מקץ תשפ״ד

00:14 Speaker 1 Good day. Welcome to tonight's shiur. Hey, Tevis, special time to focus more on what's for Marseille. Um, this shiur is dedicated by Pincha-- Mr. Pinchas, Mrs. Pinchas Rabin, in honor of the yurt site of Mrs. Hannah Raisel bas Rav Aharon Dovid Rabin. Uh, sorry, not... I don't remember what his per-- family name was. Um, and it's for Refua Shleima to his brother, Chaim Shmuel ben Chaim Raisel, Refua Shleima craver. Since it's Hey Tevis, just make another plug. Um, the one who published this, Amitai Koplon. In honor of Hey Tevis, he's put on a, a special discount on Amazon, so whoever wants to get it. What is the passcode for this? Someone's asking what's the passcode for this Zoom. I'm not sure. Um, nine seven six four eight five two two six eight. That's all I know. So, so he's put on a, uh, discount of ten-- eleven percent for the covered Hey Tevis. So there you have the Amazon, um, connect link there. Let's move into our questions then. Actually, I had the privilege of meeting Amitai, Amitai when I was in New York. Very grateful that he took the effort to, to take the shiurim and publish them. Okay, so the first thing is that this past, not this morning, last Shabbos was Shabbos Mevarchim. And in one particular shul somewhere in Europe, so there wasn't a minyan at the beginning of Tehillim. Don't know what time they start, but they didn't have a minyan at the beginning of Tehillim. And there's a fellow

02:28 Speaker 1 who's achi would love to say Kaddish after each of the five sforim, but the minyan only transpired when they were already in the fifth safer. So how did he get his five Kaddishim? So, okay, they said a capital Tehillim and a Kaddish, another capital Tehillim and a Kaddish. And they did that four times over, and then the fifth one, the end of the whole of Tehillim. And after Shabbos, the local shliach rov asks me, "Was that right or wrong?" So, um, there is a story with Reb Shmuel Lu, zal, that he once, during his year of avelos, he had to travel somewhere for some piutis. And as a result, he wouldn't be able to have a minyan Shabbos Mevarchim for Tehillim. And he asked the Rebbe, "May I mention Yechidas?" And the Rebbe kind of hesitated and then said, "You'll be mashalim in the, in the, uh, future, in the nearby days, perhaps." Okay. But before the, the Kaddishim of, of the Tehillim, I believe the hesitation is that the Kaddishim of Tehillim are not really like the Kaddishim which are said every day in the year of avelos to make a chomon l'tslan, which is to make up a chesbon of sixteen Kaddishim for... Each Kaddish is for an hour and a half, and therefore sixteen Kaddishim equals twenty-four hours of relief for the, for the nifter, etc. That's the Kaddishim of Shabbos Mevarchim don't fall into that. So let's read here one, one thing at a time. We have here on the bottom

04:05 Speaker 1 left, we have a quote from what's called Kneses HaGedolah, which is a Sefer on Tehillim. Sorry, on Shechinah. It's far just a Sefer going back about thirty, four hundred years ago. Um, yeah. So he writes, just like one should tov l'ma'ad b'brachos, kach tov l'ma'ad b'kaddishim. So there is a concept in, in brachos, a bracha she'einot tzricha. If you can do two things with one bracha, you shouldn't deliberately make them into two separate units. So let's say you're putting up mezuzahs. So if you can do all the mezuzahs with one bracha, it wouldn't be correct to interrupt and then to start making another bracha. If you have to do it in two sessions, okay. But one-- l'chatchilah, one shouldn't deliberately create to have to do two, two separate brachos, and similarly, not to create extra Kaddishim unnecessarily. And this is something which we'll see in the Rebbe's letter that we, we, we follow this. You know, people might think the Lubavitch are the most prolific Kaddish zagas when it comes to the, um, after Tehillim, and then Kaddish d'Rabonon, and then also by Mincha and Ma'ariv, Kaddish d'Rabonon, where most other shuls don't have those extra Kaddishim. But that's, that's, that's true, but they are kind of for a Mishnayos or for something. But we don't-- we wouldn't have a, a Kaddish Yasim and then another Kaddish Yasim in the immediate sequence, one after the other. Well, let's read the Rebbe's letter. Now, this letter is printed at the back of the Tehillim, written to

