וישלח תשפ״ב

00:00 A good and welcome to all of you who are all over London, all over England and, uh, also from further afield. I see someone here is on, uh, on from Spain. It's, uh, it's very encouraging to see everyone here c- coming together, share the, uh, . Uh, we are within three days of and therefore, I want to start off with a , which, uh, I saw in passing in connection to what we've d- been discussing about the idea of, of to make up three words-- to add, to add three words to the Kriya. The Kriya is 248-- uh, 245 words. In order to have , so we add three words. So there's the, the chazan repeats the words, "Hashem Elkeichem Emes." They-- in their world, they have a minhag to add three words, , and so on. There's various, uh, ways of making up these three words. Now, the general minhag is that the chazan repeats the words, "Hashem Elkeichem Emes." Yeah? Today, we're discussing by the , Rabbi Levi, he was a bachur in 70, the Rebbe davened at the Amud. And he was close enough to hear every day how the Rebbe was saying quietly before he said out loud. And the Rebbe would say every day, uh, uh, uh, , "Ani Hashem Elkeichem. Ani Hashem Elkeichem Emes." So he said the-- he didn't say the first time, "Hashem Elkeichem Emes." The first time he just said, "Ani Hashem Elkeichem," said the word "Ani" quietly, and then he said, "Hashem Elkeichem Emes." Okay.

01:46 That's, that's, uh, he was made and, uh, you know, he's a trustworthy fellow. So now we have here a word in the-- it was Pesach Ben Hayt, , that's 1937, yeah? So the Rebbe, the Rebbe is saying at the Seder there's a machloket between Rashbi and the Talmidim. How should a yachid behave when he davens on his own to make up the 248 words for the Shema? When it is with tzibbur, the chazan repeats the words, "Hashem Elkeichem Emes." But when it comes to a yachid, when you're davening on your own for whatever reason, so Rashbi says you should repeat the words, "Ani Hashem Elkeichem." The Talmidim of Rashbi, they disagree with him, and they say... in other words, they say it's not appropriate that a person should say, "Ani Hashem Elkeichem." Yeah, you read the posot, but just say-- and just, just, just go scroll, scroll. Look to the left side of your screen. By, by, uh, in Kesser. So at, uh, by the Shema Yisrael. So we, uh, sing or say, "LiHeyt Elokem L'Elikim," and then everyone says together, "Ani Hashem Elkeichem." It would be inappropriate for the chazan to stand in front of the whole tzibbur and say, "Ani Hashem Elkeichem," because they know that he's not exactly, yeah? So, um, so coming back to the, to the sikha. So Rashbi says a person should say, "Ani Hashem Elkeichem." Talmidim s- don't say-- he shouldn't say, "Ani Hashem Elkeichem." And here says the Rebbe, "Rashbi, because Rashbi says that I am bound

03:32 with the in one bond." Therefore, he says, "Ani Hashem Elkeichem." Because he is one with Hashem, therefore he can declare, "Ani Hashem Elkeichem. I am, I am Hashem." The Talmidim are not on that level. They are-- they can't say, "Ani Hashem." Therefore, they disagree. They say he should do some other way. Then the Rebbe says further, "a whole year round we say, 'Ani Hashem Elkeichem .'" That's all the other Rebbe passuk is in the Siddur. To make up your 248 words, you say, "Ani Hashem Elkeichem," but you say it quietly. Not . Pesach is there's such a radiance of, of Godliness for every Yid. Therefore, every Yid can say, "Ani Hashem Elkeichem ." And that's why we say Pesach we say, "Ani Hashem. ." Every one of us is saying, "Ani Hashem." yeah? So now you're saying, "Ani Hashem." Oh, sorry. Rashbi could say, "I'm-- I am Hashem." And now he's giving us license also, at least and, uh, in Pesach to say it loud. So we're talking about the today. What does it mean? What does it mean that a Yid stand-- says even to himself, "Ani Hashem"? What does he mean, "I'm God"? What does that-- what do those words mean practically? The answer is that everyone else can pass the buck. But you, if you are, if you're God, then deal with it. You can't say it's someone else's-- someone else is blocking you, obstructing you. They didn't give you the resources. If you are God, then it's up

05:16 to you. And that's the term of , that the world was created for me. And therefore, if there-- whatever there may be, it's up to me to en- to engineer, to sort out that I should be able to carry out my avoda. Uh, it reminded me also of a beautiful word which was in the sikhos, which we learned over sukkot. We're learning now these are being published now. So the Rebbe talks about the fact that the minhag to, to make a sukkah with four walls. you can have two and a half, three walls, but the minhag is to have four walls. So he mentions there that there is a lashon in Chazal. I'm not remember-- I don't remember it's a Gemara or a Midrash. There's a similar lashon in Gemara. But it says, like, this famous idea that the world has got three sides, and the fourth side is not complete. Ruach tzoinis einu mesubebes. That's the lesson of the Gemara, I think, Baba Basra. So the lesson of the Midrash, I think it is. Im yomer lecha adam shehu eleha. If a person would say, declare that I am God. Yomer lo. He'll say, "We've got a job for you. Finish off the fourth side, the north side. Do-- Complete the northern, the northern, uh, side, and then, ve'yada, and then we'll know that you are God." So the whole language is so strange. A person says, uh, and we-- If he says he is, and s- it's a negative lechayim. Then you can

