שמות תשפ״ג

00:00 Good to go and welcome to the Shiur for tonight. Motzei Shabbos, Parshas Shemos. The date on the, uh, screen is inaccurate. It was written on Friday. So Friday was Chof Teves, which is the yartzeit of the Rambam. And we are between the yartzeit of the Rambam and of the Alter Rebbe on Chof Daled Teves. Meanwhile, before we go into that, a-- this, this Shiur tonight is dedicated by our regular, Rabbinic Hasrabin and family in honor of the recent wedding of his grandson, David Menachem Mendel and, uh, Chana Shayna, uh, Wascalmerson-Rosenblum, and wish them all lots of nakas, l'chayim shalom teves. As I say, we are between the yartzeit of the Alter Rebbe and of the Rambam, which we said the other order. Just this morning, I gave over a sikha in Chelek Chof Vo, where the Rebbe talks about these similarities between the Rambam and the Alter Rebbe. In style and in lifestyle, in, in, in, in, uh, their personal experience. One thing which I found interesting is that we know that the Rambam is a Sefer Hakoilul, which is including, uh, the entire Torah Shebeal Peh lehalacha. And the Rebbe uses a similar idea about the Tanya, that it's a Sefer which is incorporated the-- It's a Torah Shebechsav of Chassidus, not only of Chassidus Chabad, but of entire Chassidus. The whole-- It's, it's, it's condensed. The whole, the whole picture of, I guess, of, of Torah Hanefesh is included in the Tanya. So it's also like a Sefer Hakoilul in this way, uh,

02:01 similar to what the Rambam did. Okay, we'll go into our shailas, which some-- which came through this week. So then this week's Ibocher, last week, Ibocher asks me, there is this idea that if you are davening and you're a little bit late, you're having Shemoneh Esreh, you're a little bit late, and you are davening your quiet Shemoneh Esreh whilst the chazan is saying the loud Shemoneh Esreh. So then there is permission for you to, to parallel the chazan, as in to be a tandem chazan. And when it comes to Kedushah, when the chazan says, "Naklishach and Kadesh," etc., you could say everything along with the chazan. So this is a well-known thing. You know, the Alter Rebbe in Shulchan Aruch is a little bit apprehensive about it, but that's not our discussion. We discussed it before, so I don't want to go into that just to go over again and again. Here, his question was, what happens if the chazan is up for Musaf and I am at Shacharit? So now, the-- is it compatible that I should be a tandem chazan when I am actually doing Shacharit and the chazan is doing Musaf? So this is actually addressed clearly in Shulchan Aruch, Siman Kuf Tes, where this general concept is discussed. And at first, there was even a svorah is asking, what about if the chazan is on for Kedushah Nivolat Ziyyan? Can you join along that hidigate? ויש מי שאומר שהוא הדין מוהה הציבור עומד קדושת מוסר. והיוחם הספל של שחרית אינו עומד

03:49 עם עומד קדוש. אין הקדושת קשובות. There is an opinion which says, no, you can't do-- join in Musaf whilst you are in Shacharit. It's a different type of Kedushah. ויש אומרים שקדושת שחרית וקדושת מוסר נקראות קדושת שובות. That the two, Kedushah of Shacharit and of Musaf, are the same Kedushah. And therefore, you can say, you can say, uh, Kedushah in your Shacharit Shemoneh Esreh along with the chazan who's doing Musaf Shemo-Mechazar. And yes, he's-- You're gonna-- What will you say? Will you say, "Nakdish och keser"? So you'll say, you'll say, "Keser." It's not m'forush in the Alter Rebbe's Shulchan Aruch, but I did go back to the Tur and the, the Prisha, the commentary on the Tur, it seems to be quite clear. I think it's going back to Arashba, that we according to Nusach Aharon and Nusach Sfarad. So the chazan would be saying, "Keser," and the yocheh would also be saying, "Keser," even though it's in Shacharit. Of course, if it was a Nusach Ashkenaz, so then the question would be, "Naritzach una kadesh." It would be the same ruling. Right. Let's move on to the next question. Someone asks me this week, he is in middle of putting on tefillin, and he hears, he, he, he hears the Kadesh. So between Sheliyad and Shelish, we-- Do you answer Kadesh? So we've gone through this also in the past, that in the Shulchan Aruch, the Alter Rebbe says that you should not answer Kadesh between Sheliyad and Shelish, because that's gonna cause you

05:40 to incur another bracha. Despite that, in the Siddur, the Alter Rebbe says you should answer Kadesh. The reason being that we are normally saying only one bracha on tefillin. That is, "Lahoniacht tefillin." We only say Al mitzvas tefillin on the shel rosh in the case of interruption, says the Alter Rebbe, here you've heard Kaddish. So what's going to be your la-- your, your, your, your-- what will be for your answer? You'll have to say, "Al mitzvas tefillin." Then is gefa'elach. The Ashkenazim are saying Al mitzvas tefillin every day. So today, in order to be able to say Omein Shem Rabba, so you answer Shem Rabba and you'll say, "Yeah, Al mitzvas tefillin." So it's, it's nisht gefa'elach. That's the Alter Rebbe's psak. Okay. So now bottom line is for someone who's davening, uh, with, I mean, nusach, uh, our nusach and puts on, uh, only one bracha normally, he would interrupt to answer Omein Shem Rabba. So now he's asking, once I've already interrupted to answer Omein Shem Rabba, do I already answer all the omens of the Kaddish? Because after all, what's the hesitation? Not to cause a, another bracha, but that extra bracha is gonna come in in any case, because I've interrupted for Omein Shem Rabba to answer the other omens. So actually, this is not so poshut. And what we're gonna read now is that interrupting between shaliyad and shel rosh is not only because of encour-- causing another bracha, but there's another reason that you shouldn't interrupt between shaliyad and