05:49 Speaker 1 Reb Zalman Duchman, alav hashalom, who, um, was an elderly person. And in seven seventy, even then in their fifties, it looks like there were many minyanim, one after the other. And not necessarily for chiyuvim. There were people just, you know, there's a minyan, you know. It's, it's not only a chiyuv has to daven with a minyan. We all should be davening with a minyan. So he would go around to these minyanim, and he would voluntarily do the Kadesh of Sheshayim, Kadesh of Kaveh, and after Aleinu. And some people took exception to this. They said, "Rabbi Zalman, you know, it's tug achiv. Leave us alone." So he wrote into the Rebbe whether he's doing right or wrong. And the-there we've got this long letter, which is published at the back of the, of the Tehillim, about that it is appropriate to have the Kadesh in those intervals between the various, um, uh, in Kabbalah, you have Yeridas HaOlamos, um, Ashere Azinas and Olam HaBria going down, and then you, then Sheshayim is Olam HaYitzirah, and then Kaveh with is, is Olam Ha- Olam HaAsiyah. And so between one Olam and the next, there's a Kadesh kind of, um, to, at that interval. Okay. Meanwhile, in this letter, the Rebbe then goes to the Kadesh after Tehillim. Now, he's talking about Tehillim on Shabbos Mevorchim. And here, the Takanov Shabbos Mevorchim was, she was somewhere in the, in the, in the, um, Peis. Peis- Peis Vor, Peis Dal, somewhere around those years. In the very difficult times

07:26 Speaker 1 in, uh, in, in the beginning of communism in Russia. Uh, and there was this Takanov. Apparently, the one who in-- who suggested it to the Rebbe was someone called, um, Le- someone Lein. Um, Chaim Itzkelein, I don't remember exactly. And he saw that other Hasidim, they've been in Chernobyl particularly, say the whole of Tehillim every Shabbos. He said, "At least we do once a month." And the Rebbe was, the Rebbe as in the Friediker Rebbe, accepted this. So, um, so we have this Takanov. And then the Rebbe said, as I'm gonna say the Rebbe, I mean the Friediker Rebbe, that after each Sefer, you should say Tehillim. If there's no chiyuv, except there's a chiyuv to say after each Sefer. If there's no chiyuv, then once after the entire Tehillim. This is, the Rebbe says, is written in the, uh, Torah Or siddur, Taf Shin Alef edition. Now, the Torah Or siddur was reprinted in America, Taf Shin Alef. One of the first projects the Rebbe did when he arrived in America. And they took out the Birchas HaMelech, which was missed in the earlier editions that didn't apply in America, Birchas HaMelech. And instead, there was a blank space. So that's where they put in the... It's near the Birchas HaChodesh, near... So therefore, we put in there the Takanov of Tehillim, the various Takanovs of saying every day, the She'akitah's, and the Takanov for Shabbos Mevorchim. At any rate, so there it's written, this idea of saying a Kadesh between each Sefer. So

09:00 Speaker 1 he says, "Ein Adam Moostil," da, da, da, da. Don't compare this to our situation. Because the Kadesh between one Sefer and the next, Chiddushu, it's, it itself is something actually quite surprising. Because actually, our Minhag is by Boruch Nafshi and Nedav HaShem Odi, with-- and then we do them right after Sheshayim. And we make just one Kadesh for all of those. This is this Tehillim, that Tehillim, the other Tehillim. We make, well, say one Kadesh for all of them. Shelo Laharbois VeKadesshim BeMizmer L'Mizmor. Not to have another Kadesh after Sheshayim, another one after Nedav HaShem Odi, another one after Boruch Nafshi. It's all the same type, and therefore, they should all be covered by the one Kadesh. And this is, he refers to the Shaar Hakolal, um, which I believe refers to this Kinos Hagdolah, which I just referred. So therefore, Vadai L'Chiddush Zeh SheYesh Chiyuv Al Asar. And so the Friediker Rebbe instituted that there should be Kadesh said five times the Shabbos Mevorchim. True. When there's a chiyuv. When there's no chiyuv, don't bother. But if there's a chiyuv, okay. Um, I don't really have a clear cut why, but fine. Maasim, then the Rebbe says another thing. Maata Im L'Minhageinu. And now, then if there's an event that you are saying Kadesh between one Sefer and Tehillim the next, then they should say the Yehi Ratzon, which is said after each Sefer. At least the one who's saying Kadesh should say Yehi Ratzon before he says Kadesh. Because the Yehi Ratzon kind