06:43 call. Uh, you, y-y-you can't, you can't fix the whole world. So the Rebbe says it's in a positive. Veyada shehu eleha. So the northern side, this is the challenge of the, uh, ye- the tzoini refers to the yetzer hara. Yeah. Y-y-you're saying that you are godlike, that you've got divine power. Fine. So then deal with the ruach tzoinis. Deal with the, with the yetzer hara. Vanquish, conquer the yetzer hara, and then we'll know, ve'yada shehu eleha. If a Yid takes-- manages to take that in control, so he has-- Takie, he's, he's godlike. He's, he, he is divi-- He's, he is divine in that sense. And that's the reason, says the Rebbe, why we make a Sukkah with four walls. So the fourth wall means the-- having vanquished the yetzer hara, which is the tzoini, having fixed up the fourth side also. That's why we have a minhag to have four walls in the Sukkah. Okay. So this, not so much halacha, but it's such beautiful stuff. And b'smichus to, um, to, uh, Yiras Kislev. Uh, starting off with this. Okay. Let's-- So, uh, a Yid, a Sefardic Yid who often sends me questions. Uh, he said-- He's actually a, a, a doctor, but he, he, uh, a person that loves learning, talmid chacham. And he asked me what's the reason that there is such a long beracha in, in, uh, Kaddish D'Rabonon. Now, I've put on the screen, compare the Nusach HaSefardim. By Nusach-- Uh, by Kaddish D'Rabonon, so it's yehe lanu lekain. So then

08:29 we're having-- We, uh, we have-- So that is in brackets. The chayim, harachamim, ve'zihnu revach. Not all Sefardim say that. And by us, the, the, the, the beracha for the Rabbonon is a very long beracha. So he's asking why is there such a-- By Nusach Ashkenaz, why is there such a long beracha for the Rabbonon? And bear in mind, again, look at the Sefardic Shiur regular. Kaddish, um, Kaddish Yosom, which they call Kaddish shel Shlomo. Chayim ve'savah, Yeshua, v'nechamah, v'shervasa, v'roovacha, v'chaparah, vedivat salat. Yeah, there's a whole, a whole list of, uh, the ten berachos over there. In Ashkenazim, it's short beracha. So he's asking, uh, what's-- why is there this long beracha for the Rabbonon in the Kaddish D'Rabonon. So actually, I did not-- I couldn't find a Sefer which critically compares the difference between Nusach Sefard and Nusach Ash- Ashkenaz, et cetera. I didn't find. But I found the following in a Sefer called, um... What's the name of the Sefer? Oh, Shir Moein. This is from Rab Shimon Mi-Krakow. Rab Shimon Sofer of Krakow. He-- I think he was s- the youngest son of the Seksa- the Chasam Sofer or a grandson. He, he was a Rav in Krakow and, uh, very highly regarded. Now, Nusach Ashkenaz, you know, Nusach-- In our Nusach, in Kaddish, we say, "Yeshua l'mo chayim tovim u'leinu." And also in various places in Nusach. «Yalee v'yovoi v'chayim tovim.» Um, Nusach Ashkenaz, it's more often just v'chayim. But it's curious, in certain, uh, communities, in Nusach Ashkenaz, in

10:16 the regular Kaddish, they'll say, "V'chayim u'leinu." And in Kaddish D'Rabonon, it is v'chayim tovim. So I copied this from an Ashkenaz siddur. I think I took this from, uh... It's actually the Chasam Sofer siddur, but this is Nusach Ashkenaz. So you see here in-- Let's go back. In the regular Kaddish, uh, Kaddish Yosom, it's v'chayim u'leinu. In Kaddish D'Rabonon, it's v'chayim tovim u'leinu. So someone asks this question, and Rab Shimon Sofer addresses this. So beta'am shim yoseef. And why is it in Kaddish D'Rabonon we add the words v'chayim tovim and also v'rachamu? As you can see here, hu v'rachamav ya'aseh shalom aleinu. By the way, that loshon is actually also in the Zohar, hu v'rachamav. For-- I'm not really sure why we don't have it in our Nusach, but fine. Um, so he's asking why in Nusach Ashkenaz is there the additional two words, v'chayim tovim and hu v'rachamav. So he says because Kaddish D'Rabonon follows after divrei hagadah. We've learned something, berabim. And so now we add, therefore, in that Kaddish, because it's after learning, we add a tefillah for the Rabbonon and their talmidim. V'Yesh lomar, he says, it says in the Gemara that we daven for the, for the ill. Achzirim umrei. Why do we daven on Rosh Hashanah for the achzirim, the umrei, the ill ones? So the Gemara says in the Gemara, who are the ill ones? Referring to Talmidei Chachamim. And he explains because most people, kerub d'ruva, most Talmidei Chachamim, are not robust in health because they are

11:57 devot- spending their time learning Torah. They don't do exercise. They don't do physical work. They're sitting all day in the Beit Midrash. They don't enjoy going out or for enjoying fresh air. And because they are not, uh, so healthy, therefore, their physical life is chayutz ha- Therefore, there's this, uh, v'chaim tovim. This is how the Shulchan Aruch says, the special beracha we are saying Kaddish for the Rabbonon, we add v'chaim tovim. So I was-- I, I don't have a better pshat. Perhaps that's also the reason why we have such a long beracha in Al Yesod Rabbonon. Shlom HaRav, chinuch, chesed, chein, arich anav et cetera, um, because Rabbonon-- because they don't have the, uh, the physical, uh, um, robustness perhaps, therefore they need the extra beracha. If someone has a better pshat, I'm very happy to hear. Okay. Okay. Now, someone unfortunately is in the year of avelus, and he asks me-- He's actually a melamed. We'll see the next question is, is the same person. He's a melamed, and he's got a ba-- a class of, uh, only six bar mitzvah boys in his class. So he's asking that there is an idea of making up-- an effort to say sixteen Kaddishim in a day. And the reason is based upon the Zohar, which talks about an hour-- that each Kaddish has got, um-- helps to cool off the Gehinnom for an hour and a half. We would discuss this once on the, on the, uh, in this forum, so a while ago. So

