ויגש תשפ״ב

00:01 A gutte voch. And I'd like to dedicate this shiur to, uh, refuah shleima for shliach in, uh, Potsdam in Germany, Rav Nochem Ber Ben Malka. He had unfortunately a stroke on Friday, and, uh, I think it's an urgent enough condition, we understand, to justify saying Tehillim now. So if I can trouble you to join me. We have now a minyan, and we'll say Tehil- we'll say chapter nun alef and chapter chaf, uh, it shall be a refuah shleima, and I'd, I'd like to dedicate this shiur also for refuah shleima. Lamnaseach min b'nei Dovid. Ve'eleav Nosson Hanavi. Ka'asher bolot bas shavach. Al ne'ei Elohim k'chasdecha. K'rei rachmecha. Beshem chayei pishoi. Chelev kapteini araveni. Omei chatosai taharin. Ki yafshoi ani eida ve'chetosi. Engli somin chovoticha chatosai. Ora ve'eineicha asis yerman titzak bedivrecha. Titka beshafticha. Hein ve'ovim chalalti uvcheit chamasni ami. Hein emes chapashta v'tuch oysah vasasum chochma sidienni. Chateni ve'ezer ve'eto chapteini umeshalik almin tashbieni. Saseni et simchot geulat orachah. Mesuchi saras tefanicha omei chatoai. Chol avonei sa'ami chei lev tohor v'ruach yashar elohim. Renuchein chadash b'kivi. Al tashlicheini min fanicha. V'ruach kodeshicha al tikach mimeni. Hashiva li yishusaneiche. V'lo chaneidiv asis necheni. Lamda ofei shem dorchecha. Ve'chatoaim elecha yashuvu. Hatzileni midamim Elohim melehes. She'asit raneni nishveni tzir kosecha. Doinis vasai tirtach ofi ya'agida techa osecha. Chi leysach be'etzebach ve'eteino. Oilu leys irtsat tzifchei Elohim. Ruach nishborah lev nishbar venitcheil im lo yivze. Yitiba betzeincha ve'etzaincha astziyan tivneichei meshu shlom os tachbetzifchei tzadik oilu v'chol oz yialu al mizbacha chol borim. Should I take your book? Lamnaseach

01:51 min b'nei Dovid. Ya'ancho adonabi yemisgab. Hashem Elohei Yaakov. Yishlach ezrach miferush. Umitzion yesodecha. Yitzkav chol min choisecha. V'dos ki dashnaselo. Yitan choch cheileivecha. V'chol atzascha yemalei. Neranen labishiascha. V'shem Eloheinu nitguel. Yemalei adina chol meshalsicha. Ati udarti ki Yahushia adina mashiachoi. Ya'anehu mishnei kodshe. Bigvuras yesho yaminoi. Eida evorecha ve'eida basusim. Ve'anachnu beshem Adonai Eloheinu nazkir. Hei makoru uvenafolo. Ve'anachnu kamnu va'nis o'dod. Adonai Yeshua melchi anenu vemkarinu. I'm supposed to let people in. Okay. Mi shebercha be'sein havrin mi sroia ki meshiachan davar shleima hu yirapi es Nochem Ber Ben Malka. Uveshe hakol mitpalelim ba'avurai. Misalcha ba'avurai. Bizchut haZeir Hakadosh Baruch Hu yimole rachamim olam. Lachlim al ha'pesach. Lach zicha. Lach yosei. Yishlach l'meheira refuah shleima min hashamaim. Ulamachi valav shesa'agidav. Zeich she'or choir liYisrael. Refuah hanefesh. Refuah haguf. Uh, veneimar amen. We need, um, your misalcha later. Shemesain hamtchos. Shemesh im zuras teves. Okay. So the first thing we have on our, our list today is a question which I was quite, uh, challenged by, and that is about Gilgulim. And we say every day in, in, in, uh, brochos in the morning, "Neshamah she'nasata bi, tehora hi. The neshamah starts off as tehora." And then, um, so then how does that reconcile with the concept of Gilgul? So let's go a bit further back into the Gemara. The, the Gemara is actually a very well-known Gemara for Chabadniks because this is the basis of the, uh, where the Tanya, the safe peg you want, uh, um, the need on first page of Tanya. A person before

03:36 he's born must be :"נוסר את יצרי ואת ירושה." And so, uh, that, that conversation also includes the, "הווי יודע." They say to the neshamah, "Shehakadosh Baruch Hu." That's the third line here. "הווי יודע, should be aware, Shehakadosh Baruch Hu tehor. The evitch is pure. Mashorsav tehorim. And his messengers, his servants are pure. The neshamah she'nosan b'cho tehora hi. And the neshamah, the soul which is given in you, is a pure soul. "אם אתה משער בטער מוטב." So the question which was asked is, how do you deal with a case where we know that many pe- many-- the concept of Gilgul, that the neshamah has unfinished business and comes down to this world for a second, uh, second innings, as we'd say in England. So how do we, uh, say that the neshamah is tehora? This is the question. So I did do some searching on this and came up with the following. First of all, I found a Sefer called Mareh Peloshim. Now, this is, uh, written by Rabbi Refoel Hamburger, who for, uh, Lubavitchers is known as the Alter Rebbe of Rabbi Elchanan or Rabbi Refoel Chan. He published a Sefer called Beshalach Cohen and a Sefer called Toas Yekusiel. But this is another Sefer of his, Mareh Peloshim, I guess it relates to the name Refoel. And he says, uh, the, the following explanation. The neshamah, when it started off its, uh, its journey, its first, right from the beginning, was tehora. It may be it has acquired some baggage on the way.

05:14 So yeah. So for that, it needs to have, uh, it, it needs-- So now, this current life will be able to be metaken, to rectify what would happen, but it-- and, and bring it back to the original state of tahara. So what he's saying is tehora hi is going back all the way to the beginning of the neshamah, before it came down as for its first, um, presence in the body. I saw another Pirush, Shemsan, uh, Tehora, that-- And this is actually-- Someone once asked the Rebbe, which I, I, I didn't manage to trace it now. I remember reading it. Someone asked the Rebbe, "How do they deal with the previous Gilgul? Do they-- How do they address the duties or whatever, responsibilities?" And the Rebbe's ad-advice is, "You don't know about it. It's, it's not-" You don't know, you don't know about it, so you can't be expected to be responsible, to be actively responsible. So it's, it's something which has to be in the subconscious perhaps, but not on the, on the conscious level. You're not conscious of it, therefore you can't be responsible to take a particular course of action. I did see whilst I was researching that if you find s- one area of your avodah is particularly challenging, that's probably what you, what the, what your gilgul has come down for, to, uh, it's for that most challenging part. Um, the-- So this is, so this is again. So the first mahalah was the neshamah at its outset was taharah.