07:16 shel rosh. And therefore, the people who you may see sometimes, uh, whilst they're putting on regular tefillin, they keep on running a conversation. It is-- uh, there, there's an ignorance there because you shouldn't inter-- be in-- interrupting even between shaliyad and shel rosh or Rabbeinu Tam's, and we'll see that inside. I just wonder, before I forget this, there is a, an excellent sefer called Hefsek Betefillah, written by a Lubavitcher gemara called Reb Yoav Lemberg. I have the early edition. It's come out in a second and expanded edition. And his-- obviously, the idea of interrupting the tefillah, that is his topic. You're all familiar, I'm sure, with the table at the back of the siddur, and it's got about 108 squares or something. I don't know, I didn't count. But it's all these squares got the combinations of, you know, whether you do interrupt, you don't interrupt. In, in, um, Rabbi Lemberg's sefer, he does a very simple table, and it's basically got nine squares. You've got three levels. Are you in a level like Sukkat DaAsara or lesser? Are you-- are in the level of something like Birkat Shema? Are you in a level like Shemoneh Esreh? Three levels where no interruption at all, most lenient, and somewhere in between. Then he has-- Those are the three columns of where-- ma'amad hamispal, where you're holding. Then he has three levels of how important is the thing which you want to now interrupt with. Is it what's called davar shebekedusha? Is it a chiyuv to answer,

09:05 even though it's not a davar shebekedusha? And then is it on the level of minhag? So davar shebekedusha means something which would only be done with a minyan. So Omein Yehe Sheme Rabba would be on the level of davar shebekedusha. Then we have the next level, d'varim shehechem chayav. You hear a bracha, chiyuv to answer Omein. Then you have less than that, d'varim shehechem minik. For example, answering Baruch Hu Uvaruch Shemo. That's on the level of minhag. So these are the three levels of importance. So now with those thoughts in mind, let's now come read Alter Rebbe's Shulchan Aruch about interrupting between shaliyad and shel rosh. As you can see, it's siman-- it's sif chof bet, and that's in siman chof hei of the Alter Rebbe, the first siman in Hilchot Tefillin. Osur lehafsek bein tefillin shel yad le'tefillin shel rosh, afilu b'makom she'ein goreim l'vorech shetei brachos al tefillin shel rosh. Even if it's not in-- causing you to have to say extra brachos on the shel rosh. When he says two brachos, that's according to Ashkenaz, but according to Sephardim, one bracha. K'gon, oyson hamanichin tefillin b'chel hame'ed b'lei bracha. For those who put on tefillin b'chel hame'ed without a bracha. V'hen hamanichin tefillin d'Rabbeinu Tam. Tzrichim litkov v'lismoach tefillin shel yad le'tefillin shel rosh v'lo shum hefsek bein-- sicha binta'im. One should not interrupt between the shel yad and shel rosh with chatting. And where does this come from? A pasuk, k'ne'emar, "V'ho'ya l'cho l'ot al yadecha u'l'zikaron bein einecha." It shall

10:56 be for a sign on your, uh, hand and a remembrance between your eyes. V'lo ne'emar, "V'ho'ya l'zikaron bein einecha." It doesn't say, "They shall be." It shall be. Elah mashma-- Although there's two tefillin. Elah mashma shesheteim nechshavim lehavia v'assia achad. That the two tefillin are considered as a single entity, as a single doing, a single deed. Machmas shetzorich letakuf von zoi achar zoi b'lo shum hefsek. Because they should be in immediate con-- um, how do you say? Sequence, one after the other without an interruption. This point is not written in the Gemara. The source of this is the Baal HaMaor, the commentary on the Rif by Rabbi Zachariah Halevi. So in addition to where you have in the Gemara Sotah, which talks about if a person interrupts between shel yad and shel rosh, it's aveira hi beyado, and it would be considered an aveira that he should have to go back from the front line of the army because of the, uh, mi sheyesh leaveira beyado chozer me'achor hamocham. So that's written in the Gemara. But in addition to that of, uh, in the causing a Brocha She'hecheyanu Usiruchan, we have here that, like, from the word v'choyu, we learn that there should be Sheliyad and Shel Rosh would be-- should be in immediate sequence, one after the other. Aveh Mikom, okay, having said that there is imp-- that one should not interrupt between Sheliyad and Shel Rosh, yet there is room for leniency where la-- ya'anis Kadesh u'bochu-- k'dusha u'bochu v'omen al kol habrachas.

12:35 Now, this is insignificant. Kadesh, k'dusha, and bochu are the level of, uh, dvorim sh'bekdusha, which require a minyan. Omen al kol habrachas is not a k-not a do-not a devar sh'bekdusha. It's devar sh'choyva. So even middle level of importance of, um, devarim sh'choyva, it's a chiyuv to answer. You would interrupt between Sheliyad and Shel Rosh. As he says in Rabbeinu Tam, u'chel al moed, since you're not making a bracha, so then you would interrupt for devarim sh'choyva. So now coming back to the Kadesh. Omen-- You've answered Omen yeish merabo. What other parts of Kadesh should you answer? Possibly only, possibly only Damir and Bi'almo, which is also devarim sh'bekdusha. The rest of Kadesh after, you know, um, Heishlama, et cetera, would probably come under the level of minhag, not on the level of choyva. And therefore, one should not interrupt. The only thing you can ask me, what, what about, um, kodesh, shemekodshabricho. Uh, I'm inclined to say that's also called devarim sh'el minhag, not a choyva. Therefore, in the Kadesh, you'd only answer, um, the two omens of Omen yeish merabo and of Damir and Bi'almo. But if you hear another bracha between your Sheliyad and Shel Rosh, and it's, uh, so, so then you would answer the, the, the omen to that bracha. Okay. So we-- uh, someone's asking, Rabbeinu Tam, can one-- can interrupt. So again, we're talking about Rabbeinu Tams, and we're saying that you can interrupt to answer devarim sh'bekdusha and devarim sh'choyva. But you should not interrupt for devarim

