פסח תשפ״ב

00:00 Avraham Moed, and welcome to the, uh, So the bothered word ayumo is not the word umo. It's a different word. I, um- Sound the same. I've done that. You still can't hear me? No, I can. Hmm. Can you hear? Sound okay? Just raise your hands. Yes or no? Good. Okay, Yeah. Okay. So here I'm looking at the word ayumo, ayitik. And it translates to the English, it translates the word ayumo as a nation. I was bothered by this because there's word umo and the word ayumo. It's a different word. But I traced this back. There's, uh, one of the traditional meforshi hamagz called Mateh Levi. And the Mateh Levi also he translate ayumo as in umo, a nation which you call to travel like sheep. However, um, I found a, a... Looking around, I found another, an article written about this piyut which trans-tra-- Uh, uh, it relates the word ayumo to the posuk in Shir HaShirim. So we have here, as you can see on the bottom of the, uh, screen, we've got two pesukim in Shir HaShirim which have the word ayumo. "Yofa at," see, the other one, the first one, it's in Shir Hashirim. Both in Shir Hashirim Vav. "Yofa at y'rayos l'cha sirtzo," you're beautiful, whatever sirtzo means. "Novak y'Jerusalem," beautiful like Jerusalem. "Ayumo ka'nidgolis." Ayumo means the one who is feared. Meloshim causing ayumo. And the same thing in the second, uh, quote in posuk Yud. "Misash haneshchach b'meshecha yofa kalbona," beautiful like this moon. "Morah k'hamchli," like the sun.

03:14 "Ayumo ka'nidgolis." See, if you want to look it up, what nidgolis means. Meloshim, dogol, prominent. But the word ayumo means meloshim matil ayumo. And therefore, I think the translation of ayumo, uh, as a, a nation is, is incorrect. Ayumo means the one who is, uh, ha- ha- is, is feared and awed. And asher hisa'ata katzon is, is inspired by the posuk in Tehillim, I think it's Ayn Ches, "Va'yasa katzon amoi." So it's meloshim of tr-- Of, uh... We see how the Yidden are referred to as a flock of sheep, and Hashem caused them to travel. So that's where, where the background of that phrase is. So I believe it's, uh, an incorrect translation. Okay. I'm not blaming translator in the Chabad, uh, sidur because it's going back already to the Mateh Levi, who before was a very respected meforshim. Okay. Two other points here, and that is that I see in the seder of this piyut. So by Lecha Dodi, how does it work? The chazan says Lecha Dodi, then the tzibbur say Lecha Dodi, and they say, um, then they say the next, next one, um, the kas shaba. Uh, what's it? Is it, uh, Shanei BeZochor. Yeah. Another chazan says Shanei BeZochor. So they say there is. The chazan says the first stanza, then the tzibbur say stanza one and two, and then the chazan says stanza two. And throughout, from that point onwards, the chazan is-- It's, it's, it's first the kohal and then the chazan. So in the Chabad siddur, which

04:53 has got the instructions, it's called the annotated edition, there it has the seder of that which I just described. The chazan says the first stanza, then the tzibbur say stanza one and stanza two, and then it continues, um, that the tzibbur are one ahead. In the Chabad machzor-- It's Chabad siddur, sorry. See, it says kohal v'chazan throughout. So n-nothing, no, no, no, no big, uh, big issue here. But there is an inconsistency between the two machzor, two, two siddurim, which are both, uh, Tehilas Hashem, both Chabad as Chabad. Okay? These things happen. One other thing since I'm on this, uh, topic. So someone called me today and said in his shul, apparently, what happened was that the chazan for Mussaf on the first day of, sh- of, of, of, of, uh, Pesach somehow forgot, perhaps he slipped up and forgot to say the, um, the first piece of the piyut. Now, just to explain. The first part of the piyut is in the brocha of Magen Avraham, and the rest of the piyut is in the brocha of Mechayer HaMeis. So he finished off Morgan Avraham without realizing that he meant to add a period in the middle. Then someone had alerted him to his omission, so he went back to the, the Peyot of Abiominachid, whatever it is, whatever the beginning of that, the, the, um, uh, um, um, Bedait Abiochidos, whatever it is. He went back and finished it off and then said, "Baruch Hashem Morgan Avraham" again, which I feel was inc-

06:35 definitely incorrect because, uh, the Bracha, once you finish the Bracha, y- y- you know, you've, you've... There's no point, no, no, no justification for saying it again. What do you do with a piece of Peyot, which you missed out? I would say just if you, you go further, you know, far foul. If you want to sw- sm, um, park it into the next piece, okay, um, just to explain, but this is, this Peyot is connected Davka to Morgan Avos. To Morgan Avraham, sorry. Because it, the last part, last ten sentences there is Lahogen Leselados. It's got to do with protection, and therefore it's, with Somach Lechasimo Lahogen, therefore it goes into Morgan Avraham. So really it belongs in Morgan Avraham. It doesn't belong later, but that's, that's... I'll leave it open. Okay. Let's go on to the next question. Someone asked me this week, a child is born. Actually, it's a girl, and they want to give the child, the child a Jewish name. Happens to be that the mother is not... Sorry, the mother is Jewish, the father is not. So in some ca- cases, we would go and say, "All right. Let's use the grandfather's name." The mater- the mother's father's name, we'll give a, give the name, uh, the Jewish name of the whole grandfather. But as it would be, you know, as the Meiser was, that this is a Jewish mother and a Jewish grandmother, but both the father and the grandfather are not Jewish. So what do you do now?

