מקץ – חנוכה תשפ״ג

00:01 Speaker 1 and welcome to shiur this morning. It's the-- Today is Hanukkah, a very special day. And, uh, I want to dedicate this year to . So Rabbi Ephraim Potash asked me. I thought I'm gonna have a week off because of Nitil. Then Rabbi Ephraim Potash asked me to give a shiur this morning. And so he asked me also to focus about-- on things about Hanukkah, which is natural. I'd like to just also at this mo-moment wish a to Tobba Basplumma, that's, uh, Rabbi Ephraim's wife, . So let's go on to our first question, and that is, I got a call at the beginning of Hanukkah, well, second day, that someone had forgotten to say Shehecheyanu the first night of Hanukkah. So does-- should they say Shehecheyanu the second night as they light the Hanukkah Menorah? The thing is, this is-- In Gemara, it talks about a person saying Shehecheyanu, Afinu Bashuk. Zeman Afinu Bashuk, if a person didn't say Shehecheyanu at Kiddush, the night of Yom Tu, can say Shehecheyanu anytime during Yom Tu. But that is true only for Yom HaTovim, as in Shalashat HaGolim, et cetera, Rosh Chodesh, Kippur. Purim and Hanukkah, the Shehecheyanu is just not so much on the zman as on the mitzvah. So we wouldn't say Shehecheyanu on Hanukkah and Purim in the middle of the street. It would be only associated with Kim Hamitzvah Hayom, Megillah or Ha-- or Hadlokat Neirot. And therefore, I had this doubt. Sure, when a person asked me, I said I have to check

01:59 Speaker 1 it out. And of course, you could say, I mean, if the first time you had a in the new season, you say Shehecheyanu. If you didn't have-- If you ate a peach without Shehecheyanu, the second time you have a peach, you don't say Shehecheyanu. So perhaps the Shehecheyanu for Hanukkah is similar on Pri Chadash, but the halakha is clear not so. Here you have in Shulchan Aruch Taf Sirchim. It talks about the three brachas, and he says clearly, "Im Lo Be'Ezman BeLil Rushen," if you didn't say Shehecheyanu the first night, so then, "BeVorich BeLil Sheini," you could say Shehecheyanu on the second night, "Oi Keshi Yizku," or at a later sta-stage when you remember. But it's only, the pashtas, only Bizman, uh, Hadloka. That's the pashtas in Shulchan Aruch. Why is Keshi Yizku the pashtas only at the time? Because the fact that he says, "BeLil Sheini." So it means BeLil Sheini by Hadloka. But Keshi Yizku is when you remember. Well, that he means remember at a later stage, but this is all being recorded, so let's, like, keep it to a minimum, yeah. Let's move on. Um, so here, the second question which we have about Hanukkah, a very, very common question. People go away to go with in-laws, et cetera, and comes the night of Hanukkah supper. So I had such a shaila. A Yemen from Manchester, his-- And he's a Baal Teshuva, and his parents invite his family to come for a meal during the night of Hanukkah. I said the

03:38 Speaker 1 name Lee is fictitious. Man from Manchester, but it could also be fictitious. That doesn't matter. So he has a shaila. Should he go to spend the evening with his parents? But you look in the Taz, it says that a person goes to visit friends on the night of Hanukkah, has to go home to light Menorah at home. So what's the, what's the point of going to, to his, his, his parents? And, and there they won't have to stay for supper, et cetera. So the pashtas, you look in Shulchan Aruch, if you go to visit in loc-locally, you have to go home to bench Hanukkah Nerot at home. And it seems to be quite common that people who, not local, but they, let's say from like, uh, half an hour drive or more, they will, they will want to light Menorah by the-- by their host. And yes, Shaul Malus makes. So here we have from the Sefer Piskei Teshuvos. So let's read his text. "Im Moetz Tzad V'Adam Nilmad Ki Bonim Nesvuim HaHochim BeLilos Chanukah LeBeis Hoyrehem." You've got married children, and they're going to their parents on the night of Hanukkah. "Im B'Da'at Am Lun Sham Yadlichu Sham BeBeis HaRehem." They're gonna sleep over. And it's Keshaiah. "VeSham. VeYesh Mishe'ome Sheim Tze'u Vimlechel Velishtes BeBeis Hoyrehem." But there are those who say that even if they want to just go for supper and they want to eat, eat and drink by their in-- by their parents. "VeAdam. Velifnei Hadlechet Hadlokat Neirot Hari Osur Lechel."