14:23 which are level of minhag. So if you're in the middle of birking Rabbeinu Tams and you hear someone say a bracha, you won't say Baruch hu v'och sh'mo because that's minhag. You will say amen because that's choyva. I hope that's clear. Let's move on. So here, someone asked me about this point. Is it okay in middle of putting on tefillin between Sheliyad and Shel Rosh to walk from one place to the other? Sometimes, for whatever reason, let's say there's the mirror on the wall in shul, and you take your Shel Rosh with you to, to, uh, put it in front of the mirror to get it right. So what we have here, the only source that I actually could find is actually, this is from the Munkacser Rav, the Minchas Elazar. He has a sefer called Nimuk Ha'eracham. So let's read through what he says. Where it says in Siman Chof Hei not to interrupt between Sheliyad and Shel Rosh bedibur. He says, "Lo daven bedibur," or not only bedibur, but even walking from your place and walking Dal Damis distance is also called a Hefsek. And he gives a reference to several places, Siman Kuf Ayin Ches and Siman Ches, and et cetera. Siman Chadash in Ichas Shechita about the bracha on Shechita. Going from one place to-- sometimes we have the concept of Shinui Makom. Going from one place to the other constitutes a Hefsek. V'chocher chomer mishom, mishom Gav HaShechita. In the Shechita, actually, the, the shochtim do not stay shtum for

16:01 hours on end when they're shechting chickens. They do interrupt with other stuff. Im yoneh Shechita, I believe they go even with shlaymim yoneh Shechita, but they say one bracha for, for the Shechita for the day, I believe. Ma she'en ken hochah. De-haveh aveida de-chozer olei hameircha malchoma. He, the Munkacser is inclined to say that interrupting between Sheliyad and Shel Rosh is stricter than the case over there with Shechita, as we mentioned about here, about from the Gemara there. Um, gam l'tzoef tefillin osal hafsek bedibur. Then he says, "B'di'eved, if you did walk between Sheliyad and Shel Rosh, then you do not have to make another bracha." You don't have to repeat the bracha. So he's saying l'chatchilah, you should not walk Dal Damis in between Sheliyad and Shel Rosh. He says, "V'isi lo eirez," because I see some Tamim de-Chachamim, "She'hegel na'aseh teva etzlam. V'yoysim baalei machshavos." I guess he-- what he means to say is people who are-- they tend to walk around with their thoughts, and they get carried away. And when he says, "When they're finished wrapping the-- around their arm, they'll take the tefillin Shel Rosh, and they're walking around, uh, whilst they're putting on the Shel Rosh, et cetera. And until they tighten it, and they've already walked Dal Damis, he sees this as a Hefsek. And then he says, "Yza'ru sh'lo leilech." Don't walk around. "Rag bemikom ohr y'niḥut tefillin Shel Rosh k'nizkar." So he says, as a herut, actually, now that I've finished reading what he says, I

17:33 don't remember where, where you see this, that elsewhere in Halakha, that walking Dal Damis counts as a Hefsek. I was trying to remember somewhere. Um, we have that sometimes, like after-- before Neg Elbas, you shouldn't walk Dal Damis. You have in the context of, of Tum Shabbos. And there, on the contrary, you say that within a house, it's considered all like one Dal Damis. So I'm not sure how strong, you know, his, his sources are, but fine. L'chatchilah, it's-- there's no loss in staying in one place. Someone is pointing out a val- valuable point, and that is if you are putting on your tefillin and the hazan or someone is saying Kaddish, and as I just said, according to the Alter Rebbe in city, you're gonna have to interrupt to say Amen Sh'me Rabo. So if you have just done... If you've already tightened your shawl regard on the arm, you can stop there and put on your shawl Rosh immediately, and then perhaps you will be able to avoid having to interrupt between shawl, Yan, Shalyah, Rosh and answer Amen Sh'me Rabo without incurring another bracha. That's-- Thank you for that, Or. That's true, yes. Let's move on. So here is an interesting question that-- Interesting how w- all tefillin questions for the moment or last. This is the third of, for the tefillin questions for, for today. And this is a shliach somewhere, I don't know where. Somewhere, I think, in the United States and with email, it could be anywhere, right? So

19:04 then he, uh, asks like this. He, he wants to chap yidden in his town, and one way of getting hold of, getting contact with yidden is, you know, going to the, to the, uh, what they call namely the grounds, going to the beit sejalom. And when there's a levaya, so then you have relatives who come, relatives, friends, and there are-- there's time. There's usually a bit of spare time to pull over someone, uh, a distance from the, uh, grave, from the graves, from any graves, not only the, the fresh one, and to put on tefillin with them over there. See? So to put on tefillin with them outside the beit sejalom looks like, he says that's less likely he'll get them. Inside is, is, uh, you find it's, it's more, more, more practical. So actually, in England, they have this, uh, style. In the United Synagogue at least, they have, like, a chapel where they, uh, where they have-- where, where, where the tzedakah din is done. And then although that's within the complex of the, of the, uh, cemetery, but it's quite a distance from, from the kevarim. That would be more in, um, interesting, more, you know, more acceptable. But here he's talking-- I think, it sounds like he's talking just out, out in the field. So here we have a Din Shulchan Aruch and Siman Mem Hei in Oharech Chaim. So the top is from the Shulchan Aruch, and the bottom is from the Alter Rebbe's Shulchan Aruch. So the Shulchan Aruch

20:36 writes, "Asu likones b'veis hakeveros. One may not enter a cemetery oy b'setach arba amos shel meis. Nor may one, um, or nor within four amos, four cubits of a dead person. With tefillin b'reishon. And whilst you wear tefillin on your head, m'shum lo egler rosh. It's as if you are scoffing at the poor. Namely, that the deceased is unable to do this mitzvah, and so you are mocking them, but you're doing a mitzvah. They cannot do the mitzvah. Im hei m'chusin mutar. If the tefillin are covered, that is permitted. The Taz, the commentary on the Shulchan Aruch, raises the point that actually in the Gemara, it only talks about within dalet amos of a, of a, a kever or of a meis. It doesn't talk about not entering the cemetery altogether. And he says it seems to be a precaution not to go into the cemetery so as not to, by mistake, go close to a, a grave. So that explains how the Alter Rebbe presents the halacha. You see here how it, he's, he's changed the order. And he says, "Asu likones b'setach dalet amos shel meis o shel kever." One's not allowed to enter within the four cubits of a deceased or of a grave. "Tefillin b'reishon m'shum leigler rosh" because you're scoffing at the, the poor. "Ubeis hakveros shehemukev mechitzah." If you have a cemetery which has a wall around it. So till now, we're talking about a, a, an odd, a, a, a single grave, et cetera. What about if it's

