האזינו תשפ״ג

00:11 Speaker 1 Good evening, and welcome to our, uh, shiur. Second shiur in Tof Shin Peh Gimel. Um, Parshat HaZino between, I think, Ki Tavo and Sukkot. Last-- Was it last week? We dis-so we discussed about the term "shnas hachil" and how it's possibly a chidush of the Rebbe. So someone shared with me that actually in the writings of the Chida, so we have this term "shnas hachil," and, um, this is in the Sefer Tvorim HaChadashim, one of-- The Chida wrote over sixties for him. But this is in the Sefer Tvorim HaChadashim, which is a drush. It's a drush for Shabbos Shuva. And he's talking about the ma'ala of Yidden in comparison to Umos HaOlam, where each one there is doing their own thing. And actually, when so many Yidden come together, there's a, there's a power of a rabim, uh, in comparison to-- All, all the Yidden are ovedim l'Kel Echad, whereas by the Aveiros, each one is, is doing a different thing. So that's one of the powers of hachil to give this e-e-effect, um, of, of the impression of so many Yidden on the same page, so to speak. So here you have the expression, "Kol sheket bi shnas hachil shehayah roshim v'kibbutz gadol," um, it makes them to, to tremendous impression. He mentions the, um, Rashi in Chumash, in Parshas Berachah, next week. He talks about the Berachah of Zevulun, and it says, "Amim hari kro," and we'll have all the different nations, and they will come. They've really come to, really to Eretz

01:55 Speaker 1 Yisrael. They'll go to Yerushalayim, and they observe the Yirat Rosen shel Umos HaOlam. The, the-- how the worship of this nation. And they come to Yerushalayim, and they see Kol Yisrael Ovedim L'Elohai Echad. All Yidden are worshiping one God and eat-eating one type of food. Whereas by them, one has-- serves this god, one serves that god, one serves this type of food, one serves that type of food. And they are very impressed by the oneness, by all the Yidden doing, uh, doing the same thing. And that's calling, causing them to be Misgayer. So it says, "Shehamitzva chutz mifrech tzedek." So this idea of so many people come together, and they're on the same page, uh, having the same, same, same, um, belief, et cetera. That's part of the impression of hachil. Okay, we're going to the next, uh-- But the, the chidush here was that he uses the word "shnas hachil." Okay, fine. Let's go on. So here we had a, a, a question. Someone who's-- Uh, there's a list in Gemara Tof Reish Mim. Who is obliged to eat in sukkah? Who's exempt from eating in the sukkah? So the din is a chole. A person who's ill, even if it's not a question of danger. Discuss, uh... Here we have from the Alter Rebbe, Shulchan Aruch. Um, he's just got a, a headache or something. So then, and the, the fact is, the concern is that the presence of being in the sukkah is irritating, is making it more difficult for this person.

03:23 Speaker 1 So the person is suffering illness, and the sukkah is aggravating that illness or that, that feeling, uh, that they're not feeling well. Not necessarily the illness itself, but aggravating the person's suffering. Therefore, they are exempt. And here, the Halakha goes even further that even the Meshamesh, even those who are attending the patient, are also exempt from being in the sukkah because we have the idea of Osec B'mitzvah Patum Min HaMitzvah. Since they are engaged in the mitzvah of tending to the chole, therefore, they are exempt of the mitzvah of, uh, dealing with the-- of sitting in the sukkah. The question was then raised, what about the first night of Sukkot? Because we know that the Halakha, uh, at least there's one opinion in Halakha, which the Alter Rebbe follows, Ki Ikar, that if it's raining the first night, one still has to eat in the sukkah, a kazais. So here's the question. Now, if Mitztayach, a person who is-- feels uncomfortable, has to nevertheless eat a kazais in the sukkah the first night. So what about the chole? Does the chole have the same rules as Mitztayach, and therefore, where possible, should eat the kazais in the first night? So the, um, so here, here you've got the Shaarei Teshuvah, who's quoting from the Shvus Yaakov, and who does take the view that the Balaili Rishonah, the first night of Sukkot, just like a Mitztayach is Chayav, so, so too the chole should also be-- have a chir to sit in the sukkah. Um, although

