying, we're Chazaros Hashas, we're saying together with them. And here it's Yidden are doing on their own without the Malachim. And this is something which is bothering the Malachim. Um, and HaiGav Nanohi Veskazi Beshai, when Yidden are saying this kedusha, Ad Hasaimi Yisroel. The word "Hasaimi" can mean complete or to conceal. Began deLeyash Kehun Malachim Elohim. That the Malachim should not notice and not p- penalize them and should not, um, make, make trouble for them. And here again, the, the, again, the, the underlined part. Bekedushado Veyinan Lis Tamoro Ulag Nozo Lo, uh, Veynonah. This kedusha should be concealed amongst us. Began deNiskadish Vekedusha Beresho Uveseifo. And he mentions here also somewhere, um, about the Loshen Arami. I don't see it right on, on the page right now. But, um, that, that is the, uh, the explanation. Um, let's just clo- scroll, scroll down. Oh, this is from the Mikdash Melech. Um, Mikdash Melech was I think from, uh, Rav Buzaglo, who has a, a, a commentary on the Zohar. The Zohar is saying that since we're saying the kedusha Loshen Targum Beepni HaMalachim, that they shouldn't be jealous of us. Sh- We're, we're saying kedusha, uh, each time. Yoitzer and Chazaros Hatfila. And again, kedusha de sidra. But the Targum, the Aramaic is something which

03:30 Speaker 1 they despise. Therefore, by us repeating it in, in Aramaic, that, uh, removes the jealousy of the Malachim and refers to where it's discussed about the idea of using Aramaic where the Malachim, um, don't like the, uh, tang-- language of Aramaic. Where-- And this is now in Shechanoruch, the Alter Rebbe's Shechanoruch in Siman Kuf Alef, talking about Dav- Davening in various languages. And if we would Davening with the Malach, et cetera. And it says at the beginning, preferably you should Daven in the Sheena Kodesh because the Malachim, uh, d- don't understand other languages, and you need a Malach to, uh, elevate your Tefillah. Um, some Daven in other languages and say that that's not a problem. Only Aramaic itself-- Only specifically Aramaic, which... Sorry about that. Because that is specifically despised the Malachim-- by the Malachim, and they, uh, and they, uh, they d- they, uh, push it away. Since it's the yahrtzeit of my father, I just want to share with you. Just came to mind as, as I was speaking now. My father, apparently, this is before my days, he was a Melamed. In addition to him being a Shocher, he was a Melamed. And this is a letter which he received in Taf Shin Tes Zayin. Uh, Kuf Alef Yod Taf Shin Tes Zayin. The letter's published in Igress, but here the Rebbe writes to him that, "I was pleased to read on your letter," which he'd written on, um, Yom HaBoel Ul'Derashva. He had written a letter on Lag BaOmer on the

05:09 Speaker 1 18th of Iyar. And the Rebbe's letter to him is wr- dated 21st of Iyar, three days later. Fascinating. So anyway, the Rebbe writes to him, "I'm pleased to read that you're learning with a ch- a, a group of children, a class of children, according to trad- our tradition of Komot Aleph O, as known the kedusha of the letters and of the vowels. They are L'Moshe MiSinai. And as is evident in the Zohar and the Tikunei Zohar in several places, not only the, the letters and the vowels themselves, but also the names of the letters, the names of the vowels. As, as quoted, the names of the Nekudot are Rosh HaTevot of names of Malachim." So the Rebbe mentioned to my father in this letter how even the names of the Nekudot are, uh, names of Malachim. If you take Tikunei Zohar, near the beginning, it goes through the names of the Nekudot, which is a fascinating thing because the names of the Nekudot do not-- are not mentioned anywhere in Chas. Um- Uh, TeRe comments all of this is not mentioned anywhere in the Shas and-- but in the Zohar, there's a lot of discussion about them and what-- We see that it's got to do with Malachim, which are elevating. At any rate, so that comes back to our topic over here, um, about there is some idea of suppressing the kedushah of Al Atzmi and not to pronounce it too loud, um, in other-- in-- to keep the Malachim, um, uh, in a

06:32 Speaker 1 way that they shouldn't cause trouble. Let's move on. I don't understand too much about this, and therefore, that's why I'm being mekatses. Now, someone asked me a simple shailah. There is, uh, offered to children in schools, have been offered the flu jab, and the parents have to give a consent form, sign a consent form. And they do point out it is made from, I think it's pronounced porcine, uh, uh, gelatin. Um, and, uh, she's asking, the mother's asking, is that okay? And, um, the answer is that eating is allowed to eat treif food. The eating by definition means it goes through the throat. If it's, if it's comes into the body in a different form, that's not defined as eating. What you have in front of you is from the Sefer Nishmas Avraham, which is a series of four or five volumes on Shulchan Aruch where- wherever it deals with medical stuff. So here, this is in Yoreh De'ah. It talks about It talks about eating through a tube. And he says, if a person's eating through a tube which is feeding directly into the stomach or through the nose or, uh, PE- PEG seems to be directly into the stomach. Um, and he discusses, are they allowed to have meat and milk together. Um, the, the, the bottom line is it is okay, whether it's milk and meat or even non-kosher food. He quotes-- Then there, this is a long, uh, part. In the end of it, he quotes the Achi Ezer. Achi Ezer

08:09 Speaker 1 is the Teshuvot of Rabbi Chaim Ozer, who was a Rav in Vilna. Um, very, very respected and had a very good relationship with the Friediker Rebbe, actually. Um, but he, um, he writes this, that the issur of treif of food is only when it comes through the throat. If it's not coming through the throat, it's not called eating. Uh, he quotes also the Eglei Tal, which is the Sochatchover, the Aroni Nezer, again, who says it has to be a combination of, uh, going through the throat and going to the stomach. And he goes-- He gives further references. So that, that remains the halacha, that, uh, it is allowed to have the-- you're allowed to have these, these, uh, flu jabs, even though it's made from chazer. Now, in addition to what we've just said, I understand that the taste is, uh, is not really, um... No, not, it's not a pleasant taste. It doesn't, it doesn't come across as a food as such. And therefore, uh, even if you'd eat it, it wouldn't be an, uh, an achilah. So you can think, you put it through the nose, it might come into the mouth somehow. It's not a, not a, not a proper food in any case, therefore it's not a problem as such. Now, here's an interesting-- People who learn Tanya and are familiar that non-kosher animals come from shor, shor klipos hatme'is. So how does it work that you're getting energy from, uh, the... or getting an, um, some input from a chazer,