22:15 a cemetery? "Yesh lechachmir shlo likones b'setach klal b'tefillin sh'b'reishon." You shouldn't enter the cemetery altogether. "Afilu rochek harbe min hakeveros," even far away from any graves. "Shemo yiskarev b'setach dalet amos shel eizeh kever," you might get close to, uh, within four cubits of a grave, "bli daas," without realizing. Then he goes on, he says, "Outside the mechitzah, you're allowed to even within dalet amos because the wall would inter- inter- interrupt." Okay. So l'chatchila, it seems to be that you're not allowed to put on tefillin with the people there. Now, now, couple of points here. Number one, is the moshiach-- You have it all the same thing about not having, not having your tzitztzit out when near a grave. Is there a difference between grave of a man or a woman? Because a woman doesn't wear tzitztzit in her lifetime in any case. She's close to Hashem without her tzitztzit. So therefore, is it lo egler rosh? She says, "I don't need your tzitztzit." So the Pri Megadim says, seems to say that it, that doesn't app- apply. Lo egler rosh doesn't apply to someone who doesn't have that mitzvah. I'm wondering... Now, this, I'm just, just more on a, on a, uh, how do you say? On a hergish approach. You got this person, perhaps many of the graves there, who did not put on tefillin regularly. Is there lo egler rosh that you put on tefillin near them? Is it possible the other way around, that actually you're doing a nachas for the neshamah,

23:50 for the niftar, by the fact that through their, through their, you know, in a levaya, there are yidden who don't normally put on tefillin, never put on tefillin, and you're-- they are the, the goyer and they're the cause for yid to put on tefillin. So that's on a, on a hergish level. But I want to look at one other point. It's center dyuk. It says you shouldn't enter beit hakeveros without wearing your tefillin. So that, I, I, I think that is the following. You have a man wearing tefillin the whole day or, you know, hours on end, and he's gonna walk around, and he's gonna walk into the beit sejalom, and he's not gonna be careful. He may inadvertently walk close to a grave. We're not talking about entering wearing tefillin. We're talking about, at a distance from a kever, to stop there, to, to, to, um, you know, put-- bring someone over con- consciously for, um, away from any graves and put on tefillin there. So it's not likones. It's not what the Shulchan Aruch says. It's something different. It's, it's, it's to put on tefillin in a beit hakeveros, but not likones b'beit hakeveros. So y- there is room to say that the sh- halacha in Shulchan Aruch doesn't apply. The idea that he's gonna walk around, you're right there, you're gonna... It's, it's, he's only putting it on for, for the, for the minute which you're putting on tefillin with him. So it's not explicitly included in the sc-- in the, what's

25:13 written in the Shulchan Aruch. There's room for what you call wiggle room, yes? The Alter Rebbe uses the terms, , and is it, is, in this case, a Yid who hasn't put on tefillin perhaps in years. Is it a, is it a, is it a good-- Is it a chumra not to put on tefillin with him? Perhaps the other way around. So I think there is room to allow to put on tefillin in the Beis Olam, far away, m- more than dal amos from any kvarim. And, you know, it's, it hasn't been clearly forbidden in the Shulchan Aruch. So, , I believe. Let's move on. So here's a question. We, um, we need to have-- In order to say Kaddish, et cetera, we need to have 10 adult men within a room. What is the story if there is a portable mechitza, and one man decides for whatever his meshalem, could be very legitimate reasons, but he's behind the mechitza. He's in the room, but be-behind the mechitza. Is he part of the minyan or not? So here we have, this is from Siman, um, Siman Nun Hey. That's where you have the topic of, o-of, um, Siru La'asarah, the whole idea of a minyan. And so, the Mishnah Brurah is quoted here. When you have nine people in one place, the, and one is behind a curtain, which is mitz-- poys in its neyus, so midstarfin, just to s- to clarify. Elsewhere, and we've gone through this several times, if someone is another m-

27:00 in another room. We discussed also about when you've got, like, a through lounge and two separate rooms. Are they midstar of three minyan? There, we had a whole business of he shows his face, et cetera. Here, we're talking about in one room. But nafas, in the room, there is a, a screen. So you see later he talks about, uh, you have-- Let's say you've got a big pillar, and a man is standing behind the pillar. We have this, it's, uh, in the shul upstairs in Lubavitch, so we have this huge monolithic, um, Aron Kodesh and, um, amid and a, a bookcase. And it kind of-- There can be someone standing behind it, and most of the people in the shul won't be able to see them. It's all in the same room, and the Halacha is that they are going to make up your minyan. And of course, it's, it is vexing for those there. Where's the minyan? Well, there's one guy behind, and we don't have a, a mirror in the corner to be able to see who's hiding behind. Perhaps an idea. Um, but m-meanwhile, yes, if they are in the same min- in the same room, and the mechitza is only there for, let's say for, for tznius, for, for privacy, for... Then, then they're midstar. If it would be a mechitza for different reasons, sometimes you have a mechitza which is to create a separate Halachic entity, that would be a different story. So when I was-- I went through this

