לקראת ראש השנה תשפ״ג

00:05 Good evening, and welcome to tonight's Shiur. Tonight is the, uh, the Sunday of before Rosh Hashanah, of Tashrin Kay Dalet. Thinking for next-- obviously the next, um, Sunday night there will not be a Shiur since it's still Rosh Hashanah. I was considering of doing a Shiur the f-following Thursday. The Thursday before Shabbat Shuva. Uh, that should help and we'll have what to say and to share it. Okay. Let's go into our Shiur. So we have our first question. So last Friday, a woman had already benched Licht and she looks around in her kitchen and she realizes... She looks around in her kitchen and she re-realizes that she had not put the Cholent up. And so question is, could she now place the Cholent on the hot plate? The hot plate is plugged in. So to place the Cholent on the hot plate would be a Din DeRabonon. Now, generally we say that you are allowed to do h-um, various Issure DeRabonon are permitted Bein Hashmashot. So my, you know, Hatmanah, taking, um, uh, Maaser, et cetera. There are things which one is permitted to do, Bein Hashmashot. So what's the story with having benched Licht? Is it-- Now, there are different levels in Kabbalat Shabbes. There's a level which is basic Kabbalat Shabbes, but not the full Itsum Shaliyyim. At that level, you are still allowed to do those like Hatmanah or, um, Trumat HaMaaser, et cetera. Once there's a full Kabbalat Shabbes, so what it says in Poskim, if you Davened Ma'ariv. As a

02:20 full Kabbalat Shabbes, so after that you're not allowed to do even Issure DeRabonon. Question is, what is the definition of Kabbalat Shabbes when a woman benches Licht? So this is not explicit in the Alter Rebbe's Shulchan Aruch. But we do have here the Kuntras Acharon, um, of in the Alter Rebbe's Shulchan Aruch, Siman Res Samach Alef. And this is discussed in the Ketzot Hachushan. The Ketzot Hachushan is in Siman Ayin Vav. Ha'Arah Yud Alef. So let's lead-- Let's read that inside. So he has to come-- I'm just explaining what is the dilemma here. Is it a full Kabbalat Shabbes or only a basic Kabbalat Shabbes? So he writes, "A Kabbalat Shabbes that a woman is Mekabel through Hadlakat Neris, Havi Kabbalat Itsum Shaliyyim. This is considered a full-blown Kabbalat Shabbes. The proof to this is that a Ha- that a woman after she's benched Licht, she's not allowed to daven Mincha. If it was just Kabbalat Seudat Shabbes, then w-which is not as strict, then she should have been allowed to daven Mincha. And then he gives a clear, he says, "Bechein Kosov Mafoiros, Bekuntras Acharon Hanal." He quotes the Ran. Bechein Kosov, Ran Behedyo, Gavah Ner Chanukah Kodrim Ner Shabbes. When it comes Shabbes Chanukah, so we first bench Chanukah Licht and then we'll bench the, li-light the Shabbes candles. And he explains, the Ran says there, "Delefii Shitas BaHag, BaHalakhot Gedolot. Lekach HaHadlaka Yihiye BaAcharona. Meshusha Achar Kah Osulah Hatmin." Once... That the, the last thing on Erev Shabbes is listed as lighting

04:10 candles. Because after that, so here says the Law, "Osulah Hatmin." You wouldn't be allowed to certain... Not allowed to light Chanukah candles, but even to do something which Issure DeRabonon. So this the Alter Rebbe substantiates that when a w-woman's Mekabel Shabbes, so it becomes Itsum Shaliyyim, and she's not allowed to do e-even Issure DeRabonon. So which is becomes like a very interesting because you have Bein Hashmashot, which is Safek DeOraita, and you are allowed to do Hatman. By contrast, it's before, be-before sunset, but you've voluntarily accepted Shabbes and at that stage you are not allowed to. So it's your voluntary acceptance of Shabbes, Itsum Shaliyyim, is stricter than the Safek DeOraita which is beyond your control. Okay. Let's move on to the next question. So that was the... Well, I would like to finish off on this. She was not allowed to-- She didn't, she wasn't, wouldn't be allowed to put the food onto the blech, onto the hot plate. But it would have been permitted to ask another person, either a Goy or Lahav La'yid who hasn't been Mekabel Shabbes. You're on the street and see someone come in, "Can you do me a favor? Put it on." And you have to tell them clearly, um, so long as it's not doing it personally, it's beyond your immediate person, that would have been permitted. It's good to know these things because... And that's before talk, talk about Bein Hashmashot, yeah? Had it been, had it-- Had she realized this, uh, half an hour, three

05:45 quarters an hour later, then that, that license to ask a Goy to put it on or yade, et cetera, wouldn't have been applicable. So here we're looking at the minhag of, well, on, on R- Rosh Hashanah during Musaf, once each day, and four times on Yom Kippur at Musaf. So there's a minhag of everyone kneeling down and bending down all the way till their head is touching the floor. So here we have a note in Sefer HaMinhagim, the bottom of the, of the, uh, screen. For korim, A, we're not nogei'a like those who are medakdek, or those who are particular, to put down a cloth or similar if it's a ritzpas keroshim, if it's a wooden floor. If it's a, a stone floor, he refers us to Shulchan Aruch, Oraich Chaim siman kuf lamed alef. Our question here is, what's the story about linoleum, ceramic, g- granite, um, uh, marble? So we're gonna go through those various things. But first, the sh- the k- the Sefer HaMinhagim refers us to the Shulchan Aruch siman kuf alef lamed alef, which talks about tacham, where it says that one would not be allowed to lipoel hapaneim, one should not prostrate oneself totally, even if there's no even masus. So let's read the Mishneh Berurah. Even if there's no stone floor, still one shouldn't prostrate oneself totally. If there is a stone floor, then it's stricter. Then even a, a kneeling without fully prostrating would also be asur. So we've got here, on the one hand, there's, there's