09:33 Speaker 1 which is shor klipos hatme'is. So a horse is also shor klipos hatme'is, and you're allowed to ride a horse. You're allowed to have benefit from a horse. It's you're only not allowed to, not allowed to eat, um, horseflesh. You're not allowed to eat. That's shor klipos hatme'is. But riding a horse seems to be okay. It doesn't-- There the-- It seems to be klipos nega. So the horse seems to have different aspects. Some of it is shor klipos hatme'is, and some of it is klipos nega. So somehow, we're going to have to make a more similar but more, uh, um, subtle difference. Uh, in treif of food itself, it depends in which way it is ingested. If it's ingested in the normal way, then that is also b'di'av chitzonim. It is shor klipos hatme'is, which cannot be released to kedusha. And if it's ingested in any other way, as we've just seen from the Poskim, then it is not also b'di'av chitzonim, and there's a way it can be elevated. That's as much as I can tell you, uh, on, on this. And let's go on. One of our regular listeners, he doesn't listen live because he's in somewhere in the Far East, but he listens, uh, faithfully on a weekly basis. And he asked me some shailas about... He lives on the, uh... He has a ground floor. He seems to be quite a, a machnis Orach. There seems to be some kind of a little shul in his house also. And he says he

10:51 Speaker 1 has a dining room and a bedroom, whatever, and then there's a veranda. And he's asking about making brochos in one room and going to another part of the, of the house, to the veranda. I told him, "If you want it to be discussed on, on Panorama, send me some photos," which he did. Okay. So we have some photos, and if you want to, uh, if you know, um, some of those Far East languages, you can try to decipher the writing on top of the doorway. Um, I wasn't able to. Uh, but it's nothing to do with him. It's from a previous user. I just-- That's there. Okay. Just to give you a bit of profile where it is. So what, what's the issue here? The issue is that going from one place to another is a form of hefsek. Shinui makom, going from one place to another, does create a hefsek. Now, sometimes going from... All right. When you go from one place to the other, we all know that you, you, when you start a Shabbos meal and you're invited for Sheva Brochos, uh, down the road by a, by a neighbor, by a mishpacha, so you can go to the other place if you had that in mind. If you didn't have that in mind when you washed, when you made hamotzi, and you went out and you come back, so you've got a string attached. Since you are chayav to, um, say Brocha Achronah bimkomah. So therefore, it's as if you've got

12:14 Speaker 1 a string attached and the hefsek is not a hefsek. So there are various forms where Shinuy Makom does not create a Hefsek. So let us see what we have over here. Okay. S- here, here the question is, he's not going from room to room. He's actually going out doors, and then he's going to, to, to the veranda, which you can see over here. These double doors he doesn't use. So he's going out, as you can see, where the motorbike is. It's coming from the right, from outside, and then he's going to the veranda. And he's asking, when he does that, does he have to make a new Bracha? If he start, made a new Bracha inside, does he have to make a new Bracha when he comes to the veranda? This is his question. Now, it was just as well that he, um, you know, that we, we, we're taking it a bit further because I saw a fascinating Chiddush in the Sefer Piskei Teshuvas, which you have now on the screen, and he says the following. There is a Shitah in Poskim which says that Shinuy Makom, if it's under the same roof and you had in mind when you made the Bracha, you had in mind that you're gonna go from one room to the other, so the Shinuy Makom under the same roof is not a Hefsek. There is... That's written the way it's written in the She'elot U'Teshuvot. It's the Rav Nissim Goan. Uh, all right. The proof is from, going

13:47 Speaker 1 from the house to the Sukkah, within a Sukkah which is within the house. So going from one room to the other does, it, it... and you had that in, in, in, in, in mind, that's not a Hefsek. The problem here is it's not indoors, it's outdoors. So this Sefer comes along with a fascinating Chiddush. Hiskimu Poskim Zmanenu, that that which we say, that when you go from the house to the Chatzot, to the, when indoors to the outdoors, that Shinuy Makom is a Hefsek. That's referring to the, the Chatzot back in the day, where that was the route to go to the Reshut HaRabim. Certainly, they would share them with other people also. Therefore, going for the private to the shared area, the exposed area, that is a concept of Shinuy Makom, which makes a Hefsek. But he says, MiPesach Shalonu, our porches, or Chatzot Pratis, or a private garden which is surrounded with walls from all four sides, sorry, um, that's called like another room of the house. So, so let's, let's, let's, let's digest what he just said here. We know that there's a, a, there's a concession in the concept of Shinuy Makom if it's under the same roof. He's taking this concession and extending it and saying, "If you've got even an open air area, but because it's, uh, totally enclosed and private, therefore the Din of Shinuy Makom is not a problem, just like Michaved L'Chaver." He gives several references. I looked up those references. Not, you know, not terribly

15:21 Speaker 1 convincing. I'm not, not, not very confident with them. Um, let me just throw in a, a, a variation of this question. What happens if you've got two apartments in the same house, in the same building? You know, a block of flats. Going from one apartment to the other. It's under the same roof. Is that called Shinuy Makom? Or do you say, um, it's on the same roof, but it's, it's a, it's a different Reshut. It's a different ownership, Maklom. So amongst his references, one says, Beimei Poshet, Rab Seena Bashol says, as far as the Posuk, he says, Beimei Poshet. It's under the same roof. It's, it's, it's not a Hefsek. Then he brings another Sefer, um, which says just the opposite. Beimei Poshet, even though it says from the, um, what is it? Rav Shama, um, uh, Shevet Achasi. See, he says b- uh, i-it's two separate Reshut. Well, it's never under the same roof, but it's two separate Reshut. So there's, there's... It's not such a clear-cut thing. But he comes along with this Chiddush, which I was, at first, I was very excited to see, but when I looked up, I was a little bit disappointed. It's not such a strong thing. So if we, we would take on that Mahalach, then if this area is all enclosed with a fence, and it's a private area, then there's no problem of Shinuy Makom because it's all in, uh, an enclosed area. But as I say, I'm not really totally, um, uh, happy to

16:44 Speaker 1 rely on that. Now, we have this problem in many of our houses that we don't have a sink in the dining room. So the sink is typically in the kitchen. So what's the story? You make Kiddush, and then you put down the, the, the wine, and you go to the other room, and you wash, and then you come back. Isn't that a problem of a Hefsek between Kiddush and, and, uh, and Hamotzi, and you have to have Kiddush with Mokom Seudah. So I was concerned about this and subsequently came across this Sak of the Alter Rebbe, where he says, uh, that, "Ein Shinuy Makom Hefsek Koshef Hefsek BeSeudah." The whole, this concept of ha- going to out and Shinuy Makom and being a Hefsek is only SheShashar Chutz LaMakom. If you were there for a while, like he said, you went, went to Shul or something, you went, you were totally distracted. But if he says, he says, Aval Im Lo Shaar, if it wasn't a long interval, you just went there to do something briefly and you come straight back, that's not called a Hefsek. And therefore, between Kiddush and Hamotzi, it's, it's, it's, it's, it's a kind of... It's you're going out, coming straight back in. That should not count as a Hefsek because it's, you're coming straight back. Now, you might argue, perhaps there he's talking about you started e- having a drink, and now you're being interrupted between the beginning of the drink and the end of the drink. You can