28:26 with someone, uh, earlier in the week, last week. So there's a whole discussion about a woman benching Goel after giving birth. So in Chabad, it's, uh, not, we're not known that, that it's done. There's someone called Rebbe Elalenik. So I was like, "His own, uh, he might-- perhaps his ainikels o-is online here with us." Um, that when his wife gave bi-birth, the first, uh, first child, he told the Rebbe that she came to the Cheder Sheini in seven seventy, and she said, "Birchas Hagomel." So the Rebbe said to him, to the Bochurim, "Gazak Shabbat shalom." It was like a, where there's a, a novelty. Th-The first time they hear such a thing. So in Chabad, it's not so well known, even though the Alter Rebbe does say that a woman does, but in the Pol, it's not done. Yeah. Now, in some, some circles, they do. And then the question is, could the woman stand in the Ezras Nashim and say Birchas Ha-Birchas Hagomel and Vayotz? Because it does say in the, in the Pasuk, um, um, the, the, um, should be within, within a Eidah. You have to have te-ten people. So is she present in the Eidah when she's standing in the, behind the, behind the mechitza? It probably very much depends on the structure of the mechitza, et cetera. But listen, no one asked me this question, so we're gonna go into the next one. Okay. So now here's the following. Going back to what we discussed earlier about being a tandem

30:07 chazan. So, all right, you're running a bit late, and it's Shabbos, and you join the chazan for Chazarat Hashatz. And so then the chazan came to Achai Yemeisim, and you said together in Achri Shach with the chazan until it came, and, uh, it was a very nice singing during Kedusha. By the time c- time it came to Atah Kodosh, you forgot that you're davening your own Shemoneh Esreh. You just listened to the chazan, and then y- after HaKeila Kodosh, you sat down like everyone else. And then a minute later, you're, "Oops, I'm in the middle of Shemoneh Esreh. What happened? I meant to, um..." Yeah. Now, here's the difference. Th-Th-The question which was put to me this week was, and perhaps we discussed this also, when do you-- If you want to mention for a for Shlama or any other request- So in many Siddurim, if you want to mention a particular name, it has in Refo Ainu, it has how to include the mention of a specific person's name for asking Hashem for Refo Shlema. There is a letter of the Rebbe where he says instead of saying it in Refo Ainu, it should be said in Shema Kleinu. So this, this gentleman apparently till recently, he'd been, when he did this mentioning various, uh, people for, for, uh, Refo, Refo, he was in doing it at the kind it's a. And then he learned that he should do it in Shema Kleinu. Okay. So Shema Kleinu, he says his whole list of whomever

31:39 he wants to ask for Refo Shlema. And then he does this to show because he was so used to that. His, his, uh, that his, you know, right after this list, his, his finish, his davening. So this is basically the question. If you are in middle of Shemoneh Esreh and you interrupt it, do you, what do you do now? So here we're going to look at the Ridei Halacha carefully. So we have now, this is in, as you can see, it's in Simen Kuf Dalet, Siv Dalet. Bechol Mochen Shepo Essek. If you do interrupt in middle of Shemoneh Esreh, so then if it was beyond your control, if the delay was so, so long that you could have finished the whole Shemoneh Esreh. So let's say there was some, something, a noise or a smell or something which caused you to have to stop your davening. If you stopped so long that you could have finished the entire Shemoneh Esreh, well, then you're gonna have to go back to the, get start all over again. The, if second paragraph, Im Lo Sha Kolkach. If there was a short delay, so then Choze Letchilas Habrocha Shepossek Bo. Then we go back to the beginning of the brocha in which you interrupted. Im Possek Bedibur Beem Tza'eza Brocha Miad Gimol Brocha Sem Tzoires. If it was in middle of Boruch Oleinu or Shema Kleinu, so then you'd go back to the beginning of that brocha. Aval Im Possek Begimol Dereshainus. If this interruption was in the first

33:14 three brochas, Choze Ledroish, then you get to the beginning of the brocha because the first three brochas are considered as one unit. If this is the last three brochas, then you go to the Miduritzay because the last three are considered one unit. Then he goes on, but this is all when it was Bachmas Oines VeSheygeg, Aval. No? No? Okay. So this is what we... Oh, yeah. But if you, then, then this, all right. Again. Uh, it's, um, es- I guess I skipped a couple of lines. And he says, "Even if you were Mashiv Bedibur, VeOines VeSheygeg, Beem Tza'eza Brocha," um, if you did not go back to the beginning of the brocha, but you just continued and you finished your davening, then you're gonna have to go back to the beginning of davening. Let's, let's, um, let's summarize what happens over here. What we've seen here is someone in middle of davening took a break. So he has to go back to the beginning of that brocha. So if it was Shema Kleinu, he'd go back to sh- and when the, the second case, which I described, he would go back to the beginning of the brocha Shema Kleinu. If it was the first case, which I described, that he, before Keilah, before Ata Kodesh, he sat down and, I guess, well, what did he interrupt with? But if he, if he did interrupt with something, then he wants to resume, he'd have to go back to the beginning of Shemoneh Esreh. Now, what would

34:42 happen if by Shema Kleinu, he realized, "Oh, so why am I sitting down for?" He got up, and he continued where he left off. But he'd meanwhile interrupted. But, um, here we're talking about more interrupted Bedibur, although what we're talking about is interrupt by sitting down. If he interrupted Bedibur. So then what's the Halacha? Let's go back. Afilu Hifsig Bedibur, he says like this. If you did not correct the mistake by going back to the beginning of the brocha, you just continued where you left off, then you're gonna have to go back to the beginning of Shemoneh Esreh. Why is that? Let's say you were in middle of Refo Ainu, and you, it, were interrupted or you interrupted, and instead of going back to the beginning of the brocha, you continued where you left off. Then that brocha does not count because it was in, an interrupted brocha. You can't... And therefore, when you've done your Shemoneh Esreh, actually, there's one brocha which is missing. You can't make up for the brochas Shelo Al Haseder. You can't put in a Refo Ainu after Shemeh Atpila, for example, because the brochas have to go Adafka Al Haseder. So if you kind of spoiled one of your brochas because of that interruption, and you didn't correct it by going back to the beginning of the brocha, you just continued, then you'd have to, then, then, uh, then you'd have to go back to the beginning of Shemoneh Esreh. So, Bekidso, that's the answer, that this person who,