10:36 Speaker 1 of creates a break. It's a siyum. We finish this session, say Kadesh. And then you start the next one, it's like a new thing. Similar to when you have, uh, a pressure with Bircha, with, um, Shalosh Udos. It talks about breaking the meal into two, and you have then you can say the Brichas Shalosh Udos that way. So the Rebbe is saying that the saying of the Kadesh would be kind of justified, the, uh, the multiple Kadeshim, because of Yehi Ratzon. Actually, it's interesting that the Rebbe points this out because there is actually an advantage in saying the whole Tehillim uninterrupted. Uh, it says, "Mi Yemalel," the word, the Chassidishe word, the Baal Shem Tov. "Mi Yemalel Gvuras Hashem Yashmiya Kol T'hillosai." Who will-- Who can melv the praise of Hashem to, to, uh, to, um, proclaim all his praise? And the Baal Shem Tov took the word Yemalel and says Yemalel can also mean to crumble. "Mi Yemalel Gvuras Hashem," who can crumble the Gvuras of the Aibishter? "Yashmiya Kol T'hillosai." You say the whole Tehillim in one sequence, so then that is a way of breaking down. There shouldn't... The Gvuras should be broken down. It should be Hesed instead. That's a word of, there's a, there's a letter of the Rebbe somewhere. If someone has, uh, surgery the coming week, so he says the preceding Shabbos, he should try to say the whole Tehillim uninterrupted. With the Shabbos before. Interesting. So coming back. So there is in Ma'ariv Davka saying Tehillim uninterrupted,

12:11 Speaker 1 but the one who's saying Kaddish, and actually by us usually it's the chazan also says the Yeh-rotzein. In that way, you have a, a, a, um, interruption. So we have here then, coming back to our point, generally, we have a reluctance to say, to, to, to, uh, create more Kaddishim without a proper interruption between one, one item and the next. If they could all be clubbed by one Kaddish, then you wouldn't be justified in just saying Tehillim, Kaddish, Tehillim, Kaddish. Uh, at least according to Amidah. Um, what could be done, as I said, you can make up those Kaddishim. Those who remember in the times when the Rebbe would daven Shacharis B'yechidus, the days when the Rebbe would ha- say Kaddish, he would come to Mincha and say a Kaddish D'rabonan before... He said Mishnayos and a Kaddish D'rabonan before Mincha, and then he went into Mincha. So, uh, there are ways of making it. You can certainly, if there's a place where there's more than one Minyan, you can go to other Minyanim and make up your Kaddishim. I don't know whether that would appli- be applicable in the place where they asked the question from. Okay. Now, I was thinking this over on Shabbos, and it occurred to me that there's something about... That, that there's one place, there's a letter of the Rebbe which seems to contradict what I just said. This letter is to Rabbi Yitzchak Dubov, who lived in Manchester, and he was, as we know, he was a mashgiach

13:34 Speaker 1 in the, in the Manchester Yeshiva together with the Manchester Rosh Yeshiva. And he asks the Rebbe in the shul where, I guess, the Yeshiva. So there they have Sefirat HaOmer is after Aleinu. So we have Sefir-- Altere Rebbe instituted Sefirat HaOmer before Aleinu, so that there should be one Kaddish for Sefirat HaOmer and for Aleinu together. Why do you have to have it separate? So now he asks in his shul where he is davening, they're doing Sefirat HaOmer after Aleinu. So should I say Kaddish after the Sefira? So the Rebbe writes the following. "伊呀 shechein," if I would have the ability, I think he's saying, if you have the ability, I would encourage you to introduce this concept of Lo Ilaharabez Bekaddeshim Shelo L'tairich, not to have unnecessarily e-extra Kaddish. And therefore, just to do the Kaddish after Sefira and not after Aleinu. But if Beshum Oifun Ein Maskim Im Al Zeh, but if the community then says, "Well, you want to talk about... We always say Kaddish after Aleinu. We can't drop that." And therefore, they want to say Kaddish also after Aleinu, then the Rebbe says it's okay to say Kaddish also after Sefira, Im Mina Kamokim Kein Hu. So now here I've just said that we should avoid saying extra Kaddishim, and here if a, a Lubavitcher is davening in a non-Lubavitch shul, and they are saying a Kaddish after Aleinu and after Sefira, the Rebbe says it's okay. So how does it reconcile with what I just said? That

