אחרי מות–קדושים תשפ״ג

00:05 Good evening. Welcome to this year tonight, um, Panorama Halacha. And, um, we have some very interesting questions. I'll start off with the following. A good lady was walking last week on Shabbos. They'd gone to Shul, and she wears bifocals. And, um, she doesn't need them for reading so much, more she needs them when she walks in the street. So as she's in Shul, she lift her si- lifts her glasses up to her forehead, and then she forgot about them. And this is the middle of the street, and she realizes, "Oops, I've been..." Well, that's, that's called carrying. So how does she un-carry? How does she, uh, wind down this act of carrying on the street? So you might think the simplest thing is just to bring them down to her nose, and that's, that was her question. So she obviously asked after Shabbos, what would happen if it happens again, what would be the correct procedure? So very, very interesting. So let's start off step by step. First of all, what is the procedure if you're walking on Shabbos in the street and you realize you have something in your pocket? So here we have from the Aruch HaShulchan, Siman Reish, Seif Vov actually. So it says the following. If you're walking in the street and you, uh, realize you have something on your person, you should... Uh, if, if it's valuable, you can wait there till Motza'i Shabbos. If that's not possible, then he says here, "Matir chagura beshuk". You should release, release your

01:57 belt, and the pouch will fall to the ground, and then you ask a Goy to protect, to look after it until after Shabbos. Now, so this is the common wisdom. That if you realize that you have something on your person on Shabbos, so you don't stop, and you don't put it down in a normal way. And let's explain this. So the Melacha of carrying on Shabbos involves the components of, with so- of, of Akira and Hanocha. It was stationary, and you lifted it to make it mobile, no longer stationary. That's called Akira. When you put it down, you brought it to stationary, that's called Hanocha. If you do any parts of the Melacha in an unusual way, then that's reduced it from being a full-fledged Melacha min Hatorah to being an Isur d'Rabanan. So now when you... And when you walk with something in your pocket, so as you move, you've kind of lifted the thing along with your person. That's called Akira in a normal way. So when you're carrying something in your pocket, you're-- it's considered carrying as, as a, a normal way. So if you would stop, so then you've brought the article to halt in a normal way, and so you've done the finish of the Melacha of carrying. Therefore, the wisdom is that you continue walking, and then you kind of shove it out of your... lift it out of your pocket in an unusual way. In this way, the, the, the, uh, ending of the Melacha, which is the

03:35 Hanocha, is done in a not usual way. So therefore, you haven't violated a Din min Hatorah. That's the general wisdom. The question here is that the, uh... If you're gonna... Y- you've got this article on your person, you're carrying it, what would happen if you now bring it from carrying to wearing? So here, the Shemirat Shabbet Kichasar has this question, not exactly in the picture of wearing glasses perched on your forehead. But he's talking about if a person walks on Shabbos and realizes they have in their pocket, let's say, a yamaka, kippah. So that's carrying. So how about if he takes it and puts it onto his head? So he says, "No, that's not okay." Therefore, what should he do? Um, he should cause the kippah to drop, and then lift it up, and then he can put it on his head to take home. But he should not... In other words, to wind down the act of carrying by taking it from your pocket and putting it on your head is not considered a not normal way. That's called a normal way. His source is in the Igrot Moshe. And Rabbi Moshe was asked this question, and he, he brings some very interesting sources. There is a Gemara which talks about a person who's carrying ink. As he's walking on Shabbos with the ink, he writes on a piece of paper in his other hand. He writes something. And so he's... So the Lashon of Gemara is, "Kesivason zoo hei Hanochason". The... Taking the

