האזינו – שבת שובה תשפ״ד

00:04 Welcome to today's Shiur. First panorama of Halacha Shiur for Taf Shin Pe Dalet, year five seventy-eight four. This is being pre-recorded. Um, it's Thursday. Today is, uh, Parashat VaEschanan. It's a Ziv Tishrei, which is the Yahrtzeit of the Rebbe Tzinchanah, the mother of our Rebbe. Uh, she passed away in-- on this date in Taf Shin Chaf He in nineteen sixty-four. Now, today's Shiur is dedicated by Mr. and Mrs. Pinchas Rabin in the merit of Refuah Shlaima for his brother, Chaim Shmuel Mendel and Chana Rachel, and also in celebration of his chasunah and merit of newly born grandson, born Chayel, I believe, then David Shloime, born to their son, Menachem Mendel. So, wishing Refuah Shlaima to Mr. Michael Rabin, and Mazel Tov for the birth of the grandson, David Shloime. Grow to be a chasid shme v'ilamdin, lots of nachas to his parents and grandparents, and in good health, and wish everyone a gmar chasima tovah. Now, the Rebbe Tzinchanah, the mother of the Rebbe, had a s-- very special merit that when her, her husband, Reb Levik, Reb Levik Yitzchak, was a Robin Yekatrinoslav, now Dnepropetrovsk. He was arrested and exiled, and she persevered to be able to locate where he was and to get permission to move out to this mud village where he had been exiled to. She brought with her a few precious seforim, which her husband would be able to use. And amongst them, a Ma-- a, a, Tanya and three-volume set of Zohar and some other few seforim. Subsequently, she

02:41 managed to also entrust them to someone, and they were brought out of Russia in the early sixties, I believe, or even earlier. Uh, I don't remember now the detail. And then the Reb Levik in his exile, he had-- he didn't have whom to talk to. All his, his... He had phenomenal, phenomenal mind, as you can see. You'll see in a moment just one. And he would jot down these ideas on the margins of his seforim. In the mud village where they were, Chile, there wasn't even, uh, there wasn't even ink available to buy. And so the Rebbe Tzinchanah found ways of producing ink from herbs and berries. And you, when you go to the Rebbe's library, you can see on display an open volume of the Zohar, which is Reb Levik Zohar, which he had in his exile. And it has mar-- um, notes on the margin in different colors. In red, in, in, uh, green, or maybe different colors because that's what was available at the time. What he-- his Rebbe Tzin had managed to concoct, and he was able to transcribe his thoughts. Once these brought, brought from-- brought to America, they were-- the, the comments were copied and processed and printed in the volumes of Toras Levietz Hak, one volume, and three volumes of Likutei Levietz Hak, which also include the Likutei... The one volume includes letters which Reb Levik had sent to his son, to the Rebbe. Also full, full of these, um, brilliant thoughts and mostly in Kabbalah, brilliant Gematria

04:30 kind of stuff. And so these were-- The Rebbe after then, at every Shabbos would have a farbrengen in addition to talking about the Rashi, which the launch of the Rashi Sichas was actually that year when his mother passed away, Taf Shin Chaf He. He started a Seder of making, uh, explani-- explaining one Rashi, uh, per-- or more per week, whenever there was a farbrengen at Shabbos. But then also the Rebbe started explaining thoughts either of his father or on the Zohar, if his father hadn't explained something, but it was, it was based upon the Likutei Levietz Hak. So not the, not the typical way of learning, but you can see. Well, we'll see, uh, with just one snippet of Reb Levik's comment on the Ma'ase. Be-being that it's the Yahrtzeit of Rebbe Tzinchanah, I'd like to just share this with you, which someone brought it to my attention. So in the Al Cheit. Now, I want to comment before going to the actual comment here of the Reb Levik, that in two pla-- other places, Reb Levik writes, he mentions his Reshimo on Al Cheit. So he had written on Reshimo. One place, he explains why the Aleph Beis in Al Cheit is a double Aleph Beis. Another comment elsewhere, unfortunately, his Reshimo on Al Cheit, we did not-- we, we do not have. He wrote an enormous amount, and, well, a lot of it was lost. That could be stuff which was exiled with him. That's the stuff which somehow managed to survive. Which

06:06 is ironic. So on the, in the Al Chet, we... Oh, the other v- was why Al Chet is broken up into 10 letters, then to six, and to another six. And he talks about the idea of Yomim O'ei Oso, where you have, uh, with Lavan, with Yitzchak, and Rivkah. So you have the 10 and the 12, and how the oisios of the alef beis, if you remember in, uh, the night of Shavuos, at the end of Tikkun, we read, we read a piece from, from, uh, Sefer Yetzirah. And there it mentions, goes through the letters of the alef beis, and it has first 10 letters. Alef, mem, shin are called roshim. Then we've got the seven letters, begad caf raz. The, besides the resh, they are the letters which can double up, can be either beis or vavis, peh and feh, et cetera. Begad caf raz. Then you've got the other 12 letters. So you've got half beis letters. 22 letters of the alef beis are divided into 10, uh, corresponding to the sefirot, and then the 12 correspond to the 12 months of the year. And so the Al Chet is also consists of, of 10 letters corresponding to m- emes begad caf raz. And then you have the 12 letters which correspond to the 12 months, et cetera. The 12 months are, uh, naturally divided into two groups of six and six, because you've got summer and winter. You've got the six months wherein of the zodiac where it's above the, the, um,

