ויגש תשפ״ג

00:09 Speaker 1 A good welcome for, to this shiur on Motzaei Shabbos VaYigash. Um, I want to share with you something very fresh. And first of all, before I start the actual shiur, wish a refua shleima l'mailei mehatheva to Shlocham Henya Rivka bat Brocha Dvorah Leah. She should come back to her family and to her shtichis in perfect health. Today's Hayom Yom. This is not on the list of questions. Today's Hayom Yom says that the shiur, the quantity of time, l'hipatemp chibut hakever, to be acquitted of. Chibut hakever means the beating about of the, the, um, the person in his grave. If you want to look this up more carefully, what this means, there's a Sefer called Ma'avar Yabok, uh, which specializes in these, in Yomin about end-of-life, uh, issues, and so it's a Talmud of the Arizal. And in Sefer Seder Nanis, Pelek Mem Beis. You got several-- The Sefer is made in, I think, five sections. One of the sections is called Seder Nanis. So there, he, um, addresses this concept of chibut hakever, the beating about. It's like he ex-- compares it, like in the olden days, you'd beat, beat a rug to get the dust out of it. So, but it's obviously painful. And to be, uh, get out of that, uh, so chelek shishi mehames le'es, one-sixth of the twenty-four hours, yome oysis hateira, to be uttering words of Torah, Tehillim, et cetera. Then also about r-cleansing as far as Kaf HaChaim talks about rev-reviewing as much as one can throughout the day,

02:17 Speaker 1 um, oysis of Torah. As I read the shiur, the Hayom Yom today at the farbrengen, I looked it over before and I was intrigued. What's the cheshbon? Why, why one-sixth? What's the sig-significance of one-sixth of the day, of the twenty-four hours, which is basically four hours? Why is that significant in acquitting the soul from chibut hakever? That's my question. So what came to mind is fascinating thing which came across s-some time ago, a couple years ago, and that is, this is a quote, and it's a Sefer. You can see the Sefer, Kvul Binyamin, which I'm not familiar with the Sefer too much. I just got it off the computer. But he's quoting the Ramak, Rabbi Moshe Cordovero, who was the r- the predecessor and the r- Rebbe, in a sense, of the Arizal. Although the Arizal later received enormous wisdom from Eliyahu HaNavi, but his initial teacher was the Rabbi Moshe Cordovero. And he says the following. At the origin-- at the origin, in the original state of creation, the world was destined to have twen- each day would be twenty-eight hours, and there will be six days in the week. So the week would-- the, the, the-- A day would be divided into twenty-eight hours rather than twenty-four hours, and there would be a cycle of six days. And then the six days came to Hashem, and they say they don't have a captain. They don't have a leader. So they asked Hashem to give them a leader. So Hashem says to them, "You

04:06 Speaker 1 want to have a melech? Okay. So you have to contribute. You have to contribute to this king which you want to appoint. You want to have a leader, so it's gonna-- you're gonna have to contribute. Each of you will give four hours from each day. And , ubezeh yhi lo ish litolechem, with the fact that you will give four of your hours to this day, that will be the way that he, that he, this, this captain will have a control, a, um, over you to, to guide you. And that is the Shabbos." And so this is the quote from the Ramak, from Rabbi Moshe Cordovero. And further in this Sefer, I, I skipped a few lines, and this is what it says. Says this is-- I think this is already this, uh, Rabbi Binyamin, um, or Rabbi Chavelio, whoever this is. He says, "This is what we say in . The desired-- The desire of the days, it's-- this has been proclaimed. The days had a desire that they should have a captain. And Hashem said, "Okay, this is going to be Shabbos. You have asked for it. A day is gonna be-- it will be Shabbos." So here we have this idea that four hours of the day is kind of the sh- the contribution to the Shabbos. So now let's come back. All right. So each of the days gave four hours, and that's their contribution to Shabbos. But per-perhaps that goes the, also the other way, that in each day you can

05:41 Speaker 1 have four Shabbos hours. And by designating four out of twenty-four hours, and they're going to be used for Torah and tefillah, that's the Shabbos of the twenty-four hours. So then that's going to make the who- the-- So that, that's the, that's the cheshbon of four hours a day. Just take this a little bit further that we have in various halachas that the significance of one-sixth of the mixture kind of, kind of controls the whole mixture. So I'll give you one example. In Hilchos Pesach, we learned it not so long ago in Gemara Pesachim, if you would make a combination of dough which will be, um, one-sixth would be from wheat, and the other five would be rice or even potatoes. So then it would... the, the being a one-sixth being flour would make the whole thing kosher as matzah. And even if you had one kazais of this, you'd be yotze mitzvah matzah. I'm not recommending this. I'm just telling you this is a halacha which is discussed in Gemara. So you have the idea that one-sixth is a significant component to kind of control the whole thing. This is what you're seeing here with the Shabbos, with the weekdays of the week. And so this is what I'm, I'm suggesting, that going back to that Yayim Yom, that one is the emphasis here is the cheluk shishi, one-sixth of the misnas will dominate the whole thing. Is... You also have the number sixth, the, the, that proportion in relation to oino of deception in

07:16 Speaker 1 prices. You also have about wine. In Hilchos Yayin Nesech, if wine is diluted six parts of water to one part of wine, then it's no longer called, no, no longer called wine. So we have here various sources, like the significance of one-sixth. If it's, if it's more than, uh, um, five to one, then it might lose its dominance. But five to one retains its dominance. Rabbi Kievan is pointing out that there's a very similar Yayim Yom entry on Cheshvan, which says bichlal about saying, saying, uh, Ribui Amiras Hatorah. Yes. All right. But here we've been trying to- He mentions Ribui HaKever there too. Yes. Yeah, but it still remains- Without the number, without the measure of time. The contemporaries for him, you know, um, exploring. The background of this is in Rashima So Yomin. But where does it come from, this cheshbon? It's, uh, that's, that's... that I'm intrigued, but thank you, Rabbi Kievan. Let's move on. Okay. So now the question which we have, the first on our list, is that when... i-if you have a minyan for Shacharis, could be weekday or Shabbos, and all the people turn around and say, "Well, we had, we already heard Kriyas HaTorah in an earlier minyan." Should you be doing Kriyas HaTorah in any case because it's part of davening? So have you noticed I often bring in the, um, the Piskei Teshuvas, and this time I'm not gonna get... I'm not gonna agree with him. So he writes here, "Chol ze," he's talking about what's