08:06 Do you now say by Mishaberach, do you use the mother's name, or do you say Bas Avraham Avinu, et cetera? Bas Avraham. So this, this was the question. Now, I spent a long time looking around about for, for this, and there's, there's gonna be different contexts. Where is, uh, the name important? We have in the case of a Get, was on the Starfen. Um, how to write the name there. You have to write the name, and that usually you'd have to write the mother's, uh, the father's name. You don't write the mother's name in a Get. Uh, and then we have in the case of a Mishaberach, uh, for naming and Aliyah L'Torah. So we got... Well, of course, for a girl it's not an Aliyah L'Torah, but here's the question in various contexts. What are we going to use? So obviously, in Gittin, it's a much more serious issue. If you'd put the wrong facts in a Get, it could actually make the Get, uh, Pasul, and you're talking about allowing a married woman to, um, uh, to be divorced and to be remarried. It's a very serious, uh, business, so we'll, we won't address that over here. What we're looking now is from Hilchas Kriyas Hatorah. It talks here that the Mech... This is in Kuflam Test, that even the Gabai, the Rosh HaKnesses, the leader of the congregation, he should n- or the Chazan, he should not have an Aliyah L'Torah unless he is told, Karov. And then it says that the,

09:38 there was a Minag named by the Sfaradim, that they would take the Aliyah without being called up, in which, uh, to which there are more comments. , It's not customary for the Chazan to just elect himself to have an Aliyah. Even where the Baal Koreh will not have an Aliyah without the Segan, the Gabai telling him, "Go," you know, "Your Aliyah." A person whose father, he defected from Yiddishkeit, he became a, a Christian, whatever. So then he would be called, but skip a generation, and would call him, named after his grandfather. Just calling Am Yisrael Bitzchok. Without anything else, that would be embarrassing. Also says, uh, further, the part which I skipped out, if he was already Bar Mitzvah and at a later stage in his life, the father became a, a, sorry, Shmatsa. So then he will just keep the name as he's been called up till now. We won't, we, he won't have to change. Again, all of a sudden has to change his name, so we will just leave it the way it is. What's Negav to us is, what's important for us in our discussion is where there is no Jewish father. So we have in the Mishnah, in, in, uh, Mishnah in Peh, Dal of Kidushin, we've got the 10, 10 categories of status. Of Kohenim, Leviim, et cetera. We've got Asufi or Shasuki. Asufi is where a child has been found abandoned, and Shasuki is where we know who the mother is, but the child is saying, "Is that

11:30 my tati? Is that my tati?" And then when the mother says, "Shh," that's why it's called Shasuki. Tell him to be quiet. So both are chi- children. We don't know who the father is. Says the Ramo, We would use the maternal grandfather. Well, that's good if you know. So in a case where there's no known, uh, there's no known Jewish, there's no Jewish grandfather's name available, so then we'd use the, um, the name Avraham. Now, this is interesting because this person is not a Ger. This person is Jewish, born Jewish. And whereas you use the word-- we have a phrase, Avrohom is, Avi hem shel Gelim. Avrohom is the father for Gelim. Yeah, maskil. But here we're not talking about a Gel. Here we're talking about a child who's got a, um, who, who's born Jewish. And yet, the Ramo says to use the name Avrohom. As I-- again, in a Gel, that may not be the Halacha, but in this case, in the, uh, for giving a, a name, an Aliya L'Torah. So, we have here the Psak of the Ramo to use the name, um, Ben Avrohom or Bas Avrohom, so we'll go along with that. The reason why we use a father's name rather than a mother's name is because we have the Halacha, "L'misbechosim d'veis Avrohom." So, we have here the Klal beYid, the be-with the, uh, Seder of using the, the, uh, father's name. So therefore, we'd-- in this case, we'd use Ben, Ben or Bas Avrohom. Okay, let's move

13:07 on to another Shailah which came up this week. Oh. Ah, this one. Shailah number three. Someone poured, uh, from a boiling hot kettle into a Chametz Zikur sink. And now it's a Pesach Zikur kettle. The Shailah is, can they use the-- can they use the kettle? So, let's read the Halacha carefully. This is from the Alter Rebe, Shulchan Aruch, Siman Tof and Alef. Now, the Dinim of Kashering, you have Kashering from Treif, and you have Kashering from Chametz. So, in, uh, Oraich Chaim, you've got Halichas Gedolos, Siman Tof and Alef is about Kashering of-- also Tof and Beis. And then you have in Hilchas, uh, in s- in the beginning of Yoreh Deah Chelek Beis, somewhere around Kuf Chof, somewhere around there, we have also about Kashering Keilim and Treif. But really, the big Halichas is here in Tof and Alef. So, the Alter Rebe writes the following. "Lo yagim hanoshim shelo leshtamash b'Pesach, b'chdedo she'eilu mimenu rose chin tach asuer." So, to explain, when you're Kashering Keilim, normally you Kasher by what's called Hagala, and you, you have a big pot with water which is bubbling hot, and you take whatever dishes, um, uh, cutlery, whatever, and you carefully put them into this boiling water just for a couple of seconds or less. Put it in the boiling water, take it out, and then you douse it with cold water. That's the way we do Hagala. What happens if you have a, a, a flat, a large flat surface or something which cannot fit

14:49 into a, a, a pot of water? How do you Kasher that? So, you want to pour boiling water, but well, once the water has left the kettle, it's kind of lost the intensity that it had before. And therefore, how are we going to simulate the boiling water effect with a, with a, with let's say a kitchen surface. Let's say a kitchen counter. How did the kitchen counter become a Chametz? It could be, it could be that you took out a cake and put it straight onto the counter. You took out a Challah from the oven, it's boiling hot. Well, it's, uh, you take out a Challah from the oven, it's-- they are too hot to handle, yeah? And you put it straight down onto the counter. Well, then that may have made the counter have a Bliya of Chametz. So let's say you put down a Kugel, which has got more moisture. It may be that there's, if, if it's a Chametz Zikur Kugel, and you put it straight onto the counter, so then that made the counter Chametz Zikur. So, how are you gonna Kasher it? You're gonna pour water, but pouring water may not have the same power as dipping the, the, the Chametz Keili into a boil-- a, a pot of boiling water. So here there's the Eitz of what's called Eiven Melubin, which means a red hot stone, a very hot stone. So, what you'll do is you'll prepare a-- take a brick or something, and you'll put it on the,