06:40 The second, uh, approach is that in your mindset it's taharah. The fact there may be some baggage from be- from b- before, that's none of your business, so to speak. I'd like to suggest a third mahalah, and I'm certainly open for other, uh, explanations, that the neshamah which has baggage comes down again. It's neshamah that's taharah. It's got challenges. Now, every neshamah, we understand, has got a mission. Every neshamah is-- each person's unique, and it's-- every person has got a particular mission to achieve in, in life. And they wish to help, so hopefully you, you, you fulfill that mission. So you have a mission. Does that mean you're tainted because you've got a mission? It means your, your work is cut out for you. So if the neshamah has come down because it's got work cut out, let's say because of baggage from a previous, uh, existence down here, so what? But it's, it's not, it's not a, a tainting. It's not a dirt on the neshamah. It's a, it's a, it's a, a mission that the neshamah has to deal with. But you can still go, go back to the concept that it's tahora hi. As I say, I am open to other answers, but let's move on to the next, uh, question. Okay. So here we have a question. A shliach in Germany. He's very active in, uh, Hamivtza Chanukah, and he got this very tall menorah, a nine-foot high menorah. And he goes from, to one s- one small community to another

08:05 community and tells them in advance he's coming this and this night, and they're going to have a, a Chanukah gathering in this and this place. He's gonna light the menorah. Okay. And so the locals come, and they've got this nine-foot menorah. And, um, in order to light it, you have to climb up a ladder. So the, the locals are not ready to climb up the ladder. But he wants the locals to make the brocha and to light it. So what he's been doing is he's been asking, offer-- asking one of the people there who's able to say a brocha to say the brocha and light the candle. And then the shliach himself climbs up the ladder and puts the candle on top of the menorah. So here he's asking the question, "Is that acceptable?" And the good thing was he asked me on the e- eighth day of Chanukah, so I didn't have to answer him right away because it was, uh, you know, a little bit late to ask the question. But now let's go. We have here in Shulchan Aruch, there's a discussion in Gemara, Hadlako is a mitzvah or Hanocho is a mitzvah. So the Shulchan Aruch paskens Hadlako osa mitzvah v'lo Hanocho. That the, it is the kindling which achieves the mitzvah, not the placement of the menorah. Which means if the menorah was in a particular place, not l'shem mitzvas Chanukah, and then, and then it, it was moved. Then you moved it and put it in, let's say if

09:31 it's important to be al pesach beis mimbechus, and you lit it inside, and you then l- lit it inside and carried it out and put it there. So you're not yoitze because Hadlako is a mitzvah, not Hanocho. The mere placement of the menorah in, in pla- in, in the place is not good enough. It has to be lit in the right place. For the same reason, if you had a shoshes, if you had a lantern which has been burning the whole day, the last twenty-four hours, you can't just put it there and say, "Oh, it's still, it's still, still burning. It's good enough." No, you have to put it out and rekindle it l'shem mitzvah. And he writes there in Shulchan Aruch, tzorch sheyadlikena bem kom hanochoso. If you lit it inside and people carry it out, you're not yoitze. Sheharei oimer letzorcho yahu madliko. And then this, this is the, uh, crucial part. Vechein im madliko ve'oichazo beyodo bim komo. If you kindle the menorah and you're just standing and holding it, you're not yoitze. Sh- But he adds a reason. Sheharei oimer letzorcho yahu oichazo. Because the onlooker says, "He's holding a lantern. Obviously, he needs a lantern." But it's nothing to do with any, uh, pirsumei niso. Okay. So here we have-- So this is where we have a question of lighting a menorah, lighting a lantern, and it's in your hand is a problem. Now, then the Mishnah Berurah, however, says, "Daas hata'am," that this objection, that if you're holding the

11:01 lantern, you're not yoitze. That's only if oichazo kol zman mitzvaso. Only if you're holding it throughout the time of you doing the mitzvah. Aval im oichazo beyod eksos zman v'chachach manicho keshehido elav kes. If you hold the menorah ali- a, a, which is already lit, and then you put it down, so there you are yoitze. So the Taz says it's yoitze, so therefore, according to what the Taz says, for sure, in this case of this tzadik who goes around to the small communities, y- you are yoitze. Kam achronim, other achronim amachak. Okay, fine. But we certainly have good grounds to rely on. Now, I want to perhaps, um, make, make this clear that in order to make-- Are you yoitze? Is anyone yoitze with the menorah which you light in a public place? And perhaps, uh, we've discussed it before. The idea is it's, has to be a kosher menorah. You cannot make a brocha on electric menorah. It has to be a menorah. The cheftzah has to be a kosher menorah. And the Rebbe did say that you should announce by the public lightings that no one is 료ט to their personal duty. So that in a sense, almost like a גבר חפצה. There is a, uh, a person has a duty to light menorah at their house. There is a separate union, which is, the Torah says, a person who's traveling, whatever, he doesn't have a house, הרי הוא נר חנוכה מבורך shall this in love with him. So there is idea of

12:29 seeing the menorah, and we are like with the basis of the menorah in shul, according to some Rishonim is that you're lighting the menorah in case someone doesn't have a menorah at home. So then they will see the menorah, and they-- So you're making a bracha in shul. No one is 료ט to. The, the chazan himself goes home and makes another bracha, but he's, uh, achieving a חפצה. Now, there's a חפצה here. Uh, it's a kosher menorah, it's a kosher hadlokah. And someone who sees it will at least be, uh, having-- being exposed to the concept of, of, of personal Judaism. So it is important that the menorah has to be a kosher menorah. That's the point which I wanted to make out. Uh, make, make clear that the menorah, which you are lighting, lighting a public place, definitely has to be a kosher menorah, uh, a kosher hadlokah. Okay, let's go on. So here also, uh, just over Hanukkah in a small, uh, community. They haven't had a minyan for a long time, uh, because of-- partly because of COVID. And there's one Frum man who lives in this community. And now, he, uh, he doesn't want to make a minyan on Shabbos, probably because it would-- it cause a lot of hilul Shabbos. But Sunday, Rosh Chodesh. This past Sunday was Rosh Chodesh and it was Hanukkah, so he had galvanized the minyan. The last Motzei Shabbos, I got a call. It turns out that this fellow is in the shloshim shel avelius.