09:00 Speaker 1 the minimum. We know that there's a, a, a... The Temar Chedek has a, a, an, a letter to his son, Rav Solonach. On a fast day, how many fasters do you need? This is very, this tells... In a very relevant for sluchim, where they may have a minyan, but not necessarily, um, everyone's fasting. So what do you do on a fast? Can you do Kriyas HaTorah? Can you say Aneinu? So that's a discussion. I've written about this in, in Nesivim Chelek Beis. It's discussed in the earlier chapters there. But meanwhile, we're just talking about in a regular, uh, minyan. What if you have a minyan and all of them had heard Kriyas HaTorah? So here he writes, "If you have a tzibur of a minyan who are davening Shacharis, they can do Kriyas HaTorah at the right spot, even if all of them have heard Kriyas HaTorah at the earlier minyan, ki yes seider litfila. Kriyas HaTi- Hatorah nitakno lechatichila leachshav na'aseh de Shacharis." Because Kriyas HaTorah is kind of part of the order of the day, and therefore you should do Kriyas HaTorah even if everyone has heard Kriyas HaTorah. So that's what he's writing. Then he writes another comment which, again, I take exception to. He writes, "Va'anan sa dishakavonos ech kolech ha'am lo tzeis," that they want to be yotze with this minyan, not with the earlier minyan. It's very relevant. We have, you know, it comes the Shabbos before Yom Shva, the Shabbos before Yom HaTa'amuz, and it could be a

10:34 Speaker 1 mitzvah metzius. Everyone's already heard Kriyas HaTorah. And so he's saying that you make a Kriyas HaTorah because you've got a minyan, even though everyone's heard Kriyas HaTorah. All right. So he kindly gives us a reference to Toras Yekusiel, and then to Levushim Mordechai. So Baruch Hashem, I was able to look up both of them. The Toras Yekusiel actually is... They're both Hungarian Poskim. Um, the Levushim Mordechai is known as the Mordeh Ra. The Toras Yekusiel was printed in a town called Bardiov. Forgotten exactly which. He's also, he's lived in some Hungarian-sounding name town. And the Toras Yekusiel is quoting the Levushim Mordechai. Levushim Mordechai was a very respected posek in, in Hun- Hungary in his time. And he says that they say you can, contrary to the Chashu- Hashulchan, who says you can't. So as I say, the Toras Yekusiel bases on the Levushim Mordechai. So I'm not gonna even go into the Toras Yekusiel because it's, it's also very poor print. Um, but just go, let's go to the Levushim Mordechai. So he writes, "Besider tfilo yesh loim lashar b'shayeach l'takno o takono v'saider tfilo kacho." The fact that they heard Kriyas HaTorah earlier, "Lo nis kad kavnu klal otzis." They came, they came for the second minyan, and they heard Kriyas HaTorah of the first minyan, but they didn't really intend to listen, uh, properly. Then says... Now, I just want to add something here, a comment. I had a conversation with, uh, Gedalia Lieberman, zo zein gezunt. And there's a whole question,

12:11 Speaker 1 is there a mitzvah to hear Krias HaTorah on a person? Or is it that if there's a minyan, then there has to be Krias HaTorah, but not as a personal chiyuv. According to that second view, what does it mean I didn't have in mind to be yotzer? Who says you have to be yotzer? There's a chiyuv of minyan to have a Krias HaTorah, but then it doesn't-- it's not a question of being yotzer. Be that as it may, but meanwhile, the Levush HaMordechai didn't look at it. He says, uh, uh, they listened. They were there by the first minyan. Didn't have in mind, therefore you can do it later. You can do another Krias HaTorah. Right. So there's an assumption here. Uh, yeah, ha-having said all that, so let's now go the very same, um, Levush HaMordechai. In his second, um, what we call Madur Basra, his second volume on Ohr HaChaim, he says, let's read his words, "If they already heard Krias HaTorah, who says, "Min olam nokeim?" How it says you-- who says you can read again? "Meiachar shekaver yotzu. Vcheino agin b'ksas m'koines." That if the second minyan comes, and he heard Krias HaTorah, but they hadn't davened yet. So they will do sei d'chatfila without Krias HaTorah. So, in the first one, he seemed to be saying it's okay. And here, but he finishes off, "Raf yavi yadi," which means I'm not so sure about it. And now it comes in the second, his second round on the same topic. He

13:38 Speaker 1 says, "No." He says, "You don't do it." And, and that's what I would actually... I mean, that's what I've seen also, in Chabad at least. In Chabad is... Well, here's the question. Is Krias HaTorah part of davening, or is it a se- is it a standalone? So let's take a look here in Siman Nun He. We have this famous halacha. What happens if you had a minyan, some people walked out, can you continue? So we have here, if you started even just Chatzos Ashat, just the Birkat Avot, started. You can say the whole, you can say the whole Chatzos Ashat, including Kedusha, and you can do Avodat Yom and Kaddish after it. And therefore, he says that's why we leave the Kaddish Sholom until after, after Avodat Yom, because the, uh, Kaddish DeSkabal after Avodat Yom relates back to, to, to the Shemoneh Esreh. Then he says, "If yebechni," so if it's a Monday or a Thursday. Yeah, so you had, you had a minyan at the beginning of Chatzos Ashat, let's say. Then you walked out. Now, you're left with nine people, eight people. So you'll finish Chatzos Ashat and everything, and but you won't do Krias HaTorah because very, very clear. ShehaKriah eino mikre mar'at filah. Krias HaTorah is not a-- it's not as if it's, like, the ending of the, of Shacharis. It's also, it's part of it. It's also Krias HaTorah. There's-- and instance, this proof is that you see by Mincha, we read before davening. However, you learn the pshat,