05:20 ink, which were mobile, and put it onto a piece of paper, that's called Hanocha. Similarly, if you would take a... You have it, you're walking the street, and you realize you've got a pretzel in your pocket. If you take the pretzel out of your pocket and you put it in your mouth, that's called Hanocha. You brought it. It's, it's now settled. In a sense, that's the normal place to put it. Like, that's-- It's, it's, it's... Therefore, it's considered stable rather than mobile. So this is, this is Rabbi Moshe's Mahala. That, that, that, um, that taking a ya- the kippah out of your pocket and putting it on your head, that's considered Hanocha. It's cons- as if you put it down. So you've got this... You've got the smaller picture and the bigger picture. In the bigger picture, the, the, uh, the kippah is still moving. But in the m- smaller picture, it is now sitting on your head, so it's rela- relaxed. It's... Same thing with the glasses. The glasses were on your forehead, now if you put them on your nose, so then that is the normal way. They've be- been brought to a normal state, and that's called a hanachah, and therefore that would not be allowed. So that's, uh, actually the Tshuva Rabbeinu, I found fascinating. Um, Kias and his, uh, Lamdus, it's really, I found it very, very interesting Tshuva. But that, that, that's the, the bottom line, is that to take those glasses, to put them from carrying state to

06:48 wearing state, that's considered hanachah, and it's not allowed to be done on Shabbos. Now, I repeated this concept in, you know, this year, la- um, Friday night. And one of the Talmidachacham in our shul, he says that you have another... If you're walking on Shabbos and you realize you have something in your pocket, I have an advice for you. There's something called a mokim petur, which means it's neither reshus harabim, like the floor, nor is it reshus hayachid, and it's not even a karmelis. It's mokim petur. A mokim petur is permitted. You're allowed to put something down on a mokim petur in, on, on Shabbos in the street. So as an alternative to putting this, um, whatever you have in your pockets and fall to the floor, if you see that there is a mokim petur available, put it on the mokim petur. Once it's there, there, then you can take it from it and, and, um, take it to a safe place with, with, with less than dal amos, whatever the, um, whatever you do. But let's... So I want... I'd like to spend a couple of minutes about what is a mokim petur, yeah? Because that can be a very helpful solution. So a, a reshus hayachid is something which is at least four tefachim wide, four tefachim square, and ten tefachim high. So these are very common, I don't know, in your part of the world, but this part of the world, this is a very common thing. It's, let's say, the

08:22 post office for, for the, for the telephones. So you've got here a box which is more than four tefachim both sides. That, on top of that, is a reshus hayachid. So to put something on Shabbos onto there or off there would be an averia, just like taking from a, your front garden. Then we've got this narrow little thing, which is less than... It's, it measures about, let's say, four inches by s- seven inches. Let's say. It's certainly less than four tefachim square. Actually, it does not matter whether it does have ten tefachim height or not. Because it does not have the, the area of four by four tefachim, this remains a mokim petur. So if you, let's say, this lady would see, uh, she's got, her, her glasses, um, problem. She sees one of these. She could take her glasses, put it down on the top of this thing, and that, that's mutar. Once it's there, she can then put it on. And that's also allowed to put it because the mokim petur is compatible with reshus harabim, it's compatible with reshus hayachid. So you're allowed to put it down on this thing. Now, these, these are quite common, these, these cupboards, which are for various, uh, utilities. And I, I, I measured this. This was just a fraction less than four tefachim. And y- y- you have to, you know, you have to kind of guess, but... So the one outside Beis Lubavitch is, is more than four tefachim. I once measured it. But

10:03 they... This, this is a fraction less than four tefachim. So then this would also be a mokim petur. Now, then... I say, I was walking home Friday night. I was looking out. What's a mokim petur and what's gonna be a karmelis? And so this is on a... There's a cafe on the way home, way down from shul to my house, and I saw this planter. Now, this planter is more than four by four tefachim. Four by four tefachim is, uh, how much is it? Um, uh, it's, uh, thirty-five centimeters, something like that. Thirty-six centimeters. So this is, uh, this is, uh, measures more than, uh, four by four tefachim. It does not have a height of ten tefachim. This is what's called a karmelis. So to put something from the street into this would be an issur d'Rabanan. So again, the s- one which has less area than four by four, that's a mokim petur, and is mutar, is permitted. It's compatible with reshus harabim, reshus hayachid. Whereas a karmelis is midirabanan, not compatible, neither reshus hayachid nor reshus harabim. Therefore, to put the glasses down on this planter would not be allowed midirabanan. Right. I think that... I, I felt that was v- worth making the effort and making these photographs to share these examples of what could be a, a solution. Okay. What do we have here? Um, okay. Let's go into the, the next... I just, I just wanna share with you one, one more thing. This is a bit of a