05:14 Speaker 1 Before benching Nerot, you're not allowed to eat. "Mutar Hadlich Sham Neirot. Af Al Pi SheChozeh Mechakar BeBeis Hamlishon." See, here's a great teshuva. Contrary to the general perception that they could, that they are allowed to have a bench Nerot by the parents or whoever and have supper there and then come home. So who is the mechadeish of this teshuva? So Piskei Teshuvos is very, very much a mechadeish. In footnote sixty-nine, you see a reference to Kinyan Tore. Teshuvas Kinyan Tore, I think his name was Rav Avraham Kalpon, his name was Horovitz, and he was the Rav in Strasbourg for many years. So he writes that, let's read through the Ha'ara here. Interesting Ha'ara. He says that the Taz and the Magen Avraham, when they say you have to go back home, that's when you are living, when you are visiting on your own and your family are back home. But if you ca-take your whole family and there's no one left at home. So he says, then that's what the-- Then there's no one at home, well, you c-- What's the point of you coming home to be awesome unless you're at home when everyone has released the menorah at, at the, uh, where they're having supper? So then he says, "Since there's no one left at home, then you would be able to join in the Hanukkiah light at your host for the night of Hanukkah." It's a, it's a Chiddush. I was very pleased to see this, uh, hectic. Right. Then BeChazal where

06:42 Speaker 1 he goes further. Mishbocha if they have- Let's, let's read the inside. A family who are ce-celebrating a Hanukkah party in a hall or in a restaurant, the whole family are coming together. Bedieved, it seems he has the word bedieved. Bedieved at that party because now it's Mokim Achilo. Now, this is a very big, um, Chiddush lakula. That's what he said. But he keeps talking about a house. The, the children. That, that was the main, the main point was that in the house. That's it. Yeah. This is all being recorded, so I want to keep a minute. Right. So let's move on. Um, then someone asked me during the past week, what's the difference between why is it after Na'halal on Hanukkah other than Rosh Chodesh, we say Chati Kadesh, and why after Halal on Rosh Chodesh do we say Kadesh Shalom? So what's the reason for the difference? So the, this Haklalu, that's what it's written there. This is the Klal. And here you have on the Kol Boi, which is an anonymous, we don't know who the Machaber is, late Rishonim. Acha Halal, you say on, on, on Rosh Chodesh, you say Kadesh Shalom. Vechein Kol Yom, say Sheyes Be Korban Musaf, you say Ka-- Im Ein Be Korban Musaf, Ein Emira Kadesh Zuta. So now, you know, we have another word for Kadesh, Chati Kadesh, Kadesh Zuta. But why-- It doesn't say why. What's the difference? Why is it that on Hanukkah, we say Chati Kadesh after Halal, and why on a day

08:28 Speaker 1 that there is Musaf, we'll say Kadesh Shalom? And the answer is that a simple Klal, that there's no such thing as a Kadesh spontaneously without a Hakdoma. A Kadesh has to be preceded by a tefillah of sorts or a Limud. So either you have Yerushalayim, Kadesh Shalom. Let's say we start off Mus Mincha. So Mincha is preceded by a Kadesh. That Kadesh has to be preceded by a tefillah. So we say Ashe. So you don't start off a Kadesh without anything preceding. That's why we have this whole problem on, um, on Rosh Chodesh because we put on Rabbeinu Tam after Kadeish HaTeirah and then so held the Peh LaSheilam, they will say a Kadesh after the Ashe Yevolatzeen, and then they switch the Rabbeinu Tam. And then we say, well, suddenly someone be-- they bang the table and they start Shmonesre. And we have- They say Chati Kadesh, and they have a long Hefty after Chati Kadesh. Our Minuc is not so. We do Kadesh before the Shmonesre. But on the Sheilah, you know, can't start of a Kadesh without a Tzmizmut. So the Rebbe answers is left up to the Boruch Noah, and the Rebbe says he agrees to say a Tzmizmut before the Kadesh on Rosh Chodesh. But that's this principle that you can't make a Kadesh without a Tzmizmut before. I just want to use this opportunity that the people in Moshel comes a Kad Rabbonim. And the person saying Kadesh, the Rabbonim says the Mishnah is quiet. We say, well, she's

10:09 Speaker 1 still a Kadesh. There's no... It's, it's not correct. Kadesh has to be after a Limud Barabim or after a tefillah. The start of a Kadesh allowed without having any communal tefillah or Limud is Nishuz Gehalt. A Kol Ponim, this is the Chesh that on Rosh Chodesh. Oh, so now on Rosh Chodesh, that we're going to with a Kadesh. So we need to have the Ashe or Ashe Yevolatzeen, Ash Shabbos, Ashe Yevolatzeen on Rosh Chodesh. We need to have the Ashe Yevolatzeen as a Hakdoma for the Kadesh because out of the Kadesh without a, without a tefillah. So the Ashe is needed for the Kadesh before Musaf. Therefore, we say Kadesh Shalom to Halal. On Hanukkah, we don't need the Ashe for a Kadesh for a Musaf because there is no Musaf. Therefore, the Ashe is connected to Beser and Halal and Kadesh. After Ashe Yevolatzeen, Kadesh Deskabol is going to include the-- are going to come after the Ashe Yevolatzeen. I hope that's clear enough. That the, the, this, whether the Ashe is needed for the Musaf or the Ashe is, is just a Hemshach to, um, to Shacharis. There's a fascinating letter of the Rebbe where he analyzes the difference between Rosh Chodesh. The Chodesh on, on Rosh Chodesh is a, we say, "Shish El Yem" before Ashe Yevolatzeen. And there's this beer of the Rebbe. It's got to do with Seiner Ida. It's Al Pi Kabbalah. You've got Ashe Yevolatzeen, the Zelem Abria, and, um, Shish El Yem, Yetzira, and, uh, uh, Kteres.