15:09 Speaker 1 but he's saying that, that Krias HaTorah is a standalone. It's not part of davening. It's a separate thing. It, it is-- of course, it's located during davening, and there's obviously re- good reason for that. But to say it's an indigenous part of tefilah, and therefore, even if you didn't-- if even if everyone has heard it, we still-- because we're davening together, then we have to do a Krias HaTorah. I, I don't, I don't see that. And, um, as far as I know, it's not-- we're not, we're not noheg that way. Um, we'd, we'd sometimes look around in that kind of situation. Did every... Who hasn't heard Krias HaTorah? And then we'd do Krias HaTorah. But without, um, without having the quorum for Krias HaTorah, the fact that we're a minyan together davening Shacharis shouldn't justify doing Krias HaTorah. Especially when in Chabad, um, we saw till, till, um, Mem Ches, the Rebbe would daven Shacharis beichidus. And, uh, yet it came to, uh, Krias HaTorah. It, it was there for Krias HaTorah. And so somehow, in Chabad, there's possibly, I, I'm not necessarily so excited about it, but I think in Chabad, there seems to be a greater emphasis on hearing Krias HaTorah than davening, davening dachke with a minyan. Um, so it's, it's a separate inyanim. So that's-- that I would say it remains a separate inyan. Okay. Let's just go to your couple of questions on the chat. Why is there a difference in what should be learned, Tanya, Tehillim, Mishnah? So you're

16:36 Speaker 1 going back to the previous point. Why is-- why in the HaYom Yom does he say, "To Osis of Torah and Tehillim?" I, I don't know. No. Um, I don't know the answer to that. All right. Um, yes. So there, there are, there-- and Ari is pointing out that there are those who say, "If there are three who haven't heard Krias HaTorah, then you can do Krias HaTorah." Um, there, there is basis for that, but generally, that would-- we're not noheg that way. Generally, we make sure though to have six people who haven't heard Krias HaTorah. Let's move on. So here's a practical question. Reuven, uh, c-asks me that Shimon has several boxes in his premises. And Reuven's told him, "You know, you've overstayed your welcome. Take your boxes h-home. Take them wherever you want. I don't want them in my house anymore." And Shimon hasn't been very obliging. So Reuven says to Shimon, "If you're not gonna pick them up by this and this date," give it a deadline. "If you're not gonna pick..." He said, "Then I'm going to take all your boxes. Either I'll put them out in the street, or I'm going to deliver them to your house. And I'm, you know, get, get out, you know, get out of my hair." So Shimon says to Reuven, "If you do that, you start ganav." So now, Reuven asks me, is he a ganev if he will deliver-- if he'll take these boxes, put them out to the street, or he'll put them

18:17 Speaker 1 out, um, and bring them to Shimon's house. At the mo- on the moment, you know, of the p-phone call, whatever, I told, uh, Reuven, "If you deliver it to his house, it's no for sure you're not a ganev." But what's here, let's look at whether he's allowed to put them out on the street. An unwelcome, um, um, guest has overstayed his welcome. He has to put him out on the street. So here's a Gemara in Bava Batra, daf kuf alef amud beis. Let's read the story. Ha- There was a fellow who bought an, a arba de chamra, which means a shipload of wine. He brought a, uh, he bought a shipload of wine, and he has nowhere to store it. So he goes to that woman, a certain particular woman, and he says, "Do you have where I can store this?" So she says, "No, I don't have space." He then gave her kiddushin. So now they're husband and wife. Ah, so now she gave him space. Then he went back to his own home. He writes up a get, sends her the get. So now she has gotten married to him. And by this, he, he ha- he, he, she provided space. Now he gives her a get, and, uh, meanwhile, the barrels of wine are in her premises. See, this is Gemara, poor kid. So she, she, uh, azla ihi. She took one of the barrels, let's say, and sold it for some few dinar, and she takes a few dinar, hires a

19:41 Speaker 1 few porters, and she gets the porters and puts the whole, the whole lot on the street. Says Rabu Hanabradi, Reish Lakish, kasher azal ken ya'azal lei. He was deceptive. She, he, it is, he deserves to be deceived also. Gemula yoshuv b'reishi. May his deeds come onto his head. And he goes into a detail. If it, well, if she had no intention of renting out the premises, for sure she's entitled to do what she did. Even if she does intend to rent out the premises, but she can still maintain, for anyone else, I'm ready to rent out the premises. For a guy like you, I'm, I'm, uh, not interested. So here, lechayeh, you have here a, a classic story in the Gemara where someone has plonked his stuff without permission in someone else's premises, and the person, the, the host, the unwilling host, is-- puts him out on the street, and they are, they are given au- authority to do so. So now let's take a look. We have here, first of all, the Meiri on that piece of Gemara, and he says, "Bilvad bemokom sheyesh lecha lis halev sheyagia leoznei habaylim veyavo yeatzilum." The picture here is that the owner of the, the wine lived locally. And so Meiri is saying he, since he's lo-local, then he, he will hear that his barrels are being put out on the street, and he'll come and deal with them and deal with them, you know, put them in a safe, safe place. The, the other very important

21:24 Speaker 1 point here is that, first of all, so putting them out on the street is also contingent upon that he would be able to salvage them with, with, you know, shortly after hearing, so, doing, what happened. The other point which is very, very important is that he had, he, his whole entry with the barrels of wine was under deception. In the case which I'm talking about with Reuven and Shimon, I'm, I'm assuming that Shimon had permission to put the boxes in Reuven's house. It's just that he didn't, um, you know, he, he overstayed his welcome. But it's not as if Reuven hadn't accepted Shmirah, and which makes it more questionable to put it out. So now, the story in the Gemara is brought in Shulchan Aruch, as you can see, Resh Mishim Achinu Etes. One who pa- placed his produce in someone else's premises without permission or through deception. So then the host is permitted to sell some of the produce, to hire porters to take them out and put them out on the street. Midat chasidot. If he's going to be extra, you know, frum. So then he will in-in-in form the bezdin, and they will rent premises and place the stuff in rented premises, even though the person who placed the barrels did the wrong thing. Then the Rama adds, not only midat chasidot, it's tzorech lo hedir et chilo. Aveh im nan. So they, they have to, it's a chiyuv to inform, not just midat chasidot to inform. Again, what, this is talking