05:05 Speaker 1 there are others who disagree with it. In, in the Mishneh Berurah, the Dirshu edition, on, uh, Siman Tof Reish Mim, Ha'arah eight, he has a discussion about this. Some say the chole is, is totally exempt. Others say, as we just said, that if possible, we're not talking about a chole who's in a hospital, but a chole who has got the ability to, with a bit of, uh, effort, to be in the sukkah. Although it's gonna be a bit of an endurance. So the first night should, uh, should endeavor to do so. Okay, we go on to the next question, and that is, um, I think I mentioned this the previous shiur, about black aravos. Now, the reason why the aravos get black or how it happens is if you leave them-- if they, if they're left in, in a lot of moisture. To, to keep the aravos fresh- If you have a sealed bag and a little bit of moisture, they keep well, they keep, uh, and they stay green. But if they are in a lot of moisture in or in a pool of water, then they tend to turn black. And for years, I'd been concerned that that is actually not only not nice, but I was concerned it might be passul, because I know the halakha is a esrog, which is an esrog which has turned black. Um, it's generally, the halakha says, it's a Mishnah says, esrog hashocha is passul. So, I thought that perhaps black aravos are also passul. I

06:41 Speaker 1 happened to be in a bookstore, and I picked up this, uh, sefer. It's called Otzar Arba'ah Haminim. Um, it's a re- revised edition of the Arba'ah Haminim, which was published by Weissfish some fifty years ago. And so this is his son who made a new edition, lots of extra stuff. And there he quotes for, uh, the Ramban that the din of discoloration only applies to the esrog to disqualify it. But if the other species are discolored, then that's the lulav, uh, hadasim, and aravos. If they are discolored, they are not passul. So it may be not beautiful, but, uh, so I'm happy to retract and to say that black aravos are kosher. But I, I still maintain they're not beautiful. Um, right. So here, someone asked a question. You have, in Chabad especially, we use so many hadasim. Sometimes it's a little bit out of control. Um, would you be able to use rubber bands or elastic bands in the UK, and then put your lulav rings on top? So here we have from the Alter Rebbe's Shulchan Aruch, in Siman Taf Resh Nun Alef. As we know, although there are those who, and Tanei Mohol, that ig-- halulav tzorech aged. It's imperative that the lulav is bound. The Alter Rebbe doesn't follow that view. I mean, the halakha doesn't follow that view. And the halakha is lulav en tzorech aged. The lulav is, is the binding of the lulav is not imperative for the p'kim hamitzvah. Then we have now, let's read this text.

08:29 Speaker 1 It's Shulchan Aruch Taf Resh Mem, Sif Gimel. Sorry, Taf Resh Nun Alef, Sif Gimel. Mutar leagdoi apilu bechut uvemshiha. You are allowed to bind the lulav with a, a ribbon, a, a, a string. Even afal pi shechut haaged umin ech ache. Ve'eino miminim shebe lulav. This is a different species. Reika'an. Yesh kan be yodech chamisha minim. You might argue he's got, instead of holding four species, he's holding five species. Afal bigein eino oivah mishum bal tosif. Kimen sheye'egod eino me'ikah mitzvah. El hu hider mitzvah. It's, you're taking, it's not as if, uh, the, the binding is not crucial. It's an extra. Well, he's here, Torah, elo shelo elo tosif be'iker hamitzvah. So to add an extra species, to put some, uh, a rose or a lily or something along with the arba minim, that would be bal, bal tosif. But to have a string to hold them together. So generally, we don't do it. But if there's, for whatever reason, the person feels that they won't be able to control it, and it's going to want to use a rubber band, and then I guess conceal it with the, with the lulav rings on top. So, min ha'din, that's okay. Go on. So following on from our discussion last week, I was, uh, gratified. Well, some of the Kohanim said they'd never heard of this idea of the Kohanim washing their hands on Yom Kippur till the wrist in the morning. Um, I, I'm also now a little bit more knowledgeable that the Kohanim, when

10:05 Speaker 1 they wash their hands, they wash not like netilat yadayim, but like we wash for bread. In other words, three times on each hand rather than alternating. Okay. Didn't know that. Again, I, I, during davening, I'm looking at my siddur rather than peeping behind the, uh, whatever to see what the Kohanim are doing. But here, um, the question was about Leviim. And what I mentioned last week, two points. Does the Levi wash before he washes the hands of the Kohen? Does the Levi wash until his wrist on Yom Kippur? The other thing is whether in the morning, whether the Levi will, uh, wash until, uh, until the wrist. And I quoted from a sefer called Shulchan Kohanim from Rabbi Hendel, uh, where he had said that the Levi washes until the wrist both times, the morning and before Birchas Kohanim. But now let's read the Alter Rebbe's Shulchan Aruch, where he dr- draws this from. So this is in Taf Resh Yod Gimel. V'chein Kohen ha'ole l'duchan. We're talking about halakhas of bathing on Yom Kippur. The is-- the, the issue of bathing on Yom Kippur. So the Alter Rebbe writes, "The Kohen ha'ole l'duchan, who's going up to the platform to-- ready to, to bench the Yidden. Nutel yado. He may, he should wash his hands before doing so. Afal pi shenotel yado gadol min ha'tfil. Even though he washed his hands before davening. V'chein haLevi. So too the Levi. B'mokom she'no'agin shehaLevi nutel yado kodem sheyotzeik mayim al dei Kohen. Where it's customary that