11:55 Speaker 1 Um, Kave is Keneged Elem HaAsia. It's Yeridas HaElemes. But Rosh Chodesh is different, and the Rebbe has a whole fascinating beer on Kabbalah and Halakha. So there are three pages in Nigres Chodesh, and it's also in Shulchan Aruch. Let's move on. So now people are asking the question whether, whether a woman is allowed to do melacha on Hanukkah after the half-hour that the, the, uh, neris are burning. So here we-- First we have a, a line from Sefer Minhagim. So if you can see where I'm pointing to. Now, in Chabad, we have a chiddash. Instead of just fifteen minutes, we have a minimum of fifty, and that's got to do with the cheshbon of whether-- There's a machloket where it says, Does mean from the beginning of tzirah or from the-- when the end of tzirah? So the Machar learns from the end of tzirah. Half an hour is from the end of tzirah. In other words, from the end of Whereas the Pri Chadash says, "No, means from the beginning of tzirah." So we are yotza both shiurts. We light just, just after the tzirah, but we allow that it should burn half an hour after , from beginning of tzirah to In other words, how long has been ? A minimum of about twenty minutes, and that's the cheshbon, we-- uh, far as I understand, of the fifty minutes. Okay. Then it says in Sefer Minhagim, is we do melachas lo yonegel neris, and we gather yom Rishon Shmini, which is another discussion.

13:41 Speaker 1 Now, Sefer Minhagim largely is doch the Rebbe's writing. This says the Rebbe would publish minhagim in kontrasim of the Friediker Rebbe and of-- whatever you have in moshel in, in, in Megillah Reshimas Eicha. Or the Sima Tzadik said the back, we got the reshimas of Ben HaMatzodim. And then what-- That's, that's, that's the bulk of Sefer Minhagim is from the-- or large Rebbe's reshimas. And then Rebbe Groner and Rebbe Greenglass Alei Mazhalim, they took those reshimas, and they put in a lot of other stuff, and that's the Sefer Minhagim. But the loshon of this ha'arah is of Rebbe's loshon. The, whose lo yachalti, the Rebbe is saying, "I wasn't able to mevader hakroas, meaning Beis Harav, the Plukdas, the Shulchan Aruch, ve-ha-Rashal." So about doing melacha after-- doing melacha in front of the neris, so the Rebbe is saying, "I wasn't able to be mevader what's meaning Beis Harav, the Machlikes, the Shulchan Aruch and the Rashal." So to understand the Rebbe's ha'arah, let's take a look at the loshon of the Shulchan Aruch, then the loshon of the Rashal or the quote of Rashal. So in Shulchan Aruch, it says, um, it says in Shulchan Aruch, After the half an hour, no kedusha. It says, "Avia, you can light a cigarette from it. You can do what you want." After half an hour, the ner has no kedusha. Avdam brings the Mogan Avrohom, but Rashall, the English damish lehiro. No. The ner burns more than half an hour, the length of the ner is

15:28 Speaker 1 a light, it's still ner. It's still ner shomitzve. You wanna put it out, you can put it out. But so long as it's burning, it's still ner isher alkim. Therefore, it's still now-- And, and be-- says that nowadays that we maadelich bifnim, the time factor is not so important. Says in Gemara, you say you have half an hour after sunset, Now we're lighting inside. So who are we lighting for? For the Bnei Avais. So it doesn't matter. Earlier, earlier is a, is a problem, but later is not a problem. We just discussed this. If your wife is coming back home from work six o'clock, uh, you, you wait for her. Shalom Baz. Are you missing out on But Shalom Baz is, is more important than the hiddur in hadlokas neris. Okay. Al kapanim is a baze. The longer the lights are burning, it's kind of mitzvah. Those are the Rebbe's shailas, Therefore, half an hour has elapsed to do melacha in front of the candles. Efshar nisht. According to the Rashall, it's still hadlokas neris. It's still ner. So you shouldn't be doing melacha. According to the Shulchan Aruch, you are allowed. Memale, that's the Rebbe's guidance. You can make a-- You, you can do melacha. In front of the neris, yeah. In front of the neris, you shouldn't. Um, in-- This is also from the Piske Shavuos. So he writes, "The inyan of women not doing melacha is, uh, this is part of their way of participating. The pail when there's a man about,