23:02 Speaker 1 about when it was put in, in the premises without permission, through deception. Certainly, if it was given with permission, to put them out on the street is very questionable. You may still be, you may, you're not mechuyav to look after them. But on the other hand, to cause damage by putting them out and making them hefker, you could be called m- guilty of damaging. So that's not, not, not so straightforward. Um, I s- I gave over this, this discussion yesterday in shul, and we have in our shul, that was one of the chashuve Eid, is, uh, uh, Yudel Weiss. So he's, uh, he's, uh, he's the one who deals with gittin in the kadaste, in the local bezdin. So he says they often have this situation where, unfortunately, the couple have come for a divorce, and then what do you do with the, with the, uh, assets? They're going to be goods. Let's say he's moved out and he's got all his stuff in the house, and she says, "I don't want his stuff in the house." So one of the things which they advise is put the stuff and take the st- there's something called storage, you know, yellow storage, whatever. Take the stuff and put it in storage. First two weeks, you'll pay for the first two weeks. After that, you send, they send you the bill. Your stuff is now in storage. It's up to you to deal with it, and that's how they, you know, that's one way of, of, you

24:21 Speaker 1 know, similar to what we're seeing here, where the bezdin now would hire a space, and obviously, the, the, the cost of that space will be by the owner of the goods, you know, rather than just taking up space in someone else's house without permission. Someone's pointing out that, that, that three fasts, as I mentioned before, that's the Tzemach Tzedek. That's the letter to the, um, to Misrad Noach about three fasts. But that, yeah, I mean, there's, there has to be a minimum of... Just you already mentioned it. Tzemach Tzedek says there's gimel, three fasting. Veyalkol ponim gimel sheochlo poch is mikashir. There's a whole discussion what does it mean, uh, with, with the yalkol ponim. Let's not get sidetracked. Um, right. The question, was a time, period specified? I don't think so, but right. Let's move on. Someone's pointing out the mikvas, they also make, they put up a notice. If stuff is left over a certain amount of time, they will discard it. Okay. Let's move on. So someone was asking me about... Sometimes people say, "I promise you. I swear it is true." Is this, uh, is it, um, uh, forbidden to do this? I was actually curious, what does the word promise in English mean? And it looks like, like you actually... The word promise is also used in a different context. He's got a promising future, and the word promise seems to be a, a view to the future that this is what's expected to happen. Why am I going to

25:59 Speaker 1 this? Because there's two forms of promise in our way we speak. I c- I, I told you that this happened yesterday. I promise it is true. Or I promise I will give you this tomorrow. These are two different types of promise. One is, is it affirming the, a, a fact or yes or no. And then there's another type of promise, a commitment for the future, and that's gonna be relevant in our discussion. Right. So first of all, we have here on the screen, we have a quote from the Rambam, the end of Hilchot, um, Shevuot, where the Rambam writes, "One should be careful with children." We should be very careful with children. "Teach them to speak truth and not to swear, so they shouldn't be used to swearing continually as do Goyim." Um, and he says, this idea of training children to speak truth and not to swear is, . It's like a duty. It's interesting. It's like a duty on the, on the parents, on the, on the, and on the Melamdi Chinuch to teach children two things. One is to be truthful, and the other one is not to use swearing. So the... I'm sure everyone remembers in Cheder. I promise, , yeah, et cetera. So that kind of language is, is, is not appropriate. One should not be swearing, even if it's to affirm the past-

27:29 Speaker 2 Mm-hmm

27:29 Speaker 1 ... certainly for the future. So now I've got one of these, these contemporaries for him. It's, uh, it's actually not available in the shops. I have it on the, on the computer. It's a Sefer called Kol Nidrei, and it specializes with Nedorim and Shevuot. So, so he says there, if one, if one says, "I'm saying so So that is a form of Shevuot. And so we should tell people that be careful when you say, it could be considered like a Shevuot. If you're just saying in passing, and you don't mean as to an affirmation, so that, that may not be considered a Shevuot. But if you, if you say, uh, you want to give your, uh, give your word, and you say, "I'm saying so ," that could be considered as a Shevuot. There is here... He bring, brings in the notes here about, uh, when one says, when people want to avoid making a Shevuot. Generally, people from Yidden try to avoid making a Shevuot. And so whether they were saying the whole expression, that would be counted as a Shevuot or not. One last thing here on the screen. Here's a, he referenced the Shevet Halevi, a fascinating story. It's Reb Moshe Halberstam who had... A family had come to them, to him, and there was a child of theirs who was severely ill. I'm not sure I remember the details, but they, they, they were very, very worried. And he reassured them that the child would recover. "And I will come, I,

29:08 Speaker 1 I will, I, I will be, I come to be Mezade HaKadosh." That's what he told the family. Baruch Hashem, his Bracha was fulfilled, and the child recovered. And a few years later, the child is getting married, but the m- wedding is going to be in the United States. He's living in Jerusalem. And he s-said, he, he, he had said, uh, uh, uh, he said he's gonna be Mezade HaKadosh. So now he's questioning. That the child will recover, and I will be Mezade HaKadosh. And now he doesn't-- He's old and frail, and to travel to United States. So he asked Rav Vosner, does he have a Chiyuv to travel to the Chasuna? So Rav Vosner reassures him that even though he'd said, but that doesn't count as a Neder. And he says, "You're not Chiyuv to travel for the Chasuna." He still says, "Still do . In any case, just, you know, be extra careful." But so this interesting story. But what's, what's the... The bottom line is to say, "I swear it is true," is certainly not appropriate. And promise, "I promise I'm going to do this," may be, um, may be in the form of, may be a form of... I'm not sure. I, I still haven't found that, that clear, clear. Okay. Let's move on. Certainly with some... At least the Rambam's words of being careful to, and treat, treat, and being, teaching children to say the truth and to avoid this kind of promise language would be, uh, appropriate. So here we