07:58 a couple of issues here. One, one thing is about whether it's appropriate mechallel to, or to, uh, prostrate oneself. And then there is something here about concern because the Torah says we shouldn't prostrate ourselves on an- on a stone, be-artzem, outside the Beis Hamikdash. So what we're seeing here is that if it's, um, if it's not a stone floor, then bowing is permitted, but not prostrating oneself. Um, if it's a stone floor, even kedorah, which is not, not, uh, a full bowing, also shouldn't be done. Um, and that's dache a stone floor. If it's a brick floor, Mishneh Berurah says it's okay because the Torah says the word even, even masus, and a brick is not a even. As it says, ve'tihilu hem haleveina la'even, by the building of the Tower of Babel, that the le- the word for brick is leveina or leeven. That is an ersatz stone. That doesn't count as a stone. Right. So, uh, this is the background which we have here, that for a stone floor would be chomer. Now, when we... Our minhag of korim is not a full prostrating. We don't lie flat. It's a, it's bowing, um, with your head down to the floor, but it's not fully prostrating. Nevertheless, if it's a stone floor, that's not okay. And that's the background of the minhag of, uh, putting down a cloth. Now, in the Matah Ephraim, and in turn, in the Kitzur Shulchan Aruch, it's written to do-- to cover even a wooden floor, et cetera. That's

09:43 the-- seems to be the broader minhag. So in many communities, they will always put down a cloth, even if it's not a stone floor. And that's the chidush in the Sefer HaMinhagim, that we're not particular about that. If it's a wooden floor, and for that matter, if it's a l- a lino- linoleum floor, or for that matter, if it is covered with ceramic tiles. Again, ceramic tiles are basically bricks made of, of, of clay, and therefore, you don't need to put down a, a cloth. What is a-- does become an issue is if it's made of granite, granite, um, um, tiles, which in Eretz Yisrael is very, very popular. They call them the balatos. Don't know why. That sounds Arabic to me. But that-- there, there would be an, a issue. That's what the contemporary poskim are saying, that if it's made from... Granite is a composite of many small stones. There they say you should consider it the issur of, of bowing on stone. And similarly, a marble floor would be also necessary to, to put down a hefsek minhagin. And the Hemshichi brings from the Matah Ephraim about even on a carpet, to put a shmat on top of a carpet, et cetera. That's not our minhag, yeah? So we're not particular in, uh... Say you've got a wooden floor, uh, or a lino floor, et cetera, there's no need to put down, uh, a piece of cloth. Um, just want to... It might sound a bit, uh, uh, funny to you. Uh,

11:26 a couple of years ago, they were giving out in the shuls, um, these, these clo- these, uh, sheets of plastic to put down. What bothered me was in the corner, there was a little sponsored ad by a local phone company or something. And I just want to throw in, there's a lashon, ein korim beshor hajaytus. You shouldn't be reading ads on, uh, Rosh Hashanah, Yom, Yom Tov. I'm just playing on the words of korim as in with a kuf, or korim with a kuf. You shouldn't do korim on shetar hayaytus. You shouldn't be bowing down- On, uh, advertisement papers. They, they shouldn't be in the Shul really. Um, commercial ads don't belong in a place of Tephillah. But that's, uh... Okay. Coming back. So now we- we're going, we're going on, we're going on to the next, next, uh, uh, question. It's coming up, uh, Sen Gedalia. And ev- in every fast day, they... We say Aneinu She'o neratzah. The, the Jedid, uh, as individuals now acquire She'o neratzah, we only say Aneinu at Mincha, and we incorporate it in the Brocho She'meah Tephillah. Whereas the Hazan says Aneinu as a separate Brocha. In other words, there are 20 Brochas that morning or afternoon. He says it both at Shacharit, Mincha. Now what happens if there was a, a sleepiness in the rest of the Shul, and no one realized that the Hazan missed Aneinu. Okay, if someone realized before She'meah Tephillah, so then the Hazan will incorporate it in She'meah Tephillah. What happens if

13:18 the sleepiness was so much that they came already to the past She'meah Tephillah, oops, middle of Modim, "Oh, we missed Aneinu." So what do we do now? So I'm gonna read first the Magen Avraham, which is the top of the screen, and then we'll go down to the various other sources. The "Im shomar yam be She'meah Tephillah, oim lo Brocha atsm- b'fn e'atsmo achar Bar Cholim," says the Mashal that you say Aneinu as a freestanding Brocha straight after Bar Cholim. Now, he gives a reference. This is now the Magen Avraham talking. Look in siman... Now, this is Magen Avraham in Kuf Yod Tes, in Dinim of Shacharis Sh'chachah. But he refers us to the Tur in Tov Kusameche, which are the Dinim of Taanis. The Yesh Oiman that even a Yochid should say Aneinu as a 20th Brocha after Bar Cholim. And he, and he, that we don't follow that s- uh, opinion, the Yochid. But a Yochid will not say Aneinu as a 20th Brocha after Bar Cholim. At least Bashat, which we have seen, but one can rely on that because it's not as if out of sequence, because the sequence is finished. Okay, so this is the Magen Avraham q- quoting Mashal. If Aneinu was forget- forgotten at She'meah Tephillah, it is said as a follow-on straight after "Hamavorach et Am Yisrael Bar Cholim". That's the Mash- that's the Magen Avraham. And here, the Alter Rebbe is quoting the same Halacha, "Im shomar yam be She'meah Tephillah, oim lo Brocha b'fn e'atsmo