13:42 sixteen Kaddishim. If sixteen-- One and a half times sixteen is twenty-four hours. So that's the cheshbon we try to make it for si-sixteen Kaddish. And he's asking a question. When-- Where-- What is the parameters of the day? Does it go from evening to evening or from morning to nightfall-- to night to night? Is it shachar is mincha ma'ariv or is it ma'ariv, shachar is mincha? That's his question. So I actually wasn't sure because, you know, we have in BeKodshim we say, "Halailah holech ach ha'yom." And various inyonim, like the korbonos were brought during the day, and then also there was an overflow into night. Although most halochas it's-- goes the other way around. Actually, I'm learning Mishnah Chulin. So we just have about Oisiv es benon. So it talks there, it's, "Hayom holech ach halailah." So most mitzvahs it-- you-- the day is defined from me'erev ad erev, from evening to evening. But there are exceptions. And therefore, when he asked this question, I was a little bit baffled. So I took out, I took out, as I say, sefer, it was on the darfen, but Rabbi Levi Garelik, um, put out a madrich on these halochas. Let's, uh, let's Rabbi go in. Oh, and he writes the following. Uh, uh, he ha-- He is, is, is quoting an answer of the Rebbe to Rabbi Liu. Tes shin chof hei. Rabbi Liu was in a year of avelus for his mother, and the Rebbe told him to travel to England for shlichus for a few

15:18 weeks. Because it-- the summer, he wasn't able to daven ma'ariv before the flight, and he would arrive in the morning, uh, uh, in the morning to England. Well, then, then he said, "Miss the Kaddishim at night." So he had asked the Rebbe that he's worried about missing the Kaddishim at night. And so he asked the Rebbe if there's any solution. What can he do? Letovas haneshama. So the Rebbe said-- answers, "Lishel Rav." And then he wrote around the words, "Shelo yuchseru haKaddishim." He shouldn't be missing out on the Kaddishim. So the Rebbe says, "Ve ze bechol oif un efshar al yodei she yashlim bemeshech hame'es la'ez be'anglia." He gets to England, he can make up the Kaddishim during the day. So this tells me that it goes me'erev ad erev. The Rebbe was obviously saying, "If you missed something at, at ma'ariv, you can make it up the following day." Which is-- I, I couldn't find this discussed anywhere else, but this is-- seems to be enough to have a basis to say that the-- it's me'erev ad erev. You can-- If you want to look also, for example, the ending of Me'a Berachos, if I'm not mistaken, Siman Mem Vov. Also, it's the cheshbon is me'erev ad erev. So here the Rebbe seems to be saying that the cheshbon is me'erev ad erev. Okay, let's move on. So this same Yingerman, as I said, he's a melamed, and he's got, um, six boys in his class, six bar mitzvah boys. And, um, so he's

16:55 not always ba- able to get a minyan for, for Shacharis, et cetera. So what was his question? About relying on a, uh, on a, uh, under bar mitzvah boy to make up the minyan. So we know this is brought in Siman Nun Hei, about when you're b'shas hakchak that you can join, make up a minyan with a tenth boy. Uh, the Alter Rebbe is not enthusiastic at all. He says kind of, "Ein limchok be'yad hamekilin." If people are doing it, leave them be. But it is not, it's not, uh, um, encouraging it. And generally, people ask me this. Just, just this past week, someone, uh-- I'd like to just say that, um, this week there's a, there's an, a, uh, a group of boys. Well, a few-- a couple of our balabatim took a group of boys for a weekend out into, uh, the country to spend a Shabbos together. At the beginning of the week, they were worried they won't have a minyan. They're asking about whether making up, uh, with a ninth. Baruch Hashem, um, Baruch Hashem, they had a big minyan. More than ten boys, I think, went with them, so they didn't have a worry about that. But he was asking me about this question. So generally, people ask me, "Can you re- rely on this?" So I tell, I tell people, "Don't organize a minyan on the basis that you'll take a child to make up the minyan. If you did organize a minyan- And then there was a, a

18:20 failure. Someone didn't turn up for some reason, then you could... That's called a shas atchak for people that you can rely on, on, on a, a... The tenth person should be a, uh... An under Bar Mitzvah could be the tenth person. Now, with a-- whe-when you do this, when you do join a, uh, under Bar Mitzvah boy for the tenth, it only works for the crucial or the essential parts. It does not work for the voluntary kadishim. So if he's-- wants to make up his Kadish Yosom, et cetera, after Shishon Yom and Kavi and Olenu, et cetera, for that he wouldn't be able to do because it's only the, the essentials, the essential kadishim which-- from which we rely on this. So then the question was asked, what about-- he asked the question: If we are relying on, on, on, uh, under Bar Mitzvah to make up our minyan, what's the story as far as Kriyas HaTorah? So Monday and a Thursday, could we do Kriyas HaTorah also on the basis of one of these boys, um, o-on of the boys is under Bar Mitzvah to make up the minyan, or can we not do it for Kriyas HaTorah? So here it's very interesting that on the one hand, we have the Sefer in the Meiri, um, so he writes that... So let's take a look over here. Minyan for Kriyas HaTorah. This is in the case Sefer called Kriyas Sefer. The Sefer of the Meiri, that Kriyas HaTorah has to be ten. And a

19:51 Yish Hav or Kotan do not join, make up the minyan. It has to be all adult males. And then he says, "Afal pi," even though he-- the Meiri says, "Although there are those who allow to take a child to make up the minyan as discussed elsewhere, the Kriyas HaTorah, that's not acceptable." That's, that's the Meiri. All right. The Meiri is one of the later Rishonim. Fine. So now we look in Magen Avraham. In Magen Avraham, this is Siman Nun Hey also. He says, We know it's not so, uh, popular nowadays, but it's far them. It is done to give an under Bar Mitzvah, to give him an Aliyah. So, uh, it says in the Gemara, you can give a boy under Bar Mitzvah, you can give him an Aliyah. So if he can g- be one of the number of the Aliyahs, he should be able to make up the minyan of ten also. If he's one of the seven of the Aliyahs, he should be also be one of the ten for the minyan. And he quotes the Tashbitz. So here, take a look at this. This is the Tashbitz on the lower left. I have a proof to support that you can chi-chi- join a child to make up the minyan for benching and for, for davening. Just like... It's, it's very interesting. He, he, he works the other way around. He starts off that the whole idea that you can have a child be the tenth is because he's-- makes up the