14:03 So now, as an oval, is he allowed to lead the davening on, on Rosh Chodesh? So this is-- this was the question. So let's, let's take a look in this in Shulchan Aruch. So we have it on the screen. Um, so this is in, in the end of Siman Shin Ayin Vav in Yoreh Deah. This is Rama in Yoreh Deah. That it's not customary for an oval in the year of avelius to be the chazan for Shabbos and Yom Tov, although it's not a base-- it's not an isur, but it's not customary. And if he is able to daven an oval, should, should daven at the omid in the shloshim shel avelius. I'm talking about particular yasom for a parent. So the-- that's the Rama, the meaning of not davenning on Shabbos and Yom Tov. Then we have in the Shach, he-- which is on the lower left, um, side of the screen. So it's also customary not to lead the davening in the shloshim shel avelius in a-- if it's, uh, uh, on, on Yom HaNikui. Then the Shach adds, if there's no one more suitable, then he can be leading the davening, and he gives a reference to it for this. What's the reason for this? And I didn't find a clear thing, but I understand it's got to do with the union of... First of all, Shabbos and Yom Tov has got to do with simcha. I want to share with you an interesting thing. I'm sure many of you are aware

15:42 that the, the Baal Mussaf and the Baal Tekiah is given an Aliyah on, on Yom HaNikui. What's the reason for him being given an Aliyah? Take up some money of the, of the income of the shul. So it says in Seforim, the reason for this minhag is because a Baal Tfilah should be in a state of simcha. And to be-- he's motzi the tzibbur, he should be, he should be in an, an uplifted state. He should be inspi-inspired and uplifted. You give him an Aliyah, it gives him, uh, stimulates a better, a better, uh, mood, et cetera. So that's the reason why you give him an Aliyah. So coming back to the hero, Shabbos and Yom Tov. So Shabbos and Yom Tov, the chazan, if he's in shloshim shel avelius, is in, is in a state, in a state of grief to a degree, a state of mourning, uh, at le-at least, and therefore, it's not inspiring that he should be the chazan for Shabbos and Yom Tov. Yom HaNikui, that doesn't seem to be-- to do fit. But perhaps, yes, as just mentioned, there should be a state of simcha. In addition, it's perhaps not a, not a bar mazel. It may be something on, on, on those lines. So that's about Shabbos and Yom Tov and Yom HaNikui. Now, what about other, other dates? So what about Rosh Chodesh? So that's not written in Shulchan Aruch, not in the, not in the Tal and Shach either. So here we have from the Sefer

17:09 Minhagim, where he writes, the Rosh Chodesh. So this is the rule which we will follow, that any day where there's Mussaf, the oval doesn't lead the davening. Not only not by Shacharit and not by Mussaf, but not even Mincha and Maariv. So that's the Minhag Chabad. And he gives, um, a source in Minhagot Beit Seorav. Um, it gives a reference to Pri Megadim. Now, the Polish, uh, the broad Polish minhag is actually much wider than that, that they wouldn't have a, an oval davening any day of Hanukkah, and not davening on Purim, et cetera. Um, so there-- and this is actually not a Polish minhag in origin. It goes back to, uh, minhag Hamburg, minhag Frankfurt or something. I looked around, it's an old German minhag, actually. But that's, that's, uh, you know, there's different minhagim about that. But in Chabad, it's a יום שיש בה מוסף. And what we do on Hanukkah is, uh, just for, for Halal itself. The, uh, the chazan goes away from the omit and lets someone else take over because Halal is at that time for Simcha. So in the... You see here in the Sefer HaMinhogim, he gives us a source in the Pri Megadim. So I've put the Pri Megadim on the, on the screen also. So the Pri Megadim in Taf Yod Shin Alef Mishbetzos, Sefer Kates, where it talks there about a, a person in Aveilus not saying the Bracha Shechiyanu. So the first night of Hanukkah, when you light the Menorah, you say Shechiyanu.

18:47 But it's not appropriate for an Avel in Shevas Aveilus to say that Shechiyanu. At home, he'll say Shechiyanu, but to stand up in public and say, "Shechiyanu lizman hazeh," so an Avel wouldn't do so, not, not the, uh, not the first night of Hanukkah, nor if he's balkona, uh, on, on, on Purim, so someone else will say the Bracha because of... Well, we, we don't-- We went through this, I think. But, uh, I remember this, but my father, z"l, uh, was a Aveilus, so someone else said the Brachos. But let's keep back to the, the point over here that the Pri Megadim is saying, okay, so the night, the first night, um, the chazan won't be, uh, who's in Shevas Aveilus won't, won't say Shechiyanu. It's much but at other nights of Hanukkah, there's no Shechiyanu, so the Avel will light the Hanukkah and think, "Ani davka mincha and ma'ariv." And Shaharis, he says, "Tilbach shomar." So here you have an interesting thing that, uh, just tilbach shomar. And then he says, uh, Chamisha Asar B'Av and Chamisha Asar B'Shvat, like Be'omer, where it doesn't-- there's no Halal, then he can daven Shaharis also. So here we have the minig which we are following is more or less what the Pri Megadim is saying, which is a little bit different about tilbach shomar or til, til Chazarat Hashatz. Okay. And then he says, well, Chalamid, he wouldn't-- he didn't allow the Avel to daven the Omid. Indeed, as you said, that's our minig. Okay, so

20:11 that's the, uh, kind of tidied up that, that question. And so coming back to the ori- the original, it says, yeah, indeed, the Chabad Minig would, uh, chaza, uh, they, on Rosh Chodesh, an Avel would not be chazan. But certainly, if there's, as loshon, there's Lech Le'odi Minhei, if there's no one else better, and certainly if there's no one else at all, for sure, then, then he can be. Uh, also when it comes to Bat Yom Nerim, so the minig is that if a person has a Chazakah over several years to be a Chazan, so then they would, uh, continue to do so, uh, in Shevas Aveilus, Rachmanus Lan, um, on Yom Nerim too. Okay. So now the next question is from my Ainical. Now, um, are you allowed to play with snow on Shabbos? Apparently, in New York, they've already had, uh, a generous helping of snow. So here we have... This, the first line you have here is from the Sefer Shmiras Shabbos K'Hilchosa. So he says, "You're not allowed to make snowballs or, uh, snowmen on Shabbos." And the reason for this, because of boine. Boine is where you're taking particles and, or little components, and you're making a structure from them. So when you're taking particles of snow and packing them together and creating a, a ball or creating a, a snowman, that is boine. Of course, it's not gonna be long-lasting, um, at least in English weather. But, uh, okay, that's a issue of boine. What about the snow itself?

