שופטים תשפ״ג

00:07 Welcome to the Yeshiur and Ramah Halacha for Sunday of Parshas Shemini, Taf Shin Peh Gimel. My apologies for not having been, uh, available on time yesterday. Uh, Dallas Airport did not have any Wi-Fi, so enjoy it as in your leisure time. So let's go out to our first question. Someone asked me the past week about bread baked with beer. So is it mezonos? Is it hamotzi? So one of the rules for something, for bread to be mezonos is if it's made with mepeys, that is called with fruit juice, that's pas haba b'kissnin. Basically, the reason why breads are sometimes mezonos is because they are a snack food rather than a meal. People would have them just when they don't have enough time to have a proper meal, so have a snack food, which is usually highly flavored and gives a boost of energy. In contrast to staple, uh, meal food, which would be less, uh, less flavored, and in that way, you're able to have a larger amount, which will last you the next few hours. So back to the question here. Does beer qualify as mepeys? Is beer called a fruit juice or is it basically water? That's really the question here. So what we have on the screen here is from a contemporary Sefer called Shari Habracha, where he says-- he talks about this, you know, of pas haba b'kissnin and where the, where the other ingredients have a strong taste in the dough, in, in the finished, uh, product. So then that

02:16 would become, make it into a pas... It's not normal for people to have that as a meal because of it being excessively sweet. If there's only a little bit of sweetener put in, so then that doesn't take away the status of it being a lechem, of being bread. And therefore, challahs, which for Shabbos are a little bit of sugar is put into the, um, dough, that's not a problem. Even a Purim challah, if you put in a couple of raisins, but it's principally still, uh, a bread rather than a highly flavored, uh, snack food, and therefore, it's still mezonos. Now, in the notes here, he brings from a Sefer called Tiferes Yosef. He talks about a d- a dough made with beer, shekar shiurim, and he-- who says that it is pa-pa- pas haba b'kissnin, it is mezonos. He quotes also from Seichemet that bread which is made with water or beans is also considered pas haba b'kissnin. And basically, he's saying not because they are by definition mepeys. These food-- these, these liquids are actually majority water, but because they have a strong flavor and the bread is strongly flavored, that would make it into mezonos. He quotes then a Sefer Birchas HaNehnin, con-- very much a contemporary Sefer who objects to the above, and he says it's just water. Honest, I don't think there's such a contradiction. Let's step aside for a moment. On the footnotes, I've got a reference to Tzemach Tzedek, and I remember as a young bocher, perhaps around bar

04:09 mitzvah age or earlier even, my father, alav hashalom, having a discussion with Reb Yankel Gurkov, alav hashalom, who was twenty years older than my father, talking about how much water if you want to make wine out of raisins. So what would be the ratio of how much water or how much, uh, uh, raisins? And the background to this really is that in Tzemach Tzedek, there's, in Siman Chaf Ches, I believe, there's quite a discussion about this. The question is, if you take raisins which had natural fluid, and then they were dehydrated, they were dried out. Then you soak those raisins, and they reassert the volume which they were naturally. So now that water, the liquid now which comes out of those raisins, is it wine or mepeys? Because after all, natural wine has got a certain proportion of water in it. So now that's been, uh, reconstituted. Or do you say no? The Halacha of, of mepeys is defining a liquid which has gone through a fruit, and if it's, w-was added, uh, artificially, it doesn't count as mepeys. This has got a bearing for whether you can use it for Kiddush. Obviously, a bearing in our, in our context, whether it's considered-- It's got it also relevant for, for baking, um, matzahs with, with, uh, gabie chometz. So it's, it's hardly practical because we don't have this mepeys matzahs, uh, generally. But th-this is, this is a discussion on Halacha. And Tzemach Tzedek is talking about some shmua in the name of the Alter