18:20 Speaker 1 say between kiddush and, and, and, uh, hamotzi, perhaps they're not yet one unit to say that the, uh, the, that going in and out doesn't matter. I think it should be the same thing. And in that same if, the Alter Rebbe says the following. That when we say... Let, let's explain something. I said before, if you made hamotzi and you went out, you got a string attached, and that is because you have to make beracha acharonah bimkomon. So therefore, you're going out. It's not a hefsek because you've got a string attached to your back that's pulling you back. What about if you had just something like a drink? So then it's obviously ain toen beracha acharonah bimkomon. Then, she'nim mokim is a hefsek. Now, here says the Alter Rebbe another chidush in the same place. Even devarim she'einam teu'nin beracha achareha bimkomon. Even something like a d- drink of, of beer. Im kova aleihem behindevorim shekvi osen kviyis. If you sat down to, for a, for a drink, a cup of coffee with someone or even on, on your own, but it's a thing which to sit there, people who sit down for a cup of coffee, not that you're running around. It devarim which kvi osen kviyis. Then, that's also g- that's, that a, a, a, he says that a, a she'hefsek arai, a, a brief interruption does not count as a hefsek. So that's what the Alter Rebbe says over here, which is very helpful, um, uh, you know, piece of information that,

19:51 Speaker 1 uh, that, that going in, out just for a moment is not a hefsek. Now, coming back to our story here in the Far East. So going from one to the other, is that, is that called a brief interlude? Uh, th- one, one, one thing I would say is the following. That because it's in a veranda, it's under the same roof, so then we can rely back, back, go back to under the same roof, we can rely that she'nim mokim under the same roof you had in mind, that's not a hefsek. So that's for, for sure. Because it's under a roof, even though it's a veranda, it's not mamash the same brickwork as, as a, as a building, but it's w- extension of the house, therefore it's not a problem of she'ni hefsek so long as you're still under the roof. Once you've gone into the open air, then, well, Shulchan Aruch says it's okay. I'm not totally convinced. Then there's another issue, a- another heter to hold that the she'nim mokim should not be a hefsek. And that is if ro'eh es makom. If you are in your back room, and you've got a, a door to your garden, and you went out into your garden, but from your garden you can see where you were when you made your beracha. So it's ro'eh es makom. Ro'eh es makom is another bridge which holds that the interval should not, um, cut the he- cut through the hemshich of the beracha. So ro'eh es makom holds,

21:16 Speaker 1 uh, it, it, it prevents that it being, it being a hefsek. We had this discussion going back at the beginning of COVID, whether ro'eh es makom through a window. So it says even through a window is also called ro'eh es makom. What if the window has got glass? So Rabbi Falaji, who lived in Turkey in, uh, going back a hundred and fifty years ago or something, a bit earlier perhaps. Rabbi Falaji is convinced that a glass window is considered, um, is also called ro'eh es makom. Um, I'm not totally convinced because the p- uh, in some, in some contexts, you'll say a glass, a glass, uh, it's, you may be able to see, but it's, it's a barrier. So I'm not sure whether you can extend because by some areas you say because you can see it, it's considered that it's in front of you. I'm not sure whether that works over here in the context of she'nim mokim. Okay, let's move on to the next question. Ah, so that was then point four. We kind of morphed from, from three to four. I just want to finish off that I, when I was learning in Brunoy, so I would sometimes go to, uh, for, for a Shabbos meal to Rebbe Yosef Goldberg was Rosh Yeshiva, mishpocha. And, um, he had a minhag that they would bring, the children would bring him a bowl. He make kiddush, and then they brought him a bowl, a Negel Vaser bowl with a kivort and he washed next

22:49 Speaker 1 to his plate. He didn't want to interrupt by going from his room, from the, from the dining room to the kitchen, which you could not see from one to the other. So he was machmir on that. He would, bechal, he was a very big machmir, but I don't think, um, Halacha is zachri to be machmir so far. I'm gonna now look at the chat before taking the next, um, slide. Okay. Um, a refuah shleima to Esther Bas Toyba. Freilech, and refuah shleima. Um, the, the, the people are mentioning about the jab with pork, pork gelatin. They do-- The Muslims are, are machmir on this, but, you know, this is ein eitz v'ein tevonah. They don't have any of the, the lamdus which Baruch Hashem we have. Um, someone's pointing out to me that in Igrus Chelek Yud Dalet, page one oh seven, where the Rebbe also says something about non-kosher ingredients in vaccines are okay. Thank you very much for that. And now someone is writing to me that, "My father told me Reb Sholom Shimon said regarding medicine capsules with gelatin to wrap in a tissue as there's no hanoos gorf. So there is no hanoos gorf." That's a different story. Let's ex- let's deal with that for a moment. The, the, the, the capsules, these, uh, they're made to dissolve in the, in the, in the stomach. Those capsule m- are very often made of gelatin, uh, which is m- made... Now, there is one way of, of... So you're, you're worried about

24:19 Speaker 1 that. That's going through your throat. So then there might be hanoos gorf. And so Reb Sholom Shimon had said to wrap them in, uh, in a piece of tissue and to swallow it that way. I once spoke also to, to Rav Moshe Lander, alav ha-shalom, about this, and he said you can get something called veggie caps, which is a, uh, a, a, it's... You can take the same capsule and empty it into these veggie caps. These capsules which are made from vege- vegetarian, uh, sources to avoid. But that, the, the, the, the, the capsules is going through the throat. Here, we're talking about a, a nasal thing, so it's two different halachas. Okay. Um, right. Yes. So you're asking how is kviyus defined when this, this kiddush of the Alter Rebbe. So here, the, in Siman Reish Yod Gimel, he's talking about that being motzi someone else with birkas hanehenin. If you remember the difference omed or yoshev or, or mesubin, and there are some... It's a detail there in Reish Yod Gimel. Some types of foods, uh, are-- it's a kind of more settled kind of, um, food, which you'd have in a more settled way rather. And therefore, that requires a Krias. Now, something which are snacks, which you'll eat while you're walking around, that is-- you wouldn't be Motzi someone else with Birkat Hamazon. But something which is like a cup of coffee, you-- apparently. Well, I'm not going to... I didn't look, look into it now properly, but that's the discussion,