15:00 achar Bar Cholim." That you say it as a, as a, a standalone Brocha. Which bePashtas means with Borcha "Hashem, uh, Mevoarch et Am Yisrael be'esah." That's bePashtas how you read this. Brocha b'fn e'atsm. Whereas when you read the Kitzur Shulchan Aruch... So then in Siman Chaf, in Dinim of Shacharis, he talks about the, uh, uh, Aneinu. It belongs in between Borchu et Hashem ve'Am Yisrael v'refu chayei. Then he says, "If you forgot to say it, then you include it She'meah Tephillah." Then he says, "Then if you forgot it there, too, oim lo achar Sima Tephillah, be'lo echasim o," that you don't say Borcha to Hashem at the end. So this is now different to what we've been saying till now, yeah? Till now we've been saying Brocha b'fn e'atsmo, and now we say be'lo echasim. That's what the Kitzur writes. Now, I've mentioned several times that the Kitzur Shulchan Aruch is a, um... His three sources are the Alter Rebbe's Shulchan Aruch, the Chayei Adam, and the Derech Achim. Those are his, uh, b- usually you can find what he writes in one of those sources. At least in the, uh, Achim section. So now let's take a look at the Derech Achim. The Derech Achim was written by Reb Yaakov of Lissa. Um, I believe contemporary of the Alter Rebbe. And it was published, uh, became a very popular Sefer. Uh, it was a precursor to the Kitzur Shulchan Aruch. And Reb Avro- Reb Avrom Dovid Lavut, when he published the Torah Oi Sidra,

16:50 he published together with it the Shaar HaKoele. He also published together with it, in the same volume, he published Sidur Derech Achim. What a Hasid he was. And therefore, he m- he did, he made his business, that's probably why he did it, to have a comparative column in the Derech Achim wherever he's at variance with the Alter Rebbe. So he pre-publishes Derech Achim Im Mesiv Achim. So now what we have here is the, uh, the Derech Achim, he's saying, "If you forgot in She'meah Tephillah, say it another, as a separate Brocha, be'lo echasim, before Lecha Dodi. V'lo yimar, and you don't just, do not insert it between She'meah Tephillah." On this point, where he says, "Without echasim o," the Rab- Reb Avrom Dovid Lavut writes that the Alter Rebbe sa- uh, says, "Oim Brocha b'fn e'atsmo achar Bar Cholim." So he's, he's, uh, and what he's trying to say is that you say it with echasim. So- And this is also Rav Chaim Noah of much more recent, uh, times, going back se- seventy years ago. So he, in the Luach Cheilech Chabad, he also writes, "Shocheach gam shom," if you forgot to say, "Atem anenu," even in Shemoneh Esrei tefillah, "Oim rabracha b'fni atzmi acharit shalom" which b'racha b'fni atzmi means with Hashem's name at the end. So w- what I, my takeaway from this is that the Kitzur Shulchan Aruch, which was recently reprinted with psakim of the Alter Rebbe included with ps- with, I mean, Minhagim Chabad. This, I believe, is falling

18:43 short of what the mission statement of that sefer, because to say that, just to say acharit shalom, that's not enough. It should say that, that the Alter Rebbe says you should say, you should, uh, say the, uh, the b'racha b'fni atzmi, which means, uh, w- with, with the chasidim. Okay. So hopefully the next edition that will be corrected. So the next question is, someone asked, "When you do netilat yadayim, is it necessary to see the challahs or the table that they are on?" Now, the question didn't include whether he's talking about the Shabbos, and you're talking about washing netilat yadayim after Kiddush, or just netilat yadayim on a weekday, nothing to do with Kiddush. And this is a very common thing, by you come to a bar mitzvah, a chasuna. So the washing facilities are often quite far from where you are going to eat. So I know in America, it used to be very popular that the caterers would put a tray of cubes of hamotzi near the washing station. I don't remember whether they still do it, but let's read the halakha as it is in Alter Rebbe's Shulchan Aruch in Siman kuf samech vav. Now, there is-- Everyone knows the washing in the Gemara, takef l'netilat yadayim beracha. Shulish dikhfur is saying there are three things which should be next to one another. Samech, takef l'geulah tefillah, takef l'smiachas shechitah, and takef l'netilat yadayim beracha. In the, that phrase, takef l'netilat yadayim beracha, there are two ways of learning. Does it refer

20:36 to mayim achronim or does it refer to mayim rishonim? Again, the bro- when it says takef l'netilat yadayim beracha, which netilat yadayim does it mean, and which beracha does it mean? So this is what he says, yes oimrim. That also with the mayim rishonim, one should also be particular, like with mayim achronim. Because in the Gemara it says that one who succeeds in having netilat yadayim close to the beracha, he won't be harmed in that meal. But that's only logical to apply for the washing before the meal. Because to say that at the end, he's already finished his meal and he's washing mayim, netilat yadayim, mayim achronim right before benching, oh, he won't be harmed from that meal. The meal is over. He's eaten already. It's unlikely you're talking about the, you know, there'll be a, a reaction after he's eaten. Therefore, there's this, this, uh, approach that, that also by mayim rishon- by netilat mayim rishonim, by netilat yadayim, there should also not be a, a, a unnecessary interval between the washing and hamotzi. So let's read therefore. Lefichach, therefore, one should be careful not to be mafsik. Afilu beshehiyo kedei hiluch chov beis amo. One shouldn't have an interval even the amount of time it takes to walk twenty-two amos. Because that is considered a hefsek. That amount of time is a hefsek, even if you're sitting put. The source of the twenty-two amos has got to do with the Beis Hamikdash, where you'd have a case where someone brought a korban who

22:20 cannot enter the Beis Hamikdash, cannot enter the Azarah. He's standing by... He or she is standing by the gate. And then till the point where they are able to shecht it, something like that, it's got to do with from the air gates. You got sh- as it says Torah, eleven amos. As it's written, twelve, uh, eleven amos. So it's twenty-two amos until the moquel hamashchitoh. So that's the source of chov beis amo. So one shouldn't make a pause, unnecessary, unnecessary pause more than or e- as much as the amount of time it takes to, to twenty-two, uh, twenty-two amos. In the bracket, he says, "If you walk from one house to another, that's considered a hefsek, even if it's a little bit of walking." We've discussed this a few times, that sheli moquel mozek. Then he says, "V'shelo l'tzorech ein la hefsek afilo beshehiyo mo'etis." So really what we're seeing here is three levels. There's a hefsek shelo l'tzorech, even the, a minimum, a minimal hefsek shouldn't be done. If it's a hefsek l'tzorech, but not l'tzorech eating. It's l'tzorech with something else. Then you want to close the curtains, let's say. I don't know. One should do... Why? Because you need some privacy when you're eating. Good. That is a tzorech, but it shouldn't be a pause of more than the amount of time it takes to walk twenty-two amos. That's a hefsek l'tzorech, but not l'tzorech achilah. Then you have a hefsek l'tzorech achilah. Now let's read that inside carefully. I, and would