21:42 He holds that the snow is not muktzeh, even if the snow came down on Shabbos, which is an interesting question. Is snow muktzeh? Now, there's a concept in Halakha called nolad. Nolad means a n- a new entity, a new cr- a new s- a new status. It wasn't like this before Shabbos. It's like a beit hasheniel de v'yom tov. Before yom tov, it wasn't an egg, and now it's become an egg, so to speak, yeah. Something, uh, in, in, in, uh, on those lines. So the choyre, the snow, as it is in, in the sky, it's, well, it's in, in clouds, and then it comes down in water. And then the water freezes and creates, becomes snowflakes. So those snowflakes is choyre nolad. So on the left side of your, your screen, you have here a quote from, um, from Rab Flemaz Alman Oirbach, where he's saying that Yadua, that's, the snow only, uh, uh, is formulated, and it gets close to the ground. And, and that means it wasn't in this form before Shabbos. And nevertheless, it's not called nolad. So it's-- he doesn't really explain himself very well. Uh, he doesn't, he doesn't want to consider it nolad. The la- right side of your page is from the Sefer. There's a Sefer by someone called Bodner, Pinches Bodner, I think his name is, on, um, Muktze. If you, you may-- It's in English. It's actually in English language. It's a tall, um, purple kind of, um, Sefer. And he writes, obviously, he wrote

23:25 it about 30-something years ago. He writes, "I heard from Rab Moshe Feinstein, HaGaon Rab Moshe Feinstein, that since snow is not normally used for any, any constructive purpose, and snow is not considered an animal food, therefore, snow should be considered muktze. Never mind snow which fell on Shabbos, where we have the problem of nolad, but even if it fell before Shabbos, it is, it's muktze." So we've got the concept of, let's say, sand. Sand is muktze because it's, uh, there's no, no, um, it's a commodity which you can't use, you can't process on Shabbos. That's the concept of muktze machmus kefla. Paint is muktze. Earth is muktze. Things which you are not able to-- It's not kaleim, and you can't use them on Shabbos. That's why he goes through this discussion. If you, snow would be used for something, then perhaps, or for, for, uh, eating or something, then, then perhaps you'd say it's, it's, uh, usable. But because it's not used, therefore, it's just like dirt, and, and, uh, it becomes a problem of muktze. Uh, then he, then he then quotes, um, this is, uh, Bodner. He writes, he, he refers to the Shmiras Shabbos K'Hilchosa, who quotes Rab Shlomo Zalman, who says that snow and rain are not nolad. So he leaves it, and it's-- So it's really, it's a-- I do find it quite unclear whether snow is muktze or not. And we see here, Rab Shlomo Zalman was taking the view that it's not nolad, and I guess he's saying

25:01 it's not muktze either. And Rab Moshe Feinstein is of the opinion that it is muktze. So, all right. So to, uh, so the Shmiras Shabbos K'Hilchosa is a Talmud of Shlomo Zalman. In the Pnim, he's written that the, the snow itself is not muktze. So he allows playing with the snow, but not s- not making snowballs. But this is, I've got a much bigger question. If, if, according to Moshe Feinstein, snow is muktze, are you allowed to sweep your path? Well. Well, actually, you're not allowed to sweep a path on Shabbos in any case because of Mashwi Gomets. Um, that is, that is an issue in any case. Let's just go a little bit further and look at this s- famous story in the Kutat Liburin. There was one time, it was talking about... There's the, there's the whole thing about the v- very cold, that, uh, Masuk-- Chag Hasukkos. And it says that they needed to eat, and they need to-- whenever they wanted to eat, they had to sh- to shovel the snow off the sukkah. And Shemini Atzeres was on Shabbos, and because it, it had snowed a whole night, so the Rebbe, the Alter Rebbe said they should tell Kuzma, who's the caretaker. They should tell him, "We have to eat in the sukkah, and so long as there's snow on the sukkah, we can't eat in the sukkah." So Kuzma, uh, he cleared off the snow, and then the Rebbe made Kiddish and they ha- ate sort of Shabbos and

26:28 Yom Tov i-in, in the sukkah. So what was the problem? Why did they have to get the goy to clear off the snow? Was it because of the-- Was it because the snow was muktze? Or was it because the snow had... It made the sukkah passul. And to make the sukkah kosher would be, uh, like, like, um, as if you're fixing the sukkah. But if possibly they just considered the snow as muktze, and that's why they didn't want to shovel it themselves, and they got the, uh, Kuzma to, to, to shovel the snow. So, um, I don't know what the minhag is in, in places where they do have heavy snow. Uh, do they shovel the snow on Shabbos? But, uh, the other side of it is that there is a din that if glass shatters in a place where makon sherabim. Makon sherabim means even three people. So you're allowed to clear the, um, you're allowed to clear this, the, the broken glass, although broken glass is assur muktze, because of Sakanas Debirvim. You're allowed to clear away a, a hazard for the public. So if the snow is a hazard where people might slip, so that is a heter as far as muktze is concerned. I still don't know what you can do about the issue of sweeping a path, which you're not allowed to sweep a path on, on, on Shabbos. So I don't know how you get around that as far as, uh, snow. So, uh, in, in London, we don't

27:51 have such big snows to have to worry about it. I'm sure in other places they do already have a well-trodden, um, path. Sorry about the pun. Um, okay. I just see on the chat, someone's asking-- someone's pointing out that Hanukah Tov Shememhei. Rabbi Osher Sasontin took off a candle to light it, and the Rebbe told him that he shouldn't do that. Thank you. All right. For Shait Zochas, uh, if it's not Shulei B'Shas Hadchak, one doesn't have to, uh, do such stick. Here we-- I think it's a little bit of a Shas Hadchak to, to get those people to be involved and they're not gonna climb your ladder. So, all right. But thank you for that, Orin. Okay. So now I was told that there's going to be or there is already a, some kind of comet visible in the northern hemisphere. I understand you have to get up at some earthl- unearthly hour, like about six AM or something to see it. But, uh, what's the story about a Bracha? Uh, so we have, everyone's familiar, the last Perek of Brachas, Perek Horeia. We have a Mishnah, , So one says the Bracha, Oseh Ma'asei Bereishit. What is Zikin? So here we have the Bartnura. It's highlighted in, in yellow. , It's a star which looks like it's tearing through, opening the heaven, and it's flying like an arrow from one place to another. I think that's what we'd call in English a shooting star. Uh, alternatively, . It's a star which looks like

29:39 it has a tail. Now, my little bit of research, and I'm, I'm sure I'm gonna bungle this one. There's meteors, and there's comets. A comet is the star which has a s- a tail. It, it, it is a kind of, uh, star. The other one, the, the meteors are just bits of debris which, uh, and they're moving, and they, they, they, uh, that's the fact which you see them moving a lot. Uh, whereas the comet, you don't necessarily see it moving. You just see a star with a tail. So we have two Pirushim in the word Zikin. Uh, which one is it that you say the Oseh Ma'asei Bereishit? So now that's the Mishnah. Then we have the Shulchan Aruch on Siman Res Chof Zain, Eretz Chayim. , says the Mishulchan Aruch. It's flying across the heaven, and it l- leaves a trail and looks like a rod. So that's where he learns Sha'at, and that's, uh, what we would call a shooting star. That's called a, um, a Zikin when you make a Bracha Oseh Ma'asei Bereishit. Mishneh Bruah comments on this, and he says, . It is-- The, the Zikin is what we call a comet, which has-- It's a star which has a tail. The shevet shel oirot. It's not just a round star, as normally stars are, I guess, um, roundish shapes. This has got a, a, uh, a tail. Or shneiem, he says they're both. So that's the Mishnah Berurah, the Mechaber, and the Mishnah Berurah. Then we have the

31:17 Alter Rebbe in the last perek of Birchas Hanerin, and he says, And so, he says it's what we call a shooting star. Now, I want to explain something. If you make a bracha on a shooting star, which is a meteor of some sort, how much more so you should make a bracha on a comet, because the shooting star apparently is a much more common occurrence. The comet is a much lesser common occurrence. And therefore, if, for the more frequent one, you would make a bracha, how much more so on the less frequent one. Now, I see someone's added some clarification here. Thank you. I'm not going to try to read it. Um, okay. Uh, this is going back on the previous, uh, question. Would it be possible for the, about the menorah, would possibly make the brachos and the shliach to light immediately as he stands on the ladder, and then there would be... So you're suggesting that they, he will be standing at the top of the ladder, they'll be standing on the foot, and they will say the bracha aloud. Yeah, that's certainly a possibility, but I think that he wants them to be involved as much as possible. So if they could light it also, it's more, more glad that they would make the bracha and light it. Okay. Certainly, that's another option. Yeah. Okay. So I think that, uh, whoever sees this comment should make the bracha. Okay. So here we have a question. Uh, Crayola crayons. Someone, a kid left

32:51 some, a tray of Crayola crayons in the oven, and then someone turned on the oven. And now the Crayola crayons became a nice, uh, challent. And now it turns out apparently the Crayola crayons are not good for vegans. They're not, not vegan friendly. They are made with about 40%, they say 40% of animal fat goes into a crayon. So then the crayons are treif, yeah. My father, Alashal, once told me there was a fellow who had a, and he wants to eat treif. So, uh, he had always said, you have to be very careful about the candles. It shouldn't drip into the soup or whatever. So the candles in the house were treif. So he wants to eat treif. So he went to the cupboard and pulled out a candle and bit into it. And he said, ah, if this is what treif is, I'm not interested. So, um, so the candles are, the crayons are treif. We can take that. But on the other hand, they're not tasty. They are non-toxic. That's, that's a rule. They have to be non-toxic, but they're not, they're not tasty either. And therefore we can rely on the principle of, so, so, so someone asked this question and a rabbi, I told that you have to buy yourself a new oven. I don't know why he didn't tell to kasher the oven, but bemes you don't need to kasher it either because we have a concept of, and here we have the siman kuf gimel where it says

34:22 in Yodea that, something which is a, has an off taste and an unpleasant taste. It does not cause treifus. It doesn't aser, it doesn't forbid the, the things which, the foods, et cetera. And then it says, even if it's not totally, uh, it just, just doesn't enhance this food. It gives a, a bit of an off taste to this food. It does not make the food treif. So now the, I was a little bit anxious about this. What about the kalim? Because later the Ramon, further here in siman kuf gimel, talks about perhaps the kalim would be an issue. Now to explain what, what, what's the reason for this. There are foods which are not compatible with A, they are compatible with B. So the moshel, um, wine. In some food, wine would be enhancing the taste. In another type of food, wine would ruin the taste. So you've got something which is subjective. It's not tam pogum be'etzem. It's only subjectively tam pogum. So now, all right. So in this dish, you had a, a, a, it was a tam pogum, but in this, in this, in this recipe. But if tomorrow you'll use the same kali, it could be that this food will be a tam l'shvach. It'll be a good taste. It will enhance the taste of the other food. On that basis, the Ramon is, is, uh, concerned that even though it did not make the food treif because it's tam pogum, it's possible that the kali should not be used

35:58 again without kashering because of, uh, uh, it might be a tam l'shvach in another food. If that's the case, I think we're on safe ground that with crayons, I think it's going to be in any food, crayons are not going to be nos and tam l'shvach. Uh, I can't speak from experience, but I'm, I'm, I'm, I'm assuming that's the case, that they would not enhance any food. And therefore it'd be safe to say that the kalim do not need to be kashered. Of course, if you can kasher it, of course, matov u'manoyim is always, uh, let's see. I want to just share with you a meshuga nashaila which I got today. Um, that's my pad. Yeah. Um, in a, some small community, there's a woman who's a balas chure and, uh, keeps Shabbos, kasheras, et cetera. And today her son went, had a, uh, meshugas and decided to fry himself an egg on Shabbos. So now the mother's asking, can she use the pan? Is the pan be, become treif because it's, it was used for cooking on Shabbos. So this then is the beginning of Sheini Yuchas. I'm, uh, just digressing, but it's, uh, a bit related. It's the beginning of Sheini Yuchas, that if you... A person who cooks on Shabbos, the Meizit. So Lo Yasur LeOlam. As for him, that food is also forever, not only the food, but also the Keili. Because the food is also LeOlam, therefore, the Keili, which has absorbed the taste of the food, is also that

37:30 Keili is also LeOlam. So I said to... So I wrote back that for the boy, the pan is a problem. For the mother, he can't... I mean, he's, he can't answer the Keili for his mother. It's, it's only Lo Yasur LeOlam. For her, it's his Mutter. What about if the mother wants to make food for the son, and now he's gonna have a Ta'am from the, from the... So I said, I think that because the, the problem is it was a Teflon pan, and you can't really kasher Teflon, uh, because a frying pan has to be kashered with, with, uh, Libun, with, with fire. When you put fire onto the Teflon, it's gonna ruin it. So it's a question of throwing out the pan, et cetera. So I, I responded that, that even if the mother makes food for the boy, so after twenty-four hours, it's going to be, um, it's going to be Einei Ben Yo'ei Mot, and, um, it wouldn't, it wouldn't make it asur for him. Uh, that's better. Can you kasher it? As I said, a, a frying pan is, is, is difficult to kasher, yeah. Because, uh, you'd have to use Libun, and you can't d-do Libun on, uh... The reason for this is, if you would-- If it was a pot, I asked him, "Is it, did he boil eggs or did he fry eggs?" If he boiled eggs, you know, you can kasher it because something which absorbs through liquid, you can kasher with a liquid. The, an

38:48 omelet, which is ab-absorbing without liquid, so then it's... Without a, a medium of liquid, then you'd have to kasher with fire, and that doesn't really work on a, on a non-stick. Okay, let's move on. All right. So one of our listeners on, on the recordings, he-- We had a... It was last week or two weeks ago, I s-spoke about a, a, uh, knife which had traces of cheese, and it was left in a Fleishiger cup. It was a Milchiger knife with traces of cheese, and it was in a Milchiger cup, and someone poured, poured boiling water. And I'd used the approach of Klishaini. That the Klishaini doesn't asur the Keili. It was a Fleishiger cup, and here is the, the, the, uh, cheese being, uh, re-Klishaini in relation to the cup. So, uh, one of our listeners, uh, he asked, "Why did you say that? Why don't you look at it as Irui?" And, uh, he's actually right. Baruch Hashem, you know, someone picks up on these things and corrects me. I'm happy to say he was, he's right. And so now I'll try, I'll explain this a little bit more. So there's a... We have the, the Klirishun is the Keili which was sitting on the fire, and it has got, um, um, uh... Even if it's taken off the fire, it's still got heat in the walls of the Keili. It's, it's got a vibrant heat. Klishaini, the water, the food wasn't heated here in this Keili, and so the f- the, typically,

40:21 the, the walls are actually gonna cool off the food. So a Klish- a Klishaini Ein Mivarchil. So again, a Klirishun has got a reserve of absorbed heat, and therefore Klirishun is Mivarchil even off the fire. Klishaini is, he's got Tefach Mikarer. It's, it's off the fire, and, and furthermore, it's got its own coldness that's gonna cool off. So Klishaini Ein Mivarchil. What is the story of scalding, of the, when the Irui, the water is being poured from the Klirishun. It hasn't landed in the Klishaini. It's in the air. Does it have the s-- It doesn't have the, the, uh, vibrancy of the, the Tefach Hamoch, the hot walls of the Klirishun. On the other hand, it doesn't have the Tefach Hakara- Mikarer, is the c-cooling off walls of the Klishaini. So this is the question, and the consensus of Poskim is that Klirishun is Mivarchil K'dei Klifa. So this here you have on the right margin. Um, on the right under the screen, sorry. Uh, the Shach Mesurah Kuf He, where he says that Iru Klirishun Mivarchil K'dei Klifa. That when you scald something, so it's going to cause cooking, just a, the f-first layer, a thin layer. And so on that basis, when you scalded, when you poured on the, with the kettle onto the cheese on the knife, and so then that hot water is milky hot water, and it lands in the cup, so it's Iru Klirishun, and therefore it would make the, the cup Milchig and it's Fleishig also. So therefore

41:50 you're, it is a problem. Yeah. So, so that's, that's as much as I knew on Thursday night when I sent out the notes. And then I got on Friday, Rabbi, um, Z-Zirkind said I, I should have referred to... He writes me an email. I should have referred to Siman Tsadik He in the Ramoh. And here we have in the Ramoh in Siman Tsadik He, it actually talks about washing dishes, and it talks about if you washed Milchig and Fleishig together, does that make it Treif now? If there's no soap there, that's a big problem, yeah. Now, then he says, what you have highlighted: "Av Odem Eiro Mayim Ros-Roisechim She-Einon Shel Bosor VeShelo Cholov." You poured hot water, Pareve hot water, and it was on Keilim Shel Bosor VeShel Cholov BeYachad. "If you Shuman Dovak Bahem," even if there is fat stuck to the Fleishiger Keilim, Milchig Ke- Milchig Keilim, "Hakol Shori D'ein Iru Klirishun Mamshik." He asks, "How can..." He, he says that Irui is not as strong as Klirishun, and therefore the Ramoh is saying, if you wa-washed Fleishig and Milchig together under a jet of hot water, it would not asur it. He says Irui is not enough, not strong enough like Klirishun, and so therefore the cup, in our case, this Fleishige cup, would, would still be kosher. That's the Ramoh. The-- Then we have at the bottom, we have the Shach, where he- He's not so happy about this, and he says we'd see elsewhere that we do recognize irui as

43:23 cooking. And therefore, um, if he had one is clean and one is not clean, so then... and you poured boiling water, so the, the, uh, the clean one would become also. And that's the case which we have over here. The, the... you had the s- this, the knife with this trace of cheese, and you had a clean fleishig cup. So the, the boiling water would have caused an absorption of, of milchigs into the fleishig cup, and it becomes also. Then he thinks about, "What about the knife? Does that become also?" But then it's-- you're gonna say there's gonna be a fleishig, gonna be exuded from the cup, and it's going to make the knife also. That, that he, he, he, uh, is not so sure about. So, because to, to sum, sum up this, so we, we see that the Rama would hold that the cup, in our case, remains pareve, whereas the Shach would, um, uh, would, would say that the cup is actually has become also because it's got milchigs and fleishigs. And as I said to this, uh, lady, if it's, certainly if it's a single cup, not part of an expensive set, just give it away to your cleaning lady or something like that. All right. Let's move on. Since we're speaking, speaking about irui, we have now another question about irui. Now, this is a shliach sent me a question. Um, okay, that's... He asked a question about he has a non-Jewish helper, and they're serving the kids breakfast or

44:56 something, and the, the non-Jewish helper pours boiling water over instant oatmeal. Does that make... Is that a problem of Bishul Akum? So there's, there, there, there's two aspects to this. I-my response to him was that I don't think oatmeal is a chashuve food, and it's not ochel shulchan melachim. You wouldn't be serving oatmeal at a banquet. Therefore, it doesn't come into the question of Bishul Akum altogether. That, that's, that's, uh, I think that's a clear, uh, point. But he asked a more halakhic question. Is irui called bishul? Is scalding the same as cooking? Because Bishul Akum has got some exceptions. For example, although meli ach kirasei ach, it looks salting is the same as, um, very hot, and, um, um, um, sh-um, kobesh k'mevushol, and pickling is considered like cooking. But as far as, because Bishul Akum is concerned, neither, neither salting nor, nor pickling is considered Bishul Akum. It's only if it's mamash cooking. Also, smoked, smoked food is not a subject to Bishul Akum. Um, there's a whole question about steaming. Is steaming subject to Bishul Akum? In other words, Bishul Akum has got to do with chasnus, uh, getting, uh, uh, friendly. And so when it's not a conventional form of cooking, then Bishul Akum wouldn't apply. So actually, this question whether scalding would... and if the scalding makes the food edible, would that be a, uh, issue of, of Bishul Akum? So actually, I s- I s- I looked this up. There's a sefer, uh, called Helkas Binyamin. Um, it fe-

46:42 spe- spe- focuses a lot on Bishul Akum, and he shows that the Roshalmi possibly holds that it's okay. But then he's, he s- he goes bit, a bit about back and forth whether, um, whether we, we, we would, we would asur, uh, irui if, if there was a case of irui made a food which was inedible became edible. Uh, and it's a food ochel shulchan melachim, would it become an isur of Bishul Akum? That remains a bit unclear. Um, it's not a problem for most foods. Mostly, a cup of tea is not a problem. If a guy makes a cup of tea, it's not a problem because the main thing is the water. The food in there, the tea, is just a flavor. It doesn't come into Bishul Akum. It's-- we're talking about some type of solid food which by scalding it is gonna become edible. I don't know how many foods there are in this category which should have the question. Okay. Let's move on. So here. So, uh, in Geman, uh, he's been learning, uh, Rambam regularly for several years, and now he's got a certain job where he's able to continue, been able to listen to Shiurim whilst working. He finds listening to Rabbi Josh Gordon, alav ha-shalom, uh, his Rambam Shiur, he finds that he understands it better than when he's learning Rambam on his own. Um, I'm sure he's not the only one. But he's asking, is he yotzer the inyun of, of, uh, Limud HaRambam by, by doing this?

48:12 So, I think we've gone through the... I, if I recall that we had a discussion in Parshas Va'eschanan last year, that's why in my notes, that we had a discussion whether listening to a Shiur, um, is considered Limud HaTorah and are you chayav b'birkat ha-torah. If you remember, you had the case of a person asked, um, if they're giving a Shiur to people who don't say berakhos, are they being machshil them to be learning Torah without birkat ha-torah? But, um, so let's take a look here in the Alter Rebbe's Shulchan Arukh in Hilchot Talmude Torah. And the Alter Rebbe is saying here that when you're learning Torah, you should be particular to, to articulate. You should be articulating what you're saying, whether it's Mikra or Mishnah or Talmud, unless you are thi- stopping to think. If you learn just, uh, he says, "If you're learning just in thought and not uttering when you could, you're not yotzer the mitzvah of V'limadtem osam." Uh, how do we know that V'limadtem has to be b'dibbur? Because it says in the passage in Yehoshua, "Lo-yomush sefer ha-torah hazeh mi-pi khol va-hagisa bo." So we see that the Limud HaTorah has to be b'dibbur. And so too, whenever there's a mitzvah which has to be b'dibbur, so you're not yotzer with hirhur, with thought. Elo im ken shemeia mi-pi hamedaber. Sha shemeia koineh befik. When you're listening to someone giving a Shiur, let's say, about birkat ha-torah or maybe whatever that, so then you're listening, so then you can

49:39 say shemeia koineh. That's called, uh, it's like, it's as if you are actually saying. You're yotzer through, through listening. But certainly, that doesn't fit with listening to a recording, listening to, uh, online, um, et cetera. You wouldn't, wouldn't be able to say, I don't know about simultaneous, so sh'aylo u'maaseh yetz, of that moment, yeah. Um, but, uh, but listening to a recording, for sure, you wouldn't be able to say the concept of shemeia koineh, which is based upon the concept of shliach tshilod ukmoso. It doesn't, it doesn't, doesn't work. So, so I, you know, what I, what I w- wrote to him that will be yotza the mitzvah of Yad L'Asas Hatorah, but you won't be yotza the mitzvah of Limud HaTorah." There's a tzusat. The Alter Rebbe's mechades this. Before the Alter Rebbe, the Poskim struggled with this. The Alter Rebbe mechades this distinction. There's mitzvahs Yad L'Asas Hatorah and mitzvahs Limud HaTorah. Limud HaTorah has to be bedibur. Yad L'Asas Hatorah means that you absorb the concept. So for sure you're me- you're fulfilling the inyon of Yad L'Asas Hatorah by listening to an online shiur. But are you yotza mitzvah Limud HaTorah? And then he's asking also, there's a new word in English called hashkafically. Halachically and hashkafically. Are you yotza hashkafically, um, by, by, um, by listening to a shiur? And, uh, what I suggested to him is that he murmurs along. As he's listening to the shiur, he murmurs along some of the words, at least of the Hebrew words,

51:04 and this way he's yotza the inyon of Limud HaTorah. Lechayiah, I would think that the Rebbe's takanah is taka Limud HaRambam. That was the lesson. So, uh, cho one should be, be saying a little bit bedibur. So someone's, uh, asking the question, "Are we yotza Limud HaTorah now?" Uh, so as I mentioned already, uh, cho it's, it's, uh, it's, uh, Yad L'Asas Hatorah. Right. Finally, this is my last question for this evening, and that is... Someone c- came over to me Thursday night, and he says he noticed on, um, for the forthcoming town is Yahafich L'Simcha, that there are conflicting zmanim. There's a website called My Zmanim, and there it says that dawn is six oh seven. Chabad.org website says six oh two, and he asked for some clarification. So I'd like to explain this. Uh, before saying that, uh, there's another zman and it's very confusing. There's a zman which is seventy-two minutes before sunrise, flat. Doesn't matter, winter, summer, uh, whichever part of the world, seventy-two minutes flat. The later Rav Padwe, Rav Henoch, alav ha-shalom, he held that opinion, that it's, the alot hasachar is seventy-two minutes flat, and it makes no difference. But then when, when England started having, um, was it double s- summertime or something? That they were keeping summertime in the winter, it became a whole parshah. This is going back in the, in the seventies, I think, or even earlier. So then it became very difficult for people to, uh, daven ma'ariv, daven shacharit before going to

52:51 work. So then he, he worked through this whole sugya, and he published a kuntras, Osar Yoim, um, Osar Voykev Gam Laila. And he-- there he starts finding a heterim. But as far as-- That's, that's-- There, there are some pos-- many poskim who take that view, that alot hasachar is seventy-two minutes flat. The Alter Rebbe clearly doesn't hold this way. The Alter Rebbe and the Gra, et cetera. Now, don't use the term sha'os manios. We all know anyone who's learned Mishnayos, Berachos knows about sha'os manios. That doesn't help you because we're talking here about the time of the transition between night and day. And if you tell me sha'os manios, I'll ask you which ones. Sha'os manios at twelve, uh, or the night hours or the day hours. It doesn't help you. The Alter Rebbe and-- w- works with degrees. And what we mean is that the, the sun rotates around the Earth, whichever way you want to... Uh, we don't-- It, it-- Or at least from our vision, it's the sun is rotating around the Earth. And at, at sunrise and sunset, the sun is ninety degrees from where we are. And then before sunrise or after sunset, the gu- sun goes further down, and therefore it's out of view. In the morning, as the sun starts creeping up closer to our, to our, our horizon, then it starts getting gradually, uh, lighter and lighter. So the question here is, uh, at what time do we-- Right. When, when, at what point, what degree beneath

54:28 the horizon is sunrise and sunset? Now, the di- the, the diagram which you have on the board, on the screen, is to tell you the following. That your ability to see the sun will depend on where you're standing. And if you are on a higher, um, viewpoint, a higher thing, then you'd be able to see the sun for longer. So if you look at them-- I'm gonna use the pointer if it works. So if I'm going to be, um, on the lower, on the, on the top of the lower, the big ball, so when the sun sinks lower than the level hei, then I won't be able to see the sun. Does-- You know. Whereas if I'm standing on top of the little ball where the aleph is, so then I will be able to see the sun longer. So now, if I am standing by the coast, I'm standing-- I'm in Haifa. Now, this is the Alter Rebbe's, uh, picture. I'm standing at the coast of the Mediterranean. I'm in Haifa. I'm looking towards the west, and the sun is setting. And I see the sun is actually set. Okay. I turn around, and I look eastwards, and I see Har HaCarmel. There's the mount- the Carmel Mountain range there. So for a couple of minutes, I'll look at the top of Har HaCarmel, and I'll see that the sun rays are still shining there. It's still gleaming. The top-- The rays are visible on the top of the mountain. Of course, if I

55:59 had been at the top of the Carmel, I would still be able to see the sun. So imagine there's two fellas, one at the top of the mountain and one at the bottom of the mountain, and they're on, they're on the phone, uh, to one another. And one says, "I can't see the sun." The other one says, "I still can see it because it's the top of the mountain." So instead of having to have a phone call, you-- if you are at the bottom of the mountain and you're looking eastwards, you'll be able to see the rays of the sun at the top of the mountain. This is the Alter Rebbe's Chidush, where he differentiates between what's called Shkiat HaNeres and Shkiat HaHamitis. Shkiat HaNeres means you're standing on the regular coast, and you see the sun, uh, in regular built-up area, and the sun is out of view. That's Shkiat HaNeres. But then the Alter Rebbe says that Shkiat Hamitis is several minutes later because it's taking consideration the whole of . Had you been at the top of the mountain, or had you been looking at it towards the top of the mountain, you'd still see the rays of the sun, which, which the sun is still in, in, in eyesight. It is still visible from that, uh, viewpoint. And therefore, the Alter Rebbe gains several minutes. He says it in, uh, in, at a stroll, it's about four minutes, the difference between Shkiat Hamitis and Shkiat HaNeres. If that is true in

57:11 the evening, that Shkiat HaHamitis is several minutes later than Shkiat HaNeres, it is true then in the morning also that Netz, which is the moment of sunrise. So you've got Netz HaNeres. You're looking, uh, you're looking now towards the east. Doesn't help you. By the Mediterranean, you won't be able to see the east, yeah? But let's say you are, let's say, Westcliff, and you're looking towards the sea, and you see the sunrise. That's Shkiat-- Shkiat-- That's, uh, Netz HaNeres. Had you been on a higher plane, eight hundred feet higher, you would have been able to see the sun a, a couple of minutes earlier. A few minutes ear-- four minutes earlier. Four, perhaps more. This makes it there. So this is, this is where we have, therefore, um, just like we've got Shkiat Hamitis, Shkiat HaNeres, we have also Sh-- Netz HaNeres and Netz HaHamitis. Netz HaHamiti. Hamitis, I'm not sure whether it's masculine or feminine. Now, therefore, if you look in the, in the details of the, um, of chabad.org, and you look at the, um, Maismanim, you look at their algorithms. So Cha- the, the, um, the Maismanim, the, they, they, both of them are saying seventy-two minutes translated into degrees. And both of them are starting from sunrise. But the starting point from where they're working backwards is a different point. So the Maismanim has started backwards from Shkiat-- from Netz Ha, uh, uh, the HaNeres. And therefore, he goes seventy-two minutes back. He says it's, that's gonna be the sun is

58:46 sixteen point one degrees beneath the horizon. Chabad.org are starting from Netz HaHamitis. When therefore, they're going seventy-two minutes back into degrees, and therefore their- Yeah, okay. We're going to file that one. Just drop a file ... goal is sixteen point nine. Yeah, okay. We're going to file that one. Just drop a file 16. That's the explanation why, uh, every beginning of a Tanis, you'll see that the chabad.org, um, uh, starting point for the fa, for the fast. They're saying that's the moment of dawn, seventy-two minutes. Translated into degrees, that is going to be those few minutes earlier than the Maismanim or other websites. That's because of the difference of the Alter Rebbe's Chidush of, um, um, Shkiat Hamitis and, um, um, which is different to Shkiat HaNeres, and same thing in, uh, works in the morning. I think that's enough to clarify this story. And I wish you all, as they say now, a, a Gutten Vorakh, and yuh hoffen far simkhah, far sussen un l'me'adim tovim. Someone's asking, "Do we need to measure the heights of the mountains, the place where we are calculating the time?" I don't think so. It's a old, old discussion. You know, what happens if there are no mountains at all? It's, it's, uh, an Alter Lamdus. And the Choireh from the Alter Rebbe, if you read it carefully, even if there's no mountains in the area, you'd still, um, have this difference of Shkiat Hamitis and Shkiat HaNeres. Although, this is, uh, up for debate. Good. A Gutten

1:00:08 Vorakh, and yuh hoffen far simkhah. As I mentioned before, noch um ber and malkus un hoben a fushlemem.