25:41 Speaker 1 Siman Reish Yod Gimel. The Chidush here is, even though it's-- doesn't require Brocha Acharonah B'Mikvah, so you haven't got that string attached, still, he says, because it has a degree of Krias, then going out for a minute is not a Hefsek. Okay. Just Baruch Hashem, there's lots of questions coming in. Um, someone's asking, two, um... Um, not sure what that means. How-- are pills still made like that? As far as I know, they're made-- p-p-- most pills are not made with gelatin. What is common is that they do have, um, lactose is quite a common ingredient. But okay, let's move on. All right. Now, I'm just sharing you-- with you some of the, uh, discussions I had during the past week. This is a copy from the Sefer called Halachos Min HaRav Chabad, which is a Sefer put together from all those who read the Yiskashas, uh, which has been coming out for the last twenty-odd years. So, uh, the el-end of it has got a Luach HaShavuah with Halachos, et cetera, put together by the Bes-- uh, Yossi Ginsberg, a cousin of mine. He lives in Be'er Sheva. He's a Rav in Be'er Sheva. And they wrote the following, that when it comes to Leishat HaSukkah, the one who makes Kiddush will say Leishat HaSukkah right after Kiddush. And by d- by night, it's, um, followed by Shacharit, the first two nights. Oh, no, actually, no, the first night. The second night is Shacharit first. Uh, and by day even. And now, making Kiddush

27:15 Speaker 1 by day, the Shulchan Aruch, and the Alter Rebbe's Shulchan Aruch, in the Operation Mem Alef says, "Well, by day, you shouldn't make Leishat HaSukkah with the, um, Kiddush. You should make it so by, uh, uh, Leishat HaSukkah on HaMotzi. And yet, the Mincha Chabad and many other, uh, circles is to say Leishat HaSukkah with Kiddush. That's, that, that's, that's, uh, we, we know that. Well-known. But what was, what was surprising to me that he writes that the-- that's the one who makes Kiddush should say Leishat HaSukkah at Kiddush. But the ones who, uh, are n- are not making their own Kiddush, they should make Leishat HaSukkah after this HaMotzi. So, you've got a family around the table in the Sukkah. So they want to make leads. The, uh, um, makes Kiddush, he says Leishat HaSukkah. And they then go and wash, and he gives them a piece of HaMotzi, and they say Leishat HaSukkah after HaMotzi, before eating. I was very surprised, and I didn't find it-- don't see any proper source for this. And, uh, you can see there's no source for this. Uh, yeah, the Chaim Bayom, it doesn't give a source for this thing or that Leishat HaSukkah should be said by, uh, together with HaMotzi by those who are Yoetz from Kiddush. So, I wrote to Rabbi Ginsberg, asked him what's the reason for this. Where does it come from? So, he said, he, uh, he responded that the people who are Yoetz of Kiddush, they, um, they may have a

28:37 Speaker 1 little sip of the wine of Kiddush, if that. And then there's a Hefsek between their Kiddush, and they're going to wash and dress your diamond when they come back. There's a Hefsek. So I wrote b-back to him. I said that, "If that's the case, even the one who makes Kiddush also has the same problem. So he has-- he drinks a little wine. It's a Krias." I said, "No, it doesn't have to have a Revias. You can make Kiddush and have less than a Revias. So why aren't, aren't you worried about him?" Now, following our whole discussion which we had just now, that whole, that whole worry of going out of the room and coming back is not a worry in any case, um, uh, as far as the interruption, as we just, we just saw. Uh, just getting in and out to go and wash your diamond, it does not, it's not called Shinui Mokom, which is a Hefsek. So, really, I, I, I don't see that as justification to say that the, um, that the Masuvim should make Leishat HaSukkah by HaMotzi. And so, just last Sunday, we had here, um... I asked Gin-- Rabbi Ginsberg, "Where did he get this from?" So, he heard it from Rabbi Leo Lander, uh, who lives in Bnei Brak. Who? All right. That was their Mincha, their family. But the punctu-- Last Sunday, Rav Isaac Lander, who's the current Rav of Bnei Brak, I was sitting next to him by the Bar Mitzvah, and I asked him

29:46 Speaker 1 about it. He says, "Pashut, just that like many women are, are accustomed to make their own Brocha HaMotzi. So the same thing, they want to make their own Leishat HaSukkah, not because, uh, they're not, not because they're not Yoetz or a Hefsek, just because they want to make." So it's really, it's quite optional. And that's what I will remain with, that for women or other man-- family members who are Yoetz from Kiddush, to make their own Leishat HaSukkah is, is, is, is, is optional. And whichever way you do is fine. Like, like the HaMotzi. If you want to be Yoetz HaMotzi, you can be Yoetz from the m- the one who makes, um, HaMotzi from the Balabast. You want to make your own HaMotzi, as you wish. Let's take a look a couple of points which people have written in. Um, so someone's pointing out about the, the, the, the, the nasal thing. It goes to the throat and can come right back into the mouth. That's why I pointed out. Even if it does, um, even if it does, it's, it's, um, it's a pogrom. It's not a normal food, and therefore, it's not a problem. Right. Let's move on. Let's move on. Okay. Ah. So here, we have something about a, a Bris. No- Someone's asking me to tell a story about my father, Allah Shalom. So now we're talking about the Bris. So it reminds me, it was, uh, one of... Uh, well, that was his-- He's a, he was a quiet

31:12 Speaker 1 person, but this is one, one place where he was in the public eye, was being a mohel and he used to go, uh... So he had once a, a meis. He went to a, uh, a, a family, a Israeli couple. And after the Bris, so, uh, he's holding a cup of wine. He encouraged maybe some mohel, Nimrod. So, uh, he says, "Nimrod? Nimrod was a, was a wicked person." "Nimrod Hayah Giber Chayyil." He was a strong man. Um, okay. So he says, "Perhaps m- let's give him two names." So they made a, a combination, Nimrod Avraham. It was an interesting combination. Uh, uh, several months later, he met them in the street somewhere. He met them on another occasion, and he asked them how the baby-- what they call him, and they call him Avraham. Okay. Uh, there's actually someone, you know, in Bal Tshuvin Chabad, his name is Nimrod. He's from, uh, non-from background, and he asked the rabbi whether he should change his name. The rabbi told him to keep it. So, okay, fine. So you can have a Nimrod, you can be mohel against your Yetz HaRa. Um, okay. So now we have, uh, this, the question like this. Someone sends me a question the following. In the Sefardic community, they have a custom by the Bris. They say, "Like," "Like this, when you enter them, just like the Torah or the mitzvahs of the Chuppah and the Mass and Tov." Why do the Sefardim have all the mitzvahs, all the mitzvahs,

