במדבר תשפ״ב

00:06 Evening. Welcome to the Shir. And I'm gonna start off... I want to dedicate the Shir, the first time, for Ben Zion Chaim HaLevi Ben Rivkah. And so please join me in just saying Kapitel Chof, and then I'll put in some Amen and Tzedakah, and we'll start the actual Shir. Lam natziach mizmor l'David. Ya'anchanu Adonai b'yom tzarah. Yasagecha b'shem El hecha. Yishlach ezricha mikodesh u'mitzion yisa lecha. Yizkir kol mintchasecha v'yascha yokhech naselo. Yiten lacha chilut paltecha. Kol atzotecha imaleh nedannin b'vishotecha b'shem elehenu nidgar imaleh adonai kol mishalasecha. Atah yodati ki hi shira l'Adonai mishicho ya'anehu mishmeha kodesho. Migbor es Yisroel she'eminoy. Ei lavarecheh v'eileh basosem. Anachnu b'shem Adonai elehenu nazkir. Heima korvu venafolo v'anachnu kamnu va'nis eidot. Adonai yishua melech ya'aneinu yen korinu. Tzedakah. All right. So I'm going to share with you something, we'll start off. So a sifra which we just learned last Shabbat, and it says the following: HaKadosh Baruch Hu is one. Hashem Echad. He gave the Torah, which is called one, to, the Bnei Yisrael are called Goy Echad. And now the Rebbe explains. What's the emphasis of echad over here? So we've got Hashem creates. Hashem has created many olamot, many, many worlds, and yet we declare Hashem is the true oneness to unity. Torah co-includes, incorporates six hundred and thou- thirteen mitzvahs, and yet it's one Torah. Now, the third one is also there's a challenge. All the Bnei Yisrael, we're all different. You have from HaShem the whole spectrum from HaShem kishav techem till she'ovim becha. But despite

01:57 the, that there is a, a difference between we're all, all different, yet there's something which we have in kudum shotef is we have a, a, uh, shared concept which j-joins us all, all yearn to be Goy Echad Be'aretz, a one nation. Okay, so we have here Hashem Echad, Torah Achad, and Yisrael Goy Echad Be'aretz. Now, on Shabbos morning, that we learned this Friday night, on Shabbos morning, I was chazan in shul, and I am holding the Sefer Torah. And as you know, the chazan holds the Sefer Torah and says, "Shema Yisrael, Hashem Eloheinu, Hashem Echad," and everyone joins in. And it suddenly struck me, why are we saying Hashem Echad at where we take out the Sefer Torah? There's a mitzvah of s- of saying Shema, but what's that got to do with Krias HaTorah? That was what bothered me. So after Shabbos, I started doing my homework. And so here we have the source of this, um, of this psukim, which we say when we take out the Sefer Torah. It is in Masechet Soferim. You can see it's page kiddalet, halocha ches. And it says there, "Hamaftir b'navi hu porus al Shema. V'eize Shema amru, b'shema shel Sefer Torah." So it looks like that the person who would be given the maftir, which then used to be given to a child, therefore, they had to give him some kind of consolation. So consolation, they said, "You will also do the poros al Shema." What is the poros al Shema? That he will lead

03:28 the kehillah in saying Shema and also in Borchu. Now, so a bit further on, as you can see in halocha tes, "V'oeich haz amaftir haTorah v'yomer Shema Yisrael posuk kodesh bin imo." So the one who's the chazan, he's holding the Sefer Torah, and he will say Shema Yisrael aloud, and everyone will, uh, repeat after him, and then they're gonna say, "Echad Elokeinu," et cetera. So the reason why he's saying Shema Yisrael is al poros al Shema, to, um, to, uh, bring everyone... Only if someone had come late and hadn't said Shema earlier, so now they will be, uh, prompted to say Shema. Then it follows on with Echad Elokeinu. Um, okay, so therefore, the, the, the position of the Sh- the, uh, Shema Yisrael, Al HaSefer Torah, has got to do actually with the mitz- mitzvah of saying Shema. It still is very interesting because then the next phrase, Echad Elokeinu, seems to be emphasizing the echad of Hashem, of Hashem, which is not part of the mitzvah of saying Shema per se. On the spot, the, uh, in the Siddur Shalom, that's this, uh, writing underneath at the bottom of the screen. So he brings here that the Torah is Shemos-- The entire Torah is full of Hashem's names. And throughout the Torah, they're woven in Hashem's names in, in, in a hidden way. And, uh, therefore, in the Torah, you've got this Hashem Elokeinu, Hashem Echad is woven into the Torah. And on the holy days like Shabbos and Yom Tov, the wisdom,