15:11 Speaker 1 was going through my mind this morning at some stage, Machshava Zaris. Um, and then it occurred to me, yes, Lechatchilah, the way we institute things is that Sefirat HaOmer and Aleinu should be in sequence, and one Kaddish should cover for both. But if, for whatever reason, they are-- they c- they, they have already said Kaddish after Aleinu, so they've created a certain Hefsek, and therefore, Sefirat HaOmer is a new unit. So it shouldn't have to be a separate unit, but since it's already been made into a separate unit, then it's okay to say Kaddish afterwards. So the Altere Rebbe tried to keep them to one unit. But if that community has them, like the Yeh-rotzein, breaks it up into another unit, so also by the Kaddish after, um, Aleinu, which then makes Sefirat HaOmer into another unit. So therefore, once it's been broken up into two units, it's okay to say Kaddish again. Okay. Now, following on from last week, just to remind you, the discussion was then about in a Chabad house, et cetera, um, when you give Aliyah to someone who's just in shirt sleeves, should you offer him a Tallis or a, and a jacket? And I kind of was inclined to say that in the Velt, a person who has an Aliyah is given a Tallis, and that's because, and we gave references or sources that it's a Hash- Joshava, uh, um, you know, it's a Joshava position to have an Aliyah, and it's appropriate to wear either a Beged Alion,

16:40 Speaker 1 like a jacket, or to wear a, to wear a Tallis. Okay. So then I got a couple of very interesting, um, bits of information, and that is... Well, first of all, I'll come to the information in a moment. But here's an interesting question which I may have discussed on this shiur some time back. We've just come from Yut Aschut Liv, and in Yut Aschut Liv, you have the Hayom Yom has a often has Minhagim. And the first Minhag in the whole Yish-- in the Yut Aschut-- in the whole, um, Hayom Yom, the first Minhag is, you know what? A chazan doesn't wear a Tallis by Mincha and Ma'ariv, and not Shabbos, Yontif, not Rosh Hashanah. And the wonder is, why is this such a, an important Minhag that it's placed the first thing, the first Minhag in the whole of... This is before Sefer HaMinhagim, yeah? This is the first, uh, kind of publish- publication of Chabad Minhagim. I might be wrong there. I'm thinking about the Minhagim which were printed at the backs of the Mamarim. But at any rate, the Hayom Yom is, uh, the Rebbe's Sefer, the first publication of the Rebbe. And why is this the first thing? It's a very Hasidica thing, this. And my, my, my suggestion, maybe you can throw it out, it's okay, but it's a suggestion that Cha- the principle of Chabad is that you're not Yoatzes through someone else You have the Polish approach that you can-- Tzadik does the avodah for you. Tzadik b'mnas

18:14 Speaker 1 yechiye. And the Alter Rebbe insisted, "No, each one has to do... I-I'll help you. Do your avodah, but you have to do your avodah yourself." Now, here we have a kind of application of this. There's a chasan and there's a tzibur. Now, can I be yotzer with his tallis? Either it's important to wear a tallis, then everyone wears a tallis. If it's not important to wear a tallis, so then why is he wearing a tallis for me? It's-- Chabad is, if it's important, you do it yourself. You don't rely on someone else to do the avodah for you. That's just a suggestion. Anyway, meanwhile, we have here a couple of letters of the Rebbe about bochur wearing a tallis. Oh, so before I get carried away with this, two little things. That I have a cousin called Herschel Raskin, whose father was the shliach hamor in Casablanca for some forty years, and he turned bar mitzvah on Shvi'i shel Pesach, Achron shel Pesach, and he had his aliyah by the Rebbe in the shul, the main and big shul downstairs. And our uncle, Reb Dovid alav hashalom, told him, "You're having an aliyah by the Rebbe's minyan, you should wear a tallis." So he was a bar mitzvah boy, but he was told to wear a tallis. And also someone called Reb Boruch Duchman, who, uh, turned bar mitzvah. Boruch is probably a few years younger than me, probably in his, uh, well, probably around sixty now. So he a bit-- So he turned bar

19:47 Speaker 1 mitzvah on Yom Kippur, and he had his aliyah in some seventy on Yom Kippur, also was told to wear a tallis. So I'm not gonna change the minhag in the regular Anash minyanim. Generally, if a boy has an aliyah, we don't tell him to put on a tallis, whether bar mitzvah or not bar mitzvah, until it's, you know, ufruf. But by the Rebbe's minyan, there was a, a, uh, expectation it's, uh, that you should wear a tallis. Now, here we have a letter to Reb Moshe Weber, who was a Chassid, a mashpia in Yerushalayim. This is, you can see, the earlier years, fifty-nine dalet. And he was asking about a bochur wearing a tallis when he's a chasan. So the Rebbe says, "Va'mincha ma'arev, you know what's written in HaYom Yom." That the binah Lubavitch, he doesn't wear a tall. The chasan doesn't wear a tallis va'mincha ma'arev. Now, what about in the, in the morning, va'shacharis? So the Rebbe writes, "Here in the yeshiva, then we're not fussy about it, and also not in Rostov, in Atovotsk." Now, these are two places where the yeshivas were, yeah. We're talking about, um, after the yeshiva left Lubavitch, so there was-- it was a time in Rostov. Later, it was in, in Warsaw, in Atovotsk. And so in the yeshiva, they would do not insist that a bochur wears a tallis. Because bochur is a chasan. And therefore, since it wasn't insisted on, why should you push it? Because wearing a tallis when you, um, just