16:13 on the burner, on the stove. And as you are pouring from the kettle, you're pouring boiling water from the kettle, you are also passing the, this, uh, red-- this very, very hot stone. It causes the water to continue to, to, to sizzle, to boil as it's touching the surface. So, that's called Eiven Melubin. So, it's a, for a Kashering, where you need to have Kashering, uh, um, with a, with boiling water on a surface which is not-- cannot be immersed in, in boiling water. So, you use boiling water plus Eiven Melubin. So now, the Alter Rebe is saying that the Min Haganosim is that the Keili, the kettle, which... or the pot, which they used to pour the boiling water, together with the, with the hot stone, so they don't use that Keili for Pesach. Why? What's, what's so Chametz Zikur about it? No Chametz, it's just the steam from the Kirket work from the countertop. "Yesh nosnotam leminek zeh." There are those who explain this. "Vema shedisbar beyodeya siman kof eh. Shelechatchila oso la'aros mikli sheyesh be shuman kasher letoch ner deilik beshuman treifa." You've got a lamp, and in the lamp, uh, it's, uh, um, um, oil. But it's-- or the oil is from, uh, it's a wax from a Treif ner-- from a, from a, from an animal, from a Treif animal. So, you've got here, um, a, you've got a, a, a bowl with oil, and you poured, you poured more fat from a Kosher, um, jug. You poured fat into

17:56 this, into this, um, lamp, which has got Treif fat. And it says you should, Lechatchila should avoid this. "Defi shehahevel ole mehatachtin ve'elyoin derech amud hanitzek hamachavvam." Because there's an understanding that the vapor- From the heat or from the hot or the low, uh, lower liquid, which is treif, will kind of go up the, the, uh, column of, of, uh, liquid as it's being poured. Uh, physically, I don't... I, I, I have difficulty to understand this. I do know with electricity. With electricity, there'll be a conductivity. If you're pouring from one thing to the other, so then the electricity will go up also. But to think about in these similar terms, that there's a concern that the taste of the lower will kind of go up the steam, the, the, the, the stream, and go up to the upper keli. But who are then can. Hevel hachometz haniflet min hacli hatachtin hanigol. The vapor from the chametz. Let's say you've got here, you've been kashering a, a tin or a work surface which has got chametz absorbed, and now you're pouring boiling water with the evin milubin. So now, oy lelo haelin derech hamur hanitzuka mechavram. So the vapor of the chametz will go up the column of the stream to the upper pot. Vefitam zeh ein lesa elok shmoreh al kli hanigol b'derech gedera atsmo v'elnipsek hakeloach. This would only be an issue if the pouring of hot water on the evin milubin, on the surface, was done in a direct stream and not

19:40 in, in spurts. Okay. That's a side issue. All right, so we have here a bit of a concern that when you pour from a kettle onto a chametz surface, so then there is a concern that the vapor and the taste of chametz will go up this, upstream and make the upper keli chametz. Veim ova veyshtamesh b'pesach, bo yiseh kedera, harehatav shel mutar afilu bachil. The Alter Rebbe finishes off. Although there is minhag ha'noshim not to use that pot, the kashering pot, which they use for pouring onto the chametz surface with the evin milubin, they won't use it. They'll consider it l'chatichilah chametz dik. The Alter Rebbe says, "Even if you used, if you did use that pot in violation of that minhag, then you're allowed to eat the food." Ad kan is the precedent which we have here in Shevu'at HaGra. Let's come back to our case. Now, here, the question is a different one. The question is not whether the food is kosher. The question is whether I can con-may continue using that kettle. And here we have minhag ha'noshim not to use the kettle, uh, which was used for pouring onto a chametz surface. So what's the story here? So, um, k- would the same chumra have to be applied to the kettle pouring onto the sink? So the, the, one of the stark differences is, um, that there it's a, a stream of hot water pouring onto a cold surface, albeit, but there's the evin milubin, which is, which is heating up

21:28 the water on the surface. The chametz surface is effectively a hot surface, and therefore the steam is-- There's a koyach, there's a koyach, or there's a heat from the lower one there also. In the ca- in our case, there's a chametz sink which hasn't been used for a few days for chametz. It's cold, and you're pouring from the kettle into that, into that cold sink. Um, it's not the same. It's not the same as that. As, uh, even here, you see the Alter Rebbe says, "No, it's a noshim." It's a chumra. Uh, it's not a, a very strong, uh, strongly, um, Halakha-based chumra. So, all right. So I, I think in addition, um, I don't know how chametz-- Bechal, the sinks are always, uh, used with soap. People, some people wash under the tap. So if they do fill it up, they use, use soap. So it's also taam pogam. I know that on Pesach we machmir even with taam pogam, but I think together with the ta- the fact it's taam pogam, it's, and it's, it's also, um, cold. There's no, no heat of the tachtoin. I think one can be m-meikel to, to continue using the kettle over Pesach. Of course, it's not a l'chatichilah thing to do, but, but here, but I think they could continue. Thank you. Someone is pointing out there's an alternative to using a, a, a hot brick, is to use a, uh, a kettle. Make sure you unplug the kettle when you do that. Right. Let's go

22:54 on to our next point. Okay. So this, as you see on the picture, is a rickshaw. And the question I had was, in a-- Someone's on, on a holidays for Pesach in a s- in an island. And from their residence until where they, there's some kind of shul or a minyan, from one to the other, it's, it's a two-hour walk. It looks like, I mean, my impression is that the island is a bit like a horseshoe because they could take a ferry from their place and reach to the shul in ten minutes. So they have three options. One is... Well, four. A fourth option is just to stay home. But one option is to walk two hours. The other option is to get a rickshaw, and someone will wheel them that way. And then the other option is, um, is to take a ferry. So bechal, to use a ferry, there is a concept, if you're koine shvisah, if there's a boat which is departing on Shabbos and you wanted to join that, that boat, so if you were in that boat at the onset of Shabbos, then you could go home and have your, you know, whatever your, to your lodgings and have your sort of Shabbos and spend the night at home. And then you could go back and reclaim your seat on the ship, and the ship departs the Shabbos. That may, that, that's a possibility. I don't know whether that was a practical option here for this family to find a