11:48 Speaker 1 the Leviim wash their own hands before washing the Kohen's hands. Mutar oletel b'Yom HaKippurim kiven she'einim es kavana tayn. Because they are both Kohen and Levi are allowed to wash their hands on Yom Kippur because they're not doing so for indulgence. Rather, they're doing so because of the mitzvah. Um- But it does not say here whether the c-- whether he washes till his wrist or washes just his fingers. Doesn't say that at all. Uh, so, uh, with all due respect, the, the, the, the source of this, actually, here's an interesting, uh, historical source. The source for this whole discussion is from the Sefer of Sha'agas Aryeh HaLevi. And he has a question. You've got in a town where you've got a Godly Israel who is a Levi, and the Kohanim are the butchers. Now, without any, uh, affront to the butchers in town, they might be nice people, but, uh, it w- the question was, does the Levi, this Godly Israel, have to wash, uh, the hands of the, of the Kohanim, who are very, uh, simple people. And so that was the, a long discussion, this Sha'agas Aryeh HaLevi, and it also comes up on-- about, you know, Yom Kippur. But it does not say here in this source how much the washing is. Why do the Leviim wash their hands before washing the Kohanim's hands? Because, well, why, why-- i-i-idea that they purify themselves before, um, before giving purity to, to the Kohanim. Now, so the Alter Rebbe does not spell out how

13:28 Speaker 1 much the Kohanim wash and how much the Leviim wash. Now, let's take a look at the, the, um, Ma'at Efrayim. Siman Taf Res Chaf Alef. Uh, he says after the Avoda, then the K-- then we have, uh, then the Kohanim move in their-- from their place in order to gear up for Ko- for Kodashim, and they have their hands washed from the Leviim, and they should wash netilat yadayim ad parek. So they should wash, uh, until the wrists. And he says, in the places where, it's no yachid, that the Leviim wash their hands before they wash the hands of the Kohanim, so the Leviim should also wash their hands on Yom Kippur. However, he says, "Lo ytalu ela ad kishure et yadayim." The Leviim, their washing is not such a... It's a nice minhag that the Leviim purify themselves, their own hands, before purifying the hands of the Kohanim. But it's on the level of minhag. It's not a level of a din. It's not a level of... You know, whereas the Kohanim washing their hands is a halacha, a chiyuv. And so he, in, in his notes, in Piskei Ha-Shaar Ha-Gra, I think it's called. Uh, Kol Ponim. He, he, he explains that the, the washing of the hands of the Leviim is not such an important thing that it should be allowed to wash all the way till the wrist. So I, so I beg to differ with this other Sefer, with this, uh, Sha'agas Aryeh HaLevi. And we have here an eminent

14:54 Speaker 1 posek, oh, the Ma'at Efrayim, who says that Leviim only wash until their fingers. Unless we have a strong source to the contrary, that the Le- Leviim should wash their hands till the wrist, I think we should follow what the Ma'at Efrayim says. Right. Let's go on to the next question. Um, and if we finish a little bit early today, well, we had a couple of days out of, uh, out of action or different type of action this week, so. Right. Um, so here about making a beracha on a fragrance. Now, on-- there is an idea of making one hundred brachos a day, and this is discussed at length in Shulchan Aruch, Siman Arye Ha and Alter Rebbe's also, in Siman Mem Vav. That's also why we have the morning brachos, is so to speak, somehow to fill up your quota of brachos. And it comes on Yom Kippur. Other days, Shabbos, you also got less, but then you can have extra bit of food and this and that. Um, so you can somehow make up the numbers with it, with food. Yom Kippur, you don't have that option, so you're quite short on the brachos. So one of the eitzas, one of the solutions or advice is to make a beracha, um, to make a beracha on, uh, on, on fragrance. So now let's read what we have over here. This is from my Sefer, the Nesiv Ha-Peshut L'Chochma, which is obviously from sources. On Yom Kippur, one should make a point of making a