32:44 Speaker 1 and we don't? So the first thing I said is simple that, uh, we follow the Nusach Ha-Ha-Ha-Gemara. This is the doctrine of the Braisa, that the one who makes the Bris, the fa- the one-- the mohel says, "Al Amilo." The father says, "Al Achni Zev Bisla Shela Avraham Avinu." And the people who are present answer... Well, the rabbi says they should answer, "Amen." Don't forget to answer, "Amen." And then they answer, "Amen. Kashem Shehichnas Lebris, Kache Yikablas HaTorah U'Masom Tov." So the, the simple answer is that it's in the Gemara. But that's not-- that's, uh, a bit, a bit shallow because the Sefardim also learn the same Gemara, and they somehow got the, uh, this e-extra piece in. Uh, what you have on the left of your, uh, of your screen is from the Seder of Amram. Seder of Amram is going back perhaps twelve hundred years, I'm not sure exactly. That region is one from the, uh, Go-Goanim, and this is the earliest siddur which we have. And he has, "Kein Tach niseyu le'toira le'chuppah le'mitzvot lemasim tovim." So you notice the difference. He has le'chuppah le'mitzvot, and, uh, the Sefardim today have le'mitzvot le'chuppah. So briefly, the, the, um, the pasht is what's going on here is le'mitzvot means the bar mitzvah. The Torah, Torah is, is bringing to cheder to start learning Torah. Le'mitzvot will be ba-bar-bar-bar mitzvah. Le'chuppah is the chasan le'masim tovim. There were places where they would even make him a wedding. They would marry off someone before the

34:16 Speaker 1 ha- before bar mitzvah. It's well known that Pilha Paratsa was known as the b- as the Chalamayot because he was married off before, uh, before his bar mitzvah. So he wasn't wearing tefillin, and he was wearing a tallit. So when do you wear a, a tallit without tefillin on a weekday? Uh, so it's called Chalamayot. He was known as a Chalamayot. So the, the Seder of Rav Amram Gaon of le'toira le'chuppah le'mitzvot lemasim tovim. This-- But that is certainly not so common now generally, and therefore, we have the Sefardisnusach, le-toira le'mitzvot le'chuppah lemasim tovim. At first, it's Torah, then the mitzvahs, and then after you have le'chuppah, and then masim tovim. Why-- But the-- If they are including le'mitzvot, why does the Gemara not have it, and why does Nusach Ashkenaz not have it? Now, I want to point out another important detail. What happened over here? The father has just said a bracha. "Asher Kidshonu B'mitzvotav V'tzivonu L'achnitzu B'brisu Shela Avraham Avinu." I have a mitzvah to bring my son into the covenant of Avraham Avinu. The present company respond just like he's, he, he, he's coming to Bris, so too you should bring him in to Torah Umasnatov. Now, if you see the nusach of the Rav Amram is, "Kashem Shehichnasto," or, "Hichnasosoi, kein tach niseyhu." And the Sefardim also are talking in the second person. "Kashem Shehichnasto, kas-- hichna lach niso." The Nusach HaGemorah is saying, "Kashem Shehichnos." It's saying in the third person, just like this child has entered the Bris,

35:53 Speaker 1 so he should en- he should enter. Why are they doing it in the third person, not giving the bracha to the father? So there are different gistorias, and the Shah says, the Shah in, in Shuk Nur says that because sometimes there's a b- a Bris, there's no father there for whatever reason. And there you can't say, "Kashem Shehichnasto," because it's n- it's not him. And therefore, was changed to, "Kashem Shehichnos." And in order not to differentiate whether the father is there or not, so it became standardized to talk about in the third person, "Kashem Shehichnos." Be that as it may, but the original bracha is actually to the father. Kashem, just like you have brought him in to, uh... So now we know there's a mi- Mishnah, a Braisa, sorry, uh, in Kidushin, which talks about the duties of a father vis-à-vis a child. So it says a father has a duty to give his son a Bris. The father has a chiyuv to teach the son Torah, and the father has a chiyuv to s- to marry off the son. So that's the "Kashem Shehichnasto Lebris," just like you brought him to stage one. This mitzvah, you should also be zoche. Now, when it comes to mitzvahs, what does it mean? When the f- when the boy becomes-- What does it mean, "Hichnasto Lebris," what does it mean? When the child becomes Bar Mitzvah, it means the child is a zechut, doesn't-- It's not the father who's bringing him into anything. At that point,

37:11 Speaker 1 the child is, is Chayav mitzvahs, but not that the father has a zechut. On the contrary, he actually says Shevetachani. What then does it mean, though, Ulema'an Asim Tovim? What does it mean, Lema'an Asim Tovim? There's, there's the Drushim and, uh, Sicha of the Rebbe also in Tof Shin Yud Dalet, I think, about this. But on a, on, on a simple level, going back to the Bris. The father has a zechut to give his son a bris, to teach him Torah. Also has to teach him how to swim, by the way, but that's not, uh, relevant at this per-mo-moment. To teach him to marry and to have a wife. Ulalam lei omrus. He has to teach his son a, a tr-a profession. He should be able to earn. Otherwise, if a person doesn't have a profession, he becomes a crook. That says in the Gemara. He becomes a .

37:53 Speaker 1 He has to have, he has to have what to live on. If he doesn't have a, a, a, a, a, uh, a, uh, an honest p-p-income, it will be a dishonest income. So that's the Lema'an Asim Tovim. So that's the, that's the 십시오 shenichnas. Or shekichnas to. The father should be zechut to bring his son also to establish him, give him, uh, to be able to have an, an honest parnasa. Let's go on. Someone asked the question that what happens if people are sitting on Friday. Sounds like quite a relaxed situation. Bechlal, Friday is a time of tension. It says in the Gemara, it's a time where pe-people are running out of Shabbos and they bash into the one, one or the other. Friday is a time which, uh, it's a time of, of, of people are rushing. But it looks like these people are probably in a hotel somewhere or some, uh, guests in someone else's house, and they're sitting and chatting, or they're having a, a, a chaf-chaf-chaf brenhin, brengin to Shabbos. Am Echad U'lchaem. At what point do they have to stop this, uh, nibbling and make Kiddush? Does it-- So he's asking, is the cutoff point Shkiah or Nacht? So let's read here from Shulchan Aruch. So where is it in Shulchan Aruch? Um, Reish Ayin Alef, the beginning of Hilchas Kiddush. If you are-- whatever you're doing, but you're not allowed to even have a drink of water, and certainly not to eat other foods. Once it's the time of