23:58 like to address this carefully because as, as I say, by, by public functions, the chassids, et cetera, it's, it's very inagay. Om einyan hasudot srocha. If the pause is be- related to the meal, the needs of the meal, that's not called a hefsek. Afilo bein hamotzi l'achilah. Even between the beracha of hamotzi and eating the bread. Kos she'kein bein netilah la hamotzi hamoshmoso. Between the washing for bread and the subsequent beracha of hamotzi. Kos she'kein shehashihio benigo v'hiluch b'mokel shedas al yado v'mokel masuda. The pause from, shall I, when you're, when, when the, uh, when, which is needed for drying your hands and the walking from the washing station to where you're eating, where you're gonna be sitting. Einon chasuran hefsek. That's not called a hefsek. Ki v'nishut tzorech hasuda. So even walking a longer distance from the washing station till where you are eating is also not a hefsek because it's tzorech achilah. That walking is needed to get to your, to, rather than having to stand and eat somewhere in the corridor, which is not exactly, uh, uh, gentlemanly. Right. Eloshul chatchilah tzorch lital yado fshom achum moquel masuda im efshar. One should wash as close as possible to where you're dining, uh, et cetera. And Baruch Hashem, in many HaMisha halls, they have installed sinks inside the room rather than having to go, go a, a distance. Al koponim, so is there a question of shinuy mokom between ham- netilat yadayim and haMotzi? So there's a preference to wash close by, but

25:41 if you're washing in one room and going to another room, that's not a problem. If that's necessary, that's okay. Personally, I sometimes, I, I would... I come to a house or something and a washing, by the washing station, which is quite a distance. So I'll take with a couple of tissues and keep on wiping my hands until I come to my place. In this way, I've kind of mi-minimized the hefsek between, uh... Now, if next time you go to house and you see some tissues under the table, you know who to blame. Okay. Um, now, that was between a tzedakah and haMotzi. Then with the question about between kiddush and haMotzi. Now, here's a different issue. There is a din, oh, kiddush has to be bemom cheim hasudah. Now, is it justified to leave the place and you're gonna come back again. And in between, you've in-- you've, you've broken the kiddush bemom cheim hasudah sequence. That's the... This is now in a separate concern. And this is discussed in Seforim. And what I have here is a quote from the Sefer Kitze Halachas Mishulchan Orach and Ma'achalos Apim. This is written by Rabbi Yaakov Horowitz, who lives in Mishna Tziyyun, published about thirty years ago. Very, very good Sefer. Perhaps a bit more, forty years ago. Um, a very good Sefer, a digest of Halachas, of Mishulchan Orach, Halachas Shabbos, from beginning of Shabbos until Hamtzai. So he writes there that the, when you go out of the room, it's very common to go

27:21 out of the dining room to the kitchen, let's say, which is a different room, but you have every intention of coming straight back, that is not considered shinuy mokom. Therefore, you are allowed to leave the dining room in order to wash in, uh, the other room and then come back right away. Although the Magen Avraham and Shaar HaTziyun write that going out between kiddush and haMotzi is a problem, possibly there it's talking about, um, where there's... That he did not have intention to eat right away. When the intention is to eat there right away, that the going out of the room momentarily is not a problem. So I hope that's made a g-given a bit of clarity. Let's say the, say the achilah, uh, say the achilah, the hefsek, the, the pause is not a problem. Now, having said that, it is, it would be correct, as you see, to, to d- d- um, minimize the amount of interval. Therefore, when we wash in tzedakah, we f- and everyone's waiting for, uh, for the balabais to make haMotzi, it'd be correct for the bene HaMishpacha to also, bezrizus, to wash as soon as p- as they can so that they shouldn't be unnecessarily waiting around, um, between, between the tzedakah and haMotzi. Let's move on. So what's our... So I'll skip something. Number five. Okay, and number five was a question. I don't have anything on the screen. Uh, a Jew wishes to buy an apartment. This is somewhere in, in Russia. And, uh, his

29:05 small town, there's a new development there of apartment building, and ap- apartment buildings, and he wants to buy. He's got the money Baruch Hashem. He wants to buy an apartment. But the rumor has it that that site used to be a cemetery. So the, of course, the first question is, is he a Kohen? The answer is no, he's not a Kohen. So is there any issue? Now, generally, a maze is asar baHanah. We're not allowed to have benefit from a maze. That probably also possibly applies to a grave. You may remember we had once a discussion about using bone for, uh, some kind of dental implant, and bone, bone being taken from a dead, uh, body. So it's, it's... That's, there is an issue of a maze is asar baHanah. Does that mean the grounds become sacred? Does that mean that after, uh, they've been dug over, et cetera? Then that's, uh, much less. Uh, um, I wasn't so confident about this. I did a bit of a search, and I found in the rather contemporary Sefer called Mishnah Halachas from Rav Menashe Klein. The, the Rabbi Boruch Oberlander, zal zayn gezunt, who's the shliach and Rav in Budapest. So he had been asked about... He, uh, he was asked by a developer, by, uh, who want- who wanted, uh, the city, Budapest or wherever it was, had land which had been used for burial, and now they had put it up for sale for development. Now, we're not dealing now with the morals of

30:40 doing so. They had decided that this land is available for development, and the Jewish, uh, contractor or the developer was asking whether this is legitimate. And Rav Klein, in his Teshuvah, goes through a lot of discussion. Is it, do we have to worry there might be some Jews there who are, uh, Jewish, um, remains there? Possibly, on the other hand, could be that the remains have disintegrated to the point that there's nothing left there. He goes the whole back and forth. His b- his end, his end, um, conclusion is that basically it is okay, but as an extra, the buyer, the contractor or whatever, the developer, should, uh, stipulate with the city authorities that they should plow over the, the land before purchase happens. So, the, the- they will destroy any trace of, visible trace of a cemetery, and then he will be... So I, I just see this as a kal vachomer. If there he's even allowing to buy a, a plot and have it, uh, which they are going to first plow over for sure once it has been already, the building has been built. There shouldn't be any question of Yeshayahu on the land, um, built over it. It's just that he, he won't be able to have Khanim over for lunch. Okay. That's, that does, that doesn't seem to be the top of his priorities at the moment. Okay, this might be a bit of a surprise about rolling ... Someone brought this to my attention about rolling up a beard