16:27 Speaker 1 beracha on a fragrance in order to fulfill your quota of ma'arot. But to make twice a beracha on the same spices, that would only be acceptable, um, if there had been a lapse, uh, what's called a hesed hadaas in between. Interesting question. Why don't we make a beracha acharonah on a fragrance? After you enjoy the fragrance, why don't you make a beracha acharonah? The answer is that once you've fully digested food, it's too late to make a beracha acharonah. With fragrance, as soon as you've fil- finished smelling, you've digested it, so it's, it's-- there's no, there's no residue. Therefore, you can't make a beracha acharonah. So now, um, with-- if you have the same fragrance, the same spices, so-- and you, you want to pick them up again later. So the Magen Avraham, in Siman Res Zain, that's the din of beracha on reyach, on, on fragrance. So the Magen Avraham says, "You pick it up later, you make a beracha again." The Taz disagrees. In Torah Shebehalah, Test, it's Halachas. Somehow it comes up in Halacha. He says, "No. If you make a beracha, uh, on a fragrance, it will work for the whole day." And what remains the consensus is, if there's a hesed hadaas, if you made a beracha and then got totally distracted, you went out, whatever it may be, but you got totally distracted, then you can make a new beracha. Um, whereas if it's in front of you and, uh, t- a few minutes later to take the same

18:03 Speaker 1 thing and make a beracha again. So again, the, so the Magen Avraham's is, is allowed. It does, does allow. Um, whereas now they-- So the, the Ma'a says we shouldn't, yeah? We shouldn't be making a beracha one, uh, one-- again and again whilst it's in front of you. If it would be a different fragrance, in other words, a different material. Here's, here was cloves and later you have a different type, uh, then you would make another beracha. Yeah. Uh, I'm not gonna say if you have another pa-packet of cloves, that might also be justifying another beracha. But if it's only, if it's a different fragrance which you didn't have in front of you the first time, yes, definitely you can make another beracha. Right. Let's go on to the next question, and that is a difficult one, and that is... I don't have a source for this. I was, um... I missed out, I missed out number five, I see. I don't know what you have, but I missed out number five. Uh, and that is about the Kohen, the Chazan jumping at the Amida. Uh, again, so let's read that. And question number five, which I did miss out, and that is at Kol Zim, which I had a couple of weeks ago, the Chazan has to, uh, um, well, all, all of us, all the men will bow down and prostrate themselves, and the Chazan's got this omid in the way, so is he allowed to jump back? And that's one issue. And

19:36 Speaker 1 the other que- uh, similar issue is a Kohen who is Chazan, and he wants to also now face the people for, for Birkat Kohanim. If he jumps with his feet together, does that resolve the issue? So I don't know what happened to that, but it should be somewhere here on the list on... Oh, here it is. So that's que- number five. And that is, so w-we're reading my question. I see that some people have a perception the fact that you keep your feet together solve, solves the problem of moving. They, and they are under the impression that the issue of moving during davening is that you mustn't ha- separate your feet. Uh, that's not the way I understand. My understand is that, no, the idea is that you should not move from your place. Whether you move with both feet together or feet separate, that's, that's secondary. So here we had, um, previously, we-- I think it was last week, talked about a Kohen who is a Chazan about doing do- dochanem. And so here we have from the Altre Utzim, if the Kohen is confident that he can do netilas kapayim, he can do Bi- Birkat Kohanim and come back, and there's no other Kohen, then, then he can do Birkat Kohanim. The Chei Sadia said, "How does he deal with this?"

21:01 Speaker 2 Yeah.

21:02 Speaker 1 "Ya kohen raglav me'at be'avodah lalest l'dochan." Now, may not be so well known, but Kohanim certainly know this. It's imperative that the Kohen makes a bit of a movement towards the, towards giving Birkat Kohanim at avodah, which the Berakhah would say before Moedim. It's imperative that the Kohen makes a bit of movement at that point to gear up to give the Birkat Kohanim after Moedim. So the Chazan, who is the Kohen, so at would say he will move his feet a little bit, and then he will continue where he is until Birkat Kohanim. As he says, "Kol Kohen she'ein ochel raglav be'avodah." If a Kohen does not move his feet at the Berakhah would say, "Lalest l'dochan, shuv einai oile." Is no-not able to be, to do Birkat Kohanim. Which is interesting. He might be actually at the front of the shul, so there's not really he has to move so far, but he still has to do a conscious movement in gearing up for Birkat Kohanim. That's how most poskim learn. "She'agia le-Birkat Kohanim ya'a komim koi Moedim legamri." And once it comes to actual Birkat Kohanim after Moedim, he will move away from his place. He doesn't talk about jumping or with like feet together. "Ve-ya'ale l'dochan," he'll go up to the platform and he'll do Birkat Kohanim. I see that some say that nowadays they just stay where they are and turn around, but what we're seeing here is it's not necessary for them to do jumping with their feet together. They