30:43 Speaker 1 have actually from the Alter Rebbe's Shulchan Aruch that I mentioned before the difference about reassuring for the past or the future. So this is Siman Kuf, Nun, Vav. And he says, "Although we have the idea that you are allowed to ch- change the truth in order to bring harmony, ." Says there, in Alter Rebbe, that's only for the past. If someone says, "Where were you last night?" And you can say, "I wasn't there, I was someone else," or something like that. So it's about the past. But he says, "Even if-" To give a false promise. To say, "I'm going to do this," when you're not going to do this, even if it's Bli Ayin Hara, you, you shouldn't be doing so. For the past, yes, you can change things if it's L'maan Hashem, but not for the future. Right. Let's move on. Very simple question, but, um, people ask the question, so now, well, we'll discuss it. Where there is a Minhag not to call up a father and son or two brothers, one after the other, for at, uh, to have Aliyah L'Torah, and even for Shli and Maftir, if it's the same Sefer Torah, one wouldn't call up two immediate relatives one after the other. So I was asked about Chag BeHanukkah. So let's just take a look over here. So this is in Shulchan Aruch, in Hilchot Krias HaTorah. And it's, I think this is Kuf Mem, mem... It's Kuf Mem Alef, I think. So it says here that you, that you,

32:23 Speaker 1 you can call up two brothers after one another. However, it's when-- We, we don't do so because of Ein Horah. There are more adds, even one Shli, one is Maftir. Also, you don't call up one after the other. Beshmo, Beshem Ein Horah. And the Minhag goes even further. Even if you don't call up with their na-names, we don't call up. Even Sephardim, we don't necessarily call up by name. Still, one wouldn't call up, um, brother, two brothers or father and son, one after the other. Uh, there's also this discussion about grandfathers, but let's not l-get into any of that. Meanwhile, what about Chag BeHanukkah, which was the question today. So this is a Sefer called Avnei Hefetz, which addresses this. Ah, so here it says in name of Kuf Mem Ayin, Kuf Mem Alef in Shulchan Aruch. And then he says, "Many places, they don't call up the Chag BeHanukkah by name." Then if you don't call up by name, for sure it's no problem to call up a fa- two brothers Chag BeHanukkah, that's not a problem. If it, um... But if it's, if it's, uh, if you do call up by name, then you should avoid calling up two siblings or father and son, one for Chag Be, one for Hanukkah. One should avoid doing so if you're calling up by name. Let's move on. Now, the next one is also a fairly straightforward Halacha, but obviously not so well known as you'll see in a moment. So here was the question. That

33:52 Speaker 1 someone asks you like this. They, they'd cooked rice in a pot, in a fleishig pot. Ten minutes ago, they used the pot for cooking meat. Then they washed it out, and then they cooked rice in a fleishig pot. Then they took this rice, and someone put it into a slow cooker. Um, I th-- You-- This is a shailah from America. They said Betty Crocker. Now, Betty Crocker is a, a slow cooker. I need someone to translate from Am-American to English. Okay. I'm imagining it's a, it's a, um... So now he's asking, and, and so they put this rice into this slow cooker. And just to help the shailah, there's a bit of cheese left over. So now they're asking what to do with the slow cooker and what should they do with the fork. They say the rice has been thrown out already. And I, um, and this is why I'm discussing this, because had they asked the question before, I would have told them the rice is kosher. They are allowed to eat the rice. And I'm going to explain this. So here we have a Gemara in Chulin which talks about the following. "Dogim She'olu Bikarah." It's fish which were placed in a fleishig dish. You got-- Fish is obviously pareve. It was placed into a fleishig dish. Rav says you're not allowed to eat it with ch- with a, with a dairy, with a kutach, which is a dairy kind of dip. It's a milchig kind of hummus, let's say. Shmuel Omar,

35:30 Speaker 1 you are allowed to have it. Rav Omar, also, because Noisten Tamhu. The fleishig dish has given a, a fleishig taste to the fish, and now you're having it with a kutach, so you're having a taste of meat together with a taste of, of milk. Shmuel Omar Mutar, Noisten Tam ba-Noisten Tamhu, or in short, Natba Nat. It's a, it's two degrees removed. There was a meat which was used in the dish and gave the dish a fleishig taste, and then the di- then the meal, the dish gave a fleishig taste to the, to the, uh, fish. But this is, this is a very reduced taste, and therefore, it's not a problem to have it with milk. This is what Shmuel says, and the Halacha indeed is like, it's like Shmuel. That is, Nat ba-Nat is Mutar. But then here's a whole discussion in, in Rishonim, in Ba'er HaVetch, when it says the fish was in a, in a, in a Karah, in a fleishig dish. What about if the fish had been cooked Mamash in a fleishig pot? Was it, is it a Klirishon or only in a Klisheni that we say it's okay? So the Halacha remains the following. That Nat ba-Nat. Look at-- That Be'evid, Nat ba-Nat is pareve, even if it was cooked in a fleishig pot. So in our case, the rice, which was cooked in the same pot as the meat ten minutes ago. So the rice now has got what's called a Nat ba-Nat- A, a, it's got a very

37:07 Speaker 1 reduced fleishig taste, and it therefore is considered pareve. And if it's combined with cheese, it is mutar to eat. However, l'chatchila, you're not allowed to do so. Certainly, you shouldn't do so intentionally. And if they'd asked before putting the rice into the, the slow cooker there, the answer would be, "No, you're not allowed to," because that's a l'chatchila. So not-- It's only with gimel not is it mutar l'chatchila. But bediaved, if it's already been com-- uh, already been mixed in, so that rice is considered pareve. It's not fleishig, and therefore its combination with the cheese is innocent. And as a result, for sure, the slow cooker did not become also because it's got pareve rice in it together with the cheese. That's not a problem. And the fork used to stir it, again, as a milchig fork, did not become also because not banot is mutar. Um, and this is brought in Shulchan Aruch in several places. So let's just read one example in siman tadic dalet. If honey was cooked in a fleishig, uh, pot, which was used that very day for meat, and then it was poured, the hot honey was poured from this fleishig pot into a milchig dish, which is also the same day. So Halacha, it's mutar, and it says because it's not banot. No, but it means what's ein horah over here with having a father and a son on the bimah at the same time? I think it means that, that people are saying, "Ah, you know, they're