39:27 Speaker 1 Kiddush until you'd actually make Kiddush. Once you pass Shkiah, and you're into what's called twilight, Ben HaShemashot in Halakha language, at that point, you're not allowed to eat further or drink further, um, unless you make Kiddush. And if you daven Maariv early, so you've made the day begin earlier, so then you'd have to, uh, stop and make Kiddush. We all know this, the concept of Poeles Mako Makadesh. That's more in the context where they had washed for a meal and they were Habrenging. Um, they'd had a meal, and then they would stop and make Kiddush and continue with HaMotzi. That's with Lechem Ishna. But here, we're talking about in a le- in a more casual setting. They're sitting there, chaf pu, chaverim, and chatting, and they're Habrenging, and a bit of food at the table. As soon as it comes Shkiah, they're gonna have to stop and make Kiddush. Now, what's the problem? If they're sitting by the table, there's plenty of Mashke at the table. Why not make Kiddush on the Mashke? If it wasn't enough till now, so okay, fine. So now we'll have a bit more Mashke. And, um, so the Maimonides does say that there's a difference. There's a concept of making Kiddush on Chamar Medinah. Let's translate the words Chamar Medinah. Chamar is the Aramaic word for wine. It's the local wine equivalent. There's not so much wine growing in that region. There is another type of drink, which is a Hashava drink, and that is accepted as an alternative

41:00 Speaker 1 for wine, for Kiddush, Havdalah, et cetera. Now, there is actually a de-debate. Does it have to be alcoholic or not? Can it-- Can a cup of coffee or a cup of tea, does that count for, um, for Chamar Medinah? So this is a discussion in Poskim. But what I can just tell you, I remember in the, the Sefer Yemei Breishis, uh, which is a description of the first year of the Rebbe's nasius, approximately. And it has there an incident about a, a, one of the, uh, Temimim, one of the Bachurim who was, uh, drafted to go to Japan or Korea or something. One of... Or Vietnam. I don't remember which exactly. One of, one of the-- In the Far East. And the Rebbe told him he should make Havdalah on a cup of coffee. So you have a, a smacha. We have no yech that you can't necessarily make a Havdalah on a cup of coffee. Now, so of course, when we have wine, we make Kiddush on wine, both by day and by night. But what happens if you don't have wine? So here, you see where it's on, and where it's highlighted. There's a difference between by night and by day. Let's explain. By night, you have the Challah. And, uh, by day also you have the Challah. But by night, the Kiddush is a longer Kiddush. It's a whole long berakhah. If you'll make Kiddush on a loaf of bread, on the, on a Lechem Ishna, it will be-- it will sound

42:27 Speaker 1 like Kiddush because you're making the same nusach, a whole long nusach. If you do the same by day, you're gonna start your meal with making what? HaMotzi Lechem Min Ha'aretz on, on two Challah. It doesn't sound like Kiddush. It just sounds like every day. It's not-- There's no, no, no Kiddush. There's nothing unusual. Like any, like, like a lunch on any, of any other day. And therefore, this is where we see the difference. If there's a shortage of wine, you don't have wine available, by night, you'd make Kiddush on the Lechem. By day, you should make Kiddush on Chamar Medinah. Like he says in the next line. Because if you just make- By day, if you make on, on the, on the pas, then it won't be noticeable that this is Kiddush because it's just a berakhah bechor bonim. But by night, it says you should make bechor-- you should make Kiddush not on the, on the chamar medina. You should-- Because not everyone agrees with the concept of chamar medina, and therefore by night you should make Kiddush on the lechem. So coming back to this fabricant, making Kiddush on, um, on another glass of mashke is not recommended in addition to all other reasons. But here we just see the halakha is that chamar medina is a, is a solution for by day. It's not a solution for Kiddush by night. Now, then he asked another question. You see in Polish Chassidim, this is question eight on our, on our list. You see

43:52 Speaker 1 in Polish Chassidim making Kiddush Shabbos by day on a small shot glass. A smaller... So this is a well-known Polish minhag. And what they say, they're claiming that a revi'it is the normal amount that you have or, or, or, it's a normal amount for-- of intake of wine. But something like, uh, like alcohol, like vodka or whiskey or whatever, schlivovitz, whatever it may be, it's not normal to have a, a, a revi'it of that. And what is lacking in quantity is made up with quality. So this, what you have here in front of you is a quote from, from the, uh, Kitzur Shulchan of Rabbi Chaim Noah. So he gives a reference to the Shaarei Teshuva, which is a commentary on the Shulchan Arukh, that, uh, there are those who say that if you make Kiddush on yash. Yash is a abbreviation of yayin sharav, an alcohol. So he says there that you should drink a cheekful like you make-- as if you made Kiddush on wine. And also the cup for Kiddush has to contain a revi'it. However, b'sefer Shut Maharswam. So who is the Maharswam? Rav Shalom Mordechai HaCohen Schwadron. He was, uh, known as the Berdyczaner Rov. One of the mamash, the most, uh, prominent poskim in his da- in his day. So the, uh, Berdyczaner Rov lived about perhaps a hundred and fifty years ago, perhaps a bit, uh, a bit, a bit less. So-- In Galitzia, I believe. So Berdyczner-- the, the Maharswam writes from-- he brings various sources, that

45:27 Speaker 1 they would make Kiddush on Shabbos morning. On Shabbos day, they would make on a small cup of, of, uh, of alcohol. Apparently, uh, when I saw one of the sources, the Divrei Chaim, the Tzanzer Rov also had this minhag. A lot of the Polish, uh, Gute Yidden had this minhag of making Kiddush by day on a, uh, on, on brown fin, on, on, uh, alcohol, and they wouldn't have a large amount. They would just have a little amount. And that's-- this is, this is a widespread Polish minhag. And then Rav Chaim Rai Noia writes, "Poshut she'ein lismikh al zeh." Obviously, one shouldn't rely on this. "Elabe di efshir klal lekadesh al revi'it v'lishtot melei lukma." You shouldn't rely on this unless you're really not able to have a revi'it and drink m- a, a cheekful. So that is actually-- So this business of using a shot glass for Kiddush is not accept-- is, is not, uh, followed in the Babich. And, and, uh, those who do make Kiddush on mashke for whatever re-re-reason, so they would have a Rov kos-- or sorry, a Rov revi'it of, of whatever they're drinking. Um, but there, there, there are other communities this is accepted. Revi'it or Rov revi'it? Right. Um, I'm seeing here. Rav Dov Ber Klein, I think that is, is saying it's not practical. I'm going back to the Leishivat Sukkah. Not practical to say Leishivat Sukkah afterwards. Um, the family would have to have in mind not to be included in the host berakhah. And