05:04 the gates of wisdom are more open. And therefore, we say the pasuk of Yichud, the psukim of Y-- Pasuk of Yichud is said when we take out the Sefer Torah. So somebody's saying that in the Sefer Torah, there is Hashem's name, and it's not always evident. And, um, but there is echad of Hashem in the Torah, and that's why we say the pas- the pasuk of Hashem Echad and followed by Echad Elokeinu in, uh, when we take out the Sefer Torah. All right. Interesting. I don't fully, uh, understand the, uh, the wording of the Shalom, but all right. There's a deeper meaning to the reason of saying Echad when we take out the Sefer Torah. And then what was very interesting is that the Shir HaRambam, which we had for Shabbos, also tied in with this because there's this famous lashon HaRambam of teaching a child Torah. "Mi eimos tai oviv chai velelamdei Torah." From what stage does the father have to teach the child Torah? "Mi sheyasgil le'dabur." The Lamdre Torah. What is it? Well, Lamdre, he teaches him, Torah Tziva Lanu Moshe Ushmah Yisroel. Now, the source of the Rambam is actually in the Gemara. But in the Gemara, in Ma'asuka, if I'm not mistaken, it says a child, when he knows how to bench lulav, the father buys him a lulav. Tzitzit, whatever it may be, knows how to be a tzatif, the father buys him tzitzit. When he knows how to speak, so he teaches him Torah, Torah Tziva. And he

06:29 teaches him Shema. But the way you learn in the Gemara, it looks like the Shema is Chinuch to say Shema. And yet, the way the Rambam presents it, Malamdre, the Chayav Lamdre Torah, to teach the child Torah and Shema Yisroel, as if the saying of a Shema Yisroel by the child is part of Limudat Torah, which is very interesting. Um, I don't have any more to explain about this, but, um, I saw that some, some forums do raise this question. Why does the Rambam read that the Shema Yisroel is also part of, uh, Lim, Mitzvot Limudat Torah? But fine, if we can understand that the reason why we learn Torah is to be Mesached with Hashem, and we said before, the Achdei, Hashem Echad and Yisroel Echad is all interconnected, so then it falls into place a little bit. Okay. Now let's get on to some Shema Yisroel stuff. So now, a Shliach on campus had this idea, I think they call it a role, to start off a Shabbos aft- late Shabbos afternoon, you start a meal. Let's say you'll call it Shabbos meal for, uh, seven PM. And then it'll go, go into Yom Tov, and there'll be a coming Yom Tov meal. And then he'll be able to... I mean, what he was thinking, then he's asking the question, does he do Retzei and Yalavi Yovoi at this me-- at the end of, when they finally get to benching, do they do Retzei and Yalavi Yovoi? So, the, the, um, the rule

08:08 is, if you started a meal, let's say, on Rosh Chodesh, and it, you finished Motzei Rosh Chodesh. Let's say sometimes the chasuna starts on Rosh Chodesh, and it finishes Motzei Rosh Chodesh. You'll still say Yalavi Yovoi in benching. Purim, you started a meal on, on Purim, and it overflows into, into, um, by, by night. And you still say, um, Al Hanissim in benching. That's because it's a follow-on. It, it, it goes on to the beginning of the meal, and so that remains. But if you'd have an Ma'ariv in the middle of that meal, then that cuts off the, the, uh, flow. And you, once you've davened Ma'ariv of Motzei Rosh Chodesh, you can't go back and say, and, and say Yalavi Yovoi. Now, when he's doing this, this marathon Shabbos Yom Tov meal, he's gonna do Borei Mafom Echades. A Borei Mafom Echades includes Kiddush, and because it's Motzei Shabbos, it will also include Havdalah. So, he's gonna have to say, Hamavdil bein kodesh l'chodesh. Once you've said Hamavdil bein kodesh l'chodesh, you can't go back and say Retzei. But then I, afterwards, I thought about it a little. Hang on a second. What are you gonna do? You're gonna Borei Mafom Echades. So, when Shabbos goes into Yom Tov, so you have, it'll come Shekiyah. So then you'll cover the challahs, and you make Kiddush l'kovod Yom Tov. Here, it's Shabbos going into Yom Tov. So it's, it's, it's, it's, yeah, it's Shabbos going into Yom Tov. You have a chiyuv to do Havdalah.