24:32 ferry and to be koine shvisah b'nash v'nishosh. That, that is a possibility. Um, failing that, so then looking at the rickshaw. So we're talking here about, we're talking about a small island, obviously. There's no, no shishim ribui. Now, so what's the shaila here? Um, all right. So let's, let's scroll down. Let's scroll down. And, ah. This is a not such a well-known Halakha. Um, there used to be a concept called sedan chairs, which a sedan chair would mean that it's a chair, which like a, like a bit of a cabin, and you had two porters. They had long poles, one on either side, and you had porters who would hold the chair on their shoulders, one in the f- one, a porter in the front, one in the back, and they would carry this person from place to place. So, the Shechinach has written in the Gemara, Mishnah, I believe, uh, also, "Lo yitziyoi al hakise." One may not use this, uh, sedan chair on Yom Tov. "Dehein shehu yoshuv be-katedra." He's sitting on a katedra, which means a fancy seat. The English word cathedral probably comes from the same word of a seat. "Uv'neodam toyanin oyso." And you have porters carrying this seat. That you're not allowed to use a sedan chair on Yom Tov. "Mipnei shehu derech chil vezilzal l'Yom Tov." It's a form of disgrace. It's a mundane form of behavior, and it's not appropriate for Yom Tov. "Ve'im hu adam sherabim tzrichim elav b'Yom Tov." But if he is a person

26:22 who is needed for the benefit of the public. "Lishmo'a chachmoso," to hear from him his wisdom, his sheer. "O shehu zocher lefach echolis gerabim." Or if he's going to look, um, to, uh, tend to public needs. "Mutar lo yitziyoi ba-kase afir-- bekise afir al kase." He may be carried on, in a sedan chair. That's okay. Or b'tech afir or whatever. Okay. So here we have... That's why I was, I was hesitating. Is there a head, is there a issue about using this sedan, this rickshaw because of this inyun of, of, um, of, of not using a sedan chair on Yom Tov, which is a clear halacha. So they beseder geholfen that there is a safer called Shaales U'Tshuvos Rav Pe'alim from the Ben Ish Chai, and he's talking about, mamash about rickshaws. And he d- deals with this issue for, for Shabbos and for Yom Tov. And he, very interesting how he defines there's no din of using a rickshaw or a sedan chair in reshus hayachid. It's only in reshus harabim, which is an interesting thing. Somehow this zilzal about not using a, a sedan chair is limited to reshus harabim. Okay. And then, then he, he says, he says a very interesting chach-- uh, chashbon. Look at this rickshaw. I mean, I, I... This picture, he didn't-- This is not from the, um, Ben Ish Chai. Um, look at this picture. The rickshaw, the, the seat is four-by-four tefachim. The seat is at least four-by-four tefachim. It's got three mechizes, which are more

28:11 than 10 tefachim high. I don't know whether you remember, I once talked about with these large wheelie bins which we have in this part of the world, that they are in it- se- in themselves a din of reshus hayachid. So if you-- There's a whole din in Gemara about caverns. If a person took out a, a hive, which is 10 tefachim high and four-by-four tefachim in, in interior or meas- measurement, so then, then he's patur because the hive itself is a reshus hayachid. So wherever you take that hive, it's a reshus hayachid. So when come the moshol of a wheelie, wheelie bin. You take that wheelie bin, put it on the street. Actually, what you've taken is a reshus hayachid. Wherever it is, it's a reshus hayachid. So you can't be faulted for carrying from reshus hayachid to reshus harabim, because wherever that wheelie bin is, it is still reshus hayachid. And so Ben Ish Chai says some- something similar with a rickshaw. If it does have, if the carriage has a structure of reshus hayachid, so then it's not a reshus harabim. It's, it's, it's reshus hayachid. And the whole inyun of, of, uh, the isur of, of, of sedan chair is only if it's i- in-- carrying through the reshus harabim. This, wherever it is, a reshus hayachid. So this is part of his, uh, tsad, ts- considered a heter where he does... Ah. Then he says the following. Um, then he says another chashbon about using a boat. So there are poskim,

29:39 this is in Siman Shin Lamed Tes. There are poskim who say that you can use a boat, let's say, l'tzorich mitzvah. Say, if you needed to get across the water to hear shofar, to bend shofar. So there are poskim in Shim-- Siman Shin Lamed Tes who are, who do allow l'tzorich mitzvah. But there, which the Gur Ari in Siman Shin Lamed Tes says clearly, but if it is for tefillah betzibur, tefillah betzibur is not considered a great enough mitzvah to justify using a ferry on Shabbos or Yom Tov. Here, in the case of the rickshaw, which is the concern of being the din like of this, of, of, of a sedan chair, here, the Ben Ish Chai says, "Here, just like you have a heter for a person to go le- l- l- l'tzorich rabim." So he says, "I, I feel, uh, I can also use the same heter for, um, for l- for tefillah betzibur." So basically, uh, it does remain that the Ben Ish Chai in, in Rav Pe'alim, he does give a heter to use a rickshaw, um, if a person finds it difficult to get to shul, and this is the way they could get to, get to shul. He, he basically does give a heter for it and with the various conditions. But the conditions I just described, 10 tefachim high and four tefachim square, um, that would be a, a tsad heter. Someone asked me this week. We, we may have gone through this before. Does the chipped rim

31:16 of this mug disqualify it for Netilat Yadayim? So I'm gonna take a mug. I may have done this before, but s- again, things-- people forget things. Okay, so here you can see this mug, and let's say there would be a, a, a, a, a, um, a chip or a cr- if it could be a crack and there's w- it's leaking. If it's leaking halfway down, then the Halakha would look at the mug and say like this. Above-- or below the, the leak, below the hole is Keili. Above the leak is not Keili. So what's the problem? When you pour, when you pour on my hand. So I pour, if you can see the po- position of my hand in relation to the Keili. So the water would come out, but if the water-- if the, this f- front part, the upper part of the Keili wasn't there, so the water would-- pouring would not, would not reach my hand. So since the upper part of the Keili is not Keili, so by pouring from this position, so then I'm not pouring from a Keili. So I'm pouring from a non-Keili, and therefore my Netilat Yadayim is not valid. But if I had poured-- if the chip was very, a very small chip just near the top, the essential point here is, would the water have come onto the hand even if the chipped area or the niche or whatever it is, where the da- damaged area, would the water have come to the hand in