46:58 Speaker 1 some guests also don't know the berakhah. Of course, the simpler thing is that they should be yotzer. And thank you for reminding, bringing me back to that. I've also got a problem that the first night, the first night, there's a saying in the Gemara where it says you, "Mesaderon al hakos. Leishivat Sukkah ashechiyanu mesaderon al hakos." So if you're gonna say that, um, that they're not gonna have y-yotzer from the Leishivat Sukkah of the mekadesh, so they're gonna have it, um, later. Yeah. So they're not gonna have the shehecheyanu. First of all, it's not mesaderon al hakos. They're missing out on that directive of the Gemara. But also, they are having the shehecheyanu. Where, where do they have a shehecheyanu, the mitzvah of, of, of Leishivat Sukkah? In other words, erev Yom Tov, the ladies bench licht. If they bench licht in the Sukkah even, they said shehecheyanu, but that's not on the mitzvah of Leishivat Sukkah. They made a shehecheyanu on the chag. On the mitzvah of sitting in the Sukkah, they're missing out. The Leishivat of, uh, the, the shehecheyanu should be following after the birkas hamitzvot. So I'm not so keen. So someone's asking a unrelated question, kind of. Can you fill up a becher with water when there is already a revi'it or should one fill-- or shall not have a full cup? So you're asking a question. When you, for some reason, you don't have enough wine to fill the cup to the brim, what's better, to top it up

48:22 Speaker 1 with a bit of water, or should you, um, have it n-not full to the brim? What I've, what I've read about the-- I'm talking about, um, Kedem particularly. They claim that they do not add, um, substantial amounts of water. And therefore, if it's, if it's, uh, a regular wine, a reasonable amount of alcohol, uh, content, I don't see a problem of adding a bit of water. To add a lot of water is not okay, but a little bit of water, I think that would be correct. It would be okay. Um, when I was in Russia, um, '91, and so we had-- I didn't have that much wine with me for Kiddush, et cetera. For Kiddush and Havdalah or whatever. And I had a big cup. So I wanted-- There's a simple way of, of topping it up. You put in a couple of cherry tomatoes into the cup, and then it reaches, then it fills to the top. But I didn't have cherry tomatoes, so instead, I was popping in sugar lumps. But what I didn't realize until afterwards, that sugar lumps do not, don't have much bulk. Because they're so absorbent, they kept just dissolving and sinking to the bottom with just fifteen sugar lumps, perhaps, uh, till it, till it reached, till the top. Okay. But, uh, cherry tomatoes or if you like the combination of some pickles inside your wine, it will work, uh, to raise the, uh, level. Okay. Daniel's asking-- Sorry, you just mentioned- Right. Uh, here is a very

49:47 Speaker 1 interesting question. And that is that there's a, a young man, one of our, uh, dedicated shluchim, and he goes to old age homes regularly. And before COVID, he would put on tefillin with people, and some of the people are more with it, some are less with it. But he put on tefillin with them, and if they weren't able to put on tefillin for whatever, so he would just put-- take his yarmulke, put it on their and say, "Shema Yisroel." And then even in their, uh, state, they would sometimes be able to say with him, "Shema Yisroel," at least a mitzvah, saying Shema. Achdus Hashem. Because of COVID, because there's this fear, the, the directives are is now that he mustn't have any direct contact. And they're sitting there in the old age home, sitting there bare-headed. Can he say Shema with a person who's bare-headed? Because he can't take a yarmulke. I said, "Take some tissues," and offer them. You know, put a tissue on their head, or they should offer them. Yeah. It, it-- So that is, that is this, I think, a recommended thing. But what, what's the halakha? Is saying a berakha or saying Shema bare-headed, is that a mitzvah or is it a violation? So we have here, um, this is the Masechet Sofrim, which is printed in the back of the Gemara of Yerushalmi. It's the beginning, uh, near the beginning. And it talks here about mocher, a person who's bare-headed. So the first opinion, it says that it's okay

51:22 Speaker 1 if he would be, even be poeles al Shema. But yesh omerim that if he's got torn clothes, he can be poeles al Shema. So they-- what, what I see melakhtah, bediaved, he would not have to repeat the berakha. So bediaved, he's, he's done a berakha. The person, let's say, was a little bit, uh, didn't realize his yarmulke had fallen off. He's in the middle of Shemoneh Esreh, and then afterwards he realized. So bediaved, he would not have to repeat the berakha. And possibly because of this opinion in this Masechet Sofrim that he is allowed to say a berakha bare-headed. So it'd be-- So bediaved, that's okay. So b-b-but coming back to this question, of course, try to give them a tissue to put on their head. Sleeve on the head is obviously, is, is, is... it works. Even putting their hand on their head, if they are able to do that. But if, if the, um, push comes to shove and there's, they, uh, they're totally unable even to do that, so bediaved and b'shaa z'tcha can't usually kind of share the same footing. It would be, it would be a mitzvah, even if they are bare-headed. Um, I'm saying that with, uh, not so comfortable about it. Um, just I, I, uh, I shared this on Friday night. We made a mini shiur after Maariv, and I shared this, uh, discussion. And it came up in discussion what the Alter Rebbe talks about, um, that it's to, to, um, to be bare-headed is chukas

53:22 Speaker 1 hagoy. When a Goy comes into a room, he removes his hat. And in English society, I believe it's quite insulting to sit inside someone's house with your, with your hat on. You'd have to take off your hat, and that's, that's respect for the place. And so that makes it into chukas hagoy, uh, to take, to, to bare your head. But why is it chukas hagoy? Some poskim say that chukas hagoy is only when it's got a religious association. When a Goy comes into the house, he bares his head. Is that a religious act or is it just etiquette? So here's something which you can find very interesting. In Sefer Chemed, it says the following. A Goy comes into the house, he bares his head to say that, "When I was a baby, I had some schmutzikeh water spritzed on my head." He's gone through a baptism, and that's why he bares his head, to remind the fact that there is a, a Gitrayah Yoshke-Yoshkemench. Um, and therefore, it does have... the baring of the head is actually a religious act. That's where, that's where it comes from in the, in the, uh, Christian culture. And for that reason, for a Yid to bare his head is, is in in you know, of, uh, going bechukas hagoy. Okay. Let's go on. Oh, this I got Thursday night. I-- someone calls me up. And last week's sedra, if you remember, "MalchiTzedek Melech Shalem, hevi, um, lechem v'yayin." He greets Avraham after the battle, and he, he... Who's