09:45 You can't. Well, it's gonna come Shekiyah. You can't, can't make Kiddush now because you have to do Havdalah now also. You can't do Havdalah early. Also, we'll come to that soon. You can't do Havdalah early, and therefore, you're gonna have to wait with Kiddush and Havdalah until last. So what you're gonna do in this marathon meal, what are you gonna do for three-quarters of an hour between, between sunset and, and, um, perhaps more than three-quarters of an hour. So really, I, um, I'm sorry, I, I, I ruined his plan, and he decided, no, he's gonna, he's gonna take a, take a, do a Shabbos meal, take a break for davening Ma'ariv, and then come back and, and, um, start another meal for, for Yom Tov. So, okay. Now, that's what you have here in Siman, uh, the lower quote, in Siman Reish Ayin Alef. You're not allowed to eat, drink, eat, taste anything, even water, from the time it comes time for Kiddush. Once it becomes Bein HaShmashot. So then once it's become Bein HaShmashot, you're gonna have to, you can't, uh, eat further without Kiddush. Um, and in this case, also without Havdalah. Okay. Let's move on. I think I'm right. Um, uh, the thing is like this. Normally, if you started a meal, um, on, by Shalosh Udess, you can continue, and you don't have to worry about Havdalah. But here, because he has to stop by Bein, Bein HaShmashot to make Kiddush, and you're not gonna make Kiddush and Havdalah separately. Um,

11:13 so therefore, he's gonna have to do Havdalah. Because of Havdalah, he has to wait until nightfall. So, I don't think it works. Okay, let's move on. So now, I've got a question. On, uh, yeah, on, on Tuesday was Rosh Chodesh. So someone calls, calls me up from somewhere else in Europe, and he, um, they had davened Ma'ariv early. Let's say they davened Ma'ariv at seven o'clock. It's still light outside. And after that, he ate further, or he, or started eating. And then finally, he comes to benching. It's still light, so it's still Rosh Chodesh. But he's davened Ma'ariv already of Motzei Rosh Chodesh. So does he say, Yalavi Yovoi in benching? Is his Yalavi Yovoi, um, how do you say, um, obstructed by the fact that he's already davened Ma'ariv? So at the time, I was a little bit con-- um, you know, confused about this because I know that, that, um, for example, the GaBe Heft Siktara, which was mentioned in, in passing recently. So there's a whole discussion. If you daven Ma'ariv, does it become night in relev-- in relation to other things? Um, there's also, for example, a question of Svir Soimer. Listen to this. It co-- Let's say now, now it's quarter to nine. If a fellow has just davened Ma'ariv, and he realized that last night he did not count Svir Soimer, can he now count Svir Soimer of last night, so that tonight, once it gets nacht, he'll be able to count Svir Soimer with a, with a bracha?

12:55 So, so subjectively, his Davin Ma'ariv has already made it nacht. Objectively, it's still, it's still day. So that's a discussion in Poskim, whether he can, can do it. Similarly, we have the discussion about, uh, tefillin. If a person hasn't put on tefillin, and they've already davened Ma'ariv, can they put on tefillin after Ma'ariv, but it's still day? Do you say, once you daven Ma'ariv, it's nacht? Or it's all these... all, all connected. So the Piel, with its tefillin, Alter Rebbe takes the view in Simon Lamid, that he can put on tefillin, but he shouldn't say a bracha because of the other Poskim. It's really, uh, quite, uh, a lot of discussion about this. Some Poskim took the view, you daven Ma'ariv, it is nacht, no question. Um, in the case of Heft Siktara, the Tzemach Tzedek is more lenient. Tzemach Tzedek, Piskident, is more lenient than, than the way it is in Chizashon HaRach. Um, so now, therefore, I was a bit confused. The Piel, here we have on Siman Kuf Pehes. After doing a lot of running around, finally ca-came to this. This is in Siman Kuf Pehes, Alter Rebbe. And he says, "Whoshu Lehispalel Arvis." That which you can still say, Ya'ale ve'yovoe in Motzei, ve'yom tuv, because you started the meal on Yom Tov, or let's say Yomotzi Shabbos, because you started the meal on Shabbos. That's only if you haven't davened Ma'ariv. "Afal Pi Shehat Sibu Hispalu Kfar." The fact that the tzeebur has davened Ma'ariv doesn't affect you. But if

14:25 you've davened Ma'ariv, then, then you, you've got a cutoff from the Yom Tov. "Avo Limispalem Arvis, Ve'eitz Afili Bimeid-- Bib'eid Yeom." If you davened Ma'ariv, even you've davened Ma'ariv when it's still light, Ben Zessa Dosai, then you cannot say, Ya'ale ve'yovoe in benching, even if you're benching also Bimeid Yeom. So then the, the answer is very clear. It's black and white. It's, at the time, I didn't, uh, didn't remember this. So I'm sharing with you. Now, here's a very interesting point. And why, why is this different to tefillin and all that? In tefillin, it looks like there's a concept of, "Eitrei Kol HaDesasri," two contradicting voices, because it's tefillin. And therefore, since you've... In tefillin, even though you didn't say in tefillin, it's Motzei, Motzei Re'shiedish. But since you've davened Ma'ariv, so in tefillin, you've made it nacht. Therefore, even for, like, it has an effect that you can't, in benching, switch back. Very interesting. So there's, uh, so there's a difference between other inyonim, which have got to do with the other senses. When it comes to the sense of dibur, there shouldn't be a contradiction. Yeah. In the Siddurs, it talks about a person being called a medaber. It's much easier to write a lie than to say a lie, because a person is a medaber. So a person, to say something which is untrue, to said, to speak, it contradicts with, it jars with himself. Whereas to write something, because it's not, it's, it, he's not, that's not the dibur, it's a