32:12 on Shabbos. Now, I never really thought much of it, of, of it being a problem, but here Rav Chaim Noah, in his, one of his later, um, volumes, , he argues that just like we know that we're not allowed to make plaits on Shabbos, and that comes under the Isur of Boina. So he's asking, when rolling a beard and making it into a, some kind of structure, why is that different to Boina w- with plaits? Uh, so that's, that's his argument. It should be, it should be also to roll a beard on Shabbos, and he doesn't see why it should be different between a man and a woman. Then he says, "Well, can we..." because not everything you do with the hair is called Boina. It's only if it's a more widely accepted thing, people make such a kind of structure. But since something which, something which is not so common, therefore that wouldn't be called Boina. And therefore, that in fact you hear, you have here a few, uh, five, fi- a few individuals who roll their beards. He says they're so, so few, that doesn't make it into a recognized tikkun. So he says because it's not so common, therefore it's not called Boina. That's... So again, he, he argues at first, lchora, rolling a beard should be the same as making a plait, and therefore it should be called Boina. He says because it's not such a normal thing to do, therefore it's not called Boina. So then he goes, "All right."

33:51 So he's got a hetter for the rolling of the beard. But then he says, "I hear that the people also, not enough they have to roll the beard, they also have to use a hor nodel." They use some kind of, uh, hairpin, which women normally use for keeping their tichel on, on, in place. And he says, "Well, then I have a problem of going out on the street with this, because it's not considered a normal form of dress." Ah, you're doing it in order that the hair should stay in place. But he then he says, since he's said that it's not a normal behavior to roll your beard, therefore you can't say that this is a de'oraisa. So the hetter, uh, to allow you to roll a beard now works against you. As you say, that, that putting the pin is not, is not called de'oraisa. So he, he does make a problem with it. That's why he, he, he remains with a problem. So that's Rav Chaim Noah. Now, on the other hand, we've got here a reference to, um, to the, uh, Piske Choshen. And I think it's in siman shin alef. It's in shin, shin alef. Uh, I think seif lamed. I don't remember exactly now. But he, he talks about this, and he says that it's also permitted to use a pin to keep a, a yarmulke on the structure of the hair, or to keep your tie in place. And those who fold their beards, roll up their beards and,

35:23 uh, put a, a, a bobby pin or a, an elastic band, hold it. Sha, Pyesh lo hemal mashia yismacho. They have, uh, authorities o- on whom they can rely. So he... And but then in the footnotes, he actually brings Rav Chaim Noah, who's not h- okay with it. He says the whole thing looks like, for me, very, very interesting. Um, you know, you see, um, uh, you know, it's all very well for him to say. It's un- it's very unusual. I can think of many people who do roll their beards and, um, I know that a lot, a lot of them also use pins to hold it or, uh, clips to hold them in place. And Rav Chaim Noah, he doesn't, doesn't, doesn't, uh, um, doesn't sanction it. Um, but, uh, there are others who disagree. Okay. I, I'm not sure how they would answer his, his tayanis. I don't... Tayanat Boina is interesting. So yeah. So he says pinning the ka- yarmulke to the, to the hair, that is... Well, say it is quite common. Um, but, but, uh, here he makes a whole bui- building of, um... My, my concern is how do you get out of the Boina? Why, how can you define why rolling a beard into a roll is different to a plait? I don't think a plait... I always under, under impression that a plait is because they're folded over and there's a whole, a whole structure there. Rolling a beard is I think a much simpler, um, peula.

36:51 So I'm, I'm, I'm curious if someone out there has any further, uh, insights on this, but we're gonna go on. Okay. So someone writes to me that they read in a, some kind of book that putting challah bread on your stove makes the stove treif Well, the, we know that the challah is also for us to eat because it's, belongs to the Kohen. Um, and then this, this book says, "Put it in the garbage." The ba- garbage is burned in any case, so it's gonna be burned on the other end. Now, I have not made my, done homework on this, whether the garbage in this country ends up in an incinerator. Um, I, I know that there's truckloads of garbage coming out of every street every day kind of thing. Uh, would likely have it more frequently, but there's... The, the amount of garbage that's produced in a metropolis is huge. I've yet to see these massive incinerators with all the smoke going up. I ha- I haven't seen it, so I'm, uh, I might not... You know, I might be missing something or should be seeing somewhere in the, you know, the, in, in, in the country incinerators burning garbage. I believe they have other ways of, of, of, um, disposing of it rather than burning. But even if, even if they do, even if they do. So now, we have here from the Alter Rebbe Shneor, I think it's in hoyse tofer, in, in Hilchos Yom Tov. He says that if you take

38:29 challah, you're allowed to make a dough on Yom Tov. You take challah, don't burn the piece of challah on Yom Tov. Afal pi shyesh mitzvas asei bisrei fossa. There's a mitzvah min haTorah to burn challah. If challah has become tamei and inedible, there's a mitzvah min haTorah to burn it. Why can't you burn it on Yom Tov? The answer is because Yom Tov is a asei v'lo saaseh. So although there's a mitzvah to burn the challah, but the, that doesn't override the mitzvah of, of Yom Tov or not doing melacha unnecessary for Yom Tov. But what we're seeing here is there's a mitzvah min haTorah of burning challah. Therefore, if it's a mitzvah, you shouldn't really be putting it, giving it to the goy to do. You should be doing it yourself. Now, just to s- get, get support, as you see, I always like to get con- contemporary Seforim. There's w- a, uh, a very nice sefer called HaKasherus from Rabbi Fuchs, and he writes that it's customary to singe the challah on the... To burn the challah on the stove, or to put it inside the oven, not at the same time when things are baking. But, uh, there's no question of anything becoming treifed up when you put it on the burner on top because it's, it's, uh, it's being burnt. You know, how do you kasher a thing? By burning. It's... I don't see how ka- you make things treif by burning. If it's being burnt, so it's g- there's not