22:40 Speaker 1 are a to- able to move. That's justified, uh, let's say at Birkat Kohanim. I just mention, um, came up in this, um, my, my research, one of the, I think the Radvaz, one of the, um, I think it was Radvaz, he says that why should the Kohen have to turn around? How about-- That, that-- What's the issue? It has to be ponim el ponim. The Kohen and the, and the people who are blessed should be face to face. How about the people coming round the front and facing the Kohen from the front, and the Kohen not having to move around? So I responded that the Radvaz lived in, he lived in, in Egypt following the Sephardi custom. Now, in the Sephardi Shminuk, it's common for the Chazan actually to stand at what's the bimah, and which then the bimah is sometimes quite near the back of the shul. And therefore, it's not such a big deal for the-- it's not so, uh, difficult for the tzibbur to come and stand in front of the Kohen. It's got the Chazan, who is Kohen, who is acting as Kohen. Whereas in Ashkenazi, certainly the more Heimische shuls, the Chazan is standing up front. So, so Chazan being a Kohen, then everybody should start cramming up in front of the Chazan is hardly practical. So, um, that's why that solution doesn't really help. Okay. That was question five, which I had skipped out by mis- skipped by mistake. Question six, I dealt with about the washing of the

24:09 Speaker 1 Leviim, which I felt there's only washing the-- it should only wash until their, uh, knuckles. Um, spoke about the fragrance. Oh, so now question number eight is a, I don't have a clear answer. So there's... All right. The, the numbers are a little bit messed around in the, in the notes. So here the question is, in Yizkor one makes a commitment to tzedakah. So I was... Oh, it was, uh, two days before, three days before Rosh Hashanah, and I went into... I have a u- a weekly slot in the Beit HaShoeva, uh, here on Stamford Hill, where people call and ask questions. But this time I came, and it was Prisbil, uh, it was, uh, a Prisbil event where there's just posher. But in the hour and a half I was there, and probably about a hundred people came in and, uh, signed a Prisbil and, well, they made a declaration, and the three dayanim signed. So all right. It was interesting. I know in Chabad, we just orally, but they had it, everyone were doing bichsav, and we need, needed to have our signatures. Fine. But meanwhile, in conversation, someone makes a comment the following. That, um, a communal organization, like say a kashrus organization or a shul, that's not called a tzedakah. Tzedakah is for poor people. I found that very interesting. Now, to explain. What should you do with your maaser money? So, the Rama says the maaser money should be given to poor. Others disagree, and they say you can use

25:52 Speaker 1 your maaser money for a communal need. So, there's a mikveh or whatever it may be. These are not necessarily for the poor, but for a m- for a communal need. Having said that, that maaser money could be used for a communal need, that doesn't make every communal need qualify by the name of tzedakah. So, when a person makes a commitment, "I'm gonna give tzedakah," see here I'm, I'm, I'm, uh, I'm, I'm struggling to find anything clear about this. Um, because, uh... So listen, if-- what if, let's say, I know many fine people, they use their yiskah money, they buy a sefer and donate it to the shul. Um, if that was what you had in mind, so that was your vows, but, but, but really when you say the word tzedakah, does giving to a communal need, contributing to the eruv, to cont- contribute to, uh, whatever, there may be many communal needs which are not needs for poor. Do they qualify as tzedakah when you're making that commitment, a yiskah to give tzedakah? Does it have to be tzedakah for needy, or should it-- can it also be for, for a communal need? So, I'm leaving that open, so I think it's a very, um, um, might be a bit controversial, but certainly a bit revolutionary to say that a yiskah money must be given tzedakah to poor, because I know lots of people are not particular about that. Okay. Let's go on to ne- question number nine, and that was about using a

27:16 Speaker 1 jug which has a water filter, um, on Shabbos. So, this is from Siman Shen Yud Tes. This is Dinim of Boilur, and it's in Al Trebes, Sif Yud Gimel. Yayin oima sheheinu slulim. If you've got water or wine which is already clear, so then, mutal asanan bimme shameras. You may strain them with a strainer. Kadesha yu slulim yos. So they should be more clear. A filum plakam pomochem al keshpeim. Even because of the, the froth, whatever, which is on top of the wine, or if they fell in bits and pieces. It's not called boilur because it's roilish. Es shi al haraivni odim beli brairas. Most people can drink it without this straining. So, you're doing it because you're a little bit fussy. You like to have it a bit clearer. So, you are allowed to. So, my answer to this question about using a water filter jug on Shabbos, and certainly on Yom Tov, uh, is if the water in your region is drinkable, as it is, Baruch Hashem, in this part of the world. Water which comes out of the tap is usually quite drinkable. But you want to have it a little bit... Somehow you, uh, want to have a bit... Somehow you, you, you're sensitive and you want it to, to be, uh, filtered. That filtration is permitted on Shabbos. There are places where the water coming out of the tap is not drinkable, and it's essential that you filter it. So, because, because it's necessary, that's why it's not allowed on