16:00 different chush. It's not such a problem. That's interesting how you have this, um, "Treikol Desasri." Okay. Now, next question was, um, Shliaf in Ukraine. And, uh, Baruch Hashem is far away from where there's, uh, active war, Monolitzlan. But, uh, there is a curfew. There's a curfew at eleven o'clock. Nacht is quarter past ten. And people there are taking the curfew very, very seriously, like, probably for good reason. So now, his question is, what do I do for the first night of Yom Tov? Do I do an early Ma'ariv? So had it not been a Motzei Shabbos, so we all know that the first night of Shavuot, we daven Bizman Oid. That's a Chidush of one of the early Acharonim. That Chidush, I would have been ready to be mevater on, in the circumstances that he should be able to do Ma'ariv earlier, so people should get home safely before the curfew. But here, when it comes to a Motzei Shabbos, to say that we're going to do Ma'ariv at nine o'clock, and people will go home at nine o'clock, nine-thirty, whatever it may be, and they will have already davened Ma'ariv. In their mind, perhaps they will see it's already Motzei Shabbos. So it's gonna be very confusing. To daven Ma'ariv on a, to daven Ma'ariv early on a Motzei Shabbos. So here we go from Siman Eit Zadik Gimmel, um, where it talks about, can you do, can you... If there's a person's onus, you can, you could theoretically daven Ma'ariv and do Havdalah

17:54 on a cup of wine before the end of Shabbos, from Flagamincha onwards. But then in Seif Gimmel, he adds, "Yesh Oimim," although Chachamim permitted us to do so, one shouldn't do so because it's a, "Dova Atomucha LaRabim." It's very strange. Therefore, that, that remains that I told him the first night of Yom Tov He shouldn't, uh, just don't, don't do a Mincha for Ma'ariv. Let everyone say it at home. Make Kiddush at home and finish. Um, and now, what about the second night? Now, here we have a, a, a, um, piece from the Ben Ish Chai. The Ben Ish Chai, um, he also wrote a Shalshet Shuvu Sefer called the Rav Pe'alim. At the end of this quote, you see he ref-refers to this. Uh, he's discussed this in the Rav Pe'alim. So he write, he writes, "The first night of Shavuos, one should wait for Ma'ariv." So he says a Kiddush actually to wait till Tzeis Hakochavim because of Tamimus. The second night, he says, in Chutz La'aretz, uh, you don't have to wait till nightfall. You can make Kiddush Mibe'adiyav. And he says, actually, he's-- He says, "A good idea to make Kiddush early." You can see the third line, he says, "Im Bechoim Eseir L'Shmotzu Yutushen Habai Machma Sarchoim Velaila Sarchoitz," because, uh, uh, later on, there's lots of flies. And if you, um, uh, uh, and if you're gonna make, eat, uh, eat later, the flies are gonna be, um, in abundance, and they may get into your food. That's the

19:24 reason why he en-encourages you to have the meal earlier on. Now, then what's very important now... So he does allow, when necessary, to do this, the second night of Shavuos, to do, to, to, to do Ma'ariv early. Then he says, "If you make Kiddush, then the, the wife also will bench candles early, and not called Makein Yom Tov traditionally Yom Sheni because the Neiros which is lighting is going-- you're going to eat now, so that's not a problem." Very, very interesting. Now, um, so he does allow, and that's why I told them, that the second night of Yom Tov, on Sunday evening, they could do an early Ma'ariv after Plag Mincha, and, um, and the, the people could bench Licht at home, and it'd be probably before Kiddush. Now, Rabbi Golem of Sheffield probably saw the list which, uh, of questions, and he, he brought to my attention, um, two articles. One written in the Sefer Teshuva Mi'Avo, and one which is, uh, from Reb Shimon Sofer, the son of the Chasam Sofer. The other one is from the late Rav Sroya Deblitsky. And they're discussing when, when you-- if a person does have this Sudar early on the second evening of Yom Tov, we're running into a little-- we're running into a risk. Are you... Well, let's, let's ask the question. You're going to have your meal at, let's say, eight thirty. You're going to daven Ma'ariv at eight o'clock, and you'll have your meal at eight thirty. At five o'clock, are you allowed