32:47 any case? And the answer is yes. In this picture, which you see here, Bechalal there's no question because the chips, it's, uh... I'm not talking here for Kadesh HaRav. We're talking about for Netilat Yadayim, a different Halakha, yeah? For Kadesh HaRav, if it's, if it's like this, it wouldn't be so appropriate. A chipped k- kos for, for Kadesh HaRav isn't, isn't appropriate. But here we're talking for Netilat Yadayim. So that little chip doesn't make any issue. But even if it would be a, a bit further down, so, so long as the water would reach my hand from the, uh, water-containing part of the Keili, that would be a, a, a Kosher Netilah. So we have it, and perhaps go quickly through this from the Alter Rebbe, Sefer HaChinuch, Siman Shi- Siman Kuf Nun Tes. And you can see the part which I underlined, which I've got-- well, I put in red letters that the point, "Ki Mashim Mimenum, Mina Nekeh. Well, HaMeilah, Eino Chasuv Keili." That which was above the, the hole where it's leaking, that's not Keili. And as a result, when you're pouring, so the water is coming to your hand, "Heim Bo MiYado, Mitkareh Dvar She'eino Keili," second, uh, letter, red letters. Y- y- it's not from a Keili, therefore it's possible. And then next, the red letters, "El Ilkei, Magbia Shulei Hakli, Gavo Ya'aseh MiPev." If you lift it all the way and like, uh, r- really upside down and, uh, then the water is coming to your hand, in any

34:08 case, that would be Kosher. Okay. Um, the last thing which you have there is, "HaNitil Deir, Deir HaNeker." If you pour the water through the hole, through... And we've gone through this, I think. That mostly if you have a jug which has got a, a, uh, a lip which is a bit lower than the rest of the jug. So the upper part which is ab- above the spout is, is, is possible for Netilah. But by the spout which is lower than the rest of the jug, you would be able to do Netilat Yadayim from there. Let's move on. So here we have, someone asked me, one of our regular listeners has a einikel who's turning Bar Mitzvah on Shvi'i shel Pesach. Now, there's a Chabad minhag that the first Aliyah should not be on a Shabbos morning. So the shailah is, what about a Yom Tov morning? So this letter is written to-- You can see the date. It's from, it's from Tet Shin Yod Ches. It's written to Reb Itze Klugant, whom I remember, uh, I... He passed away while I was, I was in Australia 40 years ago in Shaah Nashlichas. And he writes about his son, um, who's-- his name, his son is, um, Menachem Mendel. Later, he added the name Shalom because he married the daughter of Mendel Gleich. And so, uh, you can't have a son-in-law and father-in-law the same name. So now everyone knows him as Shalom Mendel. So the Reb Itze was a cousin of the Rebbe from

35:34 the Lavut side. And, uh, he asked the Rebbe, what about his son's Bar Mitzvah, which is, um, on Erev Rosh Hashanah? So that's, that is, I mean, it's Erev Rosh Hashanah. And so the second column, "Ve'inyan HaAliyah L'Torah." So, "Yedua HaSichah DeChaf Heh Shvat, Toferet Tzadik Rav." Known the Sichah from the 25th of Shvat, that's the Bar Mitzvah of the Friediker Rebbe's grandson. So there's a lot of s- a lot of, uh, stories there about the Bar Mitzvah. It is-- In that, in fact, by that HaBerayen, the Friediker Rebbe, uh, describes the Bar Mitzvah of the Mitteler Rebbe. Apparently, he did not-- In, in many of the Sichas, uh, in, in, in... Including in this case, the Friediker Rebbe didn't even say them. He had the difficulty with speak, with spe- with speech, so he wrote the Sichas. Al Kol Ponim, for the Bar Mitzvah of his grandson, there's a lot of discussion there about the history of the Alter Rebbe's, celebrating the Ba- Mitzvah, Bar Mitzvah of the Mitteler Rebbe. And in that Sichah, it talks about the ma'alah of the Aliyah L'Torah beMinchah of the Shabbos. Yeah, there's a ma'alah of having the first Aliyah at, at, um, Sh- Shabbos Minchah. It's a Rav D'Ravin. It's a very special time. "Aval Pshito She'ein Litchos Chas V'Shalom Aliyah L'Torah Ad Hashabbos Haba L'Achar HaBar Mitzvah." The Rebbe says, "Chas V'Shalom to delay the Aliyah L'Torah till the following Shabbos." And he says he should have a Aliyah on Rosh Hashanah. "Kimisi M'Ra Amur HaMukach

37:09 SheMinhag Olam B'Aliyah L'Maftir Eino Minhag." Davka, he says it, "Davka has to be Maftir." Okay. Al Kol Ponim. So here the Rebbe is telling him- That he, he-- despite the Minchabah not to have the first Aliyah on Shabbos morning and wait for Shabbos Minhah. But here, there's a Yom Tov, he tells them to have the Aliyah Rosh Chodesh. On this basis, I told the family also, for this boy who's turning Bar Mitzvah on Shemini Atzeret, he should have his Aliyah on, uh, on Friday, on Shemini Atzeret. Then he can have again Shabbos afternoon, he can have another again. Okay. Um, going to the next point. So here's someone from, uh, somebody actually in New York and is really redoing the house. So he sent me some videos. He didn't send me photos, so I can't show you photos. Uh, but he, he showed me how they managed to reduce the house to a shell. Removed all the plaster, everything. It's, uh... I didn't see the floorboards or not, but they removed e-everything, managed and they're gonna redo it. And so now, as we are accustomed in this part of the world, the houses have got these chimney breasts or chimney stacks. They take all these-- take a fair amount of space. And there's a question of removing, removing the chimney stack. And the builder, who happens to be also from here, said, "You know, ask a shailah about what has to be done here." So we've gone through this, uh, um, several months ago, a