40:07 gonna be any residue. So I don't see that as a problem. Putting it in the oven has to be at a time when there's no, no food baking, because otherwise the taste, flavor from the challah could be shared with, uh, with the food and that would be an issue. Now, as I was thinking about this, oh, you're saying that there's a mitzvah to burn challah. So why don't we say a brocho, a brocho? Shehakol shora u'metsa u'mezira v'sevara, ulisrei v'sakadoshim. I was intrigued. Why is there no... If it's, if it is a mitzvah to burn challah, why don't we say a brocha upon doing so? So w- I, I searched on the Yitzhar Chochmah and it brought me to this, uh, volume, some kind of journal, and where this question is asked. And actually, there's a machloket whether this idea which Alter Rebbe says it's a mitzvah to burn, so it's not according to all the Roshonim. According to some Roshonim, it's a mitzvah to get it out of trouble. But it doesn't have to be after burnt. Whereas that seems to be Rashi's opinion, where the Tosfos says it's a mitzvah taka to burn it. But then is the why the, why no brocha? So here, here Rav Moshe Feinstein in Igros Moshe addresses this, and he says a very nice tsara. When you do a mitzvah in the right way, you make a brocha, shehakol shora u'metsa u'mezira. But here what happened, you were mafrish challah. You should have given it to the

41:33 Kohen. But became it's tamei, then the Kohen's tamei, the Kohen can't eat it. So unfortunately, because we can't deal with in the proper way, therefore we're gonna have to burn it. Well, that's not really the ideal of the mitzvah. And therefore, burning Kodshim, Shenifsadu, is not, is not the kind of thing which you make a brocha on. It's not, it's not the ideal way of doing the mitzvah, and therefore it doesn't deserve to make a brocha, um, shehakol shora u'metsa u'mezira. That's Rav Moshe's, um, uh, tsara. Uh, I ha- I don't have any, any gra one way or the other, but then I th- I think it's a very nice tsara. Right. Um, so here was a question, question number eight. So a chazan, this is Beis Chabad, a shliach, and he's often davening at the Omid. And he usually they have a minyan. Came to Yesh Tabar, he, he looked around. He couldn't see. There's only some nine people. So he went on straight into Yotzer Ohr. And right after he said Yotzer Ohr , and then some, some nupus. No, no, no, no, there's a, there was somewhere, someone had been sitting, like, behind a column or something. The point there was someone there he didn't notice. So there were 10 people. So he says, "What I did before HaMei Olamet, so I said Kaddish and Borchu." And he asked me, "Did I do the right thing?" So at first, I, I, I thought w- he did the wrong thing, but after, upon

43:11 reflection, I think he was right. The reason being- The reason being that truthfully, the whole union of interrupting your middle of Zimra or, uh, Birkat Kohanim for glory of Bekidusha is not discussed in the Gemara. In Gemara, it talks about Mishnah, Bnei Ha'ir or Bnei Ha'kovod. You're not to interrupt the middle of Birkat Kohanim to greet someone out of fear, out of, uh, respect. And Poskim, after the Gemara, explain that it cannot be that Yira Kovod Shamayim should be less than Kovod, Kovod Bas Ha'adam. Therefore, when there's a call to interrupt for Kovod Shamayim, to, to the glory of Hashem, then you, you, you, you, you, you'll be Mafsik. Okay? That's, that's the, uh, basis of it. So just for example, um, you know, if a person is called up to the Torah and is middle of Birkat Kohanim, so he goes up. All right, so it's said, the advice is that he doesn't read along with the Baalei Simcha. Rely on the Rosh, the whatever, the, the... You rely, whatever, you rely on, on the, the reading of the Baalei Simcha. But what happens, now this is from Mishnah Berurah. This is sameh samech vav in Birkat Kohanim. If there's a Sefer Torah now on the table, on the bimah, and there's no one else capable to read, to lane, and you are in middle of Birkat Kohanim, she says, "Absolutely, you should be mafsik. You should go over and lane. You should try to finish off the section where you- you're in middle

45:01 of, and also don't be the gabbai to call out people, um, by name." See, that can be delegated. But you don't... You interrupt, so you're, you are on duty. You, you, you are capable, and therefore you rise to address the need of the tzibbur even though you are middle of Birkat Kohanim. So now, what happened in our case, that the Yishtabach was said, the Minyan was there. There's a need to say Yish- Kadesh and Baruch. That need was overlooked, and it can be done. So he's now, Otachi is in middle of Birkat Kohanim, but you should still interrupt to say the Kadesh and Baruch. I've mentioned a few times I've got this specialist Sefer on mistakes in davening. It's a two-volume set called She'elos U'Tshuvos. And I looked there, and this mistake doesn't come up. What does come up is, there was a case where the chazan finished Yishtabach , he forgot to say Kadesh. And so does he say Kadesh now? He, he skipped it. And, um, of course, Rav Yosef, that he is obliged to say Kadesh. Um, I believe it. So, um, and, and he says a word that there's the idea of a Shliach, the Shliach tzibbur. A Shliach tzibbur, like every Shliach, is there for the benefit, not for the detriment of those who appointed him. Therefore, he had-- He's, he's authorized to say Kadesh. He's not authorized to skip Kadesh for them. He's not, he's not authorized to deprive the tzibbur of their Kadesh. Therefore, it has to be