07:46 the equator, and six months when it's below the equator. So, so the, there's the, that's why the Al Chet is divided into 10, six, and six. That's that. But that's, in that comment he says, "As I've discussed in the Vayirshima at length, uh, about Al Chet," which, as I said, we do not have. Here, he mentions that in Al Chet we have the three, three, at, three points where we, uh, interject. "Yalkulam elokah selichos. Salach lanu, mchal lanu, kapel lanu." So we've got those three words. Selichah means to forgive, um, pah and mechilah is pardon. I don't know what the difference between forgiveness and pardon is in English. And, uh, then we have kapara, atonement. So these are all different levels of erasing a wrong. Okay. Those three words, salach, mchal, kapere, well, the roshei teivot of those three words is samach. Yeah, we have a letter samech in the Aleph Beis. Samech, he expl- he, he doesn't explain, he says that samech relates to the level of binah ilah, the level of binah. And he gives us a reference in the Zohar, in Truma Daf Kaf-Chaf Zayin, which I did not look up. Then he goes on to say the following. That the three words, salach, mchal, kapere, work out the gematria of those three words. So salach equals 98, mchal is 78, kapere is 300. The total is 476. All right, so remember that. Salach, mchal, kapere is 476. Then he connect, he compares this to the word Ehye, one of the seven

09:34 names of Hashem. Ehye asher Ehye. And he says, "Well, Ehye on its own is Gematria 21." Then you have milui. As you know, there's a way of... Well, alef is spelled alef, lamed, peh. Alef, lamed, peh is Gematria 111. Yud is spelled yud, vav, daled, and therefore that's 20. Then you've got, in the name Ehye you've got two he's. Here we have a v- a variety of way of, of spelling a he. Is it spelled he alef? Is it spelled he he or he yud? If you would spell the he's with an alef, so then it would be 111 plus 20 is 131, and then you'd have another six and six, so that will bring us to 143. That's kuf, mem, gimel. If you spell the he's he he, then you add another eight, and therefore it bring you to 151. Kuf, nun, alef. If you'd spell the he's he yud, so then the total milui would be 161. Kuf, samech, alef. Take 21, 151, 143, 161, add them up, you have 476 exactly. So what is said here so far is salach, mchal, and kapere corresponds to the name Ehye in combi- in its four forms. The name Ehye, you're dueah, that that is also related to binah ilah. So now he said that the three words, salach, mchal, kapere, uh, the abbreviation is samech. That relates to binah ilah. The three words, the Gematria of the three words is 476, which is the same Gematria as Ehye in the full, uh, milui, in

11:29 the, uh, together, all the milui. And therefore... And that's also related to binah ilah. Very good. Okay, that's salach, mchal, kapere. Then those three words, salach, mchal, kapere, look at the last letters, and they are the letters of the word Rachel. What's the significance of that? Well, he goes on and explains. Well, Yom Kippur is the seal, chosom. It's the seal. You have the c- the, uh, write, the inscription is on Rosh Hashanah, and the, um, and the seal is on, on Yom Kippur. The word chosom, as I was saying, saying geimar chatima tova. The word chosom is- 400 and 400 and what? 440, 448, 454. Tough no doubt. 454 plus 22 let- letters. The large letters which relate to Binah Elo. Again, Opik Kabbalah, that brings us again to this number of 476. So, the three words, Salach, Machal, Kapir, Gematria seventy-- uh, 476. The Sofei Tavis is, is Rogel. And, well, we'll get to back to that. And that's got to do with, again, with the 476 in a moment. We'll come to that. Um, Salach. And so, that brings us to, again, the Chosom with twenty-two letters, brings us to four seventy-six, and that relates to Rogel, which is the Sofei Tavis of those three words. And he says again, Yodua in Kabbalah, that in the Ila, there's the se- the seal on the level of Rogel. Yom Kippur is atonement on two forms, of Binah and Malchus, and these, these two forms come together. And that's why we have these three

13:28 words, Sama-- Salach, Machal, Kaper. We've got the Roshoy Tevis, got to do with Binah. And the Sofei Tevis have got to do, uh, are the remnants of Rogel of Malchus, because the c- the s- atonement on Yom Kippur is on the two levels of Binah and Malchus. He throws in one more thing. That Salach, Machal, Kaper, four seventy-six, is exactly double the word Rogel, which is two hundred and thirty-eight. And he explains that also. Okay. I'm just, uh... That's as far as I've, well, digested. Uh, this is just a snippet and this is so typical of the, the brilliant ideas which Rav Leivich comes up in Gematrias. And this is not just simple Gematria. It's very much more advanced, uh, kind of with this, with all the combinations, with Meluyim, et cetera, et cetera. Okay, let's move on. So, on Friday night, the night of Rosh Hashanah, I come home and my wife tells me that about an hour ago, a woman knocked on the door. She was quite distraught. She had-- Her husband had gone away for Yom Tov to his Rebbe, and she had prepared candles at the table. She had prepared even a yortside candle to light the candles from it. She had forgotten that it's going to be Shabbos. She was all ready for Yom Tov, had forgotten it's also Shabbos. And there, so she sat down on the couch, whatever, relaxed a bit, whatever, and she was planning closer to the meal. It looks like in her Minich they don't