38:33 similar shailah. But we have here the Tzavuas of Yehuda Hachasid. So you can see here at the top quote, "Lo yiteit od am tanu bechirayim she'ofim bo." One should not demolish an oven, stove, which is used for baking. "Leshamish beosisim ochim." If you want to use that space for something else, you should not remove a baking oven in order to use the space for something else. "Ela yonich es havta ken sheinis." You, you, you should repair. If it's, if it's in disrepair, get it repaired. But don't remove it to use the space. "Ki sakona gdola kol osah hemah." It's, it's a great sakon. Now, the case which we discussed a few months ago was a case that, that someone had bought a warehouse and the previous owner, uh, Yid from Williamsburg, had his-- made his own matzah oven. He had made it somewhere in the corner of the warehouse. He had built a matzah oven which they would use a week before Pesach. And now there was a question of removing that. That was a baking oven. Here, what we're talking about, the fireplaces, they're not baking ovens. They are m-m-m-just for, for heating the, uh, the, the rooms. Now, here we have a letter of the Rebbe Rashab talking about actually... So there's three letters in this sequence. "Bedvar stiras tanu leshamish bimkomo." Um, about remo-demolishing an oven. "Beit achtanu she'ofim bo." Certainly, you're talking about-- the question is about a, a oven used for baking. "Ki tanu beis hachoref." The oven which you

40:12 have in the winter for, for, for warming up the house in winter, they would have-- they may have-- some had-- some, some rooms had a fireplace, some didn't. So the r- the room which is more brick, brick and, and more solid walls, and that's where they had their fireplace. So then, "Eino bechalts dibvar Yehuda Hachasid." It's, uh, it's not included because it says clearly about a baking oven, not a fireplace. "Vechovad lo losaf alav od." No, no need to add to it. So, uh, on this basis, I told them there's not a problem of removing the chimney stacks. What we do remain with is the problem of when you demolish-- when you-- sorry, when you want to block up a window, you want to block up a door. And so, um, when also according to, I think it's Rabbi Yehuda Hachasid, we make a point of leaving a pipe, a connector between the two rooms where the-- there was a passage for the, for the ruchos through the window. And now to leave a, a little bit of a passage that they shouldn't have a, an issue with you. And, um, so the same thing here between one floor and the other. The flue was connecting one, one floor and the other. And so one should leave a, a pipe in the space where there was the flue to leave a, a pipe, and then later you can cover it over. So that-- but that's not such a big deal. Um, but yeah, the basic,

41:32 the basic removal of the chimney stack, that would be, uh, okay. Let's move on. Okay. I want to go on to, uh, about the Rebbe's Kapital and about Shevu'ah Miles. So as it was already on the, on the list of, uh, points for today, someone asked me if I could address the idea of Bechalal, of saying the Rebbe's Kapital after Gimmel Tammuz. Well, is there-- does one celebrate a Rebbe's birthday or a birthday after, uh, the person had passed away? That's the question I rather understood. Now, this question the Rebbe addressed, this is in Heilege Beis of the Kotzker Sigris. In the Heisophis of the Kotzker Sigris Heilege Beis, there's a whole string of Sigris in relation to, um, the Yut Zvat. A lot of them are the things which were said at the Shiva, um, of the Friediker Rebbe. And so this is also part of that, um, sequence. The Rebbe says this is also the answer for those who ask the question, whether after Yut Zvat should one be saying Kapital Ein Alef. The Friediker Rebbe was seventy when he passed away. Should one continue saying the Kapital of the Rebbe, which was then Kapital Ein Alef? Until when should we say it? "Is the teshuva of them, amidav zogan bizyut Beis Tammuz." To continue saying the Kapital Ein Alef, even though he passed away in Yut Zvat, to continue saying Yud-- um, um, the, his Kapital. The Rebbe continues, he says, "Are those who say it's the Machlokes of the Rambam and

43:08 Raavid, whether there is a concept of age or aging after a per- a person passed away." Um, there are two proofs that after his halkus, they stay-- after passing, there's still the concept of aging One whirl-- one proof to this is that's a The Rebbe is already in America and it's twenty-four years after his father had passed away. Because Demelt is given four and eighty year from Yemlet from the Rebbe Shmosel. The f-- the Rebbe Rashab passed away, he was about sixty when he passed away. And this is twenty-four years later. He's becoming-- he's now g-g-going into Kapi. He was born Toprich Kapalu. So he's now going into capital Paydalet. Because Demo Endeksag, the Shaikhes-- Ah, sorry. He's going into capital Maypayhay. So he, he, he said a maimer in the dream of the Freideke Rebbe. In his vision, his father said a maimer on capital Paydalet, which we used-- now, he had finished using that capital, is going on to capital Payhay. So we have here from this sikha at least, the Rebbe is saying very clearly, uh, the idea that there is the idea of saying a capital of, uh, of Rebbe after he passed away. Um, and so hence we're going to have a-- we're going to look at, uh, another, um, eon. Just bear with me a moment and bring it up. All right. I spoke last night by the Kinus Torah here in Stamford Hill, and I'd like to share with you briefly at least the point which I, which

45:46 I, uh, shared there. There we are. All right. Ready to share it. Share screen. Here we are. Okay, good. Can you see it? Or just, uh, show of hands or any acknowledgement. Yeah? Good. Thank you. Okay. So just give it a couple of minutes. The first, uh, slide here is from the Hiddor. This is the Hiddor wrote some sixty, eighty seforim. This is his commentary on Tehillim. And he writes the following. David HaMelech says fifteen psalms which start off with the word Shir HaMa'alis. This is corresponding to the fifteen years which the Avos, the three Avos lived together. Because Yaakov was born when Yitzchak was sixty years old. Yitzchak was born when Avraham was a hundred years old. And Avraham passed away at a hundred and seventy-five. So Yaakov was fifteen years old when Avraham Avinu passed away. So you got the number fifteen. One cheshbon. And the Rebbe in the sikha, the famous sikha, he points out also that the Rebbe-- that the Alter Rebbe was fifteen years old, Tov Kuvchov, when the Rebbe-- when the Baal Shem Tov passed away. So you have a similar, uh, situation of the overlap of the first three generations for fifteen years. Right. Also corresponding to the fifteen words Shebe Pasuk. He's shortened the Pasuk. Yaakov Avinu on his way to Choron when he's running away from Esau, and so he comes, he stops, he comes to the, um, Rashi says it was the Mokim Habais Hamikdash, and he davens there, and then he, he puts the