17:20 Speaker 1 so a woman will not light. The w- the man will light." So how is she mishtatef in the, in the mitzvah of, of ner Chanukah? By not doing melacha. By not doing the laundry, not doing s- Latkes, uh, is making yom, making latkes, 'cause that's, uh, l'maayot. Like, like Yom Tov, you have to make latkes. That melacha is nisht kin problem. But the melacha which is not allowed on Yom Tov, the women abstain from that, and that's-- they are participating in the, uh, in, in the hadlokas haneris. And therefore, so long as they are there now, then how long do the neris burn? So Mogan Avrohom says the neris is shul burn till chatzos. It has a svara till chatzos, but, um, it's nisht befas to fulfill. Okay. An interesting question. Someone asked me, a gentleman from New York. The Rebbe asked me, "What saying Boruch ham'ein shevir on Friday night by Minyan- And not, not, not in a shul, not in . So you read in the Alter Rebbe's . comes itself nicht. See, here we have a similar that the is therefore the base where people but if it's just an ad hoc, they just made a or something. So then we would not say the . Then lower down, we see if you you have a fair which goes on for a couple of weeks, and they have a set place. Some more there. He could have said-- nowadays, he could have said holidays, but in Alter Rebbe's time, they didn't have

19:03 Speaker 1 holidays. In a, in a holiday, uh, resort. They have a for a few weeks. We had once an answer from the Rebbe that when we were shlichim in Australia, so, uh, we were told a message through from Rabbi, Rabbi Kadakov, Rabbi Chaim Gutnick, that during Cha-during Chala- during Ben Hazmanim, we should be as much as possible, the shlichim should be in the zal. but the kitsim was, the last point was, vacation. So, so, um, if you have a so the then he says further, If there's a place where they make a ad hoc, as much as it goes. So, doesn't mean it's, it's okay. It means yeah. It's like having That's, that's the . So nevertheless, nevertheless, it looks like that Al Pi Kabbalah, there's been a lot of discussion. It looks like Al Pi Kabbalah, there's no difference, and one should be saying, uh, even in a ad hoc minyan. So I mentioned this Friday night. So Rabbi Yidel Weiss told me that in the he brings to say, to say it. Uh, even when there's... I, I, I've looked this up. You can see on the screen. Just wanna see who the Brezhneva Ro brings it from. Yeah, you ready? So we've got the Sefer HaKaneh Hamanude, who-- Brezhneva Ro, who was in Galicia. Galicia about two years ago, probably. He was mammoth for the greatest Poskim Galicia. And he quotes from Sefer HaKaneh Hamanude, that even in non-minyan kava, you should say it. Now, Baruch Hashem, now I got access to the

21:20 Speaker 1 Sefer Manude Hataira. HaKaneh Hamanude is, uh, within the Sefer Manude Hataira. And this is on the Shulchan Aruch, but he writes, but Beis Hasanim, the Shulchan Aruch writes, Beis Hasanim, that you shouldn't say, uh, Okay. Now, here we have, although the Alter Rebbe's Shulchan Aruch, although Alter Rebbe's Shulchan Aruch said lchayot not to say it, we have sources, Al Pi, Al Kabbalah, the Ari z"l you should say. Shaale Zaze. I once read that the Brezhneva once got a letter, I think from the Helkat Yovov. And the Helkat Yovov writes to him, "If you would learn Alter Rebbe's Shulchan Aruch, you'd have a whole new world." So you look in Brezhneva, you don't-- he doesn't bring the Alter Rebbe very much. It was later afterwards, the Brezhneva acknowledged his takis, it was a whole new world. So the fact that Brezhneva writes, um, to say it, he brings it from the Ari. But then what is most significant to me is he brings it from this Manude Hataira, with this Kaneh Hamanude. As I say, same Sefer. Now, I just want to-- If I can scroll down, for those who, those who are interested in history, this Sefer Manude Hataira is written by a Talmud of the Mizritch Magid. And he passed away in Chof Kuf Mem Valv. It's not s-- It's not such a well-known Sefer. I don't have the Sefer myself, but I know of it. What I've read is that he is one of the, one of the ma-major Chidushim of the Alter