28:51 Speaker 1 Shabbos, yeah? So it's, like, a bit con- contrary to what you'd expect. But then, then because it's necessary, that's why it becomes a d'oraisa and it's not allowed on Shabbos. Okay. The next question I want to share with you, we, it may have come up before, but it's, uh, someone asked me this week, and it's a useful piece of information. Bichlal, does one need to have an eruv in a hotel? There's a hotel, a goyishe hotel. They are in, in Zevul Yidden. So, there are heterim. I think we did discuss it. There's a letter. But ever about this, not so, uh, not so machmir about use of eruv in hotel is because it's, it's very much... You don't really... You know, they're very short. You don't, perhaps you don't have proper ownership of your res- the respective rooms. But even if we'd take a bit stricter. So here, the question I got from someone in, in France. Uh, they're making a bar mitzvah in a country hotel, and there's gonna be fifty guests at the bar mitzvah. They're fifty. A- and there's-- but the hotel has got other guests also. So, are they allowed to carry in the premises over Shabbos, premises of the hotel? So, we had to deal with two issues. One is about whether it's a reshus hayachid, and the other one is about eruv. So, he assured me that the, the hotel is surrounded with walls on three sides. The fourth side is a river. All right. So I asked him,

30:23 Speaker 1 "Is the river bank, is it a gradual drop?" Like a beachfront would not count as a mechitza because it's a gradual incline. In order to be a wall, it'd have to be a, a, a, a, a steep drop. And so he, he said he'll look into it. But as far as he understands, it is quite a st- steep drop. It would be, um, ten tefachim. Uh, if a ramp of, of ten tefachim over a, at a diagonal of twenty-four tefachim. That's how that would have to be or, or more steep than that. Then it would count as a wall. So that's, so that's as far as whether the riverbank counts as a wall. If it's a st- a, a, a steep drop, then that counts as a fourth wall. Um, but then what about the eiruv, the need for an eiruv? So what I said to the person is, "If all of your guests are all eating together, so then they are considered one family unit. Are there any other Yidden in the ho- in the hotel? You don't have to be concerned." I mean, if you see, then is it gonna change the, change the story. But call the Polish miruba polish. It's the middle of France on the, uh, weekend. Why, you don't have to be concerned that there's going to be some, another Yid a- amongst those guests. So you can assume that all the other guests are goyim. The Halakhah is like this. When you, w- with one goy, you don't

31:58 Speaker 1 need to have an eiruv. A Yid with a goy does not need to have an eiruv. When there are two Yidden, where they need to make an eiruv, when there's two Jewish units, two Jewish family units, and they need to make an eiruv, and there happens to be a goy on that complex, so then they have to do, uh, what's called schirrus rishus. They have to rent from the goy his, his, uh, um, ownership of the shared areas over Shabbos. But so long as there's no, um, so long as there's only one Yid, one Yid with a, with a goy does not need to have an eiruv. So by, uh, taking the view that all of the 50 guests, because they are eating together, are considered as one family unit, then there's no need to have a, to start making a schirrus rishus or anything like that. They're all good. See here, just to, in case we, we have here from the Alter Rebbe, the Shulchan Aruch, it's in Mishnah Peh Bas. Im Yisraelim rabim dorim bebayis echad. You got many Yidden in one house. Eino osa alon, the goy's presence is not a problem. Um, right. It says, even botim harbe, even in, if they're separate cottages even, but they are all like a one unit. They're brothers who are all living in the same complex. They're separate houses, but they all get food from their father. Uh, and so they are, they are still considered one unit. If a goy is there, they

33:34 Speaker 1 do not need to make any arrangements with the goy. So when there's a single unit or a single family unit, there's no need to have an eiruv. There, there no need to have schirrus rishus to, um, resolve the, the fact of the goy's presence. Presence. Okay. Um, I want to add... Someone's asking, "If I give money to a mikvah, that usually in itself makes a profit, but the organization overall is a charity. Is this tzedakah?" I don't know. Especially to what we just discussed. What does it mean it's a tzedakah? Does it, uh, it, it, it gives free, uh, dips for, uh, for poor people? Or does it give out food for, for Yom Tov? If it's, if it's a communal facility, that's what we've said. A communal facility is to cater for the community. That doesn't make it necessarily a tzedakah. That's, that's really the very point. You can have a community Baruch Hashem, they're making very nice facilities for their community, so they're catering for themselves. Um, gezunt aheit, but don't, don't call it tzedakah. Okay. Um, two other points which I want to share with you, and then finish off with this, uh, tidbit about the davening of Yom Kippur. Someone contacted me today. He's living somewhere, uh, in Europe. Does not have-- He's living upstairs. Does not have the chance to, you know, the opportunity to build a sukkah, so they're gonna be eating out each, uh, meal. Where should she, his wife, bench licht? At home or at the house