47:54 stones around his head, and then he wakes up in the morning, and there all the stones have become one, and then he makes it into a, uh, matzevah, a form of mizbeach, and he pours oil on it. This stone which, um, Yaakov Avinu put together or was put together as a result of what he did, this is the basis of the shisin. This is the pipeline underneath the mizbeach where the water would-- when the, by, on Sukkot, would pour, go down, go down. And looking at this, um, this, this, uh, uh, word of the Hiddor, I found it very puzzling because the shisin is under the mizbeach. The Even HaShisiyo is in the Kodesh HaKodashim, which are close to one another, but there's a distance of about seventy odd ammas between them. And so what's this-- Uh, and what does it mean this stone is the shisin and, and the shisin are from, from the stone and the Even HaShisiyo. And the Even HaShisiyo, you know, are very puzzled by this. Also, what's-- Yeah. So we're going to see something, uh, a little... Here's, here's a piece from the Yerushalmi. And the Yerushalmi, just to help you remember where it is, it's in Sanhedrin, Perek Yud, where it talks about Kol Yisroel Yesh Lahem Chelek Leolam Haba, ve'eilo she'ein lahem chelek. And one of those, uh, one of those, uh, infamous people is Achi Toifel. So now the Yerushalmi tells a story. There's a similar story in Gemara Sukkah towards the end of the-- uh,

49:38 in, in the fifth Perek, but the details are a bit different. So in Bashoshe, where you find that when David came to dig Tim Al Yisim, means the foundation of the Beis Hamikdash. He dug fifteen hundred ammas deep, and he did not get to the tehom, to the, um, to the s-solid bed. He dug-- he digs fifteen hundred ammas deep, and he finds a basket, which means something which is a man-made article, which was very su-very surprising. He to lift this basket. So the basket says, "No, no, no, don't, don't." "Why not? Why? Why you, why you say I can't pick you up?" So the bas-basket says to David, "Because I am like the plug for the waters of the, of the, uh, un-underground. If you lift it, it is-- it will start caus-causing flooding." "All right. N-nice to know you." "How long have you been sitting here?" So the o-- the stone answers, the, the basket, sorry. It says, and Hashem, um, proclaimed at Har Sinai. There was a trembling of the earth. And things came, uh, sank down. I think that's what it means. And I'm sitting here holding, plugging the hole that the waters from the depths shouldn't, shouldn't, shouldn't come or shouldn't rise. Uh, that's, that's the end of the conversation. And David is not fazed by the caution sa-- um, aired by this basket. He didn't listen. He s-- he lifted the basket. He lifted the basket. So now the waters are flooding. And it was prone, proposed, sorry, to

51:39 drown the world. Achitofel is an advisor of David, shrewd fellow. He's seeing what's going on. He says, "Great." David will get drowned, he'll get choked by the water. I'll take it. I'll ta- I'll take over. David. David says, "Whoever knows how to stop this water and doesn't stop it, I'm giving you a curse that he will be choked." So Achitofel uses what he uses. He s-- um, he says what he says, and he managed to stop the water. So it takes here, the first one is Shir Hama'alot, and then we've got Shir L'ma'alot. The second one is Shir L'ma'alot. And L'ma'alot, Rashi on the spot in Kapitel Chof Alef in, in, in, in Tehillim says, L'ma'alot is a remez for the going up a hundred ammas. So the Gemara in Sukkah in Bavli is a bit clearer that the water sunk down very, very low. It was far too low. The water table went far too low, and so there was a need to bring up the water table. And this is where David HaMelech, um, says a Shir HaMa'alot is to bring it up. Now, for each of the fifty Shir HaMa'alot, he brought it up fifteen hundre... um, another a hundred ammas and, um, and it, it brought it back. So that's where-- that's the-- why the second Kapitel of, which is, of the, of the fifty Shir HaMa'alot is Shir L'ma'alot. So someone asked me, "Why is that not the first Kapitel?" So I was, I was stumped by this, but I

53:23 thought, uh, afterwards a Svara. The first one is Shir HaMa'alot L'Hashem B'Tzarot. David HaMelech is saying, "I'm in trouble. Hashem, help me, I'm in trouble. Water's flooding. What am I gonna do?" He said that nigun, that, that, that Shir, and he saw the water... Uh, no, sorry, this is after the flood. He's on the way, on his way up. He, he needs to solve the problem. So he said, Shir HaMa'alot. He saw it came up on... Ah, but the first Shir was it-- it came up a hundred ammas. Okay, Shir L'ma'alot, L'ma'alot. And then he said another one, and that, and again, that continued with another a hundred ammas, et cetera. So this is the, the, uh, Yerushalmi in... Then we have here the, uh, about the Even Shel Shi'ur. So we have the Even Shel Shi'ur. There's a Mishnah in Yoma. It says in this, in the First Beis HaMikdash, after-- once the Aron had been put into hiding, until about thirty-odd years before the Churban. So then they-- there was a, a rock there, and it was there from Moshe Rabbeinu showing him. And there's this rock, and it's called Even Shel Shi'ur. And the Kohen Gadol would-- it was three, four, three etzbaot above the, um, uh, floor. And the Kohen would put the ketoret there. Um, I think I'm running out of time a little bit. Um, what we're seeing, the next quote is from Pikre Rabbi Eliezer, and he talks about Yaakov Avinu. He took this stone, which had been