40:15 Speaker 1 very prominent. They're getting all the kibudim." Kind of they're overdoing. They're, they're getting too much attention. So can you not give an Aliyah either? No. If one is learning and one is gonna Aliyah, same problem. He's doing a public service. It's nothing. Oh. All right. Yeah. So someone's asking, what's a shat? You aren't allowed to. You shouldn't do it. Again, there's many, many Halachas in Halacha Shulchan Aruch, which is a l'chatchila and a bediaved. So l'chatchila, we say don't do it, and if i-i-if it's done, it remains kosher. So here we have this, this rice. L'chatchila, it should not be combined with cheese. If it was, then Halacha is it's kosher. Let's move on to our next question. And here is a, a story which one of our listeners came to me on Sunday morning. He says on, on, uh, Shabbos, he was walking out of the area, and a old English gentleman stops him and says, "I'm suffering, I'm suffering arthritis, and, um, could you..." He, he had dropped his cigarette on the floor. And he says, "Could you pick up my cigarette for me?" On Shabbos morning. So the fellow who asked me the question on Sunday morning says, "How big an aveira did I do?" So, so this, I, you know, uh, found it a very interesting question. And so, so just to analyze it, yes. So we have a din that God will cover the Habereis, Sh'dochas Lo Sasah Shebateilah. So respect for human, for human life, for human dignity, does

42:01 Speaker 1 override, does override an Issur d'Raban. So, um, I apologize for those who are a bit nauseated by the following example, but this is Halacha Shulchan Aruch. That was just before toilet paper was invented. Apparently, they would use rocks. And so then, ro-rocks are muktze. So would one be allowed to take muktze rocks in order for hygienic purposes? So he says, "You are allowed to," because Kaver d'Habereis overrides the, um, the muktze. So that was my first thought, perhaps Kaver d'Habereis. But I, I, I, I'm-- I hesitate to use the concept of a Kaver d'Habereis in this context because Kaver d'Habereis is human dignity, cleanliness, et cetera, respect for human life. Uh, with all due respect to the smokers who are listening, uh, providing a person with a cigarette, I don't think is Kaver d'Habereis. If, if anything, it's the opposite, but never mind. Uh, but in fact, I don't think it falls into the category of looking after a person's dignity. So then there's another area. So there's a concept of aver. There are certain things which you are permitted to do so as to avoid enmity, that a goy shouldn't, uh, hate a Jew. I wanna tell you, I've got a protest. I was-- I took the bus, you know, once you get... I don't know what happens in Liverpool, but in this part of the world, once you hit 60, you get a free bus pass. So, uh, wasn't a, uh, wasn't a, uh, wasn't it? So Friday I went on the bus,

43:39 Speaker 1 went up to shul, and I sat down. There's a two-seater bench. I sat down in the middle, and then, uh, a shochet comes on. He's wearing a, a yellow jacket, which tells us that he's a cleaner. And I moved to one side to let him sit down. He says, "You're the first of your community who's ever done that for me in all my time." And he says-- he blesses me for being such a nice person. So I'm not sure whether it was a Hill Hashem or Kiddush Hashem. But meanwhile, so, so coming back, uh, is... So here's, here's a halacha. This is in Shin, uh, Lamed Tes, I think, about giving birth, helping a, a midwife giving, uh, giving birth. So, uh, of course, if a Jewish woman giving birth is a mitzvah. But if it's a non-Jewish woman to-- who's needs to give birth. So even if you're not going to do a melacha, you shouldn't be doing the mi-midwifery for her. I, aver. It can say, uh, it says, it says in Shulchan Aruch, "Ein kan mishum aver. Sheychayav lehishamet." You can say that for sh- for women who are Shemot Shabbos, our Torah allows us to do, to, to, uh, attend to them. But since you're, you're not Shemot Shabbos, therefore, our Torah doesn't allow us to do so. So what I'm seeing here is that when there is a way of explaining that we're not allowed to, then one doesn't need to be worried about aver, they're gonna hate you. You

45:14 Speaker 1 explain, you apologize, and that shouldn't be a reason for them to hate you. If they do hate you, they've got other reasons. So now, um, so then I don't think it's Kovod HaBriyot. I don't think that aver... The only thing which you could say is Darkei Shalom. But I, I, I looked around. There's a concept of various things which we are allowed to do. For example, we're giving out meals to the hungry. So we'll also give out for the, for the, for the non hu- for the hungry of the non-Jews also. Mipnei Darkei Shalom, you're using-- you're greeting them. You'll say Hashem. You'll say, "Shalom." Shalom is Hashem's name. Mipnei Darkei Shalom. There are things which you do, Mipnei Darkei Shalom, to-- with Goy also. But I couldn't find that you can, Mipnei Darkei Shalom, violate any Sudarbonon. So therefore, ha- having-- after all this discussion, the, the, uh, the, uh... If you'd ask me whether you're allowed to pick up the cigarette for this fellow, the answer is no. Uh, there are Chashbonis perhaps. In your mind, you thought it is, uh, Kovod HaBriyot, et cetera. Okay, fine. But, um, um, L'maaseh, uh, we have to say that it, it, it's not okay. Right. Let's see what's... I see there's a few messages here. Someone's asking, um, Naf- Noson Taam, Ben, Ben, Be- Ben Noson Taam. So it's when the pot... So again, you've got, in the c-case of the, uh, the rice. The, the, the meat gave a taste into the pot. That's