11:40 funny one. I was walking on Shabbos once. Um, it must have been after a Yom Tov because, uh, or Chal HaMoed, because I had my credit ca- card in my shirt pocket. And so I did the, uh, you know, shoving it out of my pocket, kelach ayad, and it landed on the floor. And then I pushed it slowly, less than dal amos at a time, and I pushed it and shoved it down a drain. And after Shabbos, would call the company. I called the bank and say, "I lost my card." Um, I felt that was certainly safe The, my, my, uh, reservations about this afterwards, having thought about the halakha more carefully, is that the drains are, inside those drains is more than four, the sewers are more than four by four tefachim wide, and therefore, the sewers actually are a reshus ha'ir. They've got depth of ten tefachim, so, uh, that was... It was just a post box into a sewer reshus ha'ir, which I don't think was okay. So, um, so it's showing that you shouldn't do that. Just check your pockets before Shabbos. Okay, um, next. Common question, whether a woman is, in a state of pregnancy, is allowed to visit her, a, a, grave on, uh, father's yort site. So there is a general custom that a pregnant woman does not go to a beit hakeveros. Um, now the top is here from the Nite Gavriel. It says if there's a need at a yort site, kibbud tzadikim, so then one

13:15 does not make such an issue. So in the notes, he says that this whole idea of not going to a beit hakeveros does not have, uh, that a pregnant woman wouldn't go to a pr- cemetery, is not so well-founded in, in halakhic sources. There is an idea of not exposing yourself to a place of tumah. You've got from the Sefer Shevet Mufer. Um, it is, it is a, it is a J-Jewish custom, so we're not gonna dismiss it out of hand. But when there are needs, a specific need, so let's say going on a yort site is something which can be considered a need, then that would be permitted. In the Note Ches, Rabbi Zinner says that we have the other way around. We have a woman in the state of niddah would also avoid going to beit hakeveros, and still, when there would be a, a special occasion that she would go. There is the idea that in a state of a personal tumah, not to be compounded with the tumah which prevails in a beit hakeveros. Here, it's a, a different, different cheshbon, but there is a, there is this midik. But if there's a need, one would take the lenient view. Okay, let's move on to the next question. And that is, I know I disc- I shared this with you last week, this, um, sunny porch in front of the house. So I got a, a very similar question, and this is from, from somewhere in, uh, continental Europe. They have

14:44 their rubbish collection is on Tuesdays and on Shabbos. This is, this is the shul, actually. You can see the mezuzah there. It does- and it goes, it opens straight onto the pavement. So they have been taking the liberty of putting out their rubbish on Friday, but then that's been arousing, uh, complaints from the neighbors. So he's asking, is there a way that he's allowed to put stuff onto the steps? So let's say the, the, if the collection is early morning, so let's say if he, early morning or the night before, puts it out on the steps, and then they would, the guy would collect it, um, before people come to shul. This, this is his question. So it's very similar to what we discussed last week, and we'll read this inside perhaps. So here we have from Siman Shin Samech Yod. There is an idea of if you have a mavu, which is g- that's like a, an alley, which has got three walls, and the fourth wall, or the fourth side, is open to the main road. So that can be, that can be made that you're allowed to carry there by either posting a lechi, which is a vertical post, or a koila, or a horizontal beam across the, the, uh, opening. But that, he says, is only permitted by a mavu. Mavu, which means a, a, an alley. An alley is longer than it is wide. However, a chatzer, which is a courtyard, which is open on the fourth side, there it