36:19 this, th- this, um, s- stopped short in middle of Shemoneh Esreh, Vechore, um, especially if it didn't realize right away, if it realized after a little pause, so then that would invalidate the, the Shemoneh Esreh, the Hemshch, he'd have to go back to the beginning. I think that's, that, that should be the rule of thumb over here. I'm, I'm hesitating because it wasn't Hefsig Bedibur, it was just Hefsig by sitting down. But again, if it was a long Hefsig till you realized, "What did I do?" Then for sure it would be justified to go back to the beginning of Shemoneh Esreh. Let's move on to our next question. Right. So this is actually a feedback on what we discussed a couple of weeks ago. Why is it-- So let's, let's just retrace what happened over here. The question is like this. Um, in the Sefer Haminhagim, it brings down about the amounts of time for in, in, in, in or, or if you're eating on a fast day, if you're, if you're eating for a person who's not well, how much, how much, uh, time? Two, three minutes, four minutes, five minutes, which means you eat small amounts with intervals. Now, what my question was that this is known in Hilchos Yom Kippur, but generally the halacha is that other fasts, if a person is not able to fast, we tell them just to eat normally. So why, why is this mentioned? So I traced this and showed how this was said by the Tzemach

37:57 Tzedek in re-re-relation to a, uh, epidemic at his time. And I suggested why does he me-mention of, of having small amount and not just say, "If you're not well, eat," and finish. So I suggested that it may be because it was an entire community, that's why he was, uh, saying, "Have small amounts." And I mentioned last week that someone else suggested, Reb Israel Weiss had mentioned a different explanation, that because the people who we're telling to eat, perhaps they are-- they aren't ill. It's only we want to tell them that they shouldn't reduce their immunity, and therefore they should eat, but they're not ill. No. So I, I-- So someone said to me that this discussion comes up in the Mishnah Berurah. And what I wanna share with you is just an interesting twist what happened over here. So this is in the Mishnah Berurah. As we know, the Mishnah Berurah has got also a margin which is called Bier Halacha, which is like more into, into intricate stuff. This is in Toch Echad Dalet, the dinim of the, the fasts, the other, you know, like Tisha B'Av or, um, Sheva Asar B'Tammuz, et cetera. Ayin Be-Piskei, Be-Sefer Piskei Ha'olam. Now, the Psh- Mishnah Berurah quotes the Piskei Ha'olam very many times. I'm gonna tell you in a mo- who the Piskei Ha'olam is. This was a Chabad Hasid by the name of Reb Dov Ber Karalevitch, the Reb Dov Ber Karasik. He lived in a town called Karalevitch. And the whole story, what motivated

39:31 him, um, to, to compile this, it's like a, a, a, a liquid, a digest ar-around the Shulchan-- on the Shulchan Aruch Orach Chayim. Reb Dov Ber Karasik, his son-in-law was Rav Medalia, who became the Rav of Moscow. And his son was Reb Yehudah Medalia, who was the Rav of Leeds for many years, and subsequently became of the Rav of the Shomer Hadas community in Antwerp. And I-- when I'm-- I, I met him several times as a child. Uh, he came to London and, uh, Reb Elchonon was our teacher, and he brought Rav Medalia to test us, and he did it with a, a trick of putting, you know, a pr- a pin through the Gemara and telling you which word it's gonna go through on page, on this and this page. That's the kind of, uh, shtick he could do. A brilliant man. And, uh, so coming back to the Piskei Ha'olam. So here's, uh, this Reb Dov Karalevitch, Reb Dov Ber Karasik. So in his Sefer Piskei Ha'olam, he writes that, "The more came where there is the, the cholera, the cholera. If it's not so strong, chas v'shalom, then to eat less than the size of a fig within, with, you know, within the time frames, within the window of the tefilas pratz, and also have interruptions as far as drinking small amounts with interruptions, as we have in Toff Rah Ish Yud Ches, which is in Hilchos Yom Kippur. kein yesh lo horyos lisho'el b'Tisha B'Av, this is how you should advise

41:07 if someone asks in relation to Tisha B'Av. Shebozeh lo nekeh hatan es legamri. In this way, the tanis is not canceled totally. Rachmana liba voi. And one who wants to fast where the cha- where the, um, um, um, epidemic is not bizam chas v'shalom, not so fierce, then we-- he's advised not to go out of his house the whole day. He should stay, um... And if he does have to go out, he should wear something around his face, a, a cloth over his face, a camphor and, and a bit of miata, some kind of mint under the cloth around his face, at kandlesheiner." So this is the, the Bier Halacha quoting the Piskei Ha'olam. On the lower right, you have here the Piskei Ha'olam, where he's quoting this from. And you can see here, lower down, that where does it come from, Tshuvah Dvari Nechemia, Orach Chayim Mem Alef, BeShem Admur. Siman Mem Beis, Poleg Al Zeh Ein Sham. And later, the, the, um, Dvari Nechemia, who was a colleague of the Tzemach Tzedek, he's arguing on this point. But the, this, this, in other words, this quote in the Mishnah Berurah is actually the Lashon of Tzemach Tzedek. In case you're not so sure, here is, you have on the screen, the Tshuvah of the Tzemach Tzedek. This is from the Dvari Nechemia. Tshuvahs Admur Hagod Na Kodesh Maramam. That's the, the Tzemach Tzedek. To the Godol HaChabad U'Reb Nechemia Debrovner. Um, and here he writes, "Ve'af al pi ken, bemoqei ha'machlah bechozqa, she'ein

42:50 ha'machlah bechozqa, hava pochas mi kakhi ses." What happened over here, and just to explain. And I, I did spend time this, uh, this evening looking over the Dvari Nechemia. The-- Here was the question, very much like Reb Israel Weiss was saying. The, the, Reb, Reb Nechemia Debrovner has written to Tzemach Tzedek, "If the people were ill-" ... Then we tell them to eat normally. But here they're not ill. You're only worried that if they fast, they might become ill. So that's not, doesn't fall into the heter that a 迟来 doesn't need to fast. It's a little bit less than that. It's, it's more preventive rather than reacting to a current situation. This is a, Nimla Chamia has a whole long discussion about this. And on this, the Tzemach Tzedek is answering. "I accept." he says. Certainly, your words are very convincing, that, that I don't have a clear heter for people not to fast at all. Nevertheless, I'm advising that they should have . It's not a... He's... It says the other way around. He's not saying, "If they want to eat, they should only have a 迟来." He's saying the other way around. I'm telling people, "Don't compromise your immunity, and although you're healthy, and although I don't have a clear heter for you not to fast, I'm telling you, all right, so have... But you should eat less than a 迟来 at intervals." S- And in this way, you... And that's what he says here. Really, I've, I've, I've

44:34 told you perhaps that you shouldn't fast altogether. All right, I'll concede that you'll fast, but by eating, eating small amounts. That's what the Tzemach Tzedek is saying over here. So really very much what Rabbi Israel had, had said, that it's not talking about a 迟来. So a 迟来, it's clear that if a 迟来 on the, on the other fasts besides Yom Kippur, if they have to eat, they eat normally without any compromises. Um, what's being said here is, if a person needs to eat so that they shouldn't become ill, that's where we have the idea of having small-- eating at intervals as similar to Yom Kippur. So therefore, the, that's which is written the way it's in, in, in, in, uh, Sefer Minhagim may be a little bit misleading because you get the impression that by other fasts also we're talking about having less than a shir. But that's not, that's not the case. If a person is ill, we tell them to eat normally. If a person isn't ill, they're all right. Sometimes people aren't ill, they just want to have something for preventive. All right, then we'd say have, have, uh, small amounts at intervals. Yes. Right. Now, let's go back to another discussion, and I had a lot of... a, a bit of feedback on this. Going back to the, uh, having, having, um, sponge cake being served as dessert. We had this discussion whether you make a bracha or not. And what I had said was

46:01 that the reason why we make mezonos on sponge cake is because it's pas hababukisnin, because it's made with fruit juice. Eggs with, with orange juice, whatever. That status of pas hababukisnin, because it's made with fruit juice, is not unanimous, and therefore, according to some, it's hamotzi. So although on sponge cake we do make mezonos, but in middle of a meal, you would not make a bracha on a sponge cake. That's what I said. So a couple of people who listened to the shir or recordings said to me, "Wait a minute. There is another reason why sponge cake is mezonos." That's because it's made with a runny dough or a, um, it's not a dough which is kneaded. Kneaded as with a K-N-E-A-D. So in the Alter Rebe's siddur, he talks about what are the kinds of breads which are not normally used for a meal and therefore mezonos. He gives three di- titles: Lachmanios, troitkne, and pas hababukisnin. The pas hababukisnin we've discussed at length. And what are lachmanios and troitkne? Let's, before we go further, the fact that in modern Hebrew, Lachmania means, I believe, a roll. That's just not gonna help you over here, because we have to understand what Chazal meant when they used the word Lachmania, not what, uh, Ben Yehuda, uh, adopted it for. Okay. So Lachmanios, It's thin, thin loaves, and they're made with a blilo racho. They're made with a thin mixture, not a thick mixture, like a dough or bread which is kneaded and rolled with your

47:51 hands. It's more like . It's more like a spongy, uh, dough, which you can't really roll with your hands, and then it's baked. Okay. So this is where they're coming from, that we have here Lachmanios and also troitkne. We talk about a runny dough. So is the reason-- So, all right. So let's, let's, let's rephrase the question. If I made a, a, uh, a dough, just flour and water. No, no fruit juice. And it's, it's, it's not a thick dough. It's a runny dough. And s- don't ask me the recipe. But if I took it and I put it into a baked, baking tin and put it into the oven and it baked, and it's now just flour and water, is it hamotzi or mezonos? It's now, it's now two inches thick, like a, like a, a sponge cake, but it doesn't have any, it doesn't have any fruit juice. It's just flour and water. Is it hamotzi or mezonos? This is my question. So again, does it qualify as this Lachmanios because he defines it as a 薄薄的 and 稀的? And that's why I feel that you cannot rely on Lachmanios to say that sponge cake is Lachmanios, because I don't think sponge cake is def-- is defined as 薄薄的 and 稀的. But let's be a little bit clearer. Here, that's in the Alter Rebe's siddur. Now we're looking at Alter Rebe's Shulchan Aruch. Talk about, um, talks about Lachmanios, and he uses this word, nivlish,

49:26 which is, uh, old French. Uh, it doesn't help me very much. And then we have Again, I could tell you blintzes, but I don't know whether he means blintzes. I don't know. He talks about it's made with a runny mixture, and you pour it out like a crepe kind of thing. Then, but let's read further. We have to negate to us. If it's something which is a soft mixture and it's fried in oil, then it's mezonos. This is what's important to us. This runny mixture was baked in an oven or in a pan without liquid, as in oil. „Lechem gamur hu", it is a totally absolute bread. „Umevorchim ole ha motzi afilu lo yochal sheykriye suda". Even if you didn't have a large amount, and we know they talk about dalet beith, et cetera, just he's saying if it's baked in an oven, this, this runny stuff, but it's baked in an oven without, uh, he says it becomes this, uh, if as long as, uh, you know. He seems to be saying that it qualifies as ha motzi. Since it's not so thin, so not so runny, it's not a thick dough, and that's not a kneadable dough, but it's not mamash like a crepe. And therefore, he says, if it's baked in an oven, it does become ha motzi. Therefore, coming back, what is the, what is the mezonos status of a sponge cake? Is it because of the runny, uh, texture? I see that that doesn't help us because it's baked into,