46:49 Speaker 1 Taam Rishon. And then the, the me-- then the pot gave a taam to the rice. So it's two steps removed from the meat, and that's called Noson Taam. Noson Taam. I want to just clarify. I want just to clarify that Noson-- Naat BaNaat only works with chalim. But to say, let's say, "Oh, there's a potato which was together with the meat, and then I put the potato with the rice." Uh, and that, that, that doesn't work. They don't say Naat BaNaat over there. There, the potato which was cooked with the meat becomes fl-- like it's like, uh, saturated with meat. And if you put that into the rice, the rice is fully fleshy. Okay. So many questions here which we are not, not prepared, um, in advance. Um, right. Can you-- Someone's asking, "Can you wish a goy a Ne- Happy New Year?" You do. Our Maase that, uh, J.J. Hecht alav hashalom would say that he once came to the Rebbe on the 1st of January, and this, uh, Rebbe told him, "Happy New Year." And he was, uh, very, um, surprised. And the Rebbe said, "Hashem yisborich et amim." I see Rabbi Herman wants to add something. Sydney Hecht, not J.J. Hecht. Oh, Sydney Hecht. Now. Ah. Okay. Let's move on. So now, one of our questions came this week. Is it okay-- What, what, what's, what's the story about in Chabad? Uh, every, every man makes their own Kiddush, or... You know, when there's a few, uh, um, uh, men around the

48:22 Speaker 1 table, boys, men, is there a hidur to make your own Kiddush? Well, well, sensibly, you look in Shulchan Aruch, seems to be there's a ma'ala. , one person should make Kiddush, and everyone should listen. That seems to be a pre- a preference. So why is it we see that in Chabad, there seems to be a preference for everyone making-- doing their own thing? So there is this famous letter of the Rebbe about people making Hamotzi on the Lechem Mishneh on Friday night or Shabbos. And someone says, "Why? If they're making their own Hamotzi, they're not Yoetz Lechem Mishneh." And the Rebbe justifies, and he says... Well, let's read the lotion over here. "BaBa Shaul, SheBeBirchas Kiddush and Havdalah, people are used to, Ahurgelu, to be Yoetz. When it comes to Hamotzi, they're not us-used to, that's why they make their own Hamotzi." So the Rebbe seems to be acknowledging that Kiddush people are used to being Yoetz. Nevertheless, there seems to be, here you have some background. This is a Sefer, you can see here, Tosfot Shabbos. A whole discussion about people, several people around the table about making Kiddush. , we may not be happy about, but that seems to be even going back. This is about three hundred years ago, three hundred and fifty years ago. That one seems to be a common thing. Um, possibly at that time, there was more an abundance of wine. Perhaps seeing things change when the, certainly in Russia, wine was a scarcity. So perhaps there were

49:57 Speaker 1 more, maybe having to be Yoetz. Could be things changed according to what's available. Just one thing I wanna share with you is about benching. And that is, in Shulchan Aruch it's written that when you lead the benching, so the Mezamen should say the first out loud until Hazon Es Acher. And that's what the Rebbe did for the first, looks like perhaps the first twenty years. And then Rosh Hashanah, Tov Shin Lamed Gimel, the Rebbe said the first bracha quietly. And just finished off, I guess as we remember, . So, but he, he, he-- Until that, he said quietly, which was different to what he'd been done till-- doing till then. And after bentching, the Rebbe said, "The reason why I said it quietly is because I've noticed that some people are intending to be yotzer from my bracha, and you can't hear so well, therefore they're not really being yotzer. So to avoid people being yotzer." So this is a, a, a issue that nowadays people don't focus so well and therefore, there is a kind of sway more that everyone should be making their own bracha rather than being yotzer. In this way, everyone is for sure gonna be yotzer because they are otherwise there could be a bit of a disturbance, et cetera, and they may not be listening so well. So there is a reason for making your own kiddush. That's besides, you know, it also puts you in the-- perhaps, you know, Bizim LeChaim as... Okay. Right. Yes. Someone's pointing out

51:37 Speaker 1 also mitzvah borios bebishloim. You're right. So there, there, there, this is-- In like, you can look up in Siman Reish Yod Yod Gimel. In Alter Rebbe's Shulchan Aruch, there's a whole discussion where, where how do you weigh up. Um, um, Rebom Hadras Melech, mitzvah borios bebishloim. Fine. Let's do one last thing, and I want to share with you. And that is, we've had a discussion last week, I think perhaps two weeks. Certainly last week, a discussion about, about the, uh, having mezonos during a meal. Whether-- Let's say if you have, um, chocolate cake for dessert, do you make a bracha mezonos? I think we discussed this last week. And just I want to go, I wanna go a little bit further and just slide down. There's a famous story of... All right. Let's ex-explain. We've got-- Just briefly, we've got three categories which are mezonos. One is called Lachman Yoetz, one is called Truchnin, and the other one is called Pas Hababukistin. In Pas Hababukistins, there's three opinions what it is. One says it's a, a, a dough made with milk or with, uh, eggs or something. The other one says it's a kisnin, we lost in a field dough. And the third one said it's like a cracker. The third opinion, the Alter Rebbe doesn't mention at all and say the Bechor Sananian. But he mentioned the first two opinions, whether you have here, Isan Elosha Becholov or when it's stuffed with, with sweets. Then the Alter Rebbe says, the Minag HaOlam is to--

53:23 Speaker 1 Min HaDin, you can rely on the first Svara. And therefore, a, a, a cake which is made with, with milk or something is, is mezonos. But he says, Bal Nefesh should be machmir not to eat such mezonos unless it's during a meal. And then that's the Siftes. In the Sif Yud, he's talking about if you have mezonos during a meal. And he says, if the mezonos during their meal is the bread which is made with milk, et cetera, then you shouldn't make a bracha on it because it could be included in HaMotzi. So now, my question is: What about chocolate cake? So we've got here, again, let's, let's focus. We've got here two Din. One is a Din of Bal Nefesh. That Bal Nefesh should not rely on Isha Shenelesha Becholov. Then we have, if it's served during a meal. So then, if it's for sure mezonos, then you'd make a mezonos. That's I mentioned last week about strudel. On the other hand, if it's something, Isha Shenelesha Becholov, it's made with fruit juice or something, then you would not make a bracha on that during the meal because it's included in, possibly included in HaMotzi. So I'm struggling whether the rules... Now, here, going back to Siftes, yeah? You are following. In Siftes, the Alter Rebbe says, "I've told the Bal Nefesh not to rely on the first opinion of Pas Hababukistin. Rak Ben Elosha Bitvash." Let's read it carefully. If it's, if this mezonos is made with honey, if there's a minimum, a,