21:03 to put up a soup to warm up to have, be able to have it at eight thirty? It's, objectively, it's all Yom Tov. But if you're going to daven Ma'ariv, so you've already made it Yom Tov Sheni. So if you put up a soup at five o'clock to serve after you've made Yom Tov Sheni at eight thirty. So he ha-- he raises this problem. Uh, that's Rav Sroya Deblitsky, he raises that problem. Um, and actually, in the, uh, what did I say? The Teshuva, Teshuva, um, Teshuva Mi'Avo from the, uh, Shimon Sofer, he, if I'm not mistaken, he recommend-- He allows this, but he says that before benching Licht, you should, for every food which you warm up for the night meal, for the, well, the early evening meal, you should have some food of each, each dish which you warm up before Licht Zinden. And that way, you're partaking of it VaybeYom rather than just being for then following. Having said that, even, even more I'm concerned that, let's say, you're going to... Let's say you're going to be making Kiddush at eight, eight o'clock, eight, eight thirty, yeah? For you to warm up a soup now and the soup will be served after Shkiah, you're also running into problems. Because Min HaTorah, this is, this is, um, Yom Tov, and by night it's going to be Motza'i Yom Tov. And you're not allowed to do any, any Melacha on Yom Tov for Motza'i Yom Tov. And it might even run into an Issur

22:40 DeRaya. So therefore, this is all-- It is running risks. Um, so what was I... Uh, uh, so let's, let's summarize. If you are going to do this, you could warm up earlier on and have a little bit before, before, uh, Kiddush and all that. But to warm up once, um, to warm up in-- before, before Shkiah, food that you're going to eat after Shkiah, that's something we should, you should definitely avoid. Right. Let's move on. So this is, uh, not a Shavuot Shaila, although it's got to do with the, uh, perhaps got to do with Aseres HaDibros. Well, all Torah has to do with the Shavuos. So, uh, here's a question. The son asks me, "My mother, uh, was, uh, discharged from hospital, and she goes in for regular treatment, and they, they, uh, say there is... That they, they do allow the relative to remove the, uh, intravenous needle. She has an, an intravenous, and there's a needle, and she doesn't need it the whole time. And so they allow-- The, the medical advice allows him to remove it. He's asking from a Halakha perspective, is he allowed to remove the needle from his mother's arm? So here we have a Diné Shechinah and Heichas Kibud Av Va'em, Simulation Aleph. So it says the following: If the, a father has got a splinter, uh, into him, in somewhere in his body, so the son should not remove the splinter because he may cause a wound to the father. And Makki Av or Imori, causing

24:23 a wound to a parent, a mother or father, is a very severe Aveira. So, too, if he is a Makkis Dam, if he is what they used to call a barber, who does bloodletting, or he's a doctor, he should not do bloodletting for his father, nor should he do any other medical procedure, even though he's doing so for Refuah for the father. Then the Ramoh adds, and that's crucial for our discussion, Amed V'orem Amurim. When is it said that the son should not treat his father medically? KaSheYesh Shom Achel La'asos. When there's someone else to deal with it, fine, then delegate it to someone else. Aval Im Ein Shom Achel La'asos. But if there's no one else there to do the procedure, Vahu Mitza'ar, and the father or mother in this is in pain, so then the son should do whatever is necessary, um, for the f-f-for the parents' welfare as they, uh, they give him permission to do so. So that's what I answered him, that if there's no one else there, s-so that seems to have been the circumstances, um, so then I said that he, he should, he, he, he should do the, uh, removing, removal of the needle. Okay, let's move on. So someone of our regular listeners has asked, um, came up about Yizkor and what's the reason why the minhag is that, uh, where pa-- ch-children, people who have, uh, parents who are both alive, they, they, uh, leave the shul for Yizkor. Um, whilst, whilst I'm saying this,

26:12 I had a couple of people asking, what do they do when they've got Israelis who are only coming to shul one day? Or someone asked me, someone from u-- from, from Eastern Europe, the people who come to him, some of them he knows they're not gonna come the second day. So what does he do about Yizkor? So to both of them, I said, let, tell them, you can say that they, those who, uh, won't be here shul tomorrow, we should say Yizkor now quietly. Um, and it's not a reason for everyone else to go leave the room because so I, well, I, I didn't feel it was right to change the minhag, um, the minhag to do Yizkor on the, on day one because some people are not gonna be there the second day. I didn't think that's right, uh, to change the minhag. But to say that people who want to say Yizkor who won't be here tomorrow, that's okay. Um, my proof to that is, my support is that the Rebbe told over that the Friediker Rebbe used to say Yizkor on R-Rosh Hashanah. So although then it's not in the Mahzor to say it on Rosh Hashanah, um, probably relying that it's said on Yom Kippur, but he would say it on Rosh Hashanah. The Rebbe says, "I'm not telling you what to do, but I'm just telling you what the Rebbe used to do, and you do what you want." So when the Friediker Rebbe said Yizkor on Rosh Hashanah, it