23:17 Speaker 1 Rebbe, Magid Megzogan. And Halacha is to Pasken like the Goenim rather than Rabbeinu Tam. In the Zman of Shkiah, yeah. Kabbalah Shabbos, Alter Rebbe Paskens like the, like the Goenim. The Vilna Goen also Paskens. Now, he was earlier than the Alter Rebbe in age. He was older. But the, the Sefer Manude Hataira is one of the earliest we see of his period who say we should Pasken like the Goenim. There's also a history that the, the Mizritch Magid... Oh, no. There's a, there's a-- That the Alter Rebbe travels with this Manude Hataira. He travels with him extensively for a fundraising mission. And so there are those who theorize that it wasn't Gitur Nefarpeg. So perhaps that was what part of the influence why the Alter Rebbe, because Alter Rebbe's Shulchan Aruch, he Paskens like Rabbeinu Tam. Paskens like the Goenim. So what, what shifted his perspective? All right. Al Pi him, there's a, it's significant, uh, Tam Kal. And he's telling us that in this opinion of Beracha Min Sheva, we should say even without a Minyan Kavua. That's Al Pi Ari z"l. And, uh, because this was relevant during COVID, although COVID was not a good raya because unfortunately came Minyanim Shevuim, but it was part of the discussion. You have a, a Minyan Ara, you say Beracha Min Sheva, and, um, someone-- I have here a couple of... One is from a Sefer, Kovetz Ohr Yisroel. Rabbeinu Overlander has a long article about this. And then there's a Ko-Kovetz called Tiferes published by

25:14 Speaker 1 Kollel Keren Rabbi Michoel, I don't know, Abram, whatever, Lerner. Whole thing, and he quotes that Rabbi Hiller also would Pasken to say Bracha Me'in Sheva, even Be'Nesseh V'Brachas Shabbos. Um, based upon, although it's not necessarily Minichabad, don't have clarity Minichabad about this, but we have ample Poskim who say we f-should follow the Arizal and say Bracha Me'in Sheva even B'Minyan Arayot. Le- So you can see his name is Ze'el, Rabbi Ze'el Matlish. Um, but he's, i-it-- Later on, you see how he is the, in, in the Hakadoma here, they talk about how, um, tremendous relationship with Rav Meir of Mil he-Miligen and the, um, the Ba'al Hafla. And as I say, he passed away twelve, twelve Mamav. So he's obviously that much older than the Alter Rebbe, yet, um, yeah, but it was-- they were contemporaries after all. And they, and they do this. There, there, there's a journal, like one of these Shabteker, you know, Alin L'Trufa, but a different one. Gil Yonas, I forgot what it is, where I read there was a whole, a whole, uh, journey talking about Skire and, um, um, you know, Rab-- Gaon of Bengatam. And part of that discussion was how he and the Alter Rebbe traveled, and that's where I got this, this, uh, history from. Yeah. Okay. If you have this, uh, for the, for Kampot, if they serve, do you make a bracha? So I want to clarify this because there's a bit of confusion about this. So like this. Here we have from

26:57 Speaker 1 the Alter Rebbe Siddur, Seder Birchas Hanenin. This is Peh De Keh Salocha Yut. If you talk through various types of mezanus, we've got mezanus which is not lechem at all. So moshel donuts are not lechem by any stretch because So you can have the kippus on donuts. Like, there's no question kippus on, on pasta. If you have a mountain of pasta, it still remains alamichia. It doesn't become hamotzi bec- It's not, n-not past, not lechem. But then we've got level three types, which are lechem she'eine gamar, which means it's the type of it. It's a lechem. It's not lechem gamar. If you kippus, it becomes hamotzi. Okay. So one of those categories is, one of three categories, is one of those categories is pasta boba kisnin. In pasta boba kisnin, there are three shitas. One says pasta boba kisnin lo kosisin ma'at. If you have a nibble, small amount, pasta boba kisnin, therefore something made with fruit juice. That's one shita, that made, bread made with fruit juice is mezanus. There's a second shita, pasta boba kisnin lo kinkis. It's got a, uh, made like a pouch. Then we've got the shita of Rav Higon, mentioned recently, that he says it's kar chinakinak, thin crackers. That's why the Sefardim make a brocha mezanus on our machine matzahs or hand matzahs all year. Just, but they have an upgrade. It comes mid, it comes kisnin mitamol, becomes lechem gamar. All year, it's lechem she'eine gamar. Ashkenazim, we, we make hamotzi the whole year, and I believe

28:39 Speaker 1 that's why the Alter Rebbe doesn't bring Rav Higon in the siddur. In this point, it says, "Shkar," he brings him, that there's a third shita, that crackers are, are, are mezanus. Why does he not bring it? Because Ashkenazim started making thin matzahs. And this type of matzah, it's a hamotzi. You can't bring Rav Higon because it's very confusing. But moshel something like breadsticks or pretzels. Pretzels are also just flour and water. Is a pretzel mezanus? Rav Higon, it's chinakin, it's thin things like this. It's crackers. So the kind of-- Th-that akapona, that's the, uh, Rav Higon. Nazrin yoni. So now we have three shitas. What's mezanus? So now you have a biscuit. Why is a biscuit mezanus? Why isn't hamotzi? 'Cause it's made with margarine. Yeah. Le-- According to the shita, the pasta boba kisnin means dakka, a pouch filled with sweet stuff. Not borekas made with potatoes. Does-- That doesn't help you because that's kind of thing you have at a... But if you have a, a, a pastry filled with sweet stuff, that is mezanus. That's pasta boba kisnin. According to that shita, biscuits are hamotzi, and sponge cake is hamotzi, and, uh, yeah. Yesterday, yesterday we were sitting by this very generous breakfast laid on by, um, by, by Friedmann, I believe. Yes?