16:37 would not be enough to use the methods of lechi or koila, but rather you'd need to have a panel which is four tefachim wide, and that would have to kind of encroach upon the opening. That's, that's one solution, by having a, a, uh, a panel of four tefachim. Alternatively, to have two panels on either side, each one just a ma'asheh wide. They should be ten tefachim wide. So here we have, let's come back to our, to our picture. So whether it's the sunny picture or the not so sunny picture, so you got here, effectively, you got an area which... a niche which has got three walls. In order to be able to carry there, you'd have to put up a post, either a panel of four tefachim, which would not be so terribly convenient, or you can have a little, thin post on either side. A thin post on either side to kind of designate that here's the end of this, um, niche, and here's where the street starts. I told him that he could actually take a piece of, you know the coving kind of idea you have of the, of plastic sometimes, where you, where, where you have a corner of the house and you want to protect it or from, from damage, from, by bumping. So you get, you get these plastic or, or, or, or, um, aluminum, um, corners. So I said, "You can use one of those." And I said, "Further, you know what? You could even take a piece

18:14 of, a piece of stick, of thick-" Sellotape, um, Scotch tape, and, and do it and stick it over there on, on either side. I mean, the-- after all, the Halakha says, if it's a mashehu, all you need is a, a strip, which is a, a, a mashehu, a tiny bit of width, and it has to be ten tefachim. So I told you, you could put some sticky stuff, uh, on either side, and that would be his, that would be his, uh, his two panels. And I would-- the inspiration was one, uh, it, it is written in Poskim. When it said earlier about the idea of having a lechi, in earlier times, it was sometimes just a lick of paint. They take a s-a piece of a paintbrush and paint a straight line, straight vertical line, and that, that would be their lechi. So here it doesn't use the word lechi. It still says about pasit, but it says, "Rechov and mashehu," so I felt that was adequate. Now, the next questions you're gonna ask is, you're putting out your garbage over here, and you're putting out there that the goy should take it. Is it not that you are kind of giving them work to do on Shabbos, to carry out from your premises to the street? So this actually, this question of putting out the rubbish in your premises for-- ready for the, the, the refuse collection to take it on Shabbos. So this is addressed by the, um, Rabbi Moshe Sternbuch, who's now

19:48 the av beit din of the, uh, uh, Badatz in Yerushalayim, HaEdah HaChareidis, used to live... Well, he originally was known as the London Illui. He lived many years in South Africa, was very involved in kiruv in Yonim. So in his Shabbos, he has a lot of discussion about that, about kiruv, uh, questions. But then here is his addressing this idea about the garbage collection happening on Shabbos. Do you have to stop them taking your, your, your stuff? So he said, "I don't see any problem." Um, of course, you're happy that it's taking-- he's taking it, but he's doing it on his own volition. You're not actually benefiting from his melacha. You're happening-- you're benefiting from, from the absence of the, you know, the, the nuisance, but you're not benefiting, you're not enjoy-- it's not as if delivering something, and you're enjoying the stuff which he delivers, which is another story. Here, there's a nuisance, and he's taking away the nuisance, and you are relieved by the absence of that nuisance. That he's doing it out of his duty. Now, it's true, he says, "You're paying taxes, but you've never given instructions that the collection should happen on Shabbos. As far as you're concerned, you'd be quite happy for them to come a Friday or Sunday." And therefore, there's no need, as far as he's concerned, to start saying, "No, I don't want you to come into my premises to collect the garbage." It's, it's okay. And, and the point of elsewhere saying, if a goy

21:13 walks out from your premises with a package, oh, well you probably sent him on a mission. Well, that's not true here because everyone, um, you know, from this part of the world knows that there is an idea of a garbage collection, and it hap-happens it belongs-- it's, uh, employed by the local council, and they all understand that i-it's not your bidding. They're doing their duty, uh, when it suits them. Okay. So that's, that's solved that question about the, um, collection being done on Shabbos, which we didn't discuss last week. Now, there's one more point which we may discu- may have touched on. That is that there is a concept of pitichro yored v'soisim. Sometimes we have the idea that the, that the-- instead of having to have a, a post here, we can say the lip of the ceiling a-a-happened, uh, is, is seen in lamdas as if it comes down. So then you could ask this question, perhaps we should say that the lip of this, uh, arch should be the pitichra, and it should serve to close up and not need to have even any, any panel down the bottom. But that's actually discussed also in Shechinach, and saying that you should not rely on the concept of pitichra yored v'soisim, in this little bit of space, because it's very confusing because it would only work if it's more than four tefachim. And sometimes the, the veranda in front of the, the porch is less than four tefachim. Therefore, it's something not to