21:14 Speaker 1 for, for, how you say, for the kavod hatzibur, becomes a question, should you say a berakhah or not? I... What's the story in Minhag Yerushalayim? Um, you know, if that's gonna be a problem in Yerushalayim, don't make a machloket about it. But the Rebbe kind of is, is, um, condoning the minhag of, in a yeshiva setting, of a berakhah not-- of a bochur not wearing a tallis when he's chasan. Now, that's in a yeshiva setting. What about if a bochur is a chasan in a Balabatish setting? That's may be different. That may be different, yeah. The Rebbe hasn't addressed that here. But then we come to the next letter, and this is s-six years later, and someone's asking, I've forgotten who it is, asking about bochurim who refuse to wear a tallis when they're gavrik as chasan, and also aliyah to Torah, hagbah, et cetera. So again, he goes back to the Hayom Yom, which we just read, that it's-- we don't have-- it's not our minhag for a chasan to wear for mincha-ma'ariv. And therefore, you can't call this an affront to the tzibur. Um, and there, o-once w-once that is okay, it's not considered, um, um, um, i-insensitive to the tzibur, and therefore, we can also develop and take it further to Shacharis. Sh- Those who don't wear a tallis, it's not-- don't, don't see it as a, a, uh, affront to the tzibur of not wearing a shach-- a tallis at Shacharis. Now, and then it takes it even further for aliyah.

22:47 Speaker 1 The, the-- So this is, this is-- Rebbe's kind of justifying that this, well, the bochurim who refused to put on a tallis, that's where they're coming from. And then he brings the famous Gemara of Sukkah, of, of once the Rebbe has said something, you go to that to the nth degree. The famous of, um, ki mi de'popi nafli mi'pumah de'rav kana, et cetera. Okay. Especially here, there's a sha'ale of a berakhah. So the Rebbe kind of also goes along with this. It's not a m- See, I remember when I was in Melbourne, there was a bochur who was the balkore, and Beshem Oifni he wouldn't wear a tallis, which was very strange. This I'm talking about the main Balabata Sheminian. It was also by Rabbi Groner alav hashalom. M-M-The majority of that tzibur weren't even Lubavitcher. Um, it was interesting that, uh, but he, he was so important to him, he mustn't wear a tallis. It's a worry, right? And, you know, it might be an extreme, uh, position because I think, uh, that kavod hatzibur wouldn't have been such a problem. Why can't a berakhah make a, bochur make a berakhah? Yeah, if-- Th-There's a question if you're wearing a tallis just for kavod, not because you want to wear it for yourself, just for kavod. Let's say the kohenim, when they go up for dukhanin, do they make a berakhah on the tallis? So all right. Let's move on, yeah. We-- Someone asked me about draining liquid from a jar of pickles or

24:11 Speaker 1 from a can of tuna. Now, I'm not discussing about opening the can on Shabbos. We've discussed-- gone through this before, possibly. We're talking just about the question of putting-- keeping the lid in position and draining off the liquid. Is that a problem of boreh? So now, what you have in front of you is from the Sefer Shabbos Kahaloch of Rabbi Farkash zoltzl angizunt. And he writes the following, that you would be allowed to pour off the oil from whole sardines, but if they are broken down to pieces, then it's called a mixture, and then pouring away would be an issue of boreh. If you have a piece, a, a piece of tuna, so then pouring away the oil from tuna or the liquid brine, whatever, um, if it's smaller pieces, then you would have a problem. He says, if it's pickles, um, um, cucumbers or tomatoes, uh, um, chatilim, I've forgotten how you say it in English. But, uh, so tho-tho-that's import-- If they are pickled, they're larger pieces, that's okay to pour off the liquid. That's not called a mixture. But if you've actually got small pieces, that's called a mixture, and therefore, pouring off the undesired water would not be okay. And he gives specifically zayisim, which is very popular in Eretz Yisrael. Um, people have this as... Thank you. Aubergine is the word I was looking for, uh, or eggplant, um, depending which part of the world you are. Yeah, so those are larger things, but I've never seen them in cans.