55:04 Speaker 1 a, a-- Sorry, a minority of, of flour, and the honey is the majority, and really it's, it's eaten for mesikos, for, it's for indulgence. As he gives example of Lekach. The word Lekach is, um, the word lekker in, in Dutch means sweet. Lekach means a, a sweet cake. Kuchen is, is a cake. So Lekach, uh, he says that even the Bal Nefesh can rely on that because really it should have been Shahak. But the Halakha says that Kamach is the dominant feature, therefore it remains mezonos. So the Alter Rebbe said here that even the Bal Nefesh can make a mezonos on Lekach. So my question was: If there's a difference between honey cake and Isha Shenelesha Becholov, will that also make a difference for chocolate cake, for example, served during a meal? Shall we say just like in the first instance we said, well, Nefesh should avoid relying upon the Baba Kisnin, uh, made with, just made, like, uh, bridge rolls, but honey cake he can make. So perhaps we should also say that which is saying is if you'd. If you have a bridge roll in a meal, don't make a bro- a mezainus because it's, it, it included amotzi. But if you have something like chocolate cake, which is, um, more, it's a more shachakol than mezainus, then perhaps you should be able to make a bracha during a meal. So that was my shafek. Before telling you my, my, um, conclusion, which I consulted with someone, I just want to share with

56:41 Speaker 1 you, Motzei Shabbos, we have to tell a story also, yeah? So here we have a story of the Alter Rebbe, and he's traveling with Reb Pinchas Reizes. Now, you have-- I've got here on the screen four versions of the story. So here is Reb Pinchas Reizes, and he's traveling with Alter Rebbe, and he takes out some, some mezainus. And it says, "Mezainus beloi milui." It wasn't a strudel, it was just mezainus. So the Alter Rebbe says to him, "But I wrote in the Sefer BeHez Ananim that you shouldn't have mezainus beloi milui without matir sidaiym." So, because the whole apology, it was printed, it wasn't printed. And Reb Pinchas says, "But you only wrote a Baal Nefesh should be machmir. I'm not a Baal Nefesh." So the Alter Rebbe says to him, "If I would know that you're not a Baal Nefesh, I wouldn't have taken you with me." So that's the-- this is the version of Rabbi Chaitrik. And here we have also Rabbi Yudasin. He also says, "Mei Sefer Reb Pinchas," and it's not mamula. It's not a filled thing, not a, not a strudel. Not a Baal Nefesh. Okay. Sa-sa-same, same version. Here we have a Tshene, and here the story is now attributed to Rabbi Isaac Homeler. And Rabbi Isaac Homeler said it's not a Baal Nefesh. And then there's two Dischos. If I wouldn't-- You weren't a Baal Nefesh, I wouldn't take you with you. If you daven in my, in Nusach Tefilla Shili, bist a Baal Nefesh. And then

58:05 Speaker 1 there's a whole discussion about that. So all of this seems to be saying that chocolate cake or lecher, a Baal Nefesh should be, also be mach. Then we have here, this is from someone called Mishulovin, his stories. So it was a winter, and the Alter Rebbe is traveling with some Hasidim, with Reb Pinchas Reizes. So it's Reb Pinchas Reizes. And they came to a Krechme, and they, and they asked permission. They could go to the Krechme to warm up. When they came back to the wagon, the Alter Rebbe said, "Mit vos hastu farbeisn? Vos, vos hastu farbeisn? What did you have, Epestein?" After he had-- They went in for a drink of alcohol. "What did you have, farbeisn?" So Reb Pinchas said, "Mit eier kichl." So Alter Rebbe said, "But I wrote in the Siddur, a Baal Nefesh, shema ya'achme." So then Reb Pinchas says, "Ich bin nich a Baal Nefesh." Now, the Alter Rebbe says, "Vos, vo der bist a baal guf?" Oh, the Alter Rebbe says, "Baal Nefesh, iz ekhad shsa agrusa madreiga." In other words, it's, it's not, not such an exotic madrega. So we've got here, the same story comes in four different places. But what I found in Halakha context, the difference is that here he's talking about it wasn't a filled dough. Here he's saying it was a eier kichle. And I, I'm going to opt for the, for the Mishulovin version, that it was, it was eier kichle. And of course, the eier kichle, that's what the Alter

59:27 Speaker 1 Rebbe is saying here. Eier kichle, why is it mezainus? Because it's not as-- it's made with, with, with, uh, not with water. But if it had been saturated with, you know, more, lots of sweet stuff, so then even a Baal Nefesh can rely on that. So I wrote on, I wrote on Friday, I wrote to Reb Avrohom Alashvili, who lives in Lud, a great Talmud Khokhem, and he has actually published Sefer BeHez Ananim in two editions. So he's done enormous work on it. And he-- I, I asked him to have, to one way or the other. And he actually take the-- took the view that just like the Baal Nefesh is-- for, for the Baal Nef-- even for the Baal Nefesh, lecher is called mezainus. Now, in other words, it's, it's unquestionably mezainus. Therefore, also about having it during a meal, that lecher, you would be making a mezainus on it if you have it as a dessert. Which is very interesting because this is also, um, what Rabbi Moshe Feinstein says about the cake Shebemedino Seinu. Everyone would agree that it's called Kisnin because the sugar and the eggs and the oil, ikimat merubem min ha'kema. Therefore, they've got the din of, of, uh, of Kisnin bevadai. And therefore, contrary to what I have said in the past, now, Baruch Hashem, the leps is zogena tois, toisi. And I, I-- what, what we're seeing here is that you have chocolate cake or, or similar, a very sweet type of mezainus. For dessert, then you

1:01:12 Speaker 1 should be making a bracha mezainus. If you're having it for dessert. Not because you're hungry, just as a dessert. All right, I'll finish with this and wish you all a gute vok. And, uh, zeid alle gezunt. And, uh, yeah. Zecher zayn Hillel Yehu. And, uh, shiacht zikh ken. God. Amen. Gute vok. A gute vok. Gute vok.