30:02 Speaker 2 Yes.

30:02 Speaker 1 So we're talking about the story of the Alter Rebbe with Reb Yonim Kletsken, and they were traveling, and Reb Yonim took out from his lunch bag, he took out some, uh, some biscuits or something. Bichlach. And the Rebbe says to him, the Alter Rebbe, "Mitroget shefin sider az a bal nefesh zolnish esn azacha zachen shlebetechas tuda." So he says, uh, the Alter Rebbe says to him, "The baal nefesh, I wouldn't have taken you as my akapona." So this is coming back. So something like biscuits, something like sponge cake. According to the shita, pasta boba kisnin means filled with sweets. So then biscuits are hamotzi. So now, or, or a, a pie crust. Pie is hamotzi. According to the shita, pasta boba kisnin means a pouch filled with... So a pie crust is hamotzi. Comes the end of the meal, you're now having, giving a pie crust with a biscuit or a sponge cake. Why are you making hamotzi? Sorry, why are you making mezanus? When you made hamotzi, efshar hamotzi, on its own, you make a hamazenes because you're making the lahachil. But once you already have hamotzi in place, there's no point of making-- it's a bracha, a bracha levatalah to make a bracha on, on the sponge cake, yeah? So this is what the Alter Rebbe writes here. Chutz mipass haniloshe becholo. If you got a kind of-- You're serving as a, as a dessert. Because serving a pass, a bread which is made with fruits, with milk. She'ein leborach haleiv ba'al min

31:36 Speaker 1 hamezonis boteach asudei besefer becholinion. You make a mezeinis on a-- the, uh, that kind of possible, possible bekisnin during a meal. Mipne amiach hashi hashem shos hamotzi kelechem gamur. There is a shiita that this biscuit or this, uh, this bridge roll is hamotzi. Or even a sponge cake is hamotzi. It's been iftar is called hamotzi. It's two brachos l'hakom bemeile. So therefore, do you make a bracha on mezeinis served as dessert? The answer is, if it's a strudel, which is a pastry filled with sweets, then sweets, I mean, whether it's raisins, whatever. If it's a pastry filled with stuff, then you make a mezeinis. But like a sponge cake, and even though you've got-- Or cream cake. Cream cake is be'etzem the same as a sponge cake. Nafas, the marangelect, after the baking, they put in cream, which ain't mal, zimun mal. Um, but it's, it's, it's, it's, it's a sponge cake. Bemeile, you wanna make a, you wanna make a shachakil on the cream, kes dama? But, um, so bechalal, I heard from Mishpacha Sarav Pevsner, zevil alav hashalom, that he didn't allow serving mezeinis for dessert. Separately, on, on this Friday night, I said this over. Rav Yeshua Lander tells me they had once a bar mitzvah or a basheva brachos, and, uh, his mother was arranging the menu. They had a caterer, another caterer. So Rav Moshe, alav hashalom, he asked, "I want to see the menu." He wasn't usually, but he said, "Well," and there was, there was for dessert, there

33:17 Speaker 1 was tea and cake. So he says, "Strudel." laughs] "It should be, it should be strudel." So there was tea and strudel rather than just tea and... So he said, "Rabbi Shaile, bonabrocha." The char is, should you achmir not to have cake at all because the other side is efshar this your mezeinis, then you have to mezeinis, yeah? The other side of it is that if sponge cake is mezeinis, so you're having your cream cake without a bracha because it's, uh, it's motzi mebracha. So meile, a cup of-- The bal nefesh should not eat the cream cake, um, besefer asude farren benson. Okay. A filov haBal Nefesh. Fine. Um, so here I got a question from someone, and she's standing in shul at Kesser, and she hears another lady... And she's asking, "Why are you saying, 'V'd'var yekatscha,' it's only for the chazen?" And the other lady says, uh, "Bring me..." So if a meile is, efshar gimshik the shaaleh hetsel. Do you say, does, does the, do the yechidim, does the tzibur say of V'd'var yekatscha despite the instruction in the siddur where it says chazen says it? Now, as you know, the Rebbe used for davening a Siddur Tehillat HaEl, and the Siddur Tehillat HaEl doesn't have the instructions. This chol, chazen v'chol, that whole stichel are not in the Alter Rebbe's original siddur. It's from the Vilna siddur, from the, um, the precursor of the Tehillat Hashem siddur. It's called Sefer Avot, printed in Vilna, Tofrei Chayim. And it was copied over.