27:33 was obviously, uh, there, there are other people in the room, and they've done that. But because it's not said aloud, it seems to be okay. So what's this business of why we-- The Rebbe was apparently very, um, conscientious. There shouldn't be any children with parents alive. They shouldn't be in the room before Yizkor started. So , this is a quote from the Sefer Orchos Chaim, and he says, " "What's the reason for those who have parents to leave the room, leave the shul for Yizkor? " I, I guess it's , but I didn't trace where it is. In case if those, uh, who re-- those who do have parents remain in the shul and they will, in error, join everyone else saying Yizkor. They'll also say Yizkor. And they'll say a Yizkor for a parent. And there is a concept that if you say something, if you utter something, that is kind of precipitating that it's going to happen. And therefore, there's an element of tsakona here. We don't want the children to, by mistake, say Yizkor whilst the parent is alive, which would, could, could cause, um, that their, the parent would, would, would, um, pass away sooner. And as a result, that's the, uh, meaning of the children going out. As they say, therefore, it makes sense that if whoever says Yizkor says it discreetly and no one else is, uh, following, then that's the , the concern that someone will, who just shouldn't be saying says it, it falls away. Okay, let's

29:25 move on. Right. So I don't remember who asked me this, but earlier in the week, someone asked about a brother and sister acting as kvatter. So the kvatter is the couple who, um, chaperone, if that's the right word, bring the baby for the bris. Baby-- So the baby is by the mother, which is as it's noshim. The bris is in the shul, which is as it's not a noshim. So how does the baby, uh, get from one to the other? So the minhag has been established that you have a couple, and the woman takes it from the mother to the door, and at the door, she gives it over to usually to her husband. And then he brings the baby and puts it down by, by brings it to where the bris will actually be performed. So there we are. Now, so it's not-- It's normal not-- The minhag Yisroel, this is from a Sefer, you can see, um, not to have kvatter with another woman, even if she's, uh, an unmarried woman. Certainly, if she is a married woman with a different, you know, not, not my wife, I wouldn't do a kvatter with someone else's wife. And then he says, "Even a, a son-in-law with a mo-- with a, with a, with a mother-in-law or with an aunt or other, other relations, only a father with a daughter or a son with a mother." He says, "That's okay." Then he says, "What about chosson, kallah who are still katanim?" It's an interesting one.

30:59 Um, at any rate, he doesn't talk clearly about a brother and a sister. In the Sefer Piskei Motsuvis, he says the same thing, the brother and a sister. Um, right. So, so we have here that brother and sister, Mr. and Ms. Savorra, that would be okay. Um, similar to other immediate croving, where it seems to be okay. Let's move on. So here we had a question that someone had a, a, uh, it's a part- it's a party fence, and it used to be a smaller fence, and then this neighbor built a bigger fence. And then in the recent, uh, storms, stormy we-weather, the fence collapsed. And it's still about two months later, and the fence is still there and is wondering what are his rights to get this neighbor to repair it, et cetera. So here we have, in So you have a wall abutting someone else's garden. When Nophal and Reuven's wall collapsed and fell into Shimon's garden. Now, coming back to this party wall, the, the one who, the, the one who's complaining, his-- he didn't build the wall. He was quite happy with the old fence. It was the nei- the other neighbor who built the wall on his own, on his own expense, his own volition, and who is now failing to, to deal with it. So, uh, so now here, so that's why it comes back to this halakha. You got here Reuven's wall collapsed and fell into Shimon's territory. So then, Reuven is obliged, Beis Din will oblige Reuven

32:56 to remove the debris, the broken, the, the, the stones which fell into Shimon's garden. If Sh- if Reuven says to Shimon, "Yeah, you clear them up, and you can keep the stones." So then, um, Shimon can say, "I'm not, I'm not interested in your stones. Um, and it's up to you to clear them up, to take, take them away." But if Shimon said, "Yeah, okay, fine. I'll clear up the stones," and he cleared up the, the rubble, and now there's a pack of stone, you know, a neat pack of stones. And now Reuven says to Shimon, "Oh, now you've made a nice stack of stones. These are my stones. I'll take them back now. I'll pay you whatever your expenses were for doing so." So if Reuven had told Shimon, "Clear them up and keep them," and then now he wants to take them back, then sorry, it's too late. As long as Shimon hasn't acted on it, so then Reuven can still change his mind, uh, and he can still retrieve his own stones. When he says, "You clear them up and keep them," he didn't mean to give it as a matana. Or the fact is that he went and now he come and, and he came and cleared them up himself, so he's obviously just messing around a bit. But he didn't really mean to give it as a gift, after which he wouldn't be able to retract. Okay. So coming back to this, this, um, collapsed fence. Um, it is obviously