54:50 for-- first twelve stones, and then it became one stone. He made it into Mizbeach. After he made the Mizbeach, Hashem took this stone and threw it down, all the way down to the depths. So this can-- and that's the Even Shel Shi'ur. And so what we're seeing here possibly is the meaning of what we had before. The Even Shel Shi'ur is there from the beginning of creation, but then there's a certain insecurity of creation. When Yaakov Avinu comes into the picture, so then there's a added security, added stability. So the Even Shi'ur takes this stone, which corresponds to the twelve, twelve Shvatim, and adds it, connects it to the Even Shel Shi'ur. Because it's man-made, that's why it's called a, uh, an otzit, et cetera, because it was put together by, uh, Yaakov Avinu collected the twelve stones. Possibly that's the pshat. Uh, and then comes the time of Matan Torah, which we saw in the previous quote, the, the Yerushalmi saying, uh, for sure, the stability of, um, Eden accepting the Torah. So again, that gives the Even Shel Shi'ur greater strength. We see the same idea comes up in the Zohar. This is in Zohar, in, in, in Sefer Bereishit. Um, and here it mentions about the Even Shel Shi'ur, and you can see the second, um, red, uh, lettering. It talks about, uh, water. Also, so now the Even Shishiya is in the Kodesh Kodashim. The water is by the Shishin, but now the Zur connects the two. So we, we've got

56:11 these, these two things in the Beis Hamikdash. The rock, which is in the, uh, Kodesh HaKodashim and the Ev- and the Shishin, which is under the Mizbeach, and they are connected. So I'm-- here, I'm just trying to substantiate this, uh, kind of merger which the Chida did of connecting the, um, of connecting the Shishiya and the Even Shishiya-- uh, and the, the, the Even Shishiya and, and the Shishin. Um, here, the, this is, uh, from the, uh, from Rav Noah Chayiki, the Mishnah Shichsidim. He says, "Apshat." That it could be that the rock was lowered down and then im ois livimo shel oy nim, it was lifted somehow and it became visible. But it was there the whole time, and that's what the Mishnah says im ois livimo shel oy nim. So we'll finish off with this. This is a-- this is from Sicha Chof, Cheshvan Tov Shin, Mem Alef. And the Rebbe also, he makes-- he's talking about the first word of Chumash and the last word of Chumash. First word is Bereshit and the f- last word is Yisroel. And he says the word Bereshit, we know also, is one of the Drushim is Boroshit, so the Aibishter created the Shishin. That's mentioned in the Gemara Sukka. And the Rebbe as addresses and he says, "You got the Shishin, second line, similar to the Even Shishiya. And the Even Shishiya has got to do with the Kodesh Kodashim." And I, the Gemara says, the Shishin are under the Mizbeach. So he answers that

57:29 there is a Peh Cholo. There is a tunnel. From under the Mizbeach, that tunnel, um, stretched until the Makom Kodesh HaKodashim. So there is an underground k- k- kind of duct which is connecting between the Even Shishiya area and the Shishin, which explains what the, uh, the, uh, Chida was saying. Now, come, just come back quickly to the Chida. What-- why he quoted the passage by Yivga Bemokim. What's the-- that passage got to do with? Uh, because that way-- that was when Yaakov Avinu, uh, took those stones together. That's when he, um, when the, when that addition to the Even Shishiya was put together. Um, so the Even Shishiya is very crucial to his Pshat over here. At the same time, the, the, um, whole story of the Shishin is also very much Negiah to this. The 15-- with the idea of the 15, um, uh, hundred ammas or 15,000 ammas, whatever, is, has got to do with the Shishin, um, as discussed in the Gemara Sukka. And to finish off, the Rebbe says, "What is the message of all of this, this fascinating stuff?" Is that when a Yid is b'tchilas ha'avoda and he looks, uh, at the whole world, v'ein yer bosor shamayim v'aretz v'chol tzvah, he sees Bereshit. Oy mimlo al tikre Bereshit ela Boroshit. You see a Bereshit, Boroshit. The Aibishter created the world for the Shish, which means, for David, mitziyas haolam is not mitziusu ma'atmusu. It didn't-- ela Boroshit, the Aibishter created it. And the Zibura Olam created the

59:02 world. And from the Shishin, which is the Yesod Olam. And l'choira, what it means also is Avedas HaAdam. Just to finish off Mamash, uh, why did David HaMelech, um, uproot that stone? With that or the basket, whatever it was. He was the plug. Why would he-- So the, the one, one possible, uh, Pshat is, is he's, he's setting the foundations for the Beis Hamikdash. And the Beis Hamikdash is a Makom Kibbor as a Makom of atonement for anyone whose sins can find atonement there. There may be a, a, a view that me'ale some sins are atonable within the system. But there are some sins which are such terrible sins that they, uh, they, they are beyond repair. So David HaMelech is told by this stone, by this ots it's, it's, it's, uh, this, this-- if you, if you lift this stone, it's irreparable. There's going to be a floo-- the world is going to flood. And David HaMelech wants to demonstrate, "No, I'm going to lift the stone, and even so, we'll find a way, the Aibishter will find a way of actually being able to do Teshuvah, even such a, a, uh, a deeply, uh, uh, reaching, uh, violation. Even that will also find a Kapparah." Someone is putting here on the, uh, chat that possibly the word Even Shishiya. Shishiya may be the back-- the basis of the English word chassis, which is the base, the foundation of the car. Thank you. And, uh, okay. So zman zeh gezain to see the, uh,

1:00:33 rebuilding of the Beis Hamikdash, and we'll be able to see the, uh, well, Ev- the Rebbe actually in Tov Shin and Beis. There's a whole debate whether the Dome of the Rock, whether that rock is the Even Shishiya. A bit of a problem. It's bigger than the dimensions of the, uh, of the, uh, Kodesh Kodashim. Kodesh Kodashim was 20 by 20 ammas. The, the rock, um, in, in the mosque is bigger than 20-- it's longer than 20 ammas. So, um, there's a whole debate whether it is or it isn't, uh, the Even Shishiya. But in Tov Shin and Beis, the Rebbe talks about the Even Shishiya, and he says that, uh, it's nigla, it's visible. And so l'choira, the Rebbe's taking the view that the, that rock is the Even Shishiya. How to solve the problems? Okay. Um, if you want to read up more about this last, uh, discussion in, uh, the Sichos Be'asri Shlichos, the first, uh, volume. At the end, the, this whole, uh, topic is discussed in much more detail. Meanwhile, I wish you a Gut Yom Tov. Don't forget your Erev Zevchilin, and we should be, uh, be able to celebrate M- Mashiah Sudder with Mashiah Tziddkeinu. Um, l'maatan me'asaras pachim. Kol Tuv.