22:48 be relied upon. Um, so that's why I'm not using the pitichra solution. Instead, we're talking about putting up, uh, a, a thin post on either side. And as I said, the sticky tape, that would be enough. Okay, let's go on. So someone asks the question, "Does Kiddush in Shul count for Seudah Shlishit?" So to explain this question, the-- we have a, a mitzvah of having three meals on Shabbos. There is a concession that the third meal does not need to be a full meal. It can also be a little bit less. The lashon of the Gemara is minei tagima. What exactly does minei tagima mean? Does it mean something like cake or porridge? Does it mean something like, uh, vegetables? Does it mean, uh, fruit? That there are different opinions in the Gemara, in, in, in Halakha, what exactly is minei tagima. But there is a concession that the Seudah Shlishit does not need to be the full meal like the other two. So now the question is, can I have the-- can I have Seudah Shlishit with its concessions before Seudah Shniyah? So can I have, uh, the, the, um, the concession meal at one o'clock and have the full meal at three o'clock or two o'clock, whatever? That's, that's, that is the question. So this is something which actually the Rebbe addressed. There's a famous sicha about why Chabad were not so particular about Seudah Shlishit. That's in Chelek Chof Alef, Parashat Beshalach, I believe. But here, this is a note from that

24:39 sicha. It quotes here from the, that in Sefer HaSichot that the Rebbe, Rabbi Maharashab, as we know, would daven very long. So in the winter, he would do the following. He would, after-- when he finished davening, he would make Kiddush and have a bit of mezanus. Which don't necessarily the word mezanus, but he would have Kiddush. However, it was Yetzir Kiddush. Then daven Mincha, and then before the Shkiah, would then wash and have a, a proper meal. So the Rebbe is suggesting that he's yoitzthe Seudah Shlishit, with this Mezonot, which he had with the Kiddush Muktam Seudah. He refers to a discussion about this, the Tzemach Tzedek, who has a correspondent with the-- about this, with the Divrei Nechemiah, with Nechemiah of Dobrovna. So on the left of your screen, you have here a little bit of a quote from the Tzemach Tzedek, which the Rebbe refers to. It says, "Possibly one who has many Targum," which is Mezonot if you have them earlier before midday, as far as is common, and then have the Seudah Shacharit, to have the main meal after in the afternoon. So perhaps your Yo, Yoetz B'dochech, the idea of Shlo Seudas, because you had m- bread for two meals, and one you had many Targum, even though they are not in the, the, uh, normal sequence. The Tzemach Tzedek had a colleague called Rav Nechemya Fradkin, who lived in, uh, in Dobrovna, and they corresponded a lot. And so this conversation, the Tzemach-- the Nechemya was more op-op-opposed

26:27 to it, and the Tzemach Tzedek was more inclined to accept this. This counts as Seudah Shlishit, that the concession can be had, even though it's not in the correct sequence. That's basically the discussion. I just wanna share with you, I know it's not Motzei Shabbos, but, um, I... You know, the Rebbe Fabregen would, would be at one thirty. So davening would finish typically at twelve o'clock, and then the Fabregen would be by one thirty. And there were times in the winter where the Fabregen would, you know, when my-- when I was l-learning in seven seventy, um, kollel or whatever. So the Fabregen sometimes went so late, they went into the Sekiah, and really, you couldn't really have time for eating Seudas Shabbos afterwards, um, in a regular way. What people did is another story, but yeah. So, um, so I would go to a, a relative of mine who lived a couple of blocks away, go there before the Fabregen, make Kiddush, and, um, I believe I also washed and had just a little bit of something to be Yoetz Seudas Shabbos. And then I was... had a debate with my cousin, whose, whose house it was. Is the Rebbe's Fabregen Seudah Shniyah or Seudah Shlishit? So more Chassidishe Bochurim would not wash before the Rebbe's Fabregen. And I was less Chassidisha, washing before the Fabregen. So he was of the opinion that the Rebbe's Fabregen is, is, uh, i-is Seudah Shniyah, and I think it was Seudah Shlishit. Punkt bei dat Fabregen, the Rebbe