35:11 Speaker 1 But not because the Vilna siddur, Tofrei Chayim Aleph, was rikuh minig lita. Minig-- It was a minig, minig oylem. So when it says chazen v'chol chazen, he's telling us of a particular minig of a particular community. The char is whether that's binding on us. So in Ka-- Let's, let's, let's look carefully at Kesser. Someone says, "Naklishach." In English, "Nak-le-et us benari tzor, let us exalt you." So it's the chazen who is kind of galvanizing the tzibur, "Let us come together and sanctify Hashem." To which the tzibur respond, and they say, "Kodesh, kodesh, kodesh." Then the chazen says, "Lu mosom meshabchim v'yaimrim." And the chazen, he's prompting. The tzibur say, "Baruch v'da Hashem imcheime." Then the chazen says, "In addition to the Kadesh and Baruch, V'd'var yekatscha kasav leime." And he's, he's prompting the tzibur, and they say, "V'd'var yekatscha," and they say, "Yimlech." So that's where it, where it comes from. Dach zich accor- across the rebbehs that everyone says naklishach. Even the liter, the literature, who don't say, "Lu mosom," or, or, or what do you call it? And, and, uh, "V'd'var yekatscha," they do say naklishach, which is interesting. Although that's also just the chazen. But that was the Minig Lita. Huh? Kaddish. The Kaddish, sorry. Yeah, yeah. Thank you. Right. In Siman Kuf Kof, Siman Kuf Kof, you have to-- It's helpful to remember the postcodes. Kuf Kof Dalet is about chazak v'atzam. Kuf Kof Heih is about kedusha. So in Siman Kuf Kof Heih, the Alter Rebbe goes through an ariches

37:01 Speaker 1 about the different minhogim about answering kedusha. I'm going to read now the Alter Rebbe's loshon. That they say the whole lot together with the Chazzan. So we have here, Minig Ariza, to say quietly together with the Chazzan. This is anders for the Minag HaPeileche. The Peileche Minag is that they all say aloud, they say aloud. That's not the Minag HaAriza. Minag HaAriza is the Chazzan would say, aloud, and the tzibur, as men, well, the tzibur would say along quietly. This, you have the bottom, we have here a quote from a Sefer called Maaseh Melech, which is describing the Minhogim of the Rebbe, the Tefila, et cetera. So they write here that the Rebbe would also say, with the Chazzan. In other words, the Rebbe was not a Minag HaAriza to say those pieces quietly. So not to dismiss Minag Litvin that they didn't say, the tzibur did not say didn't say and that's the way I was also brought up. I want to say is that the Rebbe was saying it, and, uh, based upon the Ariza. So there that's, that's the answer. That if you want to follow the Minag HaAriza, then you could say partly together with the... Why does the Chazzan not say aloud ? It's because it's rather presumptuous for someone to stand in front of the tzibur and to say aloud . You know, slightly, um, untrue. Okay, let's move on. Someone asked me about wearing gloves on Shabbos. So here we have in Simashin Halachah farichas about this, and,

39:10 Speaker 1 um, where there are those who say that you shouldn't wear gloves on Shabbos because you sometimes need to pick at something and take off your gloves, then you might ca-carry it. Then that's, that's earlier. That is recommended. What's very interesting is that it used to be widespread that men don't wear gloves and women do. Was the Halachah. Shabbos is binding on women as well as men. The only difference is the men learned the Shechenar, the women probably haven't learnt it in the Shechenar. But really, as Frumkei, there's no difference between men, men and women. And, uh, one is more Machmir won't wear gloves, and one's more Mekil would, would wear . Now, talks about after the second paragraph, talks about a mitt, where you'd have a large roll with both hands inside. He's talking about that, that's the second part, which is Mulinit. And he says, are those who are Machmir even with this. He finishes off. means that both with a mitt or even with gloves. So the Minag Olam is to be Mekil even with gloves, and the recommendation is to be Machmir not to. So if it's not extremely cold, and you can manage to keep your hands in your pockets, so it's Roye l'Hachmir. If it's such terrible cold, it's, it's really, um... So then, okay, that the Ikkar Hadin is that you are allowed to apparently. It's just Okay. We're sitting on Friday, Bais HaLevi. I have my weekly slot to answer phones there. I was on Friday across the