15:07 necessarily light the Yom Tov candles at the, uh, at the time of Lichsinden, but rather just before the meal. There are such Minhogim. And then, one of the kids kind of said, "Oh, wait, wait, it's Shabbos." And it was well after Lichsinden, well after... It was after sunset. And see, she came to my door. I don't know why she thought I would be at home, but perhaps she thought, uh, whatever. She knocked on the door and, uh, what could she do? Whatever. Now, had I been home, and that's why I'm sharing it with you today, because it can happen anywhere, it can happen, you know, then another, you have another few Yom Tov, especially when you've got the combinations of Shabbos and Yom Tov come together. It's, it's so often that these, these mix-ups happen. So, the answer is, if it's still Ben Hashmashos, which it was actually. Lichsinden was four minutes to seven, and this was about twenty... This was twenty to eight. And it was therefore, it was still what's called Ben Hashmashos before three stars are vi- are visible. During that time, it's Sofek Yom, Sofek Layla. It's... And at that time, you are allowed to ask a Goy to do a Melacha if it's, if it's needed for a Mitzvah. And this, what we have in the, on the screen, is from Simon Reish Samach Gimel, Seif Yud Aleph, the Alter Rebbe of Shakenarok. We're paskening like the Mogan Avrohom. If a woman had forgotten and did not light in time

16:52 and realized during Ben Hashmashos, she may instruct a Goy to light the candle. And the woman, the Jewish woman, will make the Bracha, like she covers her eyes, and she'll then make a Bracha before she benefits from the light. And because, A, she's not doing the act of lighting, how can she make a Bracha if she's not doing an act? And the answer is because the main Mitzvah of Ner Shabbos is not so much the act of lighting, but it is the usage, the ability to use it. So this is, this is what the Alter Rebbe paskens based upon the Mogan Avrohom. Yet, he says only one candle, because that's the, the core of the Mitzvah, not to do more candle, not do more than one candle. Then he says, on the other hand, one candle, yes. A, there's already other candles, especially nowadays, there are, uh, electric lights in the house. So why is it so urgent to her, to allow her to light, light one candle? The, uh, through the Goy, that is. Because it's so important to women. They're very careful with this Bracha on lighting candles. Therefore, it's a Tzidkatch Godol. And as we know, there's a... And I mean, as I said, she was distraught, and women do know that if you miss a Shabbos, there is a, uh, a reminder, a, a knas, to light an extra candle for the, for the rest of their life. So- Unfortunately, she did not light in time, and the advice she was

18:25 given is too late, and it looks like she'll have to add another candle. A couple of points I'd like to say. Number one, um, to be grateful that she did not light on Shabbos. Because had she lit the candles and then realized it's Shabbos, it would have been a much bigger issue than having forgotten to light. Number one. Number two, about this mitz- this, uh, this minchag of the Chanukah, if you miss one week, um, to light another, another candle. Now, I, I, a very... I think a very nice thought. We sometimes m- think of a mitzvah being a one-off, and it's not true. A mitzvah is an, an eternal act, and this is manifested in this meaning of, "Oh, you missed once." I say, "It's not a one-off miss. It's a, it's a it's a lifetime miss, and therefore you have for your lifetime, you're gonna be doing extra candle." Uh, I've told the story once before in this forum of, uh, Rabbi Hillel Pevzner, alav ha-shalom, who complained to the Rebbe. He has this school, a Chassidic school in Paris, and he invests enormous effort in the fundraising, et cetera, et cetera. And there are boys who come in and after eight years of being in the school, they go out and it's no, no, no, no, uh, no dent, no change in their level of Yiddishkeit. And he kind of, uh, expressed his frustration to the Rebbe. And the Rebbe said to him, I remember him saying that, "Aych davka mazal hu

19:52 basetech in Tanya. Asem tuta mitzvah iz ein yitzkir, uh..." Something along those, uh, words. Do I have to tell you what is written in Tanya, that a mitzvah is eternal? An act of a mitzvah. So for those years that they're in the school, whatever they... you achieve then is eternal. So I'm just coming back to this, that, uh, the, the... h- here we're seeing in the Minchas Yisroel of this extra candle that a mitzvah is eternal. And obviously the, the, the other side of it is that missing of a mitzvah is also something which is, uh, eternal. And of course it's teshuva, et cetera, but it is, it is, uh, it's a lifelong issue. Okay. Um, so that's what could have been done. Now, truth to be, be, be told that the Mishna Brura is not keen about this asking a goy or making a bracha what the goy lights, not because of the issue of asking the goy, but the... there is this complication of you're not doing an act. Why you make... How can you make a bracha if you're not doing an act of the mitzvah? So he's, he doesn't... he's not happy with it. It was a Chassidic woman, not, not a, a Litvish woman, therefore she would follow the Alter Rebbe in any case. And many poskim, you can see in the Piske Teshuvas, many poskim, um, are s- are, are following this sack of asking a goy to l- light the candle, um, not c- despite the fact that