34:43 then the duty of the owner of the fence to clear it away. Uh, if the, the plaintiff here wants to dismantle the fence and, um, use it for whatever he wants, he's allowed to. Actually, I suggest he just pick it up and shove it and, and dump it into the other guy's, uh, garden and finish. Um, let, let him deal with it. But, but the halakha, that, that's what we just saw, that he, uh, that it is the duty of the owner of the fence to remove it. So on, ne-next question. Here's like a bit of a deeper question. You've got here two Chabad siddurim. One says, , and the other one says, . So the, the lamed in malchus, is it a sheva or is it a sheva nach? Is it malchus or malchus? And as I said, it's a contradiction between two Chabad siddurim. I don't know whether I've discussed this before. I think so. That the Chabad Tehillas Hashem siddur is a copy of a siddur which was printed in Vilna, Taf Resh Ayin Alef. And there it followed the policies of Reb Zalman, Reb Shlomo Zalman Henner. And that's... And then the one which, the second siddur, the lower one, is printed in Chabad in, not sure which year, about twenty years ago, about. So in Chabad, they retyped, set the whole siddur. And there they, they, uh, scuppered the, uh, rules of Reb Zalman Henner, and they followed the rules as spelt out in, by Reb Mordechai Schuster, which is

36:29 the more, uh, widely accepted, uh, rules of dikduk. So there's a, there's, uh, two opinions in dikduk whether this is a sheva or a sheva nach. So let's explain. Now, the next screen, we have here the explanation of what's gone on over here. This is, this is from Rabbi Schuster's, uh, Kollel HaDikduk. And he says the following. And this is in the chapter about sheva. You, you don't have two sheva in one after the other at the beginning of the word. It's not possible. It's difficult to pronounce. So, um, let's say the word Beshivtecha. The base and the top have both got shewoin. But you go, then you have, then that you can manage. It's shewo, ter, ha. But you can't start off, ver, uh, I don't know what. Well, um, it, it doesn't, doesn't read well to start off with two s- consecutive shewoin. So what's... As a result of that difficulty, c'est le hockey la la mivta. What happens when the... In concept, there should be two s- consecutive shewoin. Then the first one, yishtana shewo ha-rishon le-tnua. Then the first shewo becomes broadened, and it becomes a regular vowel. Tnuah zoi nikra is tnuah se-ozer or tnuah kala. This become, this, the name of this, the, the category. So you've got the... Normally, the vowels are divided into two groups of tnuah g'dolah and tnuah k'tannah. This one is neither here nor there. It's less than that. Why is it called tnuah kala, a slight tnuah? Epene she'ein b'koach tnuah zoi, it's

38:12 not, doesn't have the power ligroim sheyove acharyah shevonach u'dagesh. Normally, um, let's say my name is Yitzchak. So the chirik is followed by a tzadik with a shewa. That's a silent. That's, it becomes Yitz-Yitzchak. There's a g- there's a, a hyphen between two. Uh, because the kind of the, um, the chirik kind of gets a landing. Gives, it gives it a bit of space with a shevonach. Um, Amram. So the mem, the shewa, the mem is a, is a sh- shevonach because then you, then you have two syllables. Am, ram. Now, what he's saying here, if the, if the pasach in question is not an indigenous pasach, but rather it's just a sub- a, a substitute for a shewa, then it doesn't have the power to kind of own the shewo afterwards. So take a look. The examples which he gives here. Malchei kisvu bichsoi. So, um, so let, let's take a look at the word k- kisvu. Perhaps it should have been k- it should have been in origin, kisvu. That doesn't work. So then it's been expanded to become a chirik. But it doesn't own the, the shewa with the tsaf to say kisvu. Instead, it's kisvu. It remains as if the tsaf is the beginning of a word, and therefore it's a shevonach. Similarly, malachei. Um, so perhaps in origin, it should have been mulachei, which doesn't work. So therefore, the first shewo is expanded to become a pasach. But it doesn't, it doesn't, um, own the lamed with the shewo to

39:57 put a pause between the lamed and the, uh, and the chaf. And therefore, it remains malachei. And that's, going back, that's what you can see here. That's the explanation here of malachut, uh, et cetera. That's, so that's according to that shiita. Um, whereas if you don't accept that shiita, so then you're gonna say, "Well, um, after a pasach, which is a tnuah k'tannah, then the shewo should be a shevonach. Therefore, it should be malchusah," et cetera. So these are two, two opinions, uh, in Dikduk. I was just... Somehow it came to mind also in the word, Issei. Beirei Issei b'sonim. How do you pronounce it? Is, is Issei or Issei, Issei, et cetera? So it also re- depends on this, in the, in the Kishot Hasatan, I think it's in Nun Ches. He discusses about the vowels of the word Issei b'sonim. And, uh, it's also got to do with this, that the... Really, it's, it should have been at a regular va, and there should have been a shewo. And it expanded to become an, a, a chirik. Therefore, it, but it remains Is- Issei rather than Issei. Okay, let's move on. Um, one... Oh, sorry. Got one, one last question. And that is not on the, uh, I don't have anything on the screen. So I got myself into a bit of trouble. A couple of years ago, I wrote, I wrote, um, I wrote, uh, ten points about Aseres, Mivtsa Aseres Hadibras. So my Ten Commandments about the Ten Commandments. So there's