40:56 Speaker 1 street in the Bais HaLevi. That's my... Chose Friday because I hope that Friday would be b-more busy. People have Shailas out of Shabbos. So one of the phone... One person called up, and he said he had a drink of grape juice, and afterwards, he said bore nefashot. Does he have to make a berakhah again, uh, of Al-HaGeffen Men Chalish? So then he has to repeat it and just... But then afterwards, I wanted to check whether I said the right thing. So I, I should have checked before. But yeah, I recently learnt this Halacha. This is in page where it says Al Hamichya doesn't cover for bore nefashot. So L'Maaseh, if you had some porridge and some meat or fish, you've not included in Al Hamichya. You have them separately, obviously. And if you said bore nefashot, it's not covering for B-Men Chalish. Therefore, if you had a gra-a grape juice, and you have to say a berakhah, uh, Al-HaGeffen. Al-HaGeffen, and you said bore nefashot, you're not Yotzer. You're gonna repeat the berakhah. The, to, to... Well, the berakhah. You have to go again and say the correct berakhah. Right. Um- Bore nefashot, that would cover all the bore nefashot drinks Yes. If you had, if you had grape juice or wine, and you had lemonade and vodka and and you make Al-HaGeffen, so they like... Bread is the king of all foods, and you bench for bread, it includes all other foods, even snacks, which you make a separate berakhah for, even, you know,

42:30 Speaker 1 sweets. Same thing, wine is like the Melech of all drinks, and therefore, you Al... It's included in the Al-HaGeffen. We have one last question, and that is about avocados from Eretz Yisrael, which we had this discussion recent... And I had brought up that, uh, the concern of Orla. Now, I, I had... Well, I, I did inquire. Someone asked me, where did I get this from? Because the London Beth Din or the Kashrut don't seem to be talking about the worry of Orla, and this is actually then gonna be a worry, not just in Shmittah. It's going to be, um, uh, every year. And so I reached out to, um, someone called Rav Glitzenstein, who is a Rav in the agriculture area- In, in Yehuda Shomron, I believe, in his-- in Har Ephraim. So his, his main, uh, hashgocho is on, on agriculture. And so he did not affirm to me that there's a high concern of, um, Orla in avocados. But Klal, there's a whole question, how do you work with-- How do you-- Does, does statistic-- Do statistics make a difference to decide whether you have to worry about Orla or not? The fact that you know that the percent or ten percent, how-- Does that make a difference, Halacha, whether you have to be choysh for Orla or not? That's, that's a whole discussion on its own. But what he did tell me is that at the moment, we're not-- it's, it's irrelevant because of Shomer Vinevot. And I was actually quite surprised.

44:14 Speaker 1 Shomer Vinevot. So here's the question. You have a field. Let's say if so- someone did buy... You're not allowed to buy stuff from Eretz Yisrael, Shemitah stuff, because it's asur b'zchoira. So they shouldn't be selling it, you shouldn't be buying it. But we're talking about you bought it already. How to eat it. So if something was cultivated in violation of your Shemitah, Shomer, that the gu- the owner did not allow it, Hefker. So it's Shomer, so he violated, it has to be Hefker. Vinevot, or he cultivated, he watered it, it, uh, during, during Shemitah, which is not allowed to. Does his violation of Shomer Vinevot make the fruit of Shemitah, asur b'rach el? Because Shemitah, people ask Shemitah. Shemitah is meant to eat. Shemitah is, is, it's not-- Shemitah food is... You got sfichin. But otherwise, Shemitah is to la'achila, la'ochlah. And yet, there is a shita, uh, that Shomer Vinevot does. It's also on the notices from the Kadashia they put on about avoiding using fruit from Eretz Yisrael because of Shomer Vinevot. I was surprised. I looked into it and it said basically like this. I, I was influenced by Limud Harambam. Both the Rambam in Sefer Ha... and in Perush Hamishnayot. He takes view that Shomer Vinevot is tacken she'b'sedar. It didn't make the fruit asur. But there are, Rav Ovadia and other Rishonim, who take the view that Shomer Vinevot is asur. So here we have a dilemma. We're talking about Shemitah b'zman hazeh is derabbana. Shomer Vinevot, b'choyreh is a

45:56 Speaker 1 knas. If it is, it's a, it's a choyreh, it's a sfekah derabbana l'kula. Lo, lo b'choyreh gedaf meikel zain. L'poel, in contemporary seforim of Shemitah, I'm seeing some seforim say, "Shomer Vinevot, keep away from it." And that's what Rav Glitzenstein told me. Shomer Vinevot, you need b'sedar. Others disagree, and they say Shomer Vinevot, minim, all right, b'sedar, but it, it doesn't make it asur. So therefore, the... That, that's the, that's the background why they are, they are telling us not you indulge in Shomer Vinevot. But, but mishi, yai-mishi, so whoever wants to rely on the lenient view, Shemitah Rambam, Shomer Vinevot is, is mutar. As they say, it's sfekah derabbana l'kula. Yeah, you know, yesh shoma al ismech. Okay, I'll stop with this and wish you a very good, uh, day. Freilechen Chanukah, freilechen Talmud. And we should be zocheh to see Olas Zion with the in b'sedar Sefer Torah HaTorah. We should see the Sefer... We should see the Aron HaKodesh b'samichut mehavi hamenu mamash. Amen. Yehi ratzon.