21:11 Mishna Brura has his reservations. One la- last comment about that is the nusach habrachah would be slightly different. That instead of saying, "Lehadlik ner Shabbat," it would be, "Al hadlokas ha... Al hadlokas ner Shabbat." Or Ner Shabbat Kodesh. Why? Because it's a mitzvah which you don't do directly, so you would not say le. It's only when mitzvah you're doing that yourself directly you'd use the nusach. Likvoi hamitzvah or whatever it may be. Uh, but as something which you can... doing through someone else, then the nusach is al. Okay, let's move on. Right. We're learning, uh, Sukkah Lulav, and the way it's written in the Shulchan Aruch, this is in Siman kuf, reish, nun, alef. This is not the way Chabad do, but it is, mm, still worth learning about. Yaakiv derech yomin veniya noi, mizrach dorom, ma'arov tzofim. You bench the Lulav and you sway in... Well, when you bench Lulav or when you're down saying Hallel, and you'll sway in the four directions. What are the four directions? East, then south, then west, and then north. Yeah? So that is moving in clockwise direction. And that he says that's derech yomin. You're moving to your right. On this, on the margin of the Shulchan Aruch, you've got what's called the Bier Heitev, and then another standard commentary is the Shaar HaTziyun. He refers to a Sefer called Lekach HaKemeach, who quotes from a Sefer Tol dos Odom, Rav Shmuel Algazi, who c- who says that the consent, the consensus of the Rabbonim of Italy

23:07 was in his time that derech yomin to the right is actually by going from east to the north to the west to the south, which means anticlockwise. Whereas if you'd go east south, uh, that would be called left. And I was, I was intrigued. I was intrigued of what's... How can you say turning clockwise is called left and turning anticlockwise is call- is called turning to the right? I was, I was, I was intrigued. Now, I looked up this Lekach HaKemeach. I mean, I... It was with great effort till I finally managed to find this Tol dos Odom. There's a, a... You can see on the note here, a Sefer Be'er Avrohom, who specializes on this whole business of rotating to the right or to the left, and he managed to locate, uh, an ear- a very early print, talking about something about 400 years ago, of this Sefer Tol dos Odom, which is basically historical, uh, work. But at the end, there was, in the first print, there was a, a teshuvah from this Rav Shmuel Algazi about rotating to the left or to the right. Now, so here I've got the Lashon over here. Very un- very interesting. When you are facing Mizrach, if you're going to move to the north, so then you're going to move your right. And you... That's, you're gonna move to the north. So then, then your, your, your right pa- part of your, your right has, has moved, so to speak. If you'll move to the south,

24:50 then you'll be moving your left. And in the comment, the commentary of this Be'er Avrohom, he wants to say something on the lines that doesn't say, "Le... Kop niashata pone le yomin." It says, "Derech yomin." And so imagine you're rotating. So part say something on the lines that... He doesn't say, " Although the Alter Rebbe Shulchan Aruch says to rotate clockwise, which is, seems to be the, the more, uh, as the Shulchan Aruch here says, to go east, south, west. North, which is, which is clockwise. Okay, let's move on. So next question is, someone I- a- asks me, he reads stuff on, on Shabbos, and sometimes he'll put in a marker, and someone commented to him that you are preparing for after Shabbos. So is that, is that, is that a legitimate, um, challenge, or is it, is it no, no problem? So now we have in Shulchan Aruch, this is in Shulchan Aruch, um, siman shin mem, I believe, yes. In s- in, in Shulchan Aruch, siman shin mem, talks about can you make a mark on the page. So you're, er, learning something, you're reading something, and you want to make a mark with your nail. So it says that's okay. But that's only on hard parchment. But on s- s- paper, which is more supple, then you would not be allowed to make a mark with your nail. All right, so there's a discussion here. Is the marking with a nail, is that a permanent marking or not? But it seems to

32:28 be clear that folding, uh, uh, a page, that would be okay. And this I'm reading from the Piskei Shabbos. He says, "It's not a problem to fold a page, and you can even make the fold at the, the corner should be kind of pointed at exactly the words which you want to keep track of for after Shabbos." The fact that you're folding, even though the fold will remain, because that you don't need the fold mark, you just want to have this... In other words, you, you're not interested in creating a fold in the paper. You're interested in k- keeping track of where this correction or where this comment needs to be, uh, remembered. Now, in his notes, the Piskei Shabbos, he brings a couple of sources for this psak, that you're allowed to fold the page. And he says one of the... He gives a reason, because it's the Torah mitzvah. Because you're learning Torah. And he says, um, you should abstain, ממצוי חפצו from seeking your fulfillment of your needs, your desires or whatever. But here, it's not חפצו, it's חפץ השם, it's Torah. And therefore, it's not a problem. And he goes a bit further talking about Shabbos, the Hachonah. Personally, I, I, I feel it's not even necessary to resort to that, because even if it wasn't a holy book and you, which you want to keep track of, there's a difference between preparing or preserving something from getting lost. When you put the food in the fridge after the meal, it's