41:33 a whole bit. But I've been encouraged that people should bring children, um, people should re- bring children to hear Krias Hatorah, to hear Aseres Hadibras and Shul is. That was the Rebbe's Mivtsa, bring them to Shul. But people, Baruch Hashem, ex- you know, have taken this very seriously, and Baruch Hashem is very popular. And, and so they say to doing Krias Hatorahs in the afternoon, et cetera. All right. So becomes a whole, whole Parshah, a whole discussion to be able to make a, a Kria in the afternoon. How many people do you have to have who haven't had Krias Hatorah, et cetera? Now, I understand that for many of the people who come for your Aseres Hadibras, it might be pref- they might prefer short and sweet. Just do Aseres Hadibras and then go home. But the way, the position which I, I had understood is that if you are making a Krias Hatorah, you have to do the whole Krias Hatorah. The whole Krias Hatorah, and you have to also do Haftarah, the whole, the wo- the works. So but what happens if you don't have a minyan? Say, we don't have a minyan. So then you're not gonna do a Krias Hatorah. Okay. But you, you can still take out the Sefer Torah and read, read, uh, you can read Aseres Hadibras. There's no minyan, so there's no brachas, et cetera. Well, just to make, it makes things more in- interesting. So someone suggested, "You know what? One of your crowd hasn't said

42:58 Birchas Hatorah in the morning. So call over Jack, and you tell him, uh, Jack, you didn't, you, did you say brachas this morning?" "No, no, I don't know what you're talking about." Kaf, fine. So you tell Jack, "You know what? Say this bracha." , So Jack says Birchas Hatorah before, and then, then you read Aseres Hadibras. Um, so it looks a little bit like the, uh- It's like something which happens in sh- in regular shuls. So someone asked me the following question. Now, so this is why I'm saying I got myself into trouble. So he says, "You know what? I've got, I've got a minyan, but really I, I'd prefer to send someone out not to have a minyan, and then we'll start off, uh, without a minyan, and then we won't have to do . "That was, that was his question. And, um, my response to him was that I think we have to kind of think what we're trying to do here, what we're trying to achieve. We're trying to, we're trying to, um, encourage Yiddishkeit. We have an opportunity to do a mitzvah of with berachos and all that. Now you're saying, "I can do a trick and not do it." I think you're, you're, you're, you're missing the point. Um, I understand it's inconvenient, and I would suggest you know what you do. You're going to, before each aliyah, you'll make a little, uh, presentation that this is... We're going this aliyah, we're gonna talk about this, and you give it

44:26 a couple of minutes prep. Uh, and then, then so-and-so is given this aliyah. Then be-between each aliyah, you make it interesting. You can somehow, um, make it interesting and then, uh, and you, you do a whole . To say that, um, to say, "I'm going to do, I'm going to do a sh- a shtick, that I shouldn't have to do a ," and I, I, I just, I feel that, that they're missing the point. The point is here that we want to... As I said, the original thing was to bring the children to come to shul. At least you're doing that if you, if you do have a minyan, so who had-- haven't heard , do . And, uh, it'll have some resemblance to what is, uh, what happens in the shul, as Hashem. And, um, the next thing will be they'll be encouraged to, to, uh, to, to participate in, in... To come to shul on a, on a regular basis, vechulo, rather than trying to dilute it, um, deliberately. That's what, that's my feeling about it. Um, people, a lot of people have asked about taking sifrei Torah to the parks, et cetera, and, and I, I have actually been quite discouraging about that. Again, the Rebbe did not encourage to make minyanim in parks. To, to schlep a sifrei Torah is quite a serious business. Um, I think we mentioned about this last week, about schlepping a sifrei Torah from one place to the other. Sifrei Torah is a sacred ar- sacred

45:47 article, and it has a, a respectable place in the, in the shul. When you bring it to somewhere else for a mizah shiva, for a shiva, again, you designate a, a respected place for it. So, uh, to take a sifrei Torah to the park, I didn't feel was, uh, was the appropriate. No. But if you, if you do want to bring it into your place, you wanna do it outdoors, um, in your front yard, that is, uh, you know, not enough space inside, okay. But to schlep a sifrei Torah to different premises altogether, that's something which I've, uh, tried to discourage. Um, what we have here, someone's talking about the collapsed fence. I think the answer is not so simple. If it's a party fence, both sides have responsibility. Um, well, the story... All right. I, I mentioned that actually there was a party fence, and then one of, one, one neighbor decided, without asking the other one, to replace it, to put up a, a taller fence. So totally belongs to him, but fine. Um, okay. I'm gonna stop here and wish you all a, a, a and a and, uh, yeah. We should, uh, we meet in one another in good health and .