21:33 minyan for Kriyas, uh, for, for the s- sorry. Because he makes up the number of seven for the Aliyahs on a Shabbos. Ah. Since it's Mistarev to the seven Aliyahs, therefore, he can be Mistarev to a minyan and not only for Kriyas HaTorah, but also for benching and for, for, for Shemoneh Esreh. So it's the other way around. By him, it's Dava HaPoshut, that the child is Mistarev to the minyan for Kriyas HaTorah. It's only when it comes to other T-T-Tefillahs, that's the Chidush which he kind of supports. So we've got here from one extreme to the other. So in the Malachim, the Rav Ozner in Shevet Halevi, he says you shouldn't rely on a Kotan for Kriyas HaTorah. It's a Teshuvah in Igros Moshe, which you have here on the notes, Chelek Beit, Siman Yud Ches. And he says you can, child, the Shas Atchak, you can. And just to summarize what he says. We have a rule. When we have a, a Din d'Oraisa, we have to take the stricter view. When we have a Din d'Rabanan, we may take the more lenient view. And he assesses, establishes that what we're dealing here with is a Din d'Rabanan, and therefore, that you need to have ten is a Din d'Rabanan. And therefore, he says you can rely on the lenient opinion to have a child make up the minyan, even for Kriyas HaTorah. Now, in Rishonim, we have Machloket of the Rishonim. We've got the Tashbitz and then Meiri. So, all right. So

22:58 then Moshe's Psak remains, that if it's a Shas Atchak, you can rely on the lenient opinion and be Mistarev a child also, not only for the, for the, uh, Shemoneh Esreh, but also for Kriyas HaTorah. Let's move on. Someone is asking what, what's the chat at the school? Well, there are no other boys in the school. Listen, I, I, I don't, uh... I didn't ask all of those questions. Uh, of course, if he-- He said sometimes you can... It's, it's, I think, it's, it seems to be more like a junior school. So sometimes you can get another teacher who's-- but otherwise, the other teachers are, are running classes, et cetera. Mishna Berura Poshet. Okay, let's move on. My job is to answer shailas. Why the person has this situation, that's, uh, that's their, their, their prerogative. I try to discuss with them as much as I can. Fine. So now, here, meinyan leinyan, also in Siman Nun Hey. So we've got one kind of concession, that we can join a, uh, under Bar Mitzvah boy, a Shas Atchak. Then we have a thing which is, uh, written in Gemara clearly, that if you had a minyan and they were in middle of a unit of Tefillah, Yotzim Miktsatzon. If someone walks out and you're now left with up till six or seven, whatever, so then you continue for complete the unit which you're middle of doing. So now, we discussed this a couple of weeks ago. What about Ma'ariv? If they start a Shemoneh Esreh

24:38 of Ma'ariv with a minyan, do you say Ka- and then someone walked out the middle of Shemoneh Esreh. So I quoted last time how the Chayyei Odom says you cannot say the Kaddish after Shemoneh Esreh. But from the Alter Rebbe, it's very clear, and the Mishnah Berurah explicitly disagrees with Chayyei Odom, and that you can say the Kaddish after Shemoneh Esreh. Then someone asked, what about Birchat HaMinim? Now, just for your information, I always talk about these specialists for them. So the-- my specialist Sefer for, uh, for Tefillah, Hilchot Tefillah, is a Sefer called Ishei Yisroel. So this is a quote from the Ishei Yisroel, where he, well, he says that the Buchachero in Ish Alav Rom, he says that if you started... Let's read over here. "Ein Ish Alav Rom Buchacha," "Im Yischilu Beil Shabbos Shemoneh Esreh Shel Achat Ba'asara, Mutar Achach Loimer Brocha Me'ein Sheva Gam Im Ein Asara." You, uh, he, he, he quotes the Buchachero as saying, if you did Shemoneh Esreh, and if someone walked out middle of Shemoneh Esreh, you can do the Brocha Me'ein Sheva. The Cheile Tzar Chiyun, you-- if someone walked out in the quiet Shemoneh Esreh, you can't do Chazarat HaShatz. So why should he be allowed to do Brocha Me'ein Sheva on Friday night? This is his question. All right? Ganz, ganz geshmack. So now, this is, um, um, I think a, a Limud how y- with Malachim, if you have a chance to look up the original which they're quoting, you have to

26:17 read it inside. So now let's read the, the Buchachero. Now, I want to be, um, um, be Machdim. Now, Brocha Me'ein Sheva is an interesting, uh, Halacha. It's only said by a Minyan Kavuah. If it's a Minyan Arai, you just made a Friday night of Sheva Brochas or something. You made a Minyan in your house, you don't say Brocha Me'ein Sheva. Only when it's a Mocan Kavuah. Mocan... There's a lot of details about that, but it's only a Mocan Kavuah. Now let's read now the Buchachero carefully. "Legav Im Brocha Me'ein Zayin." This is the upper, um, quote. It's from the Buchachero. "Shen Kol Sheh Nishelu Zayin Mispalalim." The original-- M-the seven of the original Minyan. "Vekol Ulanosim Shelo Hispalalu Sham Klal." And they, some of the original people left, and they brought in other people who weren't part of this Minyan. "O Sheh Ispalalu Be Minyan Sheeinu Kavuah Velo Sheyech Bahem Me'ein." Or they davened in a, you know, uh, an ad hoc Minyan, and therefore they're not eligible for Brocha Me'ein Sheva. "O Sheh Kavah Shomu Oz Me'ein." Or they've already heard the Brocha Me'ein Sheva. So you've got ten people in the room. Seven of them are eligible for this Brocha Me'ein Sheva, and there's three who are not eligible for this Brocha. There's their Minyan in the room. It's just that the three of them are not eligible for this Brocha Me'ein Sheva. And this, he says, "Ki Im Sheyes Zayin Shetesh Oimer Me'ein Sheva." Because it was a Minyan Kavuah, et