34:03 not so much you're preparing the food for Sunday, as much as you don't want this food to get spoiled. So you don't want to... You're, you're kind of protecting from a loss. I've seen also now, and I don't remember now where, you have the Marshall, um, the difference in Muktzeh. You've got k- um, you've got If a hammer is left in the garden and it might get ruined by the rain, you're not allowed to move it, because it's the Torah Chatzmah. But if it's a chair which is out in the rain, and you want to bring, a plush chair, and you want to bring it in, you are allowed to. Ah, you don't need the chair. See, i- i- it's called, "You're preparing the chair, but you should have a chair next week." No, you're protecting the chair. It shouldn't get ruined. So you're allowed to evacuate stuff that shouldn't get ruined. That's not called preparing. And I'm just seeing this perhaps it's a little bit of a stretch, but I see this as putting a bookmark that you want to be able to refer back to that item which you read. I see that, so you're preserving the information, and I don't see that as therefore Hachonah. Just one, uh, point which my, uh, a friend of mine who works, was working for years with the secrets of Rebbe. He told me that sometimes the Rebbe would take a... When he had material which he'd be reading on Shabbos, and there needed to be

35:21 corrections, he would fold it and crease it in a very, uh, intense way. Uh, and that after Shabbos, they could see where, where the correction which the Rebbe wanted, that it should be, uh, should be carried out. Okay. So that's about bookmarks. Now, onto a Hacharas on, on a piyut of Rosh Hashanah. Now, you may find, well, I know, we're a bit late, yeah? But i- there's interest- a couple of points about this piyut, Adir Oid. Now, in the Rebbe's Hacharas at the back of the Machzor, he goes through a whole thing of... And he discusses this one. In most Machzorim, this is on Shacharis of Rosh Hashanah. It's, most Machzorim, it's either first day or second day. And the Rebbe comes to the conclusion that our minhag is to say it on both days. Now, it does go in the state of Aleph Beis. Adir, Aleph, Beis, Gavosei, Deah, Yosimu, Hitzi, Yoro, Rosh Am'zevach. It goes in the state of Aleph Beis, the whole entire Aleph Beis. What is not so obvious, it also has a Rosh Teves of the composer. His name was Shimon Bar Yitzchak. Sheva, Meisharim, Yezuzoi, Veyedu, Nachaliel stands for Mashimoin. Var, um, but it's Bechol Shonah, BeRegel. Then Yom, Tsavu, Chason, Kehilos stands for Yitzchak, and so on. So it has there an, a acrostic for the name Shimon Bar Yitzchak and Chazak Ve'ematz. We'll see in a moment. And then the, what's... Well, I was, I prepared this more to share in this, in the, in the, uh,

37:04 for the talmidim, to appreciate what's going on here. That we have the themes of Rosh Hashanah, Malchus, Zichronus, Shofaris, the first three, the response of the congregation, Ekra Elokim Eliyon, Hashem Moloch, Melech Hakol Oriz, the theme of Malchus. The second three is Zechos, V'nephoros of Zochor L'am B'risos L'zikron Beis Hashem, the theme of Zichronus. And the third one, third three is Sfach B'karnov, Zichron Tru'ah, Yom Tru'ah is Shofaris. And then it goes through again, uh, the same Malchus, Zichronus and Shofaris. These are the themes of the 18 stanzas of, um, first 18 stanzas is each one is on the theme of Malchus, Zichronus and Shofaris. A couple of-- The last three are, um, Hashem Yimloch is Malchus. That's number 19. Number 20 is Ki Pokad Hashem Amim Zichronus. And the n- the 21st is Halelu Et Hashem Al Shofar. As you may have noticed by now, there's one letter missing in the Aleph Bet. And after a lot of, uh, research, I saw, I saw the obvious, which I saw later in Salma Zohrim, that the word Kirias, because it's Kuf-Reish, somehow allows that it has-- it stands for the Kuf and for the Reish. Okay. Um, two points which I wanted to, to sh- to, to, to share with you. And, well, as I said, here it has a, and a second acrostic for the name of the Chaver Shimon Bar Yitzchak, Chazak Veematz. That, that you can see. But then the last three, that brings up to 18 letters. Shimon Bar Yitzchak Chazak