25:43 Speaker 1 So actually, I have them. Whatever. So, but those are large pieces. But smaller pieces, he says, um, little olives. Olives are called little. Therefore, he's saying that to pour off the liquid from the olives would not be okay. Now, he's possibly particularly talking about when you've got the lid in place. But then I looked a little bit further in his notes, and even pouring off, pouring off the liquid and leaving the olives inside, he, he sees that as a problem of, of, uh, of boirer. And you might ask, well, what is that different to what the Alter Rebbe allows you to, if you have a fly fell into the soup, to tilt the, the bowl and the fly falls overboard. This is an interesting question, and possibly there, it's more seen as you're eating. So it's, it's derech achilah, and you're moving it with the, your soup, which you're about to eat. Whereas, uh, here, it's more like in the preparation. It's not-- You wouldn't call it derech achilah to pour off the liquid. It's preparation for achilah, and therefore, when it's in preparation, it more comes into a gedra of melacha. Um, at any rate, he says so clearly, and, you know, it's bichlal. Generally, he's inclined to be makeel, and when it's machmir, I take him very seriously. Okay, let's move on. Now, um, so I got a question this past week. It was Hanukkah, and someone says, "I'm marrying off my daughter tonight, and it's totally impractical for me to light menorah

27:13 Speaker 1 at home at the right time. So should I light menorah when I come back after chasuna at one o'clock in the morning, and I'll tell one of the family you have to remind me? Or should I light, uh, at the hall?" And he had heard my name that I'd said that he should light when he comes back home. So it was just as well that he called me. I said, "I might have said that a few years ago, but Baruch Hashem I'm alive to say that currently I do- wouldn't say that." And that is, um, that what I'm seeing, and we discussed this last week or two weeks ago, there is room to allow lighting menorah not at your home. Uh, if it's difficult for you to be to light at home, the room to allow to, to, uh, especially now in this case of the chasuna, to have a table at the side of the room where they're having the, the sudar in a safe place to have a menorah there. I think that would be justified in these circumstances to light there. To light it when you come home and everyone's exhausted, and then, uh, they're going straight to sleep or whatever it may be, it seems strange. And, and what about eating a meal before menorah? It's, it's, it's, it's, uh, awkward. So, um, there is the option to light the menorah. I had a similar question, not, not of, of a parent. It was just someone who's coming from, let's say,

28:33 Speaker 1 from London to Manchester for a chasuna and is driving back, uh, the same night. Uh, could they light at the ch-chasuna? I said, "If they light at the wedding hall, that would be, that would be okay in the circumstances." Right, um, let's move on. So someone asked me this past week, talking about the morning brachas. Why are they composed in the negative? Sh'lo asani goy, sh'lo asani ovah, sh'lo asani isha. Why not in the positive, sh'asani Yisroel? So this question was-- is already addressed by the Bach, who's a commentary on the Tur in Siman Mem Vav, and he says the following. That if we would say, "Sh'asani Yisroel," well, sh'asani Yisroel means already I'm a Yisroel and not an eved. It means I'm a man and not a woman. Otherwise, it'd be sh'asani Yisroelis. And therefore, if I'd say sh'asani Yisroel, I can't say the other two. So by saying sh'lo asani goy, sh'lo, and then, then you can develop, and you can have three brachas. Now, this is so interesting because we've just been talking about not saying, "Kadesh," and sh'lo le-seich, like brachas sh'lo le-seich. And here, all of a sudden, we're saying, "On the contrary, we, uh, we want to have..." Read these words here. Ve'ein. Oh, sorry about that. Ve'ein zeh kavanasenu lekatzer. At this point, we're not interested in making things brief. El la'harik ba-hodos. We want to have more thanks, expressions of thanks, to thank Hashem for each chesed, a separate bracha. Because we want to dafka draw it

30:06 Speaker 1 out, more brachas rather than the less brachas, that's why we say dafka the negative. Sh'lo asani goy, sh'lo asani ovah, sh'lo asani isha. Um, now, the, the answer is, if you, you know, follow the question, why were you looking at it? When-- There's a whole story with David HaMelech when they had a plague, and there were people, uh, dying, 100 people dying each day. And, um, David HaMelech, there's no, num-numade hagever hu kam al. Al is ain lamed, 100, and he, uh, through Roch Hakedosh, et cetera, re- came to the idea of having meah brachas bechol yom. And that's we, we have this discussion in Siman Mem Vav of having meah brachas every day. And the morning brachas, those 15 or whatever number of brachas which we say every morning, they are part of this extra brachas to make up the quota of 100 brachas a day. So there's that, that, there's the interest to create separate brachas, and that's what's being said over here. Stam oseh, when you're having an apple and an orange, you can have one half eighth for both of them to make two separate brachas. That would be going into bracha she'netzricha. Now, I want to, uh... Yes, um. There, I, I missed out the middle piece. That he brings... That there are those who say, the Gemara says, "A better person is created, not created." Really, Gemara says, "Better he should never be created. If he's already created, so then he should do mitzvahs," et cetera. So then, instead