46:42 said, and he, he should say it. Okay, um, that's so much for the various, um, shalas of this past week. I wanted to go back to the business of the gap in the Parsha of Shema, the Tefillin. Now, I recalled, um, well, um, um, I wasn't so clear about this. Now, according to the Alter Rebbe, it seems to be quite clear that this is the Lechatchila, um, permitted to have. Yeah, The Alter Rebbe talks about having a gap of nine letters, but it seems to be quite clear from various Seferim, et cetera, that it doesn't mean Daf can... It can be more than nine letters. And it's still called a Stumah because, uh, VeHaya Im Shemoya is inset. That's the Alter Rebbe's position. If you want to do more reading about this, I'm sure I didn't manage to find out, uh, find before last Rosh Chodesh, there is a Sefer by Rebbe Levi. So if you can see on the screen, um, it's called Shiurei Halacha Lemaase. So volume Alef. So there he's got several pages exploring and explaining the Alter Rebbe's Shitah, um, which way, uh, how to do the spaces in the Parshah of Shema and VeHaya Im Shemoya, and the difference between the space, um, in, in a, in a, in Tefillin and the space in Mezuzah. I suspect because in the Mezuzah, they are in the same scroll and like one following straight after the other, um, so that makes the difference. But okay, that's... But he's, he does discuss it

48:30 in great detail. It's about, it's not, it's about five pages. Um, okay, so you can read it over there. So that's, um, try to, to correct what I said last week, where I'd said that, um, this is, um, it's... My, my, my impression was it's Kashat Bedieved, but not Lechatchila. That is true according to other Poskim. According to the Alter Rebbe, this seems to be, uh, a, the, the Lechatchila way of doing it. Okay, um, what else do we have? So also from last week, so there had been this discussion about a person who was very limited for time before Mincha about saying Krias after davening or saying Krias before this Ma'ariv. So someone, one of our listeners by saying the name of, um, a Mr. Rabbi Waxer from New York, I believe, tells us that when he got married, Rabbi Shimon Dworkin was the Rov, and Rabbi Shimon had told him as a Choson he should say Krias before the half hour, and then right from the half hour, he should start davening Mincha. Possibly Rabbi Shimon felt that this Choson needed to have more time to get through Mincha in time for the Choson. I don't know the details. But anyway, that's just an extra source. And I've mentioned last time, I was told that the Rebbe, when the Rebbe would give out dollars, so they would do Mincha start, Ashrei, bang on time, which, which would mean that Krias had been said earlier. Fine. So then someone had, um, asked me, "What's

50:07 this, um, generally we don't encourage skipping stuff in order to catch up with the Minyan." Now, that's absolutely true. There is a siman in, there's, in Shulchan Aruch, if a person comes late, what they can skip, um, in Sukkat Zimra, et cetera, in order to catch up with the minyan. And yet, there is, in the, um, meforshim, the Mebaharet, they bring from the Arizal that one should daven Al HaSeder. So here you have this dilemma. A person's come late, should he skip to catch up with the minyan, or should he, uh, daven Al HaSeder even though it means he's gonna miss davening with the minyan? And the general trend in Lubavitch has been to take the, that... And there's a couple of letters of the Rebbe. There's a letter of the Rebbe to Rabbi Dubov, who was a mashgiach in Yeshiva in Manchester, and he saw the bochurim who sometimes would come late, and if he would tell them, yeah, so c- c- could he tell them to skip? He didn't, you know, he didn't know what to do. And the Rebbe tells him, although halacha, and he quotes, the Rebbe qu- refers to a Sefer called Shaarit Fillah, which is written by someone called the Ri-Cheah. Hasfarit is a Sefer printed in Livorno. Um, the Rebbe refers to that Sefer who lists, and I looked it up last night, he lists 91, 91 poskim who tell us that one should skip to, in order to catch up, to be able to daven with a

51:37 minyan. And the Rebbe says de- despite that, but he's worried about w- what's gonna happen the next day. The bochur knows that he can skip to catch up, but that's gonna become a habit. He'll be, you know, he'll come late and then skip. So the Rebbe doesn't, doesn't embrace that approach. So the question is, what do you do? All right, is there a difference? This is really what the question was. Is there a difference in skipping Haleluco and Shem Shem, um, um, Adir Asher, or skipping, uh, from foreign, as you call it in Yiddish, skipping Ktorah, skipping Akedah, uh, Olam Mi HaOlam. And is there a difference between skipping in the body of Sukkat Zimra or skipping Ktorah, et cetera, the, how you say, the preliminaries? So, my response was that I don't have a logical savarah to differentiate because the idea is Seder HaOlamot. And if you, unless you know your way very, very well, the pastures, there's a Seder HaOlamot and the whole... everything till Hida is connected to Olam Ha'aseh and everything after that is, uh, whatever, um, Sukkat Zimra, Olam Ha'emet, etc. Um, so the one shouldn't be skipping. That's true. I'd like to just say, however, that although the Rebbe is talking about, in that letter to Rabbi Dubov, that by skipping, um, it's gonna cause more skipping and more skipping. I- I'd like to just say that in, while I'm looking around in our community, I'd like to encourage people to, uh, you know, people come late and they,

53:08 uh, still, they have to read this, they have to do that, another thing. And, and, and as a result, they are out of a habit of co- of, of, of, of, of actually being late for the minyan. Uh, whether they're needed for the minyan or not is, is, is irrelevant. They're missing out on tefillah betzibur because they've got this tardiness, which is, which is, is a, it's a habit. I know some people are that way inclined and some are not. But actually, to definitely insist that you have to, everything has to be Al HaSeder and, and, and, and not to compromise at all in order to daven minyan, I think that's something which, uh, may be taken to the, the other extreme. So, uh, I'll leave that point. Um, I think I've said more than I should be saying, but fine. Let's finish off with the question of the, uh, riddle. What's the connection between Tisha B'Av and Shemini Atzeret? So, one of our dedicated listeners noticed that, observed that the tune of Adon Olam seems to be similar to , somehow seems a, uh, see- sees a similarity. And that was, he saw it also in a, some, uh, contemporary, um, book. And, uh, so that was, that was the, the beginning of the, of the question. I mentioned right at, at the time that when I was in Yeshiva Ner Yisroel in Tosafot Limbot Yes, so there's a minhag to go to, uh, to, if you're, people... To, to go to the, the,