38:49 Veematz is 18 letters. The last three letters of the second acrostic is Mem-Yud-Tav, which I, I don't know what it, what, what he... Obviously, the composer chose that for a reason, and I don't know why he chose those three letters. Um, I... Is it the word Moshiach? I don't know. I, I, I don't. I don't know. I'm, I'm fr- a little bit frustrated about that. I couldn't find any comment on that. The other thing which I'm going to share with you... By the way, this same Chaver has got another peal which we say on Sh- the second day, also Shimon Bar Yitzchak. And there you have also a reference to the name Elchonon and, um, but I don't want to go to that now. Let's just come back. Just a moment. This we've discussed before, and that is the two pesukim about Rosh Hashanah. One is Zichron Teru'ah Mikra Kodesh. One is Yom Teru'ah Yihiye Lachem. Two different places in the Torah do we... When we have in davening and in Kiddush, and it has here Yom Teru'ah, Yihiye, Yihiye Lachem, Yom Teru'ah Mikra Kodesh, and on Shabbos we have Zichron. Is it Yom Zichron Teru'ah or is it just Zichron Teru'ah? The Svara is it should be Zichron Teru'ah. The more common practice is to say Yom Zichron Teru'ah. Whichever way you do, you're, you're talik. Okay. Let's move on. Um, so this, this is a unusual question. On many, many shluchim did Rosh Hashanah in the park. Sorry, Shofar in the park. And

40:52 so then organize, uh, and Baruch Hashem, this, this has been an amazing hatzlacha. People who n- never know are part of the Jewish community turn up and hear Shofar and you find new faces. Gevaldiger za. So in one small town in Holland, so Shliach made a, a Shofar in the park, and there was a Russian Jewish, um, a Jewish Yid from Russia, very excited, and he comes over to the Shliach and he says, "I know you can't take money. I'm sorry, I, I want to, but I want to give you something, and I'm start putting money in your pocket." And he takes the liberty of stuffing €200 into the Shliach's pocket. Shliach now doesn't know what to do. He's got money in mo- in his pocket. Muktza. Well, what does he do? Whatever he did, he did, but that doesn't matter. The question is what he should do. So now, here's the issue. On Rosh... Oh, sorry, on Yom Tov. This is, um, this is on Sunday, yeah? Yom Tov. You are allowed to carry stuff which you'll use on Yom Tov. You're not allowed to carry stuff which you cannot use on Yom Tov, which you don't... Not cannot, which you don't intend to use on Yom Tov. So to carry stuff which... So to carry money in your pocket, I'm not worried about the Muktza because he's not touching the stuff. But he's walking from the park to his house, and so then he's carrying from... If the park has got a four...

42:23 When it's fenced around, it's considered Reshut HaYachid, Reshut HaRabbim, et cetera. So you're not allowed to carry stuff which you're not, which you're not going to use on Yom Tov. So there is a shitah of the Rama, who says in Siman Tov Kuf Kuf Ches that you are allowed to move stuff on Yom Tov to avoid loss. But everyone else after the Rama, they disagree. The Magen Avraham, the Taz, Alter Rebbe, et cetera, disagree. Well, so what if there's a loss? But that, that doesn't mean it's Serach Yom Tov. So there, there is something... There is such an opinion. But I would like to look then, what would happen if it were on Shabbos? Of course, you don't do Shofar in the park on Shabbos, but what would happen if someone put some money in your pocket on Shabbos? What will you do now? So now, the more likely scenario is if you had money in your pocket o-of your own from before Shabbos, you only realized on Shabbos. So there we have various options, and there is in Shulchan Aruch, this is in Siman Res Samech Vav. So he says, "You wouldn't be allowed to bring it home, you... through a Goy. Instead, you'd loosen your money belt, and the money belt will fall to the floor because it's Muktzeh. You have to l-let it fall, and you tell a Goy, "L- Please look after this for me. I'm not telling you where to... what... you know, where to take it. Just look after

43:55 it for me." And if the Goy takes it and carries it with him, that's... I didn't tell him to. That's okay. Now, what I would say therefore to this Shliach who's in, in the park and fortunately, unfortunately got two hundred euros stuffed into his pocket, um, the likelihood is that amongst the people who came to Shulchan Aruch in the park, there are also non-Jews. And ask one of them, "Do me a favor. I've got this two hundred euros in my pocket. Could you look after it for me until tonight? I'll com- I'll be in touch with you later." And then he takes... the Goy takes it, and, uh, afterwards he'll sort it out. Now, you might challenge me on that because in Shulchan Aruch there's a difference between if you realize your own purse is on your... in your pocket, or if you found a lost purse, not yours. Here they have the last. I'm quoting here. The same thing, Al Trep Shulchan Aruch, which this is a bit clearer over here. In the Machber, Motzei Arenki Bashabbas. If you are walking the street and you saw a, a, a, a, a wallet, you're not allowed to take it. Even though meanwhile someone else might take it, but you're not allowed to take it. So now, is this... So w-why is that? To protect the money which you already have in your pocket, that you shouldn't have to forfeit it and lose it. There, you're allowed to ask a Goy to look after it. But

45:23 if it's, uh, if y-you saw it in the street, it's... You don't... No, you're not losing anything by walking away, so you wouldn't be allowed. So now, what's, what is our case? So now I look... Just so this is where Mr. Bruno adds a bit of clarity. He says, "You wouldn't be allowed to take it. You cannot permit him doing something, you know, some loopholes because of the loss. Because it wasn't his yet." We're talking about to pick it, to, to Beqia. Who says you have to Beqia? Leave it. It's not yours. But in this case, when it's already been stuffed in his pocket, so Halakhah, he is been, has been Beqia. Um, and therefore it's justified to ask a Goy to look after the money until after Yomt. Okay, let's move on. So we've got a Jewish man i-is interned in prison, and he fortunately was able to organize a Sukkah, but he is only given permission to use that Sukkah at night, not during the day. You know what? It's interesting because the Ikar Mitzvah of Sukkah is the first night where you have to eat a Chazais in the Sukkah, like you have to eat a Chazais of Matzah the first night of, of, of Pesach. So it, it's interesting how they gave him this choice rather than the other choice. His question is: What does he do for Kiddush during the day? Because normally Kiddush is with Mizronis, and he looks like he intends to manage the whole of Sukkahs other