31:35 Speaker 1 of saying 'Shosani,' he says, "Really, I mean, better I would not be created, never get into trouble in the first place. But if I've already been created, then thank you that you created me this form and not in that form." Okay. Now, since it's Motzei Shabbos, so I'm gonna share with you something which I... Uh, a story of... I just... My son shared it to me. So there's a... One time, the Radzyner Rav, Reb Levi Yitzchok, goes into the shul, and he sees a Poshtei Yid davening with, with great ecstasy. And he approaches him. The, the Rav, Levi Yitzchok, approaches this Yid, and he asks him, "What do you... When... What do you think when you say 'Shelo asani goy'?" So he says-- He read the word 'shelo' not with an alef but with a vav. Shelo asani goy, goy echad be'aretz. The Aibishter made me as a Yid, as goy echad be'aretz. The Yidden are a unique nation. Okay? So then, well, how do you translate Shelo asani oved? So he says the same thing. Shelo asani oved. He made me an avodat Hashem. I made-- He made me for Him as avodat Hashem. Then he says, "And how do you learn shelo asani isha?" So he says, "Shelo to him, asani isha, a fire. A isha melaush in fire." So Reb Levi Yitzchok was very pleased with this, uh, the reactions of this Poshtei Yid, so to speak. And he asks him, this clever man, he says, uh, "How do you then translate

33:15 Speaker 1 in the Haggadah, 'Shelo echad bilvad omad aleinu l'chaluteinu?'" That not only one-- There wasn't only one oppressor who came to annihilate us. So how do you translate that shelo echad? Chazal shall then just say that the Aibishter is shelo. The Aibishter wants to, to annihilate. So he says, "Ah, their talk here, the pshat is shelo with an alef." But it's like this. He took the word l'chaluteinu, melaush and O with a chess. And l'chaluteinu with a, uh, like Vayikach Moshe to plead, as we're gonna have in the Krias HaTorah on Friday. Vayikach Moshe. Shelo echad bilvad omad aleinu l'chaluteinu. There's-- There sometimes there are... There's, you know, there are sometimes you think there's, uh, only one tzaddik in a generation who can daven for us. Lo echad bilvad. It's not only-- Well, there hasn't been only one tzaddik, l'omad aleinu l'chaluteinu to daven on our behalf. But nevertheless, Hakadosh Baruch Hu matzilenu v'yodem. Ultimately, the Aibishter helps us. That's how he translates. That's that story. Okay, let's move on. Okay, so last week, spoke about... It's, uh, a woman asked me. She squeezes some fruit, oranges with a squeezer, and then creates some juice. So the berakhah obviously on the juice is Shehakol. What happens if she has a piece of fruit before? I asked her. She said before this, she actually has a drink of... Well, I think she has a little piece of orange. So I'd said that since she made her eighth on the orange, she doesn't have to make an a

34:56 Speaker 1 berakhah, um, Shehakol on the juice. That's what I'd said. And someone who listened to the recording, he challenged that, and I think he's right. And I look... Last week, I'd quoted from this Sefer Shaarei Ha-Berakhah, a contemporary Sefer on berakhahs. And if you read here, what he's saying is that the juice is covered by the berakhah on the fruit, als ikur v'tafel. You're having a fruit, and you're also having juice. Let's say you had some, a watermelon. And then there's in the, uh, dish, there's also a bit of juice. So you won't make a separate berakhah on the juice because it's tafel to the fruit. But here, to say that the, the drink of orange juice is tafel to the bit of pulp which you ate before is more difficult to accept. Which I think is-- He got a valid point. And couple of points here. One is that the Mishnah Berurah, which is on the screen, this-- That's the Siman Res Ches, Sif Katan Sammah Gimel, talks about if, uh, you had... If you had grapes and you had an apple, so then you would, by benching, you'd say, "Al ha-etz veal pri ha-etz." And you don't say a separate boreh nefoshos on the apple because this is included in the Al ha-etz veal pri ha-etz, which you said on the sheva saminim. But what-- Let's say if you had some grapes and you had some oranges. You had a orange and oranges. So you don't say a boreh nefoshos on the oranges, but