06:05 Rebbe, which he himself hadn't heard from his, uh, grandfather. Very, very, uh, strict on, on the amount. And, and some said it seems to take a view that when it talks about raisins being able to be used for making wine, it's talking about the raisins, the raisins are not totally dry, and there's a little bit of fluid still in the raisins. And then that fluid comes... It, it's then mixed with up to, uh, X amount of water, and it's still called wine. Coming back to our point. So when you have, uh, a liquid which has been... When you have water which has become very much one with me'peros, does it have enough me'peros? It's really n-not a clear Halakha. And in-- Let's finish off. With the, with the grape juice, which is reconstituted, is that called where... W-w-wine for birkat hagafen? So the majority of Poskim of the last generation took the view that it isn't. It's considered water with a bit of flavoring. And for example, the Kadassia in London, their-- for their hechsheer, the Mezonos bread under their hechsheer, so they would insist that the liquid content when you talk about apple juice, so the apple juice cannot be r-regular apple juice, which is like the brown, which is a problem, from cooked apples, et cetera, which is, uh, their view, mostly water. Instead, you've got the more cloudy, greenish apple juice. Uh, in English, in England, we have one from Paul Copella. I'm sure that's available u-under other names in other countries.

07:55 And that would have to be that natural s-from sc-crushed apples rather than from cooked apples. That's the liquid which would count as me'peros. So they would allow, let's say, half, j-just, um, just under half would be water. And then they'd have, let's say, forty percent would be this, uh, apple juice. Then they would have to have, let's say, they'd count the sugar which is added and perhaps the margarine. However, they work it out, but they, they do insist that there'd have to be a majority of authentic me'peros, and reconstituted apple juice doesn't fit the bill. So coming back to the beer. So let's take the view then that the beer is water, like this Sefer Biras HaMinin is saying, and yet it still remains. But if the end product is so strongly flavored that it's gonna be not comfortable to have as a, as your regular bread for a meal, it's, it's very str-- so strong taste, more for a snack. So on that virtue alone, that would be already, um, justified to call it Mezonos. I know I'm not giving you a very clear category because you can argue, uh, this person's more flavor will say it's more flavor, this person will say it's less flavor. But that is, that's, that's the basic Halakha. That if it is a strong flavor, that would justify it being Mezonos, otherwise, it'd be Hamotzi. Right. Let's go on. Uh, one of our regular listeners was traveling, and he, uh, finished in davening, and at some stage, he

09:36 put on Tefillin with another Yid. And at the end of, he takes off his Rabanan Tamz, and now he's got two Shel Roshs on the table, and he's confused which one's which. So he's concerned. Uh, he, so he calls me up, "What can... What should he do?" So I told him that there's a simple way to recognize a Shel Rosh. If it's just the Shel Rosh, there's a simple way to recognize the difference between Rosh and Rabanan Tamz. And you know what? I spent time looking into this, and I've looked at, looked at my Shel Rosh today, and I think I might have reason to do-- to get something corrected. I'm actually in New York today and made a booking for my Tefillin to be checked locally, so I'll discuss it with the Sofer tomorrow. So let's read here what we have from the Alter Rebe's Shulchan Aruch. Uh, this is in Siman Lamed Bet. Siman Lamed Bet talks about the structure of Tefillin. So this is, uh, you have in the, in the, in the sheet we're saying, which Sif... It's somewhere around Sif Samach. I don't see it on the, on the screen. And it talks about the... When we have the Parshiyot. In the Tefillin, we've got four Parshiyot. Those Parshiyot, those scrolls, are wrapped with a peach of-- piece of parchment. They are also wrapped with hair, with hair taken from a cow, from a calf. And then... So there's two ways of doing it, and so let's read inside. "V'nogen

11:07 lotze et shetayei shneyhem." There's a custom to do both. "Shekochein se'ar al ha'parsha." First, you'd wrap the Parsha, the scroll, with hair of a cow. "V'chachak kochein alav, alav kasher." And then you take parchment and wrap it around. "V'kochein, v'kochein alav se'ar." I guess there's... I remember now, there seems to be a, a dilemma whether the... It's first the parchment, then the, then there's the hair, or first the hair, and then the parchment. So you do both. "V'noga sh'yihi se'ar ze shel egel." It's customary that this hair wrapping, for wrapping the Parshiyot, is taken from a calf. "Kedai sh'yizkar ma'ase ha'egel." So that one should remember the misdeed of having worshiped the golden calf. "V'lo yechtu," and not to succumb into sin again. "Im lo motsa shel egel," if you don't find calf's hair, "kochein m'shel paro o m'shel shor," you can use a cow's hair or an ox's hair. "V'rochez eser heitib b'ma'apah b'tchila achi yanoki." And you then wash... Well, you first wash the hair well. It should be The Chachmi Hazohar is here of a yom. The sages of the Zohar poshet sheyihiyen, they advise sheyixos seyor zeh yoitze chutzlavatim shel rosh. That a little the end of this hair, which is used for wrapping the parshas, should stick out of the shel rosh. Hochos me'orech se'ar. It should be less than the length of a barley grain. So for us towns people, how long is a barley grain? Is it nine millimeters? Is it eleven millimeters? I was just looking today

12:55 at my, um, tefillin. It looked a little bit, uh, well, more like about five, six centi-- milli-millimeters. That's, I believe, less than the sheer of, of the length of a barley grain. I was a bit concerned. Yesh omrim shehase'ar sheyo-hayotze hi miparshas kadish. There's one opinion that the ex-- uh, the, um, the s- this protruding hair should be for the first parshah, kadish. Yesh omrim miparshas vehoyu im shamo. There's a second opinion that the protruding hair should be for the last parshah, vehoyu im shamo. Sheyihiye pa miparshas vehoyu im shamo, vetzad hapone leparshas kadish. It should be ex, um, ex, uh, sticking out from the last parshah, but it should be on the side. You've got to get further or the nearer side. It should be on the, should we say, the near side, which is closer to parshah's kadish. Now, I'm sure anyone who's familiar with the difference between Rabbenu Tam's and Rashi's. So the difference being that according to Rab-- according to Rashi, the outermost parshah is vehoyu kiveyach-- vehoyu, vehoyu im shamo. That's the fourth parshah, parshah's Ekev. Shema is, so you got kadish vehoyu kiveyach is number one and number two. And then number three is parshah's Shema, for parshah's Veskana. And number four is parshah's vehoyu im shamo from parshah's Ekev. So if the hair is sticking out from parshah's vehoyu im shamo, so it's not on the center because vehoyu im shamo is to the end. So it's going to be between the first-- it's gonna-- it'll be sticking

14:46 out, the hair will be sticking out in the shel rosh of sh- of Rashi's between the outermost and the second to the middle. Um, but for the second parshah, which is towards the middle, is there. That's where the hair is sticking out. Whereas, according to Rabbenu Tam, the parshah's Shema is on the outermost. So you've got Kadish, which has a shin on one side on the outermost, uh, compartment. Shema, which has got a shin, is on the other outermost. And then Vehoju and Vehoju, the two parshas of Vehoju Ekivya and Vehoju Im Shamoa, they are on the center. They are the inner ones. And then we've said that the par-- that the hair should stick out from Vehoju Im Shamoa near to, as near as possible, to Vehoju, uh, to, to, um, to parshah's Kadish. As a result, the hair is sticking out in the middle. So next time you're holding... So next time you're holding Rashi's and Rabbenu Tam's, you'll see that in the front, there's hair sticking out. In parshah's, in, in Rab- in Rabbenu Tam's, the hair is sticking out in the middle. And in Rashi, it is off center between the third and the fourth compartment. Thankfully, the mix-up in our case was only with shel rosh. Had it been with shel yad, that would have been much more difficult to sort out, and it would possibly have been, possibly have been taking it to a sofer to ingra-- to, to, to, uh, open up and, and establish what this is.

16:30 I remember, perhaps I've discussed this in some time ago. I remember years ago, about forty-something years ago, that there was a note hanging in seven seventy, uh, where the Rebbe ref-- uh, responded, re- referred to a sofer called Melech Hashramayim, and where that sofer, Melech Hashramayim, so yakish hasofer on the Chassid Sufferers, had said, had written about etching on the par-- on the tefillin itself, a symbol, a letter to recognize whether it's Rashi's or Rabbenu Tam's. However, others disagree with this, and if you may remember, we discussed a couple of times of extra writing on a parshah or even extra writing on tefillin. It may actually be a question because halacha meshum, we have halacha meshum mesirah of having shin in, but not to have extra writing. So there could be, uh, there are, there are posk who disagree. Do not to make any, any writing on the boxes themselves other than the shin in which are halacha. So that's why possibly it's not common to have a, a symbol as in a letter identifying which is Rashi's or which is Rabbenu Tam's. Right. So let's-- The, the background, the Alter Rebbe did refer to it. If you remember, he said, "Chachmeh Hazohar." So I, I did look up the Zohar and have here the following. Says Reb Shimon, that's what's bottom or top of the page. Says Reb Shimon that Hashem has given us these in your name, that these-- that there are sometimes we give a little bit of energy to, to Klipa.

18:10 I'm, I'm, I'm gonna tell you a secret which shouldn't be re- re- revealed, um, unless for holy people. There is the, um, Eibishter gave the, the spirit of impurity some, some, uh, degree of power, and it can cause harm. And, um, we, we, we cannot disgrace it, but we have to be care-- protect ourselves from it, that it shouldn't cause trouble in kedushah. And for this reason, we have... we give them a little bit of space in the kedushah. And that they sh-- that they, uh, um, they are aware that their koach comes from kedushah. And that is where we have, in the tefillin, we have a hair of a calf, and we have the hair of the calf sticking out. And this hair of the... This, uh, this f-strand of hair is, is not mechallel tumah. And he talks here because it is so small. It's just like a si-size of a barley. Less than the size of a barley. And because of that, it's not el-eligible for tumah. And, and he talks about it being visible on the outside. That when one sees, when one looks at it, the kedushah ilo. Um, so then it somehow s-reminds me of the idea of a vaccination. That a little bit... That yes, the klipa does exist. It has a little bit of chayas, but its chayas is coming from kedushah. So that seems to be the message of calf hairs sticking out from the tefillin, that they, that they get their koach, uh, the klipa

19:53 gets its koach from kedushah. Something on those lines. Um, it's what's interesting here is he's talking here about the size of a barley. And we know that in some areas in Halakha, a pacha, um, that a, a bone from a human, uh, skeleton, if it's less than the size of a barley grain, then it doesn't cause tumah. But he, he, that's about the size of a barley grain. Here, he talks about, and here in the Shulchan Aruch, the way it was quoted is, is the length. What was the words again? Um, pereh hasoera, the length of a barley grain. So I'm, I'm curious. I'm also curious, which I didn't-- Sorry, I haven't done my homework on this. Is that the width of the straps of the tefillin should be no less than the length of a, a soera. Which is also important when you give your tefillin to, to be checked, to make sure that the checking should also include the wid-width, width of the retzuos, especially on the shel yad, when people sometimes pull it tight. It-it's leather. It tends to stretch. So it stretches and becomes narrower. So we have to be aware of that, uh, that the... there is a minimum width of the retzuos of the tefillin. So what my, my point, which I'm saying now is, I'm curious whether there is a... What's the explanation why the retzuos is also measured with the size of pereh hasoera? Whether that's got anything to do with this on the concept of the

21:25 Zohar in relation to the little hairs sticking out of the tefillin. Okay, I hope that was enriching, um, as far as knowing a little bit more about the difference between Rashi's Rabbeinu Tam's on the distance of the hair on the outside. Okay, my third question, I spent Shabbos in, uh, Laramie, Wyoming, where my son Yaakov is on shlichus, and, uh, it's a new experience for me. One of them is, uh, very, very rare that I've been Shabbos without a minyan. Well, during COVID, a little bit, but other than that, hardly ever. And, uh, so did come up the question. It wasn't a geon or meise, but if you do have a handful of people, di-- um, and some of them are men and some of them are women, w-and but there's no minyan, no formal minyan, is there a need for a mechitza? Now, uh, as I said, I'm traveling. I don't have, um, a sefarim with me, which I would like to have. It's a contemporary sefer written by a, a gmar bawshi man called Moshe Canono, called Toirah Somechitza. Called Somechitzes. I think he did this for some Machon Shmuel, uh, which is based here in, in, uh, the United States. So he, he... But I, so I didn't have that sefer to look this up. What I... The, the bichlal, the concept of a mechitza in shul does not have a siman in Shulchan Aruch. It's not written so clearly. And so there's a lot of roo- you know, room for speculation,

23:04 et cetera. In the Achronim, they talk about when there's a tzibbur, when there's a minyan, you need to have a mechitza. Of course, I don't want to get drawn into having said the wrong thing. What, what happens in a shiva house, rachmanliTLahan, et cetera. Generally, you like to ask the, the... That they should be in a separate room, but when there's no minyan, I couldn't find that there would be a requirement for a mechitza. That's as much as I can say for the moment. Perhaps we'll revit-- revisit this another time. Right. But now, what, uh, the next question, which you might have found a bit entertaining, but, uh, there was a question, a real serious question. May I em-employ a goy to walk my dog on Shabbos? So I'll tell you the background to the question. There's a yid in Laramie who lives alone. He's a Shomer Shabbos, wears tzitzit. He has a couple of dogs. Okay? We invite him. My son invites him to come. "Well, come stay over for Shabbos." He lives a little bit of a walk. It's a long walk. So, you know, "Come and stay over for Shabbos." He comes, stays over for Shabbos. Becomes a shailah, who's gonna look after the dogs? And, uh, it's a whole new masechta for me because I don't, you know, I don't know about looking after dogs. See, and dogs also have to be taken for a walk. So he, he's, his sofek was, this, this fine Jew, if he goes away for

24:34 Shabbos, he'll have to em-employ a goy to look after the dogs. See? Nothing's wrong with that. Even to take the dogs for a walk, they're also a nisgafera. You can-- There's nothing... Be'emin ha-din, you'd be allowed to walk a dog on Shabbos. Um, holding the leash, that would also be... Because that's all, that's, that's still, that's still, uh, legitimate. Question was, there's a next, a next v'choleg. Which those who don't have dogs, now you, the... If you ever had a tyve, now have a dog, so now you, you're gonna ruin that tyve. Part of the halechdogs is that they are, uh, portion of the is mashed in here. They sometimes relieve themselves. No, if it's they leave a deposit. So polite people in, in, in the civilized areas feel a duty that they have to, uh, pick up the waste, and they... So walking a dog also involves taking with a bag and a royal cashier. The dog is leaving a deposit, so you have to pick it up and, and, and then deposit it where. So here's Shabbos. We ask the guy to be-- to walk your dog. So then it's going to be a mauser that he's going to also take a bag. And by the way, if you don't do this in these civilized areas, so then there's a class. You can get a, a civil penalty for fouling the, uh, the streets. Every dog has got a register or whatever, so you can get into trouble. So here's the shailah.

26:18 So this is a serious shailah, yeah. He wants to go away for a Shabbos, and he wants to employ a Goy. But he knows if he employs the Goy, it also means that the Goy will be carrying a bag with him. That's the way, uh, looking after dogs has to be done. So looking down, says shailah, are you allowed to employ a Goy to walk your dog, which is, is... Part of that is going to be, you're going to take with a bag of chulo to, uh, look, to wipe up after, to clear up after the dog. So now let's take a look. So this we have here, I think it's from... You have the notes. I think it's very shy involved. I don't remember now. I don't see it on the, on the screen which siman it is, but on the notes you have the, the, the address. I think that's... This is Nesher and Gimel. Here it's talking about food, which is an oven. And the oven has got a, a door. And the door, this door is stuck onto the oven. And then if you take away the door to get your cholent out, that removal of the door is going to allow a, a gush of air in, and it's going to be activating and, uh, the, uh, exciting the, the embers. So this is the discussion over there. Are you allowed to ask... So he says, Israel would not be allowed to take the pot out of this oven because

27:42 by removing... And there he's talking about the... If it's in the embers, you lift the, the pot from the embers. So then the embers start tumbling, and that's going to cause some of them to go out or some of them to be, to act, to be, uh, uh, woken up, poked. That's, that's not okay. Even that's not your intention. But then we have, they come to the famous concept. You're saying you didn't intend, but you know that it's gonna happen. So you... The, the excuse, oh, that was unintentional, doesn't work when it's inevitable. I want to lift this pot, which is, which is wrapped around, which is all around those embers, and I didn't want them to tumble. Yeah. That's inevitable. Therefore, you can't. But then he says, you are allowed to ask a Goy to lift the pot out of the embers. Anything which you're not allowed to do, you're not allowed to ask a Goy to do. But here, since the Isur here of the tumbling of the embers and the, and the, uh, stoking of the coals is unintentional. And you didn't give instructions to tumble the embers. Your mission to him was to lift the ember-- to lift the pot, not to tumble the embers. Although as a result, automatically the Isur is going to happen. The tumbling of the embers, which is a spin-off of the lifting the pot, that's, that's not my shlichus. My shlichus. My instruction to him wasn't about embers. My instruction to him was to lift

29:31 the pot. The consequence that's, that happened, that's not, that's not, not what I commissioned him for, and therefore we'll have to ignore it. The Goy himself doesn't have a problem of Isur Shabbos. I'm not allowed to, to co-co-commission him to do something which is Isur. So kind of, there's a kind of palgir on dibura. I told you to lift the pot. I... As a result, there's going to be a fire happening. That's not what I told you, and therefore I can ignore it. All right. So let's say a similar thing. You're, you're, you forgot, you got the light, left the light on in the fridge. To ask a Goy to open the door of the fridge, even though the light's gonna go on, that's okay because that's a psik reish. Of course, in our instance, it is not a psik reish. But it's the... I, I wanted to borrow the same idea. I am employing this Goy to walk the dog. I'm not talking about the etiquette of having with a bag and gloves and all those achim, which, which would normally be part of that procedure. But I didn't give him the instruction. Therefore, I wanted to extend this idea that it would be muta to ask him to walk the dog, even though I know that he is also, as a result, going to do a melacha of carrying it. It's a little bit, uh, I can see I might be taking a bit of a liberty here. I wanted to just therefore

31:03 throw another bomber. And, uh, if one doesn't work, perhaps the other one will work. There is a din that God will create Haberius. So this inion-- Uh, and so for COVID Haberius, well, I mean, so the Rabbonon would be justified in order to preserve COVID Haberius. What we're talking about here, first of all, we're talking about a small shtetl. There's nowhere-- There's no shishin ribbi in this shtetl. Yeah. Three hundred thousand for life, unless... I don't remember how many thousand. It's a small town. So there's no according to the Poskim, like, like, Rashi and Teshuvas. Plus, plus here, this inion of not fouling the footpaths is the inion of COVID Haberius. They have to, uh, to even to ask a goy to-- which is this is the Rabbonon. To, uh, to carry and then this is the Rabbonon. In order to preserve COVID Haberius, besides the fact that you can also get a significant, uh, penalty, there may be room to be mekhel even on the basis of COVID Haberius. So I think it's Chazal, it's Tarufe. First of all, I didn't tell him. Bem is what I told the fellow, to tell him to-- Don't, don't talk about this aspect of taking with, uh, wipes, et cetera. Just take to walk the dogs. And the emness is he can walk if he wants to walk around in the back garden without walking in the street. So if he-- That's also an option. That's not so, uh, desired. I must-- Since I did the ost

32:43 of the yard one, I must share with you. On Friday night, we are sitting at the, at the Shabbos meal. There were about twelve people around the table, and my son invites people around the table to share something interesting, an experience which they had perhaps during the recent week, et cetera. And so listen to this. There's a man called Cliff. He's about six and a half feet tall, and he's a regular Shabbos guest of ours. And he says, well, on, uh, was it Thursday or Wednesday, he had gone to this and this mountain. He also has this. This is a different fellow. He also has two dogs. Let's call them Alex and Samantha. And, uh, he went with his daughter. They went for a w-hike somewhere in the mountains. It's a mountainous area, very beautiful. And when he goes to the mountains, he lets the dogs off the leash, that they can run around freely. So Alex is more weath-- better behaved. Samantha run, ran off, and, uh, she couldn't find him. And it, it was getting dark. They were looking the pile. They couldn't find her. So this was on, on perhaps Wednesday, perhaps it was Thursday. The next day, he drove back to the area to see whether he could find the day of Samantha, the dog. And he said, "I don't usually trouble Hashem, but this time I prayed to Hashem, please let me find Samantha safely." Within five minutes, he got a phone call from someone who had found the dog,

34:33 and I guess there's a, a tag which had a telephone number. Within five minutes of his tefillah, his tefillah was answered, and he found his, uh, Samantha was, was recovered. So I think very beautiful story of a Hashtahid. Oh, he davens, and Hashem answers his tefillah. So next question she had, one of our regular listeners sent me this question. This Friday is Rosh Chodesh, and so then could become the question at the Friday night meal for those who will wash, will, will daven Ma'ariv early and have the meal early, or even if you don't have Ma'ariv, but you have, you have your meal early, make Kiddush, let's say, after Plag, let's say about seven thirty. It's still light. It's still Rosh Chodesh. What happens now in benching? Do you say, "Yaal aviyovai" in benching or not? That is the question. So this issue of the overlap, well, the, the more common situation is, let's say, a Shabbos meal spills over into Motzei Shabbos, a Purim meal spills over into Motzei Purim. So the discussion is in Siman Kuf Peches, whether you go according to the beginning of the meal, or do you go according to the time when you bench. At the beginning of the meal, let's say it was Purim, and you ate a Chazais. At that moment, you're Chayav to make Birchas Hamozem. So then that Chiyuv remains, and you'd say, "Al HaNissim," even though it's, um, by the time you get there, it's already after Purim, and so on. Let's say Shabbos.

36:24 You, you eat a Chazais on Shabbos. So the fact that your benching is really Motzei Shabbos, it's Mutar B'Malacha. But it's, you still can pay your, pay the, the dues from the beginning of the meal because you had a Chiyuv there. Of course, you can ask the question, how can you say, "BaYom HaShabbos," 'cause it's no longer Shabbos. Okay, fine. The-- Here we're talking about different, different, uh, the opposite. It's not that you're, that there's a spill out. On the contrary, the later, the later event was brought in early. Shabbos begins at nine o'clock, and you brought in Shabbos at seven o'clock, seven thirty. Does that take away from the authentic current event? So- As I said, in Siman Kuf Peh Ches, there are a lot of discussions, there's a massive sif, which is about one and a half pages in the Alter Rebe's Shechem Hador, even in the old print. And, uh, so he writes there about kind of carrying over the ch-- the, the, the added element from benching-- in benching from the beginning of meal to, uh, to end of the meal. So I'm, I'm sure we discussed it before. There's a chasuna which takes place, let's say, on a Rosh Chodesh, and by the time it comes to benching, it's already Motzaei Rosh Chodesh. Do you say, "Yaale ve-yoze" in benching? So the answer is yes. However, if you davened Ma'ariv in middle of the meal, then that will cut things short. Once you've davened Ma'ariv of Motzaei Rosh Chodesh, you're

37:59 not going to say, "B'ga'em rosh chodesh hazeh." "V'hu sh'lo yisparel aravit," says the Alter Rebbe, that which the element from the day is still recognized later on after the day has, has expired. But that's only if you did not daven Ma'ariv. "Afar pishat tzibbur yispalelu k'var," even if the community has davened, but you per-personally haven't davened. So then you'd still say whatever that element was in your later benching. "Avel im hi mispalel ma'ariv aravit," but if in middle of this meal, which straddles two days, you davened Ma'ariv. And here, this is the important point for us. "Af hilchuma beid yeim," even in the m-middle-- even when you davened Ma'ariv, it was in the middle of-- it was still daylight. "Be'em tzo ha'sod," so if, let's say, in the-- in this chasuna, they made Ma'ariv in middle of the meal, even before nightfall. "She'vainei ma'as kimen ha'ma'ariv ash al yisa yeim. Af hilchuma va'agam k'b'eid yeim." Even if the benching is still light. But since before... But they davened Ma'ariv. Ma'ariv is a statement that we have left the previous day. It's a new day. It's... Th-then, then you cannot, you cannot acknowledge the day that passed as being current when you've already said that it's passed. And so, "Ach lei ma mishanim shehem ha'sod," say that's even if you davened Ma'ariv beid yeim. Much more so if your meal extended to Motzaei Shabbos, but in middle of the meal, you davened Ma'ariv. "Ein ma'as k'reichel Shabbos b'virchath ha'mozeh," that you would not say, "Boruch..." Even

39:49 according to the first tzorah which says you can't according to the me-beginning of the meal, therefore, you do have a duty to say, "Boruch..." However, we have the problem of a conflict. "He ni rosh ha'dvoros sosrim ze et ze." Your words will be conflicting that what you said just, just not so long ago. "Shehatchilah yispalel tefillah sheyein shel acharon." You've already said a tefillah which is acknowledging the new day. "V'chakeh ma'as k'ga'em ovar," and then you're going back to, uh, to talking about the, the previous day, which you, you cannot. So that's... Therefore, here we're not talking about davening Ma'ariv in middle. That's not imperative here. You're asking if you're starting a meal on this coming Friday at about eight PM till you-- then you finish, let's say, nine PM. Do you say, "Yaale ve-yoze"? And the answer is no, because once you've said kiddush, never mind Ma'ariv or not, you said, "Kiddush m'kadesh et Shabbos," so you've now made it into the new day, then you would not go, uh, back and then, uh, invoke Rosh Chodesh. Rosh Chodesh is kind of already in the past once you've done this switch-up. Right. Um, I'm sure we discussed this in the past, but it came up again. If I had to, uh, look it up again, I'm sure it doesn't do any harm for sharing it with others too. Right. One more question for today, and that is about saying, "Yehi lerotzon," in, uh, the, in the end of Shemoneh Esreh. Why is it said

41:27 twice? So this is, as you can see, from Siman Kuf Kuf Beis in the Alter Rebbe's Shechem Hador. A hakham instituted to say the posek Yehi lerotzon after Shemoneh Esreh, after eighteen brachas. Yehi lerotzon is the end of chapter nineteen in Tehillim. David said it after eighteen chapters of Tehillim. He put in Yehi lerotzon im'fi, and therefore, after eighteen brachas of Shemoneh Esreh. So then we also have the added Yehi lerotzon. This is an institution of the hakham. It's part of the tefillah. "Er also lechaftik bein o le Yud Ches. Af hilchuma lan es kadeshe kedushah." You're not allowed to interrupt to answer kadeshe kedushah. How much more so you shouldn't in-interrupt to say Aleinu, it's own, which is only a minute. And therefore, according to this, you'd have to say Yehi lerotzon before saying anything else. As soon as you say, "Mebarch am Israel bashalom," Yehi lerotzon im-immediately. "Yesh oim dim" that if, if you say Yehi lerotzon at the end, that's also okay because in Shemoneh Esreh, you are allowed to add... In each bracha, you're allowed to add in, uh, um, a request which relate to that bracha. A-and if you're allowed to, in middle of Shema Kolenu, ask for, for shlema for someone, et cetera. So therefore, you shouldn't be mechameir after Shemoneh Esreh between the, between Yehi lerotzon more than within, uh, the Shemoneh Esreh itself. Indeed, that is the minhag of these countries, to say Yehi lerotzon at the end of Aleinu. And since you are interrupting between, um,

43:08 Shemoneh Esreh and Yehi lerotzon with saying Aleinu, you should also interrupt to answer kedushah. Call over to kedushah. If possible, you should, um, ..., say this: Toive lochu shn svora harishaino shehu ikar. And so we have here two, two positions. One is saying that Yehi Ratzon should be said, and right after Sim Shalom without interruption. The second one says it's okay to have-- to say it after the Tachanunim, the, the supplications, which are said right after, um, right a-after Shemoneh Esreh. I am going to confess that this morning, I davened in a shul, and they started-- chazan started Chazarat HaShatz, and I hadn't, I haven't, hadn't, hadn't been a week in, uh, in Wyoming. I hadn't heard Kedusha for a long time. And here, chazan started Chazarat HaShatz, and I was somewhere around Modim, and I finished Sim Shalom. I hadn't said-- I didn't manage to say, uh, Yehi Ratzon, and they were-- and, and they managed to answer Kedusha. So now I'm gratified to see that I was in, in, in order according to the second opinion, although the ikar is like the first opinion, but he seems to be also acknowledging the second opinion that, uh, the Minhag Ashkenaz is to say Aleinu HaKeter. And therefore, also, you can say, um, Kedusha before, um, before having said Yehi Ratzon. But at Chilah, you should have said both, both times. So that's why we say Yehi Ratzon both at the beginning and at the end of, uh, of Aleinu HaKeter. As if to say...

44:57 Uh, it's interesting because you can ask, once you've said it, what's the point of saying it again? Um, okay, I'm going to leave that, uh, for now. Do, do, do a bit more homework on that. Meanwhile, wish you a wonderful week, and thank you for listening. And bezrat Hashem, um, next Sunday, we should be able to be on time, uh, online, uh, as usual. Uh, that will be also from the United States, but that should be manageable. And, uh, meanwhile, I can really, uh, it's Kamat, Kamat Elul, wish you all a Shana Tova.