47:03 than those Yomt of meals to, to... Or when he's able to use a Sukkah. Whenever he's not in the Sukkah, he'll eat potato chips, he'll eat, uh, uh, whatever. He can have meat, he can have, uh, vegetables, uh, uh, fruit. He'll have anything but Hamotzi and Hazait, and he'll manage the whole of Sukkahs that way. But for Kiddush, as the Kiddush M'boqei Sukkah. So what does he do then for Kiddush? So the ans- the simple answer is that the Din of Kiddush M'boqei Sukkah, this is from Siman Res Ayin Gimmel. You can have, uh, you could also have a, a Revi'it of wine. Besides the Kos of the cup of Kiddush, or even B'dehid, you can even have the cup of Kiddush, a Revi'it. That's already Kiddush M'boqei Sukkah. So the answer is very simple, that for Kiddush by day, he will have a glass of wine, that... a glass of grape juice, and that will be his Kiddush M'boqei Sukkah. And after that, he can have his whatever non-Sukkah foods, non-non-Sukkah requirement foods, um, for, for his meal. That's, that would be okay. Um, I must tell you a little story. A, a Lubavitcher, uh, a friend of Lubavitch who lived in Manchester. He was somehow the victim of some bankruptcy, and he was, uh, at the grace of Her Majesty in one of Her Majesty's prisons for a year or two. And it came before Sukkahs. He actually chose a vocation in the prison as a gardener. And so before Sukkahs, he got

48:42 permission from the head warden of the garden, the garden, the gardening department to... There was a space between the hedge and the building to put up a tiny Sukkah there. And he got permission to also s- bring out some food at night and to sit under the Sukkah, which is between the hedge and the wall. At the end of the seven days of Sukkahs, he dismantles it, and he says to his superior, to the supervisor, he says, "You see, it's the, the... It's as... There was like... There's no trace of it. Uh, nothing there." And the Goyishe supervisor says, "For me, that spot will always be very, very special." He saw the, the Mesirus Nefesh this, uh, Yid had to have a, to have a Sukkah. So the Goy said, "That spot will always be very special to me." Going back to the Nitzias, the eterni-eternity of a mitzvah. Okay. I don't know whether I've... I don't think I've discussed this following question. Now, in the Machzor over Yom Kippur, we have the Al Chet in all eight or ten times. Depends on how you count it, because in the Ela, it's not the full Al Chet, but we have really ten times. Five times in our private Shemoneh Esreh and five ti-times with the Chazan. It's four times the Chazarat HaShatz. By the night of Yom Kippur, we don't have Chazarat HaShatz, but we do have Selichos said together with the Chazan, and there the Al Chet is said again. I'll forgive you if

50:17 you never noticed this, but there is a difference. Sometimes the last paragraph, the Al Cheit, which is on the screen, sometimes it finishes off with Ki Atal Solchon Yisroel, im be'alecha im lo melech hosielech, and sometimes it just finishes last as a Kol Di'vrat Cha'yasos. And so the intriguing, the curious mind is intrigued, why is there a difference? Why does it sometimes finish this way, sometimes it finish that way? Yeah. So I hope you are intrigued. And the, the answer is... Well, let's first read a little background. We have, first of all, you c- you can see the end of the beracha. The middle beracha of Yom Kippur is Ki Atal Solchon. The same ending which is added over here in the end of the longer, um, version of the end of Al Cheit, that's the same words as the penultimate part of the beracha of the middle, um, pa- you know, the middle beracha of Shemoneh Esreh Yom Kippur. One point. But here we have a braisa in Yoma pei zayin amud alef, talks about saying Vidui on Erev Yom Kippur. It should be that, in other words, you to be kind of emptying out the garbage before Yom Kippur comes in, just before sunset. Chacham said, "Well, don't wait till the last minute because it could be that you'll have your Seudah Mafsekes, and you may have indulged in a bit more than, uh, more food and drink. You might be befuddled by the time it comes to sunset. And therefore, you should

52:02 say Vidui before you have your Seudah Mafsekes." So that's what we do. We do Mincha, mid-afternoon. We say Vidui at Mincha, and then we go home to have Seudah Mafsekes. Then he says, "Even though," says the braisa, "even though you said Vidui before you ate, at Mincha, but again, you should say Vidui again just before sunset in case there was some slip-up during the meal." You know, you look into it. Then he says, "Again, and even if you said Vidui at Ma'ariv, you say Vidui again, Shacharis, and again at Mussaf, and again at Mincha, and again at Nekud. Beheichon Oyimroi, at what point do you say Vidui?" Says the braisa, "Yochid Achat Tfilos." A yochid says it after his davening. Shlichat Siba Oyimroi Beemsa. In the Chazan's davening, it's inserted in the middle. Call from Mendel Roskin. Middle of the recording, so... That's one. So that you have the braisa. Then we have here the Tur in Siman kuf pei zayin tells us the following, that some people had the minhag to say Baruch atah Hashem at the end of the Vidui. At the, the end of the Vidui, they would say, "Baruch atah Hashem, okeil hasolchon." Rav Amram Gaon objected to this, but he does say that in Kol Sidure Ashkenaz, there would be a chazimah. Baruch atem, uh, uh, Baruch atah Hashem, okeil hasolchon. Okay, so now let's come back. So what we're seeing is that there was an earlier minhag at the end of Vidui to say, Ki Atal Solchon Yisroel, lamachon

53:50 yishut yishuv b'chol divrim, im be'adcha, im lo nel melech hosielech. Baruch atah Hashem, okeil hasolchon. There was such a minhag to finish off the Vidui with Baruch atah Hashem, which means that that minhag was, instead of having seven berachos of Shemoneh Esreh on Yom Kippur, you'd have an eighth beracha. Just after Baruch atah Hashem, Baruch atah Hashem, you'd go into Vidui, and you'd finish off with an eighth beracha, Baruch atah Hashem, okeil hasolchon. So the answer to our dilemma is, whenever Al Cheit is a di- is said by yochid and it's ending off our quiet Shemoneh Esreh by yochid, so then it's going to finish off with this ending, Ki Atal Solchon Yisroel, im, im be'adcha, im lo nel melech hosielech, as if it's just about to say Baruch atah Hashem, okeil hasolchon. That's when it's said by the yochid in the end of, at the end of his private Shemoneh Esreh. When, uh, however, when we are joining in with the Chazan in middle of the middle beracha, so then we'll say, we'll finish our last Kol Di'vrat Cha'yasos, we won't say this ending. Shortly after that, the Chazan will finish off the middle beracha with the very same words. So there's no need for the tzibbur to say Ki Atal Solchon, um, leYisroel because the Chazan, they, they are saying the Vidui with the Chazan, and the Chazan will say that subsequently. That is basically the answer. There are exceptions to this, um, but, uh, a bit more complicated. By Neil it's a

55:39 bit different, and the night of Yom Kippur. Um, but if someone wants, I've written this up. If you want to have an... The, the written up article, send me an email, and I'll be ha- happy to share it with you. But that's the basic th- the difference, if it's said by a yochid at the end of his own Shemoneh Esreh, or if it's said in together with the Chazan. Let's go on. What else do we have here? Um, right. I missed out on the list of questions. Questions, that was number nine. Uh, number eight was, a person asked me, a shliach asked me, they have a choice whether to do-- invite people... Well, they ha- they... Either they'll come the first night of sukkahs and they eat in the sukkah, or they will come on Sunday and bench lulav. Which one should be a priority? Now, a choyra to eat in the sukkah is a mitzvah. The first night especially is a mitzvah min HaTorah. To bench lulav on the Sunday is gonna be derabanan. However, my concern is, and my-- I might be wrong in this assessment, but the likelihood is that these people are not going to come on foot. And to-- if you invite them to come on Friday night, that means they're gonna come by car, go by car, which is very questionable. Uh, if they come on Sunday, even if they do come by car, that's gonna be on a Yom Tov, and driving a car on Yom Tov would

57:01 be a desecration of derabanan. And therefore, I might be wrong, but I, I said I w- I would opt for, um, encourage them to come on the Sunday. Finally, about a bit of feedback on rolling one's beard on Shabbos and the use of a bobby pin, which we discussed a couple of weeks ago. And thank you to Rabbi Moshe Weiner, uh, who has written a brilliant work called Hadros Ponim Zaken. It's published about forty-five years ago, and he's published several editions since. And he, uh, reached out to me, and he's written something about this. The, uh, the, the rolling-- There seems to be a, a consensus about rolling the beard seems to be okay. Um, that's not like making a plait for various, various arguments. About the use of a bobby pin, so as I mentioned last time, Rabbim Noor says not to, but others do take a more lenient position on this. And, and they're saying that, that, uh, it's not as if that pin, it'll fall out. It's not likely to fall out. It's there. It's for cosmetic reasons. And if it falls out, it's not gonna... You're gonna carry it. It's, it's not an expensive item. And so some are, uh, do allow using a, using a bobby pin. And then there are some who are kind of sitting on the fence on this, and they don't give a clear heter either or, or clear issur. Um, but I believe those who are used to rolling their beards generally do rely on

58:41 the, the, uh, Das Aruch HaShulchan. But it's, I guess it's informative to know that there are, uh, different opinions about it. And, uh, with that, I wish you all a gmar chatima tovah, shana tovah u'metukah, and we should have a year of good health and a year of geulah. Toshin paidalesh, a year of pidyon, p'tus nafsheinu p'davas Shalom nafsheinu, v'mshiach tzidkeinu, v'meheira b'yameinu amen.