36:39 Speaker 1 the or- on the orange juice, you have to say a separate boreh nefoshos. And that's what the Mishnah Berurah is saying, that the orange juice does not become... It's not peiros. It's now... It's, it's a different... A different mitzvas. The Ketzos says this, bringing this as a shtikkel rayah to say that the drink is not mamash the same thing as, as the fruit. And this, this becomes an interesting question. Drinks are Shehakol, and the fact that he had some fruit with it, that mean that he doesn't need a separate berakhah. And he brings one Sevarah, one, one of the Moshe Shternberg's Ohr Zangiyyon that actually says if you have that setting, you're gonna have some orange j- orange pieces and orange drink, when you make the berakhah on the etz, you should have specifically in mind not to cover the orange juice. And that way you can make the berakhah on the orange juice Shehakol without a safek. So yeah, so I'm, I'm, I'm, I'm accepting what you're saying that the... It's only when the juice is a tofel to the... Is, uh, secondary to the fruit, then it would be covered with the ha'etz. But if it's... That's not the relationship, then you'd have to say a separate berachah on the, on the, uh, drink. And yeah. Okay, let's move on. Still have some gishmakah stuff. Just whilst I was researching for this, it came along the question about coconut juice, coconut milk. This is from Reb Chaim Noah, and he's asking the following:

38:05 Speaker 1 Normally, when we talk about fruit juice, you've taken a n- a nice orange, and you've, you've mushed it, and you've destroyed it, and now you've got a juice. So it's lost its privilege. Shehakol. But the, um, but the, the, the coconut milk is not from crushing anything. It's something which is part of the fruit. So why should the coconut milk not be ha'etz? That's his, his question. So then he writes that... He quotes from the Yad Efraim. It says the following. It's a commentary on the Shevu'ot. It says, "Al mashke sheme'olam lo hayo ro'eh leachilo lo shayach levorach alav sheim pri." He says the berachos on foods are made of, are, uh, were made for foods. A drink doesn't have the status of a fruit, so therefore you can't make a berachah borei pri ha'etz on, on coconut milk. I'm not totally convinced. My impression from the Gemara is that really wine should have been borei pri ha'etz, and it was upgraded to become, uh, bore pri hagefen. And oil, there's a sevarah. If you're having oil, it's not normal to drink oil. If you did have dr- a drink of oil, it would be borei pri ha'etz. At any rate, but he, this is what he says. And the Maimonides, he says, would, would say shehakol because of, uh, the, the doubt. But there is interesting... There's a, there, there is a sevarah that it should actually be boreh ha'etz. Uh, just if somebody ever ate them, I'm sure you wouldn't have to make

39:42 Speaker 1 a new berachah. Right. So here, I'm going on to question number eight, and, um, a very interesting question. The question is a shliach in California calls me on Thursday that he's going to a prison, and he asked him, "Po yald nes Chanukah," that the prison authority allow him to light menorah in the visiting room. Now, I know many of you know the story of the Rebbe with Rabbi Katz, uh, from South Africa, alav ha-shalom, where the Rebbe pushed through that they should, through Rabbi Katz, they should be allowed to light menorah in the prisons. But that was... He explained to me in America there's different madregas. There's federal prison, there's state prison, and the county prison. It's a... It was a, it was a breakthrough that he was able to light the menorah with this prisoner. Leadership boy in prison. But the arrangement is that you come in and the room is divided with a glass, and the prisoner is on one side and the visitor on the other side. And there's like even the, there's, um, a speaker system that you can speak from one to the other. You can't har- can't hardly hear from one side to the other. And there's no way that he could give the menorah for the m- for the prisoner to light. He would be able to... The shliach is able to light the menorah in the, his side of the room. And his question is, can he gi- um, can he allow, can he encourage the prisoner

41:22 Speaker 1 to make the berachah, and he, the shliach, would light the menorah? Now, the general position is that you have... We have a concept of shlichas. I can have someone put up mezuzahs for me. I can have someone do bikurim for me. Usually, you've got what I would call the baal ha-mitzvah and the oseh ha-mitzvah. So I-- it's my mitzvah. It's my house. Therefore, I have to put up mezuzahs. But you are doing it for me, so you are the oseh ha-mitzvah. You're the active. Uh, you're doing the actions. So usually, the case is that the one who's doing the mitzