תרומה תשפ״ב

00:00 A good shabbos. Wish everyone well, and mention here again, Nochum Bey ben Malka, our first lecturers, Shlomo ben Techiat HaMeitim, Israel. Um, I want to share with you a Besura Tova, which some of you may have seen on-- with this, uh, weekly shiur is, is aired on-- weekly on anash.org. They had a, uh, book review of a new edition of the Kitzur Shulchan Aruch. Um, so to explain a little bit what this is, this, the Kitzur Shulchan Aruch was written by the Plemen Gantzfried close to a hundred and eighty years ago, approximately. And then this immensely popular sefer, and there have become various editions of the Kitzur Shulchan Aruch with incorporating, let's say, the psakim of the Mishneh Berurah, et cetera. About thirty years ago, I'm not sure exactly, but around that amount of years, the late Rav Levi Bistritzky, he prepared an edition of the Kitzur Shulchan Aruch with interspersed psakim of the Alter Rebbe. So, for example, I've given here a, a sample page. So you have here in Siman Chaf, Eis, Ziv Beis talking about Tachnun, and he adds in here in the slightly different letters, and the, um, uh, f- uh, the, the there's the psak of the Alter Rebbe. So, this, this has been very popular in Chabad, a, a Kitzur Shulchan Aruch with the Piskei Ha'Aruch Ha'Kodesh. However, in the CHOS publication, uh, office, they felt that there is a lack o-of a incorporation of Minhagim Chabad. In other words, let's say you're learning Hilchot Mezuzah, there's very little

01:56 of, um, m- of Alter Rebbe saying anything about Hilchot Mezuzah, but there's lots of Minhagim Chabad about that, Hanukkah, et cetera. So there was-- felt this need to incorporate Minhagim Chabad also. And so, about twelve years ago, perhaps a bit more, um, so I was approached by CHOS to compile this kind of, um, c-collection of Minhagim Chabad as a, as on the, like, on the margin of the Kitzur. And this is, Baruch Hashem, took a long, long time, but Baruch Hashem, it's now finally come out, and that came out this, uh... It's now be-become available in CHOS. I don't think it's available in, in, in London yet, but, uh, BeEzrat Hashem will be, and there are people listening abroad, et cetera. So it is available, Baruch Hashem, and, um, I am expecting a little bit of feedback here and there, but fine. That's part of what you expect when you publish something. I just wanna share with you just before actually going to the shiur for today, I just wanna share with you a fascinating Hashgachah Pratis. A couple of years before CHOS asked me to do this job, I was approached by Rabbi Havlin of Heichal Menachem in Yerushalayim, and they had published before a series of four volumes-- five volumes of Shaarei Halacha Minhag, all the Rebbe's letters, um, in Halacha, Rebbe's letters and sichas in Halacha. And they were preparing a new edition, and they asked me to review it, to work, work. And I, I did spend, I don't know, hundreds

03:40 of hours probably on this project, and eventually that came out in a series of seven sefarim, seven brown sefarim called Shulchan Menachem. So this was just before-- When I finished that project, and then I got approached by-- I was approached by CHOS to do this Kitzur Shulchan Aruch with the col-collation of Minhagim, which I was a fascinating, you know... If, if you think about it, I just spent a year or, or eighteen months going through methodically all the Rebbe's, uh, letters on Halacha Minhag. Then when it came to putting it together, you know, and collating it for the Kitzur Shulchan Aruch, it was relatively fresh. So that was an, an amazing Hashgachah Pratis, which I just wanted to share with you. And BeEzrat Hashem, uh, we should have, uh, the bracha, that we shouldn't have made any mistakes and, um, be a te'elas, be a, a benefit for Klal Yisroel. Okay. Now, someone asked me this week, at the beginning of this week's sedra of Parshat Trumah. So we have Rashi mentions, we can see it's underlined, "Yud gimmel devarim ha'amurim be'inya." There are thirteen items in the list, and the problem is that if you read the list of items, gold, silver, copper, et cetera, you will read that there are fifteen items on the list. So this question has been troubling the various meforshim. The most prominent of the Meforshei Rashi is obviously Reb Eliyahu Mizrachi and, um, the Sifsei Chachamim on the margin, you can see. So he quotes the Mizrachi as

05:17 suggesting that the three colors of wool, blue wool, scarlet, and, uh, and purple, they're all, all wool, therefore, they all count as one. That brings the fifteen down to f- down to thirteen. Then he suggests perhaps the stones for the, uh, for the Choshen, et cetera, perhaps that wasn't-- that doesn't, um, get included. But actually, that's a... "Oh, no, why not?" he says. Because they weren't donated by Klal Yisroel, they were donated by the Nisim. That's, that's his suggestion. Now, so someone asked me about this, and I remembered that there's, in the Sichas, about this. And so let's scroll down. Um, do I have the Sicha? No. Okay. In Likutei Sichos, the Rebbe refers to the Tzemach Tzedek in Ohr HaTorah who talked about this And he quotes the Rashi. Then he says how the Ram, Rabbi Yom Mizrachi, struggles with this, and he's-- and he says, "Bimachilas kvod, I, I..." My apologies to him, but he, uh, forgot there's a Midrash which talks clearly about this, the, the thirteen items, and misses out from the list of the fifteen, misses out the oil for the spices and the spices. Because the oil and the spices are not for the actual structure, nor for making the garments. They are, they are additional for the, the consecration, et cetera, but they are not part of the actual materials for the construction. So this is clear in the Midrash where it, it lists the thirteen items. You can see I'm pointing it to it now. "Shlosha os

07:01 shlosh esrei," and it brings down "ateret shitim," misses out the oils, and then just mentions "avnei shom avnei milu'im." Now, so far... Now, so this is the Tzemach Tzedek, and he's showing that that's the cheshbon of the thirteen things. What I found fascinating is that we have the-- And if anyone saw the video tonight about the Rebbe's-- of the Sicha, so Rebbe mentions about the thirteen or fifteen. So we have a similar dilemma when it comes to Yishtabach, that there's, in Yishtabach, there's a list of thirteen praises, and some places refer to it as fifteen. And the Tzemach Tzedek in this ma'amar, as you can see, is connecting the thirteen and fifteen items in the list of Parshas Terumah with the thirteen or fifteen in Yishtabach. Now, let's go down a-again. Now, what I found even more fascinating is that the focus on thirteen items in Yishtabach is actually in the Zohar in Parshas Terumah, which I have it now on the, on, on the screen. In the Zohar Parshas Terumah, he says when a person comes to Yishtabach, so he has a-- He talks about the crown, and then he talks about the thirteen, um, halls of, um, of, of mercy, and he goes through the list of Shiras Rocho to Kedusha. That's twelve, and then you add also Malchus. Vehatev tzeilah is thirteen. So it's interesting. It's in the Zohar on Parshas Terumah, following about Zohar VeKasim Nechoshes, but the Zohar does not connect this. At least what I didn't, I didn't manage

08:34 to trace it. The Zohar does not trace the thirteen items Yishtabach comparing to the thirteen items in the list of, um, uh, in, in Parshas, uh, Terumah, but it's there in the Zohar over there. Now, so let's go back. Um, so the-- here you have the list, uh, in Yishtabach. Shiras Rocho, Halel veZimra, Uzman Sho, Netzach Kedullah, Vura Tehila, Tif Ech Kedusha, o Malchus. That's your thirteen. Then there's a question where-- And then the, um, the-- Let's go back to the Zohar again. It says here that a person should, should be careful. "Lo lishtok la-- lo lifsik beinayum." One should not interrupt between the thirteen fr- uh, uh, praises which are in Yishtabach. One should avoid, um, interrupting. They try to say them in, in one s- in one, uh, one, uh, one stretch. Actually, in this of saying it in one stretch, Reb Yaakov Emden, in his siddur, he wants to say it means that you shouldn't interrupt with other things. Others say, and you'll see in a moment, others say no. I mean, you can't interrupt the middle of Yishtabach. You can't interrupt in an- in any case. See, it means to say it in one breath. So now we have here-- Now you have on the screen from the Rebbe Rashab's Hagos Hasidur. So you have the Rebbe's Alter Alter Rebbe, Reb Avrom Dovber Levitt, who wrote a, uh, a commentary on the Alter Rebbe siddur called-- first called Shaarei Tefillah, then the second edition was called Shaarei Kohelet. Rebbe Rashab was

10:06 all of twenty-three years old at the time, and he sent, um, pages and pages of comments of additions to Rav Levitt. Some of these we have in the back of the Tora, Torah Ohr siddur, Siddur Im Bach. They're called Hagos Hasidur of the Rebbe Mishmosh Eden. They've also been printed in a sefer called Peras Shalom, which is the Tshuves of the Rebbe Rashab. So just, just go through this quickly. He says the praises of Yishtabach. So you will have-- There's a, there's a nekuda. There's a, there's a full stop before the word Shir, and there's a full stop after the word Malchus to say, to indicate that you shouldn't interrupt between those thirteen phrases. I'm gonna flip back there to Yishtabach. He's referring to the, the, uh, the dot after Lo Na'avor, before Shiras Rocho, and the dot after Amalchus. So he's saying that that is there specifically so that one should say those thirteen phrases in one stretch without a hefsek. And he refers to the Zohar, which we just saw, the Zohar Kof Lamed Beit. He then refers to the sefer called Ohr HaYashar. Ohr HaYashar is from Reb Meir Pafoirst, and he interprets that it means to say it in one breath. And the Rebbe adds in bracket, possibly because if it were to do with a hefsek in dibur, then in any case you're not allowed to have yishuv hanefesh. And therefore, it means to say it in one breath. Then he goes further that in the Ari Z"l, Kisvei Ari

11:36 Z"l, we find also, um, a number of saying Tes Shva Sh'fachah of fifteen, corresponding to the fifteen words in the Pasuk of Hashem Ehameha Marto. So we have here, if you want-- I'm not, I'm not going to, into Kabbalah too much. You have here, though, this whole discussion about the thirteen words in, in, um, Yishtabach, thirteen phrases, and possibly also Broches V'udos should also be, uh, appended to that list, making a list of fifty. All right. So I just wanted to share this, uh, very interesting how, uh, this insight into the siddur, which we, we do use every day just a little bit. Um- Okay. The-- someone asked me this question: What do we do with the challah? You know, many, many women cherish the mitzvah of making, um, uh, loaves for Shabbos, and part of that is to have the mitzvah of when you make, uh, an amount, whatever the amount is, um, a bit more than one and a half kilo of flour. And then you take away a, a pinch of, uh, of dough, and you make a berachah, and you say, and, and it's set aside as challah. Now, the original mitzvah was obviously to give this portion, to give it to the kohanim. It's one of the twenty-four gifts to the, to the kohanim. And, um, fine. Unfortunately, we don't have the facilities of-- to, to enable that the kohanim should be tor, should be purified today. And therefore, it remains, uh, the kohanim, we-- the kohanim, kohanim can't eat

13:27 it. Uh, I know there's a discussion about it, but basically, it remains that the kohanim can't eat it, so what do we do with it? So therefore, we burn it. And now the question is: How thorough does that burning have to be? Typically, if you just put it in the oven or on the stove, it's going to char on the outside, and the inside is going to be still white and possibly even edible. That's a bit of a problem. So that is a problem, but I, I, I don't have a solution. My impression is it should be all burnt. Um, I just wanted to share with you also a piece from the Alter Rebbe's Shulchan Aruch, where it talks about making... Now, nowadays, probably no one does this kind of thing, to start baking challah on Sha- on Yom Tov. Min ha-min hadin, you could do that if you had to. Thank you. So he talks here about if a person made a dough on Yom Tov, „Ha mafrish chalá me’issá tmeiah oy me’issá torah, v’nitpél sá chalá." You made, mafrish chalá, and the, the dough now, the pieces is now tamei. It's a mitzvah. „Sa hareizá lo yisrafé na be-Yom Tov." You're not allowed to burn that dough on Yom Tov. „Af apishé yesh mitzvas aseh bisrifó sa." That's a mitzvah of burning kodshim. If sacred items have become disqualified, there's a mitzvah to burn them. So therefore, you can ask the question, I have a mitzvah to burn the challah. I should be

14:57 allowed to burn the challah on Yom Tov. The answer is, though, it's not for the benefit of Yom Tov. It's not as if you're going to personally enjoy the heat or the flavor or whatever. So it's a mitzvah, but it's, it's not, not... And then you have, because it says, „Yom Tov is aseh and lo ta'aseh." There's a mitzvah of shevisah, to abstain from melachah, and there's a mitzvah lo ta'aseh, you shall not do melachah. So Yom Tov has got a positive and a, and a negative to it. And therefore, „Ve’ein asei deuche lo ta'aseh ba’aseh." If it had been only just Yom Tov, just a lo ta'aseh, so in general, we have a principle that asei deuche lo ta'aseh, a positive overrides a negative. But here, Yom Tov has got its own positive of abstaining from melachah, out in shabbos, and therefore you don't burn the challah on Yom Tov. Well, I'm just bringing this to show that we're actually talking about a mitzvah. One more thing which I may have on this screen. I know it's not here. Um, whilst I was researching this, I saw something interesting. There's a Sefer Mateh Efrayim, which is written by Refrayim Zalman Margolis. Um, he was a contemporary of the Semach Tsadik, and it's all about the halachas for Tishri. So in siman tof, reish, chaf, heh, leading up to Sukkos, he talks about preparing challah for Yom Tov, and he adds, "Li srif ha-chalá miyad," that you should burn the, the challah without delay. So

16:32 I didn't find a source for it, but that's-- he sa-- he encourages to burn the challah immediately, um, possibly because it's a mitzvah. So it's a mitzvah, you try to do it as soon as possible. Right. Um, or possibly the other side of it is that th-- you don't want mistakes to happen, and that challah will be used for, for other things. Okay. Let's go on to a new question. Someone wrote to me, uh, this week and asks about if someone-- his, his question was actually, if he's wake, wakes up in middle of a night, he's going to do some learning, and he's not sure whether he's gonna go back to sleep or not. Not sure. So he asked me what's, what's the story with berachos and all of that. So we've got actually four, four items which we have to address here. One is a berachah for Al Netillat Yadayim. The second one is the berachah, Elekain HaShomer. The third one is the, the, uh, the thirteen odd, um, Birkat Shachar. And the fourth is Birkat HaTorah. These are all different items, and they may have different halachas. So, so first list-- the first thing which we have on the list here is about Netillat Yadayim, and that's in siman daled. From the-- This is from, uh, Alter Rebbe's Matir Akamar. And he writes the following: If a person got up early before th-- before dawn, and he washed his hands three times p-properly, um, and he's, he, he, he... Sorry. Um, he, he--

18:09 Then he says that with the third line. He goes back-- If he goes back to sleep a second time, for sure now, uh, he's going to sleep, he has the ruach ra. And when he wakes up a second time, he has to wash- Netilat yadayim three-- Negel vasser three times. However, he should not say the berakhah al netilat yadayim the second time. So again, he's woken up in middle of the night, he washed negel vasser, and he said al netilat yadayim then. So then when he, um, wakes up the second time, he should wash netilat yadayim again, but he should not say the berakhah al netilat yadayim. So the second last line of the first quote. The berakhah netilat yadayim is only for berekhat hasharah, when you become like a new, a new being. And that only happens, pa'am akhat na'aseh berekhat hasharah v'lo beis ponim. That being like a new, a new being is only, uh, once, not twice. I want to clarify something. People have, have asked this quite often. What happens if a person gets up in middle of the night just for a minute to use the bathroom and go back to bed? You don't need to make a berakhah al netilat yadayim then. I don't even, I don't even know whether you have to wash negel vasser altogether. But certainly, you don't have to make a berakhah then. Here, you're talking about someone who's getting up, and he's gonna spend some time whilst he's awake, um, get- doing some, doing

19:30 some whatever it may be. That's my understanding of this. Um, not just, you know, um, uh, straight, just in and out or out and in. Um, okay, so that's netilat yadayim. So if you did get up for a little while and you washed netilat yadayim, you said a berakhah al netilat yadayim, you wouldn't say that berakhah the second time, but you would wash negel vasser. Um, there is... In the first li-- I, I, I, uh, skimmed over it. The first couple of lines, there's a, there, he mentions a svara that you should say that, that if you got up before alot hasharah, you should wash al netilat yadayim a second time as, at, at daybreak because possibly it's the layla, the night which causes the ruach ra. I don't have it in front of me now, but clearly I remember that el- in later places, at a later stage, the Alter Rebbe makes it clear that you don't have to wash negel vasser again. The ruach ra has got to do with sleeping and not to do with layla. Therefore, if you got up at four o'clock in the morning and then at six o'clock or seven o'clock, uh, whatever, it, it, it becomes day, you don't have to wash negel vasser again. There is such a svara, but the Alter Rebbe elsewhere says it's not necessary. So that's dealing with the berakhah netilat yadayim. Now, let's go to the second quote. The second quote now is from Siman Vav, and that is about Elokai

20:57 Neshamah. Elokai, Elokai Neshamah, we thank Hashem to have re-restored my spirit to me. So, so let's read that inside. Hamashkim laku, someone who got up early. Veyodei'a sheyitsharekh od, od lishon Pramshni. He knows he's gonna go back to bed. He's getting up, um, for a little while, as I suggested before. He's going to go back to bed. Shenat keva. And he's-- the second time, he's also gonna get back into bed, yeah. Not just nod off, uh, uh, on the couch, on the, on the armchair. So if you are getting up and you're gonna stay awake for, let's say, an hour, and then you're gonna go back to bed. So you should say the first time, you should say Elokai Neshamah without Hashem's name at the end. You don't say barukh ata Hashem hamavdil neshamos liv'ot. You may just say barukh... You till, you till the chasimah. And so you'll say Elokai Neshamah, this, in your first waking session without the, uh, uh, finishing berakhah. When you go back into bed, you'll say hamapil a second time without barukh ata Hashem eloheinu melekh ha-olam. You'll-- Because you already said hamapil the first time you went to bed. So therefore, the second time, you'll say, "Ha-barukh hamapil cheff leishno," and a- and again, without the ending, "barukh ata Hashem hamelekh ha-olam kadeosh barukh hu." So what he's saying is that this waking break in middle of your sleep, you do the Elokai Neshamah not in the full way, and you'll do hamapil not in the full way.

22:33 And when you get up the second time, that's when you'll say Elokai Neshamah in the normal way. And he finishes off, al netilat yadayim. You do the-- that's all you have done the first time, as we discussed in, from Siman Dalet. So that's, there, having dealt with Elokai Neshamah. So again, if you wake up in middle of the night for a little while, Elokai Nes-- and you, and you know that you're gonna go back to bed, so you say Elokai Neshamah without the chasimah. In the case which this gentleman asked me earlier in the week, it was, he's not sure whether he's gonna go back to sleep or not. So in that case, you should say Elokai Neshamah, um, the fu- the full berakhah. And when he, um, if he wakes up the second time, well, bezrat Hashem, if you wake up a second time. So then he, uh, he will say it without, uh, chasimah then. Okay. The third question is about all the rest of the berakhahs. Now, this we discussed a couple of weeks ago, and what I said then was that if you went through the experience of putting on clothes, and you put on, on your-- you're wearing shoes, and you heard a, a rooster, a chullu, then you can make those berakhahs, um, before daybreak also. If you didn't hear any of that, didn't have any of those experiences, then you wouldn't say it. So practically speaking, if you wake up-- And he doesn't really go, talk about going

23:53 back to bed in, in this thing. He just said if you get up early, so, uh, if you're wearing leather shoes, you'll say shas li kotsor ki. And but the hanosain al saf ha'vino, uh, I guess you're gonna have to wait until dawn to say that berakhah, unless you've got a rooster in your back garden who, uh, well, entertain you and, and then you can make a berakhah. Okay. Finally, with birkas hatorah. So again, we have here a person who wakes up in the middle of the night, so he does have to say birkas hatorah. And he says, "Lezaber hakol." And obviously, then when he goes to sleep and wakes up a second time, he won't say birkas hatorah. So just to summarize, if a person does have this, uh, this, uh, you know, this lifestyle of or ad hoc waking, he's gonna wake up in the middle of the night for an hour or so to learn something and then gonna go back to sleep. So you do say, you bro-- wash negel vasser and say al netilat yadayim. Ashrei osa, of course, depends on your, uh, your, you know, assum- assuming that you needed to say in any case. Elokai Neshamah, we said without the ending. Don't say the middle. Don't say the whole stretch of berakhahs. Do say birkas hatorah from, you know, the, the three birkas hatorah till... And then, then you learn your shiur, then go back to bed, say Hamapil without the Hashem's name. And then, uh, when you

25:19 wake up, you'll s-- when you wake up the second time, you will say... You won't say Netilat Yadayim. You'll say Ashrei Rotsa presumably, um, and then you'll say your Kind Hashem properly, the stretch of the 13 berachahs, but you won't say Birkat HaTorah again. So now someone's asking, "So you say Netilat Yadayim by your bed after you wash your hands after waking?" So, mm, so I, I, I think I made that clear earlier. No. Uh, I think that if you're just getting up to use the bathroom, go straight back to bed, I don't think you should say Netilat Yadayim then. Uh, it would, it would be, uh, I think a lot, a lot of people get up in the middle of the night, and to say that all of them can't say Netilat Yadayim in the morning because they washed next to their bed, no, I don't think so. I think it means getting up. I don't know whether you have to wash Netilat Yadayim next to your bed if you're just, just in and out or out and in, as I said before, but, um, certainly leave the birah, beracha Netilat Yadayim for the morning. Okay, let's move on. Okay. Now, we're on for question number four, and this is a couple of people asked me the same question this week about putting a borekas or a kugel on a hot plate. Now, I want to explain there's two issues here. One is cooking on Shabbos, which is obviously a very severe thing, and

26:42 then there is what's called nirah kemivashal. Two separate things. And the Alter Rebbe is, in the siddur particularly, is very concerned about reheating foods if there's going to be a liquid. Although we have the foods, we say, "Ein bishul achar bishul." But if there's a, a... If, let's say, it's a fatty food and the fat will dissolve and that then it's a liquid, and with liquid we say reheating a liquid, yesh bishul achar bishul. Re-reheating a liquid is, is, is, is, uh, is bishul. Therefore, a kind of kugel which, um, which does have a lot of fluid when it's gonna be heated and it's gonna be oozing out, and they're gonna be k'neged tzeledet, so chas v'shalom, you're not allowed to, um, reheat that on, on, uh, on Shabbos. But if it's something which is a more, it's just a moist kugel or something like that, then you are allowed to. Then there's no question of bishul re-- because it's a cooked food, although it's moist, but it's not, not liquid, therefore bishul is not a problem. The problem is nirah kemivashal. So to put... We have... We're all familiar, there's halachas of chazara, which means you have to have a blech, and you have to have in mind to put it back, et cetera. So to take a kugel out of the fridge and to put it onto the blech is definitely not o- not okay because you haven't fulfilled the tannui chazara, and the reason for this is it's nirah kemivashal. Therefore, one

28:25 of the solutions is if you put what we call a double-decker, if you put on top of a pot, not directly onto the cooking s- surface, but onto something which is on top, it, it will be moved, that's not nirah kemivashal. That solves the problem. Now, you may argue that a plug-in electric hot plate is not nirah kemivashal in any case. It's not a normal way of cooking in any case. Um, it's not, um, um... I'm open on that, and do people heat? They, uh, you know, we use them for Shabbos. What are they, these hot plates used for in conventional, you know, in the, in the devil? Are they used just for keeping food warm? Are they possibly used also for warming foods? For a reas-- I don't know, I don't know what they're, what, what, what they're used for in the broader community. At any rate, this, uh, uh, we have here from Rav Forchheimer's Sefer, and he writes the following. "There are many poskim who forbid putting food onto an electric hot plate, just like you wouldn't be allowed to put on the blech because, as I said, of nirah kemivashal. On the other hand, there are eminent poskim who do permit this. If there's a need for tzarich onek Shabbos, he says one could rely on the lenient opinion." However, he-- what he does recommend, which I will just reiterate, is that, um, in-- if you want to warm up this kugel on the, um, on the hot-- pla-plug-in hot plate,

30:02 take something like a baking tin, put it on top of the hot plate, and then you put the kugel on top of the inverted dish or, um, uh, baking tin, whatever. So it's gonna become warm. It won't be as efficient as sitting directly, I accept that, but fine, that, that hopefully will, um, be, uh, be effective satisfactorily. That's what he suggests, that you, you should be putting it on top of something else, so it should be avoiding the problem of nirah kemivashal. So someone's asking, "Is the liquid relevant to bishul if the ikri is a solid food?" So long as the liquid is absorbed in the food, then we don't have a propl- problem of bish-- yesh bishul achar bishul. It's a part of the food, and it's, it's cooked, and it doesn't recook. Only if it starts oozing out, and it becomes visibly, um, a body of liquid, and that is reheated, that's when we'll have a problem of bishul achar bishul. Let's go on to the next question. Okay. So now someone asked the question about kissing the Sefer Torah and what, what's the source for it. And so there, there actually, I, uh, in the notes which I sent around before Shabbos, the-- I gave a reference to the Sefer Chikkur Minhagim. You got Rabbi Guerari from Chulon. He's got a six-volume series on sources of minhagim. So he has a whole discussion about the source of the meaning of kissing the Sefer Torah, and it could be just kissing the Sefer

31:43 Torah from the outside, et cetera. Um, but this idea of touching the Sefer Torah with the cloth. Now, the Munkacs Rov, the Minchas Elazar, he was very opposed to this touching the Sefer Torah with the cloth. Uh, very, very upset about it. He's worried that sometimes you may, by touching it a bit too, um, sharply, you may be erasing some letters or smudging. Especially, you know, when we speak, sometimes we splutter a little bit, and it could be sometimes a bit of saliva could have fallen onto the, uh, onto the parchment. Like this, it will evaporate, but if you swipe it with a cloth whilst it's still moist, you could actually be causing a smudge. And if it's Hashem's name, you, it, it's gonna-- you're going to be erasing or, or defacing Hashem's name. So really, the Munkacs is really very, very, um, outspoken not to be kissing the... If you wanna touch, just touch on the margin. Well, we'll come to that in a moment. But meanwhile, the bichlal, this minhag of touching the Sefer Torah. So let's read. This first quote is from the Sefer Shaarei Efraim, also from Efraim Zalman Godes, and it's the specialist sefer on Kriyas HaTorah. So he writes in Shaar Dalet, Sif Gimmel, "Ha'ol al HaTorah." So when you have your aliyah, so then you, the, um, the ga-- the balkori will show you where you're gonna be reading from, because when you make a bracha, you should know what your bracha is referring to. You know, what

33:19 it, what's, what's, what's in, uh, for your meal today. Then he says, "Venojagin, it's customary that the one who has the aliyah takes his tallis or the mantle of the Sefer Torah," or nowadays they would use the gartel, and he puts it onto the, onto the amud, onto the column of writing where he meant to be reading. And then he kisses the tallis or the, um, mantle, "Hu minhag vasek." And he says it's an ancient minhag, and he'll come to it later. So here we have this minhag of touching the beginning of the reading. Then we have the next quote, which you have in front of you, um, is from the Hayom Yom. I think it's Dalet Elul. It's also quoted in, in, in Sefer Minhagim. It's a little bit more articulate. And he says, "Ba, vafirbirchas haTorah," you touch with your tallis at the beginning and at the end. Then you kiss the talle-- the tallis where it, uh, where you touched it on the Sefer Torah, and then you close the Sefer Torah, you turn to your right slightly, and you make the bracha. Now, so here is added. So whereas the, um, Shaarei Efraim had said about touching the beginning, in Hayom Yom it says touch the beginning and the end. Then-- So I don't have a, a explanation for that. You can say, "All right. I, I, I..." It's giving you an idea. But what is even more, uh, interesting, and certainly in the later years, the Rebbe was clearly nojeg

34:50 at the beginning of the aliyah to touch the beginning, the end, and the beginning. At the end of the aliyah, he would touch the end, the beginning, and the end again. So, um, this is a, uh, an appeal. If anyone knows an explanation for this, I'm happy to share it with... I can understand kind of, uh, kind of, uh, touch the beginning and touching the end and to kind of give you an idea what, what, what to expect. And then, all right, I, I... And when you finish, I ta-- I, I read, I ta-- this is where I finished off. I started there, kind of identifying, demarcating what you, what you've now read. But why a third time? That I don't know. And as I say, anyone who has, can share. Now, I wanna share with you, though, something which last night I was reading. I was browsing through the Sefer Ma'avar Yabok. I was looking for something totally different, but meanwhile, this came across. Uh, this is, Ma'avar Yabok is a, a talmid of Ramah Mifrahno, Ramnah Mario Mifrahno. Ramnah Mario Mifrahno was a Mekubal, a contemporary of the Ari Yitzhal. He lived in Italy. And so this is, uh, Rebbe Boruch or something from Modena, which is in, also in Italy. And it's a sefer written by Ruach Hakodesh, an amazing sefer. Uh, it's mainly addressing a person's going on over from this world to the next world, hence the name Ma'avar Yabok, crossing over the river to the other side. That's the

36:16 main, um, um, uh, focus of the sefer, but lots of interesting things. So he writes here that when the Shliach Tzibur reads the Sefer Torah, he is attaching-- When he calls people to the Sefer Torah, he is attaching their souls to the spirit-- to the ruchnius, to the spiritual aspect of the Torah. And, um, that's why also when they say, "Ya'amod kavod Rebbe Ployni." So in, when-- A-ashkenaz we don't do this, but, uh, probably in the Sefardim or the Italians, they Ya'amod kavod, the Rebbe so and so. So he says, when he says kavod, he's actually referring to the neshamah, which the neshamah is called the kavod. It's like an aura above the, uh, conscious person. The man is the mechon haKavod. And when he says, "Ya'amod kavod," kavod so and so, he means that his neshamah should radiate within him, et cetera. And then he goes further to the next second last line of his paragraph-- of his chapter. "Uveneshiqas hateirah." When you kiss the Torah, you're trying to, uh, uh, attach your own spirit, your own ruchni, your own ruach, with the ruch-ruchnios of the sefer Torah. This is besides the various exalted, uh, kavanos which the Sifrei HaMakbolim give for one who's, uh, ohel hateirah. So I'm-- You know, he doesn't say exactly when to kiss, before, after, from the side, inside. He d- doesn't say. But what we do see is something that it's a, it's an expression of trying to connect your ruch, your spirit, with the ruchnios of the

37:57 Torah, which I sh-just saw this last night, um, at the . I shared it with you. Yes. Now, we have a couple of questions here on the, um, chat. So number one says, um, they're asking, Rabbi, over lines, can you put an empty keili on the blech? Yes, you can put an empty, and you put it, as you say, put it upside down. That would be okay. Um, should have a... Hi, someone, someone is writing here, "I always assumed it was to refocus on the part which is relevant now. So I understand that's the beginning and the end, but I don't understand why back to the beginning again." Here's the general, the gen- beginning and the end. Now, here's the part we will start now. Okay. Um, Rabbi Gollum adds, interesting, that he's used this piece of Marba Ya'avok at the Chief Rabbi's conference to emphasize the role of the rabbi in the Bal Cre. Yes. Earlier on, he talks about the zechus of the, the chazan, how to connect the congregation, um, with Hashem to, with, uh, through his reading the services. By kidding, there was an expression, a difference between a baal tefillah and a chazan. And a baal tefillah is, is he's connecting, uh, connecting the shamas, arousing the shamas. Okay. Someone asked this week about flowers from Eretz Yisrael. Do they have kedushat shevis? So flowers, some talk about flowers with a fragrance. Flowers, though, per se, are not food, and therefore, they do not have kedushat shevis. If you did

39:44 have flowers which came from Israel, there's no business of having to dispose of them in a particular way. They have no kedusha. However, it wouldn't be correct to buy flowers produced this year in Eretz Yisrael unless they have a hechsher, obviously. The reason being that to propagate flowers, to, to, to, to, to make them, uh, you know, to, to, to, to kee-keep, to make them grow, to help them grow is, uh, isn't allowed during Shmita. So you are allowed to, if you live in Eretz Yisrael, you have a lawn, you're allowed to, you're allowed to water the lawn just enough to preserve it. It shouldn't spoil. But to propagate growth, that wouldn't be allowed. So I don't know the whole flower industry and whether it's growing in soil or whether it's growing in, in, uh, how do you say, hydroponically. I don't know. But if it is growing, um, in a normal way, growing from the soil, so then we do have a problem of, of, um, s-supporting people who are not keeping the halakha. Therefore, I, I wouldn't recommend to buy them. Right. Um, Rabbi, Rabbi Naftali is pointing out that the, the minhagim, a lot many minhagim are written in the, in the Kuntres of Beis Nis and Tov Shin Ches, and, and that's also quoted in the Sefer HaMinhagim, uh, which, uh, which I mentioned before. He quotes the Munkacscher in the, in the, on the margin, he quotes the Munc-Munkacscher who says, "Only touch the side." And he says, "But we're

41:24 not noge like that." Right. Um, someone's asking about washing your hands over grass in Eretz Yisrael. Um, all right. Listen, I do-don't know. I'm, I'm not there now. And, um, BeEzrat Hashem, we should all have this trial for ourselves. Okay. Someone, one of our listeners asked a question about Nusach. So he noticed-- He compared our siddur to the siddur, uh, to Ashkenaz siddur. He davens sometimes in the United Synagogue. So in, uh, in Ehlu Devarim, in the Nusach Ashkenaz, it does not have a vein ish-- havah shalom vein ish lo ishtai, and it has been ad machabeirech. And then this is obviously a Mishnah in the beginning of Pe'ah. And so he looks up, and actually, if you take out that Mishnah in Pe'ah, you'll see that it's about half the size of the Mishnahs we have. There's many more items added in the Nusach which we have. But this is going back already hundreds of years. Uh, this discussion in the Gemara, is it a Mishnah? Is it a Braisa? At any rate, there are various Nusachos. Yes. And indeed, this vein ish-- What you have in front of you is a copy of a Sephardi siddur printed in Venice in the year Reish Peh Dalet. Now, now we are Tov Shin Peh, yeah, Beit Beit. So this is five hundred years ago, one of very, a very early print. What's so significant about this print is that the Arizal used this siddur, not necessarily the one which we have in, on, on the

42:54 screen, but he used that print. And Rabbi Chaim Vital says, "Whenever we have any corrections," so the basic siddur which we're using is a print of Venice, Reish Peh Dalet. So it's available. So, you know, , et cetera. So, um, I just-- Before going on to the next point, I once heard a very beautiful vort from Rabbi Herschel Fogelman, alav hashalom, from Worcester, Massachusetts. In other siddurim, it has, uh, as in this, in the one in front of you, it says, "Vahavu'as shalom bein adam l'chaverei." Look in Chabad siddur, it says, "Vahavu'as shalom she bein adam l'chaverei." So Rabbi Sh-um, Fogelman, he said, I, I don't know, I don't think it was from that. I thought it was from Felike Rebbe, and he said, "No, it was not from him." But he said the following: "Havu'as shalom bein adam l'chaverei is to bring about harmony between a husband and his wife. Havu'as shalom she bein adam l'chaverei means like this, the harmony is there, but sometimes a little bit under the surface, and you have to just bring it out to the surface. Havu'as shalom she bein adam l'chaverei, to bring out the shalom. People want to be with shalom with one another. Now, sometimes there are some struggles in the way, so, uh, they, they, we try to, to stimulate and bring that to the surface. Um, the other thing which the, uh, this listener asked is about the uvin im hakdoshah or uvin imo kdosha kol ha'bainam k'echad. So in Birchas Yoitzer, Neshemem,

44:18 just before Kodesh Kodesh. So there's two ways of, uh, punctuating. Is it uvin im hakdoshah or is it uvin imo kdosha ol kol ha'bainam k'echad? So this is going back all the way. You have a Rashi in Yeshayah, which clearly reads it, uvin imo kdosha kol ha'bainam k'echad. As-- And yet, on the other side, there are those who have an im hakdoshah. There's a Nusach HaRambam, uvin imo tehorah. So, uh, so they both Nusachos are, are going back, you know, many centuries. What you have in front of you is from the Abudarham, which I've mentioned previously. So he has uvin im hakdoshah. Pirush uvin im hakdoshah utezoroh. It should be a pleasant and a holy and pure, um, v-voice. And then he has, on the last line, the yesh yachidim. There are individuals, chiddushim, that they read it kdosha kol ha'bainam k'echad. Kol ha'bainam k'echad. Vaharishon nachon. So it looks like the Sephardi reading is more as it is in our Siddur, uvin im hakdoshah. And it looks like in the Ashkenazi reading, the, um, kdosha kol ha'bainam k'echad is the more prevalent one. Okay, so these are, uh, two ways of, of, uh, of reading it. Okay, I mentioned at the beginning of the shiur about this, um, new edition of the Kitzur Shulchan Aruch. And so I was asked to address the two forms of, of, um, the two issues about Adar Rishon and Adar Sheni in relation to birthdays and yahrtzeits. And you have here, both of these quotes are from the

45:54 Kitzur Shulchan Aruch. And so here we're going to do a little bit of a exercise. So the first one is from Siman Tes, um, Tes Vav. And it says the following, that one who's born in Ch-- in month of Adar in a regular year, and when the year when he becomes a bar mitzvah, so then it's a, a leap year. Ein hu naase gadol ad Adar Sheni. He only becomes an, a, Adar-- Minyan and all that, is only the second Adar. Now, here's a very interesting thing. The-- This is the Kitzur Shulchan Aruch. In the Shulchan Aruch of Yosef Caro, this is written in Siman Nun Heh, I think it's Sif Tes. Curiously, in the Alter Rebbe's Shulchan Aruch, this item is missed out. And the Rebbe, in, in, in a letter, says it's, it is a bit strange why it was missed out, but the point is not there. Meanwhile, what we have in this new edition of the Kitzur Shulchan Aruch, that, as I said, where are, where there are comments and from the, um, Minhagim Chabad, so they are brought in the footnote. So here we have in the margin, Hirah Minhagim. So here's a quote from a letter of the Rebbe. As you see, number three in the Maare Makomis tells you it's in Shulchan Menachem. And then we are also, um, uh, you know, referred to Piskei Teshuvas, who also discusses that. That's not, he's not discussing Minchas Chabad, but we, uh, did try to show parallels in other poskim.

47:33 If there's something in Minchas Chabad, it's not just a Chabad thing, it's also discussed in other poskim. So now, the Rebbe in this letter says that this idea that a bar mitzvah boy only becomes bar mitzvah in Adar Sheni, that's because we're not sure whether the main Adar is Adar Rishon, Adar Sheni, because of the dilemma, well, we can't rely on him for a minyan until Adar Sheni. True. Ein lu chumra she'einetzor for the minyan. But on the other hand, about putting on tefillin, then you should put on tefillin Adar Rishon. In other words, for those people who don't put on tefillin two months before, they only start putting on tefillin at the day of bar mitzvah mamash. There are Polishiydin who have this minhag. So Rebbe says, "Okay, so then when Adar Rishon comes around, so don't count him for a minyan until Adar Sheni, but he should be putting on tefillin already from Adar Rishon because of that dilemma." So that's the, that's the birthday thing. And I guess because bar mitzvah, and bas mitzvah for that matter, is such a significant birthday, therefore, generally, we say birthdays, we follow Adar Sheni. Now, let's go now to yahrtzeit, and that is in the last siman of the Kitzur Shulchan Aruch, Siman Reish Chof Alef. And he talks about this. The second, the first part is if a person had passed away in Adar Rishon or Adar Sheni in a leap year. The second part, he says, if a person had passed away in

49:03 a regular year, a shana peshuta. So then, how, when do you observe the yahrtzeit? So he says, you should observe the yahrtzeit in Adar Rishon. Talks about fasting. People, many people have minhag to fast on the yahrtzeit. Adar Sheni, you should also say Kaddish, but you don't have-- you shouldn't be pushing aside anyone else who, for whatever reason, is shtikah lefi. Okay, so the, the, so the, the verdict is like this. When you have a safek about a bar mitzvah, we say we can't make you a part of a minyan until Adar Sheni. When it comes to a yahrtzeit, so then actually there is the weight in saying, "Let's do it earlier than later," because of the dilemma. So we don't want to have the neshamah in Olam HaEmes being anxious, "They forgot about me." In Olam HaEmes, they know it's Adar Rishon, Adar Sheni. So therefore, better earlier than later. Therefore, when it comes to yahrtzeit, the ya-yahrtzeits are observed primarily in Adar Rishon, and if, uh, uh, and if possible, also Adar Sheni, uh, Kaddish, et cetera. Let's-- We have now another couple of minutes. I just wanna share with you a, um... Oh, let, let's finish off with the list which we have, and then I'll share with you what we have on the screen. Um, about selling letters to a non-Jew. So Rabbi Zerkin, uh, referred me to a Sefer called Ateres Paz by someone called Rabbi Zebiri, and he talks about this, very similar to our situation. He talks about

50:29 a Sefer Torah, since if the goy is going to b-buy letters, so then it's gonna be a Sefer Torah, um, written by, partly written by a goy, and therefore there's a whole problem. As far as I remember, I didn't spend too much time on this- Can't hear you. Still not? Can you hear me now? Yes, we can. I can hear. Okay. We can hear very well. Thank you. So, all right, so let's mute everyone again. Just mute yourselves and, yeah. There we are. All right, um, so as far as I remember, the issue of a Sefer Torah being written by a goy is because the goy has, um, fau-faulty, um, intentions. He's gonna write Hashem's name, and he's gonna think about Avodah Zarah. I don't think that is an issue when you have a Jew, a Yiras Shamayim, writing. The goys, uh, who have bought a let-letter, I don't think it's gonna affect the, the Kavanah of the Yid who's writing. But all right, fine. We, we've remained already. We came to a conclusion it's not a good idea in any case. Um, fine. Um, the other thing, last week we discussed about the Choson giving the kesubah directly to the Kallah. So, um, one of our listeners, Rabbi Blazman from Riga, sa-- he says that he was present by a chuppah and, um, one of the eminent Rabbonim of Chabad clearly made a point that the Choson shouldn't give it directly to the Kallah, and it, it wasn't for any, um... It, it was--

52:03 it didn't seem to be for any specific reason other than that's not the done thing, at least from his perspective. So, all right. So the, uh... N-nothing hard and fast over there. What I've seen, as I say, uh, here, we did give the Choson, did give to the Kallah, and, um, we will discuss that last week. I wanna share with you the following, and we just, um, just last, let's take a couple of minutes. And that is, what you have in front of you is a, a copy from the, uh, Likutey Sichos, volume Chaf Vav. And the... This is from a s- a, a Sicha on Zayin Adar, which is coming this week. The Rebbe used to give out the Likutey Sichos on a, in pamphlets, would come out usually on a Thursday. And at the time, I was learning in Kollel in New York. And, um, the Rebbe very much appreciated, if someone had a question, they should write it down and pu-pub... There was a weekly publication called Ha'Oros B'Yurim, Ha'Oros Tzimimim, and the Rebbe would very often come into the shul on Shabbos morning, and you could see in his siddur, he had the latest, uh, pamphlets of the Ha'Oros Tzimimim, Ha'Oros B'Yurim, and the, he would browse, uh, browse those things between the aliyas. And then at the farbrengen, they often, the Rebbe would often address questions which were raised by Talmidim, by, um, whoever had written there. So what happened was s- that I had learnt the Sicha on Thursday

53:37 night, and I found it... I was struggling with the Rebbe's, um, understanding of it. And I wrote in, and the Rebbe spoke about this the following Sh- that Shabbos. This is Thursday, Friday, and the Shabbos Shabbos. So here we go. The Rebbe is talking about Zayin Adar, and he says the main emphasis of Zayin Adar is in Adar Rishon. And he refers to the Gemara Sota, that the year when Moshe Rabbeinu was born was a leap year, even though that was said according to Rabbi Chanina bar Papa, but there's no n-need to say that his colleagues disagree with him about a Mitziyas, whether it was a leap year. He gives a reference to a couple of places. All right. So now this is what came out. Um, I want, want to say that this last paragraph here was added two weeks later. Often, the Rebbe would add additional comments, uh, later, and they would be published in the back of the Sichas, and later when they came to the published volume, they were put in place. So now here is the Gemara. Gemara in Sota, Daf Yod Beis, Amud Beis. Rabbi Chanina bar Papa says, that day when Moshe Rabbeinu was put into the, uh, into the Yam Suf, that was the twenty-first of Nissan. The Malachim say to Hashem, "Ribono shel Olam, the one who's going to say Ashira on this day, he should be punished on this day." The Rebe Chanina, Achu Chanina says, that day when Moshe was put, was put in

54:59 the water, in the Yam Suf, uh, in the Suf, whatever, that was the day of Six of Sivan, the day of Matan Torah. The Malachim say to Hashem, "Ribono shel Olam, the one who's going to receive the Torah on this day should be, um, should be suffering on this day." So these are the two opinions. Whe-in other words, whether it was the day of Chaf Alef Nissan or the day of, of Vav Sivan. Gemara asks, all very well according to the one who says it was in Six of Sivan, so I understand. Um, I understand how you get three months from when he was born until he was put into the, uh, Suf. It says Moshe Rabbeinu was born on the Seventh of Adar. Okay. So then from the Seventh of Adar till the Six of Sivan is, is, is three months. But if you say it was the day of the twenty-first of Nissan, the day of Kriyat Yam Suf, how do you get your three months? And for the Gemara, that year was a leap year, and therefore you've got Moshe Rabbeinu was born in Adar Rishon. So you got twenty-three days of Adar Rishon. You've got the whole of Adar Shaini. And, uh, and then you've got twenty-one days in, in, in, in Nissan. So you got one whole month and two most months. Okay. So the Rebbe takes now, takes this and says, "Well, even though the need to say that it was a leap year was according to Reb Chanina

56:11 bar Papa, but even according to Reb Kahana bar Chanina, he also agreed that it was a leap year." So yours truly wrote that, "I don't understand. Since they are already arguing which day Moshe Rabbeinu was put in the water, why don't we say that they are also part of what the background of their argument is, whether it was a leap year or a regular year?" That was my question. The Rebbe said it was, like, very untypical, the Rebbe, the way the Rebbe spoke, very, very sharp. He says, "Someone asked such and such," and he said, in Yiddish, he said, "Akrum Avek in lernin. Neibe vil zikh haltin, eibe vil zikh aysparn az iz onz ayns ik gezunt." He says, "It's a skewed way of learning, and if he wants to insist that way, you know, be well." And then the Rebbe says, I'm sorry, first in Yiddish and the same in English. "Si der far. Az si far dem machlokes b'metsius vegen en ingele. Si mit a reinglekh in vase dem toks in yenem tok. Darf men der far far nanders breten dem machlokes. V'al rum nem in gantz klar Yisroel. Si dos iz geven hashanah fshutus hashanah moberes." Because you have a... You're going for-- You have a, you have a struggle here. You have a, a, a dispute about a fact. The fact, a disputed fact is about one little boy, whether he was put in the water this way, this day or that day. Therefore, you are taking the liberty of extending

57:28 that difficulty and saying, "We have a breakdown of information which affects not just one little boy, but affects the whole pop- Jewish population, whether they had one, um, a, a, a, a, a leap year or a regular year." So in other words, the Rebbe's saying, "We're looking at a machlokes b'metsius, which means a breakdown of a, a, a factual dispute. Uh, a, a dispute about facts, and therefore that's a painful, that's a difficult thing to deal with altogether. Because you have a small machlokes that doesn't, um, justify making a, a, a much broader, uh, machlokes about a fact. About a much, much bigger fact, a much wider fact. So on Friday, uh, one of our listeners, he usually listens on, on Spotify. He says, "But okay, um, all right, I, I hear what the Rebbe is answering, but why don't we say that Moshe Rabbeinu, according to one, the one who says it was a day of Matan Torah, he was born in Adar Sheni. According to the one who says it was a day of Elul, he was born in Adar Rishon. All right, everyone agrees it was a leap year, but perhaps they are also debating which day Moshe Rabbeinu was born in a, in a shana meberes shana mefsheta." And at the time, I didn't answer him. I, I didn't. I thought about it this morning. I j- I think with Mechilas Choved, we're very good friends. I think he's just missed the point. The Rebbe is saying, "We try to avoid

58:50 a machlokes on a fact." Okay, so there's three facts here. There's a fact which day Moshe Rabbeinu was put in the water. There's a fact which day Moshe Rabbeinu was born, and there's a fact whether it was a leap year or a regular year. So all right, you've accepted that we're not gonna make a machlokes about a fact whether it was a leap year or not. Everyone agrees. But then y-you're asking, "Well, let's make a... Still, we're having machlokes on fact which day Moshe Rabbeinu was born. What do you need that for?" It's better to say everyone agrees which day Moshe Rabbeinu was born. Now, of course, the question is how you work out your three months, and the one who says it was a day of, um, day of Matan Torah will say like this, "I don't count Mukhtoy. I only count whole months." Um, in other words, the first Adar doesn't count because it's not a whole month. Adar Rish, Adar Sheni, Nissan, and Iyar. And then the little bit of Sivan doesn't, doesn't count either. That's how, um... Of course, you are, can ask the question, how did the Egyptians know all of this and they only came checking after, um, you know, till, till the month Sivan? But that, that's a question. Okay. Now, having-- After this whole saga, as I said, the Rebbe then added, after the s- or, hold on, whatever. The, whoever, the, the, um, uh, the Rebbe clarified by the Habrengen, and this was added. So my

1:00:04 claim to fame is four lines in the Kuntress Sichos. V'av shba lav hochi pligi b'metsius. Even though there is obviously a dispute about a fact, if it was the day when he was put in the water was the twenty-first of Nissan or the s-sixth of Sivan. Harei al pi haklal lo laafush bimachloket. According to the rule that we should, uh, steer away from, um, increasing dispute. Ein taam lehoiseif oit plukto u'b'metsius. It's no, there's no sense in adding another dispute. Plus, it's a m- a dispute about a fact. B'Moshe shana meberes, whether it was a leap year or a, a regular year. And, uh, let's go back to the first part. Um, hakhavon hameshiva Adar vasivan. If you say that it was, um, he was born on, on... Well, if you say he was put in the water on, on Matan, on the day of Matan Torah, so it was, it was four months, um, in Sacher Dochak. But it's much a bigger Dochak to say that they are arguing about the Metsius. Okay, I'll leave you with that and, um, so there you are. If you want to look it up, as they say, it's in the Kuntress Sichos Chelek Vav in the s- the beginning of the Sicha Vayain Adar. Wish you a wonderful week and, uh, Hatzlocha and, um, lots of Simcha because we really went into Adar. So Marvim B'simcha. More and more. Gut Shabbes.