28:01 told us to sing Vayehi Chol. So, um, just to... Right. Let's move on. Okay. So now here's an interesting thing. So someone asked if there's someone who, for whatever reason, does not, did not daven Ma'ariv or did not say Atah Chonenton in Ma'ariv. So we know you're not allowed to do any melacha until you say Boruch Hamavdil. Now, is there any advantage if instead of just saying Boruch Hamavdil bein kodesh l'chol, to say the full text of Atah Chonenton? That was his question. So again, a person didn't say Atah Chonenton in Shmoneh Esreh, wants to do the right thing now. Is there an advantage of saying Atah Chonenton, the full six lines in the, in the siddur, or is Boruch Hamavdil bein kodesh l'chol just as good? So here's an interesting thing. You have in Kitzur Shulchan Aruch where it says you're not allowed to do melacha before Havdalah. And if a woman is not gonna daven Ma'ariv, she wants to light some candles in the house to be able to see what she's doing, wash the dishes, dishes. So he says she should say Boruch Hamavdil bein kodesh l'chol. Bein chol l'choshech, bein yom l'ayim, bein yishrael laamim, u'bein shloshah yemei chalil. Boruch Hamavdil bein kodesh l'chol. So this is very interesting that he is saying that when we say you should say Boruch Hamavdil, it doesn't just mean the one line Boruch Hamavdil bein kodesh l'chol. It means also to say the three Havdalahs, bein chol l'choshech, bein yishrael laamim, uh, as well.

29:36 And then even to finish off, just without Hashem's name, Boruch Hama-- Boruch-- instead of Boruch Hashem, Boruch Hamavdil bein kodesh l'chol. So that's very interesting. There is such an opinion that when we're talking about a, an abbreviated Ama, uh, Havdalah, it means abbreviated with the three, uh, Havdalahs. But here in the Kitzur Shulchan Aruch, it's noted. Now, the Alter Rebbe does not mention anything of the sort. He says it's enough to say Boruch Hamavdil bein kodesh l'chol. And so you're asking, is there an advantage of saying Atah Chonenton? Well, according to this opinion, that you should be saying all the three Havdalahs, then there is an advantage of saying Atah Chonenton, which you have the three Havdalahs are included in that text. But according to the Alter Rebbe's psak, it's not necessary because Boruch Hamavdil bein kodesh l'chol is adequate. Let's move on. All right, so here someone's asking that they hope to have a Sefer Torah and-- but they're not sure that they'll get a minyan so regularly. So what's the procedure if you have a Sefer Torah and you don't have a minyan? So I believe we once discussed this, but let's... this is from the Nesiv Mistehashlechos. So when you don't have a minyan, you are able to take out a Sefer Torah, and you can read the Parshah without brochos. Don't call up, um, anyone's, um- And so basically the point is that you can take out a Sefer Torah and do a reading without the berakhahs before and after. Having

31:12 said that, so I think I mentioned last time also when this came up, some shulchan have told me that they find it, and their people, find it very meaningful that when there is no minyan, so then they all sit down with a chumash and go through the Parsha, discuss it in a, um, in a, in a less formal way, in an informal way, and they find that very, uh, very, very, very fulfilling. So it's, it's your choice. Right. Let's move on. So here is a question which two people asked me, very similar question. There's an old age home, they want someone to come in and make Kiddush for them. It's far from your... from his place. So could he go there, make Kiddush for the old people, which is gonna be, let's say, at six o'clock, uh, or later even, and then not make a couple of showers and get back into the car and drive home. So this question was addressed by Rav Shlomo Zalman and others, where Rav Shlomo Zalman had a story that someone would go every week to an old age home to make Kiddush for them. He then moved house to another part of town, and so he was asking this question, could he keep up his slot at the old age home, but, um, drive home? And basically, the answer is no. That once you, uh, once you've said Kiddush for them, you would not be able to switch back into a chil. You're accepted. It, it becomes your