35:13 Speaker 1 where they're eating? So I told him that your primary chiyuv is to have light at home. Sh'lo ikar sheba'etz ha'even. Your primary chiyuv of benching licht is in your own home. Therefore, if there's, if you're, you're, you, you, if you light, uh, uh, candles at home, and then you go elsewhere, when you, when you light at home, you also have in mind... And here's always the people understand, that ask, "By, by the time I get home, it's gonna, my candle's gonna be out." When you light, uh, uh, candles at home on Erev Shabbos and on Erev Yom Tov, you have in mind also the electric lights. They are also part of your mitzvah, and the berachah is including those. Now, now here it gets a little bit complicated. The second night, what are you making a berachah for at home? Because the second night, you can't say you're making a berachah. Uh, the, the, the candles you light, you're not gonna enjoy them because you're gonna be out. The electric lights were, have been already b- switched on 25 hours ago. So what you're making a berachah on? So I wrote to this fellow, um, that the second night is actually preferable to light at the, where you are, the host is. So, so to, so what I'm saying is like this. If your lighting is the essential chiyuv, really it should be at home. If your lighting is an extra, then it should be by the meal because by the, at the meal, then

36:42 Speaker 1 the more ohr, the more simcha, the more, um, the more light, the more, the more, uh, gishmak it is. So, uh, so the second night, I don't see a justification to make a berachah on lighting at home where there's no need for those candles, and there's enough electric, electric light. Therefore, the second night to make the berachah at one's host. One last thing before the, um, Tefillah of Kohen Gadol, which you have on the, uh, screen, and that is we had this discussion, was it last week or two weeks ago, about the hearing aid and which has rechargeable battery. And they compared it to other melachos which are being done, uh, cooking, whatever it may be. So someone, a she-- called me this afternoon, he says, "I want to explain to you how recharging batteries works." He says that re-- basically, you got in the battery, there's the electrons. Now, don't ask me what an electron looks like. But the electrons at one end, and when they get used, they go to the other end. And the recharging is basically pushing back the, the, the electrons from the one, uh, back, back to the first side. Has, uh-- So that's, that's all it is. It's not, um, sh-- it's not making something new, it's just moving something from one side to the other, which is interest-- I find it very interesting. Um, does that make a difference halacha? Possibly. It's not, uh, in other words, it's not a new circuit. All it's doing is moving

38:17 Speaker 1 the electrons from one place to the other. Perhaps, perhaps there's more ro- more room to be make or because of that. Um, I'm gonna leave that at that. And just to finish off with something from the davening, and that is we have here, "Vechach oyso tefillos shel Kohen Gadol." The Kohen Gadol goes into the Kodesh HaKodashim four times on Yom Kippur. The most significant one is when he goes in with the ketores. That's the first one. Goes in with the, with the incense, and once he's done that, he steps out, and he says a short prayer. The reason why he says a short prayer is because if he starts saying it long, um, people outside will get all anxious. What's-- Why, why is he, uh, taking so long? And perhaps something happened to him. But he, well, he has this prayer where he says, um, that the coming year should be a year im shechuna geshuma. If it's gonna be a warm year, it should also be a rain, uh, should plenty of rain. And you should not listen, Hashem, to the prayers of the wayfarers as far as rain goes. When the, when the world, when the, um, fields, et cetera, need the rain and the wayfarers would prefer that it doesn't rain, so Hashem shouldn't listen to the wayfarers, and he should give rain, um, when, as and when needed. Also, that the Yidden should not need to re-- get Parnassa from one another, nor from other nations. A woman shouldn't, um, lose