54:50 the, uh, Beis Haknesset during Halel. So, Isaiah, alav ha-shalom, lived at the time in Chabad, I think. Uh, I say he, he dragged me with. Uh, very happy to go with him. We went to the Beis Haknesset and because the idea of Aliyah Leregel. The Alter Rebbe actually mentions it in Shulchan Aruch, of course, quoting the Ran, that even Ad HaYom, there's a minhag of Aliyah Leregel that at least Yom Tov, you come to the Beis Hamikdash, to the Maz, Mokem Hamikdash. So, happened to be that I was Hazzan. The minyan by the Beis Haknesset, I mean, I was Hazzan. And I, uh, for Mussaf, so I sang the Mussaf. The, the Mussaf . So, my Zeidy, afterwards, he says, "What's this niggun?" It's . It's very much the same tune of, um, of, of, uh, from Kinus, from, from Tisha B'Av. So, since then, I try to, when I'm, I'm, I'm Hazzan, I try to steer away from, from invoking the niggun of in middle of Shalosh Regalim But coming back, I'm, I'm not so sure whether there is the same, the same tune or not, but there's something more d- deeper than that, and that's what I'm sharing with you. The person shared me, uh, um, this source. Now, I'm, I'm gonna go a little bit over time, but you'll, um, you'll, uh, fi- hopefully find it fulfilling. There is someone here by the name of Rabbi Moshe Wolfson. He's, uh, as I was saying, he's in his 90s. He was, uh, Rosh

56:33 Yeshiva in Torah Vodaas. In, uh, on top stream name base, Rabbi Tzadok Sirota, Masia, Mamishachas Shabbos. And I and a f- a colleague by the name of Levi Yitzchak Yonick, who's, lives in Montreal, we had a teretz on the kasha which the Rebbe had left open. So we went into the maskirus, and we said we found a couple of sfaryim which talk about this, this question which the Rebbe had left open. So Rabbi Groner, alav hashalom, he asked us to make a photocopy of the front page of the Sefer, as well as the item in middle of the Sefer which addresses the question which the Rebbe had raised, which we did. So one was a Sefer called, um, um, was, uh, Ben Yehoyada, and the other one was a, an Ashkenazi Sefer, uh, I remember now, um, by someone called Shapira. At any rate, so I'm, I, I wanted to share with you this word from Rabbi Moshe Wolfson. And so I put up on the, uh, also the front page of his Sefer. Okay, so now let's see what he says inside. Really, I'm very impressed with what can, can see here. I'm, I'm just very briefly, he says, "In the Jewish calendar, we've got days which are polar opposites. We've got Shemini Atzeres at one side and Tisha B'Av at the other side." Now, he says, "Shemini Atzeres is actually the pinnacle of the Yomim Tovim. You've got the Shalsheit Y'lim, Shonayim, they're all a hachana, preparation for Simchat Shemini Atzeres, and this

58:04 is like the center of the circle." Now, this, he's, he's very brief here, but he says, "It's not called Chag." You know, there's a discussion in the Gemara about Pazar Kasav, that Shemini Atzeres is not a Chag bifnei atzmo. But he's taking the word Chag as in a circle, that Shemini Atzeres is higher than the circle. All the other Yomim Tovim are a Chag, they're like the circle. And Shemini Atzeres is higher than all of them. He gives references to Chasam Sofer, to Ramam Ifano. Um, so She- Shemini Atzeres is the highest of all of these, of the days of the, uh, celebration of the year. Now, the Tisha B'Av, this one I've skipped pieces. Tisha B'Av is the po- polar opposite. It's a day of division, it's a day of destruction, day of darkness. Um, and, um, here on Simchat Torah, you have a chasun Torah, it's gleaming and shining in happiness. And you have the opposite is a person who's upset and embarrassed and, and, and, and dark and, and, and stooped. So that's the, that's the, um, spirit of Tisha B'Av. And then he says, we have the Arizal revealed to us that Yirmiyahu is an, a gilgul of Shlomo HaMelech. And the night before the inauguration of the Beis Hamikdash, that was when Shlomo HaMelech married the daughter of Pharaoh. And now it says in Navi that Shlomo HaMelech overslept, and his mother rebuked him. L'mu el melech, the whole thing, that he overslept. And why did he oversleep? That was

59:48 the night after he got married to the daughter of Pharaoh. Now, it says in the Gemara that when Shlomo HaMelech got married to Bat Pharaoh, so then it says that Gavriel comes down and he sticks his staff in the sea, and that became a, a, how do you say, the land. There was a land built up, and that's the Kerech Gadol Shuremi. That was the basis of Rome. So Shlomo HaMelech, when he gets married, but there was unfortunately then the negative a- aspect of him getting married with Bat Pharaoh, which was actually the beginning of the Churban. That was the beginning of the buildup of, of r- the power of Rome, which eventually brought the Ch- the Chor- the, the Churban. So we've got here a, a spiritual interesting connection of Yirmiyahu and Shlomo HaMelech. And so, again, I'm skipping parts of it. So now we have now a different perspective of Tisha B'Av. If Yirmiyahu is a gilgul of Shlomo, so then Tisha B'Av, in a sense, is like a gilgul of Shemini Atzeres. And indeed, it will be transformed, the Simcha. Um, it'll, it'll be transformed to Simchat, similar to Shemini Atzeres, as discussed in the beginning of this article. So Tisha B'Av is an exalted day. At the moment, it's with black clothes and covering, but, uh, but it's, i- there is a hidden goodness there. And so there, this is, uh, y- you can look up the Sefer yourself if you want. It's called Emunot V'Deot. You've got several pages, but

1:01:22 a fascinating connection between, uh, Tisha B'Av and Shemini Atzeres. And so, uh, the, that's, that's the, a deeper answer to the connection. I wish you all a ksiva vechasima tova, l'shana tova u'mesuka, and, um, we should meet in good health, be'ezrat Hashem, be'ezrat Hashem, beis hamikdash shlishi bimheirah b'yameinu amens.