27:55 cetera. So you see what's going on here. He's not talking about, uh, making a Brocha Me'ein Sheva with nine people. He's talking about you have ten people, but three of them are not the original of the Minyan. They, they, they, they-- the original-- three of the original people left, and three others came in who had already davened before. They'd heard Brocha Me'ein Sheva. This is where he says you can make-- you can say Brocha Me'ein Sheva, but he doesn't say you can do it without a Minyan, without ten people. So it's poshet he, he's, he-- Now, I'm sure he worked very, very qu-quickly on his Sefer, so he didn't read it properly. Uh, so, uh, bottom line is that it remains quite a Tzarich Hiun to be able to say Brocha Me'ein Sheva if you want to mix us some, because just like you-- if, if during a regular Mincha or Shaharis, if people l-left during the quiet Shemoneh Esreh, you wouldn't do Chazarat HaShatz. Necheli shouldn't do Brocha Me'ein Sheva either. That's, that's why I would say, um, at least, you know, Sefer Brochas, the Hakham. Right. Totally different topic, and that's about Mezuzah. And by Mezuzah, there's a din that if you're renting a property, then you've got th-thirty days grace. I think that's how the general understanding is, that if it's up till thirty days, you don't have to put up a Mezuzah, and after that, you have to put up a Mezuzah. Actually, that's not unanimous. And as you know, the

29:30 Chabad Minag is even a rented property, you put a Mezuzah right away. And one of the reasons for this is the Shetes HaRosh. He says, "It doesn't mean that you have thirty days grace. It means if you are renting for thirty days, up till thirty days, that's called not enough of a residence to warrant a Mezuzah. But if you're renting for six months, so you have to put a Mezuzah right away." That's the basis of the Chabad Minag, because that's the Shetes HaRosh. Other Poskim say, "No, you have to have thirty days grace." And because of this, we put up the Mezuzahs. If you're renting a property, you put up Mezuzahs without a Brocha, and right away. And then after thirty days, you take one down and burn it. If you-- it'll be replaced for a better one. Whatever, ex-exactly. But that's to be-- It's both Shetes. But here we have a totally different situation, which is, uh, I couldn't really find so clearly. And here is the following situation. You've got a, a family. They're doing major building works downstairs. And as you know, this creates a lot of dust. They are happily upstairs, but, uh, to-- that the dust from the downstairs shouldn't go to the upstairs, so the builders have built up a partition wall. And so as you're coming through the front door-- They sent me a little video clip, but, uh, I don't know how to put video clips onto, onto Zoom. So then meanwhile, I'm respecting their privacy also.

30:51 So they sent me a video clip. You're coming from the front door, and you see there's this partition wall in the, in the hall, in the main, you know, um, front, front, front hallway. And to your right, there's a door in this partition Downstairs. You go straight ahead, you go into the whole building site, and you go, go, go, make a right through this door, you go upstairs, and then, then to their, to their upstairs, uh, dwell-- um, living quarters. So this is-- it's a temporary door and a temporary wall in a permanent house. So what's the din? Does a temporary door in a permanent house require a mezuzah? This is the question. So now, the best I could find, this is the one of the classics for him, uh, contemporary, relatively contemporary, is the Chayei Ovadiah. So he writes, "If a house was built to be demolished shortly, yesh l'hisafek, that's not sure." I'll come to the Ha'arah in a moment. There's very beaut-- a few beautiful Ha'arah. You know, sometimes you have, when a rebbe is coming to the, to town, they will make in the corner of the bes medrash, they will make a cubicle, like a more than dal, dal, dal. They'll make a room built with, with, um, temporary b-boards with a door. He has a private room in the corner, but that's there for, for the weekdays they're here, and then he's gonna go away. They'll, they'll dismantle it. So again, the same question. A b-a, a house which

32:28 is built, a door which is built with no-- not, not for, uh, just for temporary, does it require a mezuzah? So he r-uh, this is from Yaakov Sha'ah Bloi. He leaves it as a safek. But in the note, he makes a nice, a nice Ha'arah. If the house was b-- if this building was built to last at least seven days, then that's called permanent because there's a machloket in Gemara Sukka, where the sukkah has to be permanent or has to be temporary. And so there are those who say the sukkah has to be permanent, but no one says that sukkah has to last more than seven days. Ah. It's a ra'aya that seven days is already considered permanent. So he's giving us the answer that something which is made to last more than seven days is considered permanent. Therefore, in that-- if that's the case, then one should put up a mezuzah, I guess, with a beracha. That's what it seems to be. The, uh, uh, the, uh, the, the psak lamaisah. I'll, I'll-- I'm, I'm going to just make a gezert shaver. A totally different halacha. The ga'av yichud. A brother and a sister are permitted to be in a state of yichud, but not be'efen kavua. Not in a permanent, um, a, a arrangement. Only for-- So if a brother visits his sister, she's living alone, he visits his sister. So then if it's, uh, short, and there's a discussion exactly what does it mean by short. But what happens if there's a

34:02 family, a mother, um, parents, and they've got, uh, children over bar mitzvah or, you know. And the parents go away for a weekend, and they leave the children home. It could be such a thing. Are those children home be'efen arai? The absence of the parents is arai, but the children are living be'efen keva. So the heter of saying that yichud between a brother and sister be'efen arai, in a temporary, in an ad hoc, doesn't really help over here because they are living in a, in a, in a, uh, sta-a steady way in this, in this house together. The parents happen to be out of, out of town for a couple of days. So the heter is, is not so poshut. There are other ways to have a, a neighbor have a key or neighbor, a neighbor should come in. But all right. I just mentioned it. The, uh, it's a similar-- the similarity is where you have a, a permanent situation, within it, you have a bit of temporary. A temporary feature within a per-permanent situation. Okay. Another question. This is, uh, someone sent me a few pictures. Their neighbor's tree is overhanging their property and it's causing a lot of leaves falling. It's caused sometimes block-- uh, gu-gutters sometimes get, get blocked from it. What's the story? Can I, can I insist that my neighbor takes down his tree or trims his tree? Can-- Do I have that right? Because after all, it's, it's an innocent thing to-- You're allowed to plant a tree

35:37 in your, in your property. It's not, it's not, uh, nothing criminal having a tree in your property. The fact that it's, it's, uh, um, shedding leaves, well, that's, that's normal. And, and so are they doing anything wrong? I, I can insist. So I couldn't find, uh, I couldn't find that you have full liability for the leaves that fall off your tree. What the ma-maximum I could find is the following, which we, we read from the Shulchan Aruch. "If your neighbor's tree is overhanging your field. So then you can cut, uh, uh, um, the overhang. The height of mardeya is some kind of pole which you would be guiding the plow, so it shouldn't get in the way. You can cut whatever is overhanging. So you can cut it all the way." That's what he says over here. So what, what the maximum which I could-- If someone has, um, um, clearer guidance, I'm happy to, uh, share it. But meanwhile, what I told them is you can, if they're not cooperating, you can on, on, uh, take a, uh, how you say, unilaterally take a condition, um, action and cut down any leaves which are overhanging your, your, your side of the fence. The likelihood is if you're doing that, the neighbor, if they have a bit of sechel, they will cooperate because otherwise the tree is going to be having more weight on one side than on the other. The next thing is they're going to have, uh, a cra- a tree crash, crashing

37:28 down at some stage because of the, uh, uneven weight. The Habrister made a, a darpella, uh, how, uh, trees grow in a way that they are balanced. It's another interesting thing, and that's just an arishkait, but why does the Habrister make that, uh, she- trees shed their leaves in the winter? Imagine if it snows and all the s- the snow that lands sits on the leaves. So then there's gonna... all the weight of the snow would weigh down on those branches, and then we'd have branches cracking. The Habrister made a hesed that they, they shed the leaves, and so there's no-- the weight of the snow is not so big to, to, to break the trees. Uh, I, uh, how do, how do, um, how do evergreen trees last? So they are more like towers, so they don't have this problem of, of... they're not so wide spr-spread out to have this problem of bearing too much weight. Let's go on to in yonim of halakha rather than babmeisis. Okay, um, blending foods. So someone asked me pshat about blending various, uh, uh, raspberries and blending, uh, strawberries. So what you have here, as I said, I like to use specialists for them. And this is from the Sefer HaKashrus, from someone called Fuchs. I guess if it's, uh, Fuchs, I think his name is. Not a Chabadnik. But, uh, so it's, it is like a very respected sefer in ethnisrol. They give them a person who wants to be a mashgiach kashrus. So this

38:58 is the manual. You have to be, uh, familiar with this, with this sefer. Mm, okay. Quite a thorough sefer. So he writes the following. A food which h-has a chiyuv bidika. In other words, it's, it's, it's so-- it's known to be infested, and you cannot... you're not allowed to eat it without, without checking. The chathchila asu letochanu belo bidika. You wouldn't be allowed to grind it. Now, let's explain a couple of things. First of all, um, first of all, why are we so obsessed about bugs in food? What happened to the rule of batul b'shishim? So the answer to that is that batul b'shishim doesn't w- doesn't apply to a beria. A beria means a full, um, uh, it's, it's as it's in, in its natural, original form. So a fly with its feet, with its li- uh, with wings, et cetera, if it's all there, so then that's called a beria, and it's not batul. Even beelef, it's not batul. So you don't have the facility of batul b'shishim. That's the reason why, uh, we are so worried about bugs, because a whole bug, a whole, uh, fly is not-- there's no batul b'shishim. But if the fly would g-go through, if it would go through a mincer, and inevitably the mincer will break down, the fly is no longer going to be a whole fly. It's going to be broken down. So then we'd be able to rely on the concept of batul b'shishim. I know it doesn't sou-sound as taste, uh, doesn't

40:35 sound very gishmak. I'm just talking about this as halakha. So raspberries are very highly, um, uh, highly prone to infestation. The muhzik beteyoyim. So to take raspberries, and we should put them through a puree, through a machine, we're not allowed to because there's a din of ein mevatlin isur l'chatchilah. So the moshel, if someone who sent you a, a, a gift, a goy gave you a piece of lard, and you take it, you know, uh, yeah, matashkis. Every week you'll take a little bit of lard and put it into your cholent. There'll be, be, uh, each time there'll be shishim konegdrim. There'll be batul b'shishim, chas v'shalom, because ein mevatlin isur l'chatchilah. You're not allowed to dilute an isur to make it shishim l'chatchilah. So similarly, to take bugs, uh, in infested food and put it through a p- a p- uh, a, a grinder to be mevatel with the purpose of being mevatel the bugs that they should not be berias, that comes around going into the isur of ein mevatlin isur l'chatchilah. So the person who was mevatel the lard in his cholent every Shabbos, uh, Friday, so, uh, the halakha is if you're oaver an ein mevatlin isur l'chatchilah, there's a p-penalty. You're not allowed to eat the food. So this is where he's, uh, uh, discussing in the footnotes in this sefer, if a person did grind a, a vegetable which is highly prone to infestation, if they ground it, what's nit kan kvar belo bidika if they did grind it

42:09 without checking, ree ebeh ha'or in the footnote he discusses. If a food is not highly infested, and you've checked it, so then you are allowed to. Then he says further, "If it's, if it's difficult to clean very well to be fully satisfied, and you want to be extra careful, extra, uh, you want to grind it." So he says that's allowed. So again, if it's, if it's muhzik that is infested, then you wouldn't be allowed to grind it. If it's possibly, you want to be extra cautious, then that would be okay. So that would be, uh, in my understanding, a difference between raspberries and strawberries. Strawberries are also likely, but they're not a- as, as prone, not as highly infested as something like raspberries. And, uh, as far as I heard from Diane Greenhouse, alzei gezunt, that the kadasi will not g- will not allow a Jewish manufacturer to make raspberry jam. Because for you to take raspberries and put them through a mincer is mevatel l'chatchilah. Well, you're allowed to buy it from a Goy. So if you're making-- you're taking out a day or whatever, a, a, a pro- a product, uh, in a Goyshe factory, they're doing the grinding, then you can buy the jam. You're allowed to. But for you to put it through the machine would be an Isurei Im V'atleh Sechar, Mechatech Hilu. Okay, let's move on. S- I'm not... Someone's asking about if the neighbor has an apple tree. I'm not sure of the question, but l- let's move

43:45 on. We may have gone through this before, but someone asked me this past week, so I need the Minyan. So this is one making up the Minyan of Shailas. So now, um, someone is, uh, he, uh, he, he's a Chasidishe Yingerrman, but he, he, perhaps because he's a Chasidishe Yingerrman, he helps his wife put the kids to bed, and sometimes it means he lies down with the children in bed to calm until, until they, until they fall asleep. But the while, uh, Bol HaLamid Venimsha Lomeid, and Veshinantam L'vanecha is, uh, is also help for Shinantam for the father also fa- fell asleep. He wakes up a couple of hours later, and he has to learn Rambam, et cetera. He's asking, "Do I, uh, have to, do I have to now make Birkat HaTorah?" This is his question. If he fell, fell, fell asleep, does he have to make Birkat HaTorah when he wakes up? So here we have, this is from the Sefer Chofetz Chaim, and this is the Dinim of Birkat HaTorah in Siman Mem Zain. So if a person has Shet Hakva, if he's slept in a, in a, uh... How do you say it? I don't know how you translate this in English. Sheena, but he's, he's, he's sleeping in a, in a, uh, um, the, the full, the full nine yards. Heinu, he says he's taken off his clothes, into his, his pajamas, and he's in a bed with a, with a quilt, with a blanket, et cetera, and he sleeps

45:05 more than half an hour. That's called Shet Hakva. But if he's, if it doesn't have all of these pitch of kids, all these details, that's called just a nap. It's not called a proper sleep. Unless that's his, that's his sleep for the night, and he's not gonna have another sleep. Um, so basically what we're seeing here is, if a person falls asleep, whether at the desk or even in a bed with the kids, but he's still wearing his regular clothes, and this is just, uh, and he'll, and then he'll get up and, and, and do his regular Shiurim, that's not called a Hefsek. He can still rely on his Birkat HaTorah from, from the, uh, from the morning. So for those who, uh, till now have been using the excuse for not finishing Rambam because you fell asleep, Ashalah Birkat HaTorah, so now I've ruined that because, uh, if you fall asleep at your desk, it's not Ish Nitken Terutz. You don't have to do Birkat HaTorah when you want to resume, uh, saying, um, you know, Shir Rambam. Okay, finally, this is the last thing which we have. Perhaps we have time, I'll do another Shailas, but this Mach Nishtot is we finish a, finish a couple of minutes earlier. So here I have a dilemma. Chaf, Chaf, uh, Chasidishe Yingerrman, he asks the following. He's in Eitz HaZrael, actually, and he's, he learns at the morning. In the afternoon, he goes to work. He has a choice of two Minyan. He has a

46:32 Minyan, an, a regular Minyan at one thirty. To go to that Minyan, it would cost him an extra half an hour, perhaps travel or whatever it may be. Then, near his workplace, there's a, there's a Minyan, Mamash, ten minutes before Shkiah. But that Minyan is-- doesn't do a Chazarat HaShatz. They just do what we call a Heichek Kedusha. So he's asking what should he, should he s- um, allow himself the extra half hour and daven with a Minyan which s- says Chazarat HaShatz with Kedusha normally, or should he, uh, take the shortcut and use the, this, um, Heichek Kedusha Minyan? So my first, um, reaction was, now, I mean, we don't do Heichek Kedusha, but does that mean that you can't be at the Minyan? So with that, we're, we're mulling it over. So now, the idea of making a Heichek Kedusha is discussed in, uh, in Shulchan Aruch, Siman Res Lamand Beis. Uh, the Mara Moh says one way, the Mechaber says another way, but they do allow it BeShas Ad Chak. Very clearly, the Mechaber says it's BeShas Ad, BeShas Ad Chak. For P- Minyan to be a day in, day out to make a Heichek Kedusha, that doesn't seem to be, uh, Shas Ad Chak because, you know, work it out. Now, V'Ari Zal Lo Hiniach Le'omro B'koil Rom. Ello B'lachash V'achachach B'koil Rom. This is the Bayeh Heitiv. He's quoting the Ari Zal. The Ari Zal did not for-- he didn't allow to do a Heichek Kedusha. He insisted that they

48:08 would do first a quiet Shemoneh Esreh, and then, uh, B'koil Rom. Afilo Achash Shkiah Sachamo. And looks like he would-- even if it would be overstepping after sunset, which again, here is very interesting. Now, this is-- he's quoting from Shaar HaKavanot. At least whoever put in the brackets there is saying that this is from Shaar HaKavanot. So I looked up the Shaar HaKavanot. So let's read the words of Shaar HaKavanot. Gam He was Nisah Be'oit Be'tachlis not to do without Chazara, without Chazarat HaShatz. Ello BeTchila Balachash, first the quiet Shemoneh Esreh, and then B'koil Rom, like by Shacharit. And certainly by Sha- Shacharit and Musaf for sure. And then he says further, "Ve'af Im Oyo Somuch L'shkiah Sachamo Me'at." Even if it was very close to Shkiah, he would still insist on the quiet Shemoneh Esreh and Chazarat HaShatz. Even if it was Erev Shabbos, Kodem L'shkiah Sachamo, it was close to sunset, he would say it Ba'alachash and then, um, Koil Rom, then repeat, repetition. I, I ask you, look at the Ari Zal words and look at what the Bayeh Heitiv said. Bayeh Sa- Heitiv says, "Afilo Achash Shkiah Sachamo." The Shaar HaKo- Shaar HaKavanot doesn't say, "Achash Shkiah," he says, he says, "Kodem L'shkiah Sachamo, Somuch L'shkiah Sachamo Me'at." It's, it's not as explicit. Okay, but fine. We've gone through this before. The Alter Rebbe says, "Elim Choz V'yad Hamikilin," even a bit after Shkiah. We went through this, I think, last week or two weeks ago. But meanwhile, what we're seeing