39:57 Speaker 1 her child. The trees should pre-provide their, their produce. And he finishes off, "Ve lo yaadi avid shulton midiveis Yehudah." The, uh, dominion should not be taken away from the house of Yehudah. So I was bothered. Why is this piece said in Aramaic? This last line, why is it said in Aramaic? And I'm sensitive to this because there's a general reluctance to say a tefillah sechod to say in Aramaic because, perhaps we discussed this, the Malachim have an aversion to Aramaic, and therefore it says that they, they will not, they will not process your tefillah. So that's why we, uh, well, Kaddish is said in Aramaic because it's, it's, it's Betziabur, but the, the tefillah sechod is not, generally not said in Aramaic. There's, there's something about this. So why is this line said in Aramaic? The question is also a little bit even more basic. Why is it said in Aramaic in the first place? In other words, everything else is working in Hebrew. Why, why did they switch to Aramaic? So I did some searching, Baruch Hashem, on, uh, the Ohr HaChaim, and I saw a Sefer called Kaftor V'Ferach, and he says that there is a thing, there's a, that one should not say a pasuk ba'al peh. A Torah shebechtav shouldn't be recited orally unless there's a necessity, which happens also in Yom Kippur when the Kohen, with the second reading of the Torah. But generally, if not necessary, you shouldn't be saying a pasuk by heart. Now, this lashon is actually

41:39 Speaker 1 a tra- straight translation from the pasuk in Vayachi, "Lo yasur shevet m'Yehudah." That the rod, the rulership should not be taken away from Yehudah. So the Kohen Gadol didn't know, didn't want to say a pasuk or by, by, by heart. Therefore, he said it in trans- translated in Aramaic. So that's why it was switched to Aramaic. But then the question, it then arises, how do you, um, deal with the idea of not saying a tefillah, uh, b'yochid because the Malachim aren't available to, uh, process your tefillah. And it occurred to me yesterday that, that in the-- When the Kohen Gadol enters the Kodesh HaKodashim, it says very clearly in the Torah, "Vechol adam lo yiyah b'ohel moed v'vo yelacha b'hakodesh ad seseh." That no person may accompany the Kohen Gadol. And in Chazal, they say, "Vechol adam," even referring to Pnei Adam, even referring to Malachim. That the Kohen Gadol goes in without Malachim also. This is also brought in Mechilas, discussed in detail. That there's no one, no-- It's the idea of Yechidoh. There's no one else, not even Malachim there. So when he, he's saying his tefillah, he's not having-- there's no Malachim there. On the other hand, he's standing right before the Shechinah, so he's answer- he's speaking to, to, direct to the She-- to, to Hashem. Therefore, there's no problem of the fact that it's said in Aramaic. So I, uh- I just look, looked around and I saw that the Shagas Arya has got a safer. They've got two others

43:18 Speaker 1 for him, which are not so well known, um, in addition to his Shagas Arya. One of them is called Gur Hasari, and one's called Turi Oven. So, I think it's-- and Gur Hasari has got also a Purush on Yumo, and he asks this question. He looks at the word Shechina, and he says Shechina seems to be Aramaic to him, and the last line is also Aramaic. He's asking why, um, why is he not worried about saying, uh, Tehillah in Aramaic when it's Biocgid. And he refers to a Gemara in Shabbos that appeared Beis on the Beis, talks there about a person in the presence of a Choile. He came to visit someone who is ill, and he said a prayer, uh, in Aramaic. And the Gemara asks, "How could you say a prayer in Aramaic?" But, uh, Malachim, etc. And the Gemara answers that because the Shechina is present above the, the bed, the bed of the Choile, therefore, he's speaking directly to the Shechina. So, we have a very similar precedent. Uh, if they are in such a, a holy place, then that wouldn't be a problem of, of saying it Tehillah also in an Aramaic, uh, language. I just have here a question, um, about the previous point, about the lighting Licht. But on second night, we'll be lighting about or close to an hour later, has a chance to return home to benefit from the lights. My problem the second night is that you cannot make a bracha if you didn't do

44:44 Speaker 1 an action. So, to make a bracha on... So when, when someone lights candles at home and then goes out, so what are they making a bracha? The candles are not benefiting. So I, I can answer, okay, you're making a bracha, you're also including the electric lights, which you also switched on close to, close to Yom Kippur, so you made a bracha on those. The second night, I cannot justify your bracha because of the electric lights, because you didn't light them now. They've been, uh, on the whole time. You can't make a bracha on those lights. On the candles, it's only if you're going to have actually a, a benefit from them. So if you'd light on the second night and sit by the candles, you go by... Don't forget, you're, you're lighting late, yeah? And you go sit by the candles, and then go to the other. All right, but that, that's not so practical. And so therefore, uh, you can make a bracha, but that's great. You can make a bracha in the, uh, where you're eating, and there it's justified to make a bracha over there. All right, I'll, uh, stop with that and wish you all a very good evening, a good Shabbos, a good Yom Kippur, and, uh, do we have a slot during, uh, during Sukkot? Yeah, I guess. Why not? Yeah. So BeEzrat Hashem is here again during Chol Hamoed, and ze it algizim kult.