32:47 Shabbos for you also. So here, there, there would be a solution that he, he could have someone give him a ride. So if although he has to accept Shabbos, but he could have someone who hasn't accepted Shabbos open the car door, and he'd sit in the car door, in the car, and they drive him home, and they'd open the car door at the other end, so he's not doing any melakhah in himself. He's just being driven home. That would be permitted if necessary. The other question, which was so similar to this was, a-- someone who's a shliach on campus and, uh, saying Kaddish. And when-- this week, there's, there's the, uh, there's no... the, the, the students are away, so he does not have his regular minyan on campus. There is a minyan the other side of town. It's half an hour away, and he wants to say Kaddish. So he would like to go there and to be able to drive back. To say, go there and be there for Mincha and for Ma'ariv, and say his Kaddishim, and then drive back. So I told him, "Once you've answered Baruch, you're nabbed. You're, you're, you're-- It's Shabbos for you." So he says, uh, "Okay, what happens if I go out the room for Baruch?" So I said back, I said back to him, though, if the community that have accepted Shabbos at whatever it is, at seven o'clock, and you're right there, even if you're other side of town, possibly you should be not

34:20 doing melakhah once the, the local minyan. You can argue this, uh, half an hour away may not be local. At any rate, but if you're right there, for you to get in the car afterwards, I felt was totally inappropriate. Wouldn't be appropriate for the rabbi, for the Lavage rabbi to get into the car after Friday night services. It was totally out of order. So, um, it was half an hour's walk. Okay. So you'll have your weekly exercise. Okay. Um, someone came over to me and said... It was, uh, the tenth night of the Omer. I hadn't gone to shul yet, and my wife said, "Hayom asar yomim shehem." She faltered, and I said, "Shehem shavua yomi, shavua yomim, sh-shavua echod shlosha yomim laOmer." Then he said, "Oh, I've been so helpful to my wife, but have I now, um, uh, uh, disabled myself from being able to count Sefirah when I come to shul in-- by, by Ma'ariv, because I've already counted the Omer." So, so these are two parts. Yeah. He-- What he said, actually, there is an opinion which says that that's the way you should be counting Sefirah, to say, so, so many weeks and so many days. So that could-- would count as Sefiras HaOmer. The saving factor is he did not say the word hayom. She had said the word hayom. He didn't say the word hayom. Here we have from Siman kuf pei tes. "Im lo yomar hayom," if you did not say the word hayom, you just said

36:03 simply, it i-- you didn't say, "It is." You said, "Asar yomim laOmer." That doesn't count because you have to kind of spell out you're counting, today is so and day, so and so many days of the Omer. And therefore, since he did not say the word hayom, he is able to, um, to, to count with a berakhah when he-- after he davens Ma'ariv, that would be okay because he did not say the word hayom. But he heard her saying hayom, but he had no intention to be yotzer when he heard. He had every intention to make it him, to, to count it on his own. Therefore, he'd, uh, he would be allowed to. Now, just this, um, the Alter Rebbe talks about having a kavana not to be yotzer, but we once had a couple years ago in Yemen called Moshe Hanuno, and he had written in a, in a Sefer, uh, Y-Yemen. He wrote it. He explained how whenever there's a minhag, if it's the standard m-- although the Alter Rebbe says you have to have a kavana not to be yotzer- He says if the meaning is that you make your own beracha, that is as if you had the kavana not to be yotzer. So that's, that was very, a saving factor. Okay, um, we're gonna finish a little bit early. If he says, "Hayom," in English, you mean today is. Yes, hayom works in any language. Had he said, "Today is a week and three days of the Omer," then he,