49:42 here is that the idea of having Chazarat HaShatz is something which the Ari Zal would not, would not miss. He insisted it has to be on that way. Now, what, what, uh, I, I, um, I was-- till recently, I was under the impression that why do we do Chazarat HaShatz? Basically because thousands, uh, uh, two thousand years ago, people, there were people who were very ignorant. They weren't able to daven on their own, and they would come to Shul, and they would listen to Chazarat HaShatz. They would answer and they were yotzei from the chazan. And in order for them to be yotzei to the chazan, you have to have t- nine, nine people answering Amen. Therefore, we are saying Chazarat Hashatz because of to be motzi et she'ein ibach. That's the truka na halacha. That seems to be the, uh, the profile of Chazarat Hashatz. But now, I recently came across this. This is from the Reishis Chochma, and he's saying the following. He quotes from the Zohar, Rayah Mehemna, that you've got two levels of yichud. In-- and the, the Chazarat Ha'amida, this is the high-- the highlighted part. The Chazarat Ha'amida, hu yichud meshubach meha'kodem. You've got the yichud which you say during the Shmoneh Esreh. And then you've got the yichud in Chazarat Hashatz as a higher level of davening. And you're answering Amen, and Amen is the combination of the two. It's ninety-one. Yud Kei Vav Kei is twenty-six. Adonai is sixty-five. Twenty, uh, tw-uh, s- uh, twenty-six and, and,

51:12 um, sixty-five equals ninety-one. So al kapot him, he's saying that there's something special about Chazarat Hashatz, um, which you don't have in your Shmoneh Esreh. God of Amen, Amen Hai, Amen Havalech. And he brings here again that through the Chazarat Hashatz to then we have the mischaver in terrain shmon bema'amereis ha'sheinis. You have, like, the two names of Yud Kei Vav Kei and Adonai come together. HaRebbe Feish, this is where they're back to the, uh, Reishis Chochma, that the Chazarat Hashatz is a yichud meshubach meha'kodem k'sheh spad balachash. There's a new level of yichud, and it goes into more detail, but this t-t-taught me something new. The Chazarat Hashatz is not just to be motzi et she'ein ibach. There's something special which is achieved, a higher level of tefillah, which is brought-- is achieved through Chazarat Hashatz. And if it-- that explains to me why, um, the Arizal was so particular not to miss out on, on the Chazarat Hashatz, even at Mincha, even it was close to Nach. Uh, kind of close, close to Shkiah. Just, uh, I have one-- like, another couple of minutes. Someone asked me a question on Friday. That's, that's why it's not on the list. That they are doing a-- They, they-- he's a rabbi in a shul. He has an apartment upstairs, and the shul hall, hall is downstairs. And they're having Friday night. During Hanukkah, they're having a communal meal. So he has-- There's a-- He's a rabbi, and he has a couple of boys over, bar

52:46 mitzvah. And so he's asking about lighting candles, lighting the menorah in the shul hall. Could one of his family light in the shul hall? So lighting in shul is a standard thing. Now, which is a minhag, which is very, you know, uh, written in the Rishonim. It's written from seven to eight hundred years ago. Not mentioned in Rambam, but it's mentioned, uh, in later Rishonim. What happens on Friday, and if you want to light the menorah in shul and there's no minyan there? So there's a, there's a question. Can you make a-- light a menorah in a shul when there's no minyan there? The-the two opinions brought in, uh, in Shari Teshuvah in, in, in Chei Hanukkah. But here, I assume that in the hall where they're having the meal, at the time before Shabbos, there's no one there. So there's no-- It's not a halachic betzibur. It's not his personal home either. The place for lighting ner sh- ner hanukkah is ishu beis. So it has to be-- Ner Hanukkah has to be by your house. It's a chiyuv to be lit at your house. If you're going somewhere else, you have to come back to your house to light at your house. See, we should be lighting-- So I told him that he and his boys should be lighting in their apartment at home as, as every other night. Every-- Well, here it's before, before Sh-- you know, before, uh, halachas neris. But then right after they're finished lighting in their, uh, in

54:18 their house, one of them will go downstairs to the shul hall, and without being mafsik and light the, the candles there. It should be included with the berachah which he said at home. It should also be included, uh, the, the lighting of the menorah in the, in the, uh, in the sh- in the hall where people are gonna be eating. I don't think there's a chiyuv as such. Uh, if she,uh, I don't know if the people who are coming there are not lighting menorah at home. And if there is a chiyuv to have a menorah there, that they should be able to see, uh, see their candles, just like we, uh, justify the lighting the menorah in a public place because of the passersby who don't have a menorah at home. This is written in Rishonim. That the reason-- one of the reasons for the lighting of the menorah in the shul was in order to be motzi those people who don't have a-- who are not lighting at home for some reason. It's not this-- Now, let's have another two minutes to net-- to differentiate. There's a chovas gaverah. There's one thing, and there's-- One thing is you have a chiyuv to light, and the chiyuv to light is in, in, in at home by your-- al pesach beis. Now, there's another thing, that they sh- you should see neris, neris Hanukkah. So those p-people, for whatever unfortunate reason, are not lighting their own menorah. Now, we can't help, let's say. We can help

55:29 that they should be able to see a menorah, and that's the reason for lighting the menorah in shul. As I said, it's from seven hundred years ago. Before then, earlier, they d- we did-- there was no such thing. No mention in Gemara, in Rambam of lighting menorah in a shul. The simple reason is because the people used to light outside. So the unfortunates who didn't have menorah to light at home for whatever reason, they were homeless, whatever it may be. So they saw people's menorahs outside. But because of the oppression of, of, of, uh, living amongst Goyim, et cetera, with oppression and what we, we weren't-- no longer able to light menorah outdoors, al pesach beis mibachutz. So then to, to compensate for that, it was introduced, as I said, about seven hundred years ago, eight hundred years ago, it was introduced, the idea of lighting a menorah in shul. Not so-- And not so that those people are yotzei their chovas gaverah. But they should be able to be exposed to be able to see the, uh, pirsum nissa. They should be able to see the neris Hanukkah and with it-- and it-- to, to, uh, register the message of Hanukkah. So I'll finish with this and wish you all a gut to voch. Nice to see you all, and we should meet in good health. And, uh, there'll be hisoradus, pe'ilos for Yeshivas Kislev. And, uh, as Reb Ud said and should all say always, be in peru uranim sheches. Kol tuv, a

56:42 gut to voch.