51:32 in an oven. It's not mamash and therefore I think it would-- you'd only be able to rely on it be-being mezonos because of the liquid content, the sugar and the, and the oil, let's say, and the orange juice, and therefore it doesn't help for in, during a meal, you'd, you should not be making a hamur, uh, mezonos on it. Okay, um, let's go on. What else do we have here for today? Right. So some, two m- two more points, if you don't mind. One was, we had the discussion about avocados again, uh, but I'm not gonna talk about avocados. It's just when you're talking about the unripe avocados ripe on Shabbos, I use that as a launching pad to discuss the difference in muktzeh, something which was muktzeh, um, by default or because you made it muktzeh. The grapes which you put up on the roof to dry out and became mushy, that's called nere ve nidcha. And if it becomes unmushy on Shabbos, it remains muktzeh for the rest of, rest of Shabbos. Whereas if it was a muktzeh which was beyond your control, so there that's called doch me'ikar. Like, uh, you have a, an animal which died on Shabbos, so it was muktzeh and began Shabbos beyond your control. And then if it dies on Shabbos, you can cut up the, the, uh, corpse of the animal to feed the dogs. Story of, of Shlomo HaMelech in the Gemara Shabbos. So someone asked me the question, "What about yogurt?" There's a way

52:58 of making your own yogurt, and that is, don't ask me more details, but you put milk in these cups, and you-they put them on a kind of slight, uh, a warm, kind of warm, uh, machine, wa-warmer, and you leave it there for ten hours, twelve hours, and it becomes yogurt. So is, if you put up this yogurt on Erev Shabbos- -with milk in the cups, and now it became, it became yogurt on Shabbos, are you allowed to eat those yogurts on Shabbos? This is the, this is his question. So in my, uh, Amaratus about yogurts, I'm, um, I understand that it doesn't become inedible. Even in middle of the process, you could drink those yogurts. So there's no question of muktzeh. With the ra- the raisins, the, the grapes, in the process of becoming raisins, in between they become mushy and really unpleasant to eat. With the yogurts, if it hasn't become yogurt, it doesn't become inedible, and therefore the question really doesn't apply. It does not be-- no question of muktzeh altogether. What in, whilst I was researching for this, I found something interesting, that the Ben Ish Chai writes that you could make yogurt on Shabbos. He says that you're permitted to do it, and he doesn't see that as a problem of Ben. Now, I just have a couple of minutes left. I wanna share with you something interesting, and that is, that, that was a pun, that someone, I met someone on Friday whose specialty is hachas ribbis. And he told

54:31 me a very, uh, a very relevant situation. Reuven wants to buy a house, and for whatever reason, Reuven cannot get a mortgage. Shimon, a relative of his, let's say, has no problem getting a mortgage. So Reuven asks Shimon to take out a mortgage of three hundred thousand pounds. And with this money, Reuven buys a house. Um, I, I understand it must be that the house officially is registered under Shimon's name, otherwise the mortgage wouldn't go through. But as far as between them, it's Reuven is the owner of the house. Now, if you take out a mortgage for three hundred thousand pounds, so then you take it out for twenty-five years, let's say. So it's gonna cost you, I'm just throwing a figure, it's gonna cost you four hundred and fifty thousand in total. So it's gonna be a hundred and fifty thousand pounds on top, and that's interest. Who pays it? So Reuven is paying every month. He's paying the mortgage. Who is liable to the bank? Shimon. So Reuven-- So Shimon took out a loan of three hundred thousand. He gave it to Reuven as a loan. And now Sh-Shimon has, has incurred a liability over twenty-five years of a hundred and fifty thousand pounds. You see, that's between him and the building society. Reuven is paying the bill. So Reuven has borrowed three hundred thousand from Shimon and is paying, on behalf of Shimon, he's paying another a hundred and fifty thousand pounds. That is a serious problem of ribbis. The simple solution

56:08 to this is that the house never becomes Reuven's until the mortgage is paid off. In this way, that instead of Reuven saying, "It's my house, and just you're paying, and, and, and you're just the, the front man. Now paying the, you know, I'll pay the mortgage," et cetera. Instead, it should actually be between them understood. I don't know how this understood should be, but it should be that the house actually remains Shimon's, as it is legally on paper, and Reuven is paying monthly. He's not paying Shimon's mortgage. He's paying rent. The, the rent per, per m- per month is whatever Shimon's cost to the building society. That's ... The rent he's charging Reuven for the duration of the mortgage. Once the mortgage is paid off, in Beshalach, then they'll be able to, uh, rephrase their arrangement and, uh, w- without, you know, to, to transfer the ownership to Reuven without any loans, et cetera. One other point related to that is- Sorry, then would he have to put that into writing? Um, I'm not sure. I'm not sure. The other, the other, uh, um, situation is where, let's say someone goes to the bank and w- well, he's borrowing 1,000 pounds. The bank want to have a guarantor. So he brings a guarantor. So now let's take Levi and Yehuda. Levi goes to the bank and borrows 1,000 pounds. Yehuda is the guarantor. What would happen, the gua- he pays in installments, so the 1,000 pounds will grow to 1,200 pounds. If Yu- if Levi

57:56 doesn't pay, so Yehuda is gonna pay. Yehuda then will turn back to Levi and say, "Levi, I spent 1,200 pounds, um, for your loan." But Levi only got 1,000 pounds. So by being responsible for the loan plus the interest, so then actually Yehuda is getting to a problem of committing to a ca- a situation of interest. So that is, and that is, that's gonna be a problem. And therefore he can be, and, and he can be in, in order, he can be a ris- a guarantor. Now, the bank won't buy this, but I don't think so. But he can be a guarantor for the principal, but he cannot be a guarantor for the, for the, uh, incurred interest. Now, the fellow who I met, so I'm gonna, I'm gonna shift the blame on him. There's a special, um, Beis Din for ribis stuff. So if people do have... I'm mentioning this, if you do have ribis stuff and it's this, it's such a minefield. And so there are people who have specialized in that field, and I'd, uh, I'd, I'd refer you to, to check it out with them, um, if you are so fortunate to have these problems. Okay, I wish you all Gut Voch.