54:53 Speaker 1 MalchiTzedek? So Rashi says it's Shem bin, um, he's-- it's, uh, Shem, the son of Noah. So he's got now a name, MalchiTzedek, and he was the king of Yerushalayim. Shalem refers to Shalem. So in this sefer Torah, the word MalchiTzedek, the two words Ma- full MalchiTzedek were written as one word. So now he's asking, what's the story? Is the sefer Torah kosher or not? So you've got, it's a name of a person, MalchiTzedek. Now you have a name, Ben Tzion. It's Ben Tzion. It's two words. Yeah. But it's, is it one word? Is it written one word or two words? And this is a, a, a recurring question. In fact, words which are made up of two words. A name made up of two words, like Kadur Loimer. Now, Kadur Loimer is made up of two words. Ka-Kadur is like a ball. Loimer means like a sheave of corn. He was, apparently, that's just so in the entire Gemara. He was fat, round like a ball. Kadur, Kadur Loimer. Like, he was a bit like Mr. Roundy, if you remember him in the... Was it Noddy books? Um, Mr. Roundy. Um, Kol bunim.

55:55 Speaker 2 Yeah.

55:55 Speaker 1 Gut said to Yankel sir from . Kol bunim. So, um, MalchiTzedek. So- On, in the Chumash, you've got what's called Masorah. And it, this is like a kind of code. On the margin of the Chumash, there's a Masorah Gedolah, Masorah Katanah. But it's... And it's very, very brief. So in the Masorah, on the margin of the Chumash, it says, "U'malki." Lamed stands for lesser. There's no other such word in Tanakh. Bechad, there is one else. There was once. It comes Malki, not U'malki, but there is once in Tanakh, Malki. Um, and that is in Tehillim, in Kuf Daled, I think. Uh, Aldi v'Rosi Malki Tzedek. Is it Kuf Daled? No, sorry. It's Kuf Yod. Uh, Malki. Aldi v'Rosi Malki Tzedek. Okay. So meanwhile, we have, the Masorah says that this, the... Sorry about that. The Masorah says, "Vehu beis milois." It's two words. Um, "K'siv, v'nikra b'chad shitah." And it should be, v'nikra b'chad shitah. I'm not, I don't know how you read that. It means it's meant to be read on one line. L'poel, this is, this is what it says here. It's, it's, it's, um, it's two, it's written as two words. Now, the master or the most, one of the most prominent midaktikim of, of the, um, of, of the Tanakh is the Minchas Shai. So this is what you have in front of you on the middle section. It's from Minchas Shai. U'malki tzedek. So first he says, "I found in one place, in a Sefer Torah mugah, that the, it

57:32 Speaker 1 was in a shek Sefer Torah, it's been malki tzedek as one word. U'v'tikun Rabbeinu Tam." However, in Rabbeinu Tam's tikkun. So he says it's two words, and it has to be in the one line. And he says, "L'chassidut Sefardis, it's meant to be two line. It's two words." Um, and he says, "You have like a name, Tsofnas Paneach," which is two name. It, it, it's a, it's a name for Yosef. It's made up of two words. And then he says, "Ra- Rameh." Rameh is Rameh HaLevi Abulefia, one of the, uh, later Rishonim. Says he brings two opinions, and he doesn't decide which one. So now, um, he says, "Now, Minchas Shai," I think it was Noretsi. He says what we pasken. He says, "V'li nira, we should follow the Masorahs, that it is, um, that it's, that it's two words." Because the, Min- the Minchas Shai says because the Masorahs connects Malki Tzedek in Parshas Lech Lecha with Malki Tzedek in Tehillim Kuf Yod. And in Chazal, we see that Malki Tzedek in both places is associated with Shem ben Noach. It's the same person, and it's called Malki Tzedek, and it's written in two words. And so just to go to the bottom of this quote: "V'kiveh shemotzanu oysoi. DeTehillim, tartin milin." There's no q- dispute about the Malki Tzedek in Tehillim as being written as two words. That, therefore, reflect back to the Malki Tzedek in Parshas Lech Lecha to read it, to, it should be written dafka in two words. And so

59:05 Speaker 1 too, the Sefer Yoshan, he sees Malki Tzedek is, it should be, it shouldn't be on two lines. When you've got a name made up of two words, it shouldn't be made on two lines. Anyone who's writing ketubbas or Mazal HaKidush or whatever, you have a name, Schneur Zalman. So you don't, don't write Schneur Zalman, Schneur on one line and Zalman on the next line. B'lachatchilah, make a point of the, um, two parts of the name should be on the one line. Certainly, if it's a name like ben Sirion, which some say it has to be written mamesh as one word. I will. That you mustn't divide into two lines. That would make the, uh, document pasul. That is all. That's the Minchas Shai. Then we've got the Ksav HaChumash. Yeah. And he writes, the Ksav HaChumash lived, um, about I think 50, 180 years ago. A life. He writes- I will go ... "Malki Tzedek, milo chad." It's one word. Um. And it shouldn't, it shouldn't be, there shouldn't be a gap. And certainly, it shouldn't be on two lines. So here you've got these... Oh, sorry about that. Um, so what re- what remains is what I told him, that you see again, um, this is in Tehillim, and here's the Masorah in Tehillim, that it's, Malki Tzedek's two words. Ve'ayin Minchas Shai in Parshas Lech Lecha, that there, there's a discussion. And l'poel, there's a Sefer called Keses Hasofer, one of the classics for him, on, uh, on Soferet's written by the author

1:00:28 Speaker 1 of the Ketz HaShulchan, Rav Shlomo Ganzfried. So Rav Tiefenbruch mentioned him this morning. That he also says it should be written in two words. So therefore, the Sefer Torah should be corrected. It should be made into two words. However, until it is corrected, it looks like there is a yesh laamil ismoach to be able to continue reading. Um, someone's asking, "When you're writing to the Rebbe, should you not break a name over two lines?" Okay, that's, uh, a shaila, a shaila de mashpia. But, uh, when you b'lachatchilah, you, when you write, uh, in a, in a, in a document, as in a shtar- Yeah ... it should be dafka in, kept, kept into one line. All right. Uh, as I'm re- repeating what's mentioned at the beginning of the shiur, that, uh, the shiur is available online in various forums. And, uh, so everyone w- wants to hear a recording, so it is available. Apparently, you can search and find it that way. Wish you all a gut vokh, and we should meet in good health. Kal tav.