37:33 he would not be able to count later. Right. This is the last thing. And just not a question, but it was something which I found that, uh, I was editing something and came, and came up, a very, very interesting thing. We are familiar that we have the Ashamnu, which is now it's back into daily, uh, usage. A couple of interesting things. There's colons, yeah? I think those are called colons. After four, four alephs, you have dalet colon. Then, till Tes, again, a colon. And then till Kadeshinu, then a colon. And this becomes very noticeable on, r- on Yom Kippur. You know, everyone, "Ah-ya-ya-ya Ashamnu, Ah-ya-ya Libbaano Doifi, Ah-ya-ya-ya." So it's, it's, it's clearly di- di- divided into four sections. And so what's the logic of the division the way it is? Separate question is, why of the whole aleph bet, tof gets a three innings. Tiivnu, Teinu, Titon. Now, I'm gonna give you the answer, but meanwhile, just to show you how this on the left is the first print of the Alter Rebbe's siddur, which we have, and you can see there that there's no such distinction. Is that right? Not... Well, not-- They're certainly not so noticeable. Libbaano Doifi. Not no-- There, there doesn't seem to be any difference. The second one beneath that is from the print of Tof Kuf Ayin Vav, three years after the Alter Rebbe passed away. And here, clearly, again, there's no distinction. They're all, they're all colons. The one which we have beneath that is, I think,

39:24 from Slavita, Tof Kuf Tsadei Vav. Um, so that would be thirteen seventy- thirteen whatever. No, forget it. Um, um, here, seventeen thirty-thirty-five or something. So again, here, um, there's no distinction. It's just, just dots. And then we have, over here, we have on the, um, the fourth one or the fifth one, whatever, here it really has the colons as, as we have over here. So what we have-- The one which I showed you first is from the To- Torah Or siddur, which was published around Taf Resh Mem Tes. The one beneath this is from Zhitomir, Taf Resh Kof He. And what I'm-- W-why, why this is significant to me is that these, the ones which are closer to the Alter Rebbe's times, do not have this feature. They were incorporated at a later stage. And what I've, from my research, I've seen there's many, many m- little changes which have been imported from other siddurim, and they were incorporated around Taf Resh Kof He, that period, and then they became part of our siddur. So when, like, Rav Lavut publishes his siddur, they are part of it. But in the earlier editions, they weren't there. So there's a lot of stuff which was imported from, from Israel, from other good siddurim, but they, it says, it says it's traced to the Alter Rebbe, that's not true. But it's still, it's still , which is worth, um, researching. I want to show you, before telling you the answer, I want to tell you one more thing.

41:00 You see here, we pronounce the word Ti Avnu. Yes? Whereas in the first print, it's with the comets, To Avnu, and the second print is also To Avnu. Whereas in this fourth print, which we have, it's Ti Avnu. It's been changed. So who is responsible for changing that word from pronouncing with the comets to a chirik, I don't know the answer. But you can see clearly it was changed. But basically, the answer is fascinating, and that is, this, this Sefer is called, um, Avas, yeah, Avas Torah, and it says the following. "The first one has got four letters, that's a dalet. The next one's got five, that's a he. The next one has got 10, from your atsnu to keshinu, is 10 letters, and that's yud. And then you have another five." So those are the letters of the word Yehuda. Yud, and He, and Dalet, and He. And then he has a Chesed of the Remez for the Vav also. You have, let's say, double, a few double ones. You got Libbaano Doifi is double, Tvaano Shéke is double. Um, somehow, Kadeshinu is double. Somehow, you, you identify some doubles. But meanwhile, we have, uh, the, the Remez for the name Yehuda. Why would Yehuda be mentioned? Why, sorry, why would be, why would be a Remez for Yehuda in Ashamnu? Well, think of the word Ash-- of the word Vidui, which means confession. And the word Yehuda. Yehuda in it has got the word Hoda, which is acknowledgment and confession. And Yehuda was

42:52 the first one who did something wrong, and he confessed. The Gemara which we learned in Sota just now, "Mi Goram LiYehuda SheYodeh," et cetera. So Yehuda was the f-- He's like a leader in the ability to say, to acknowledge, "I did something wrong, and I ask for forgiveness." And therefore, i- in the Ashamnu, there is a Remez to that quality, to that name of Yehuda. And that, and that's also would explain why it's instead of having twenty-two letters of the aleph bet, it's got an extra two with the letter Tof to bring it up to twenty-four to have to match with the, um, to make it twenty-four for the f- for the letters of Yud, He, and Dalet, and He, um, of the name Yehuda. So that one, I thought you'd find that interesting. And, uh, I wish you a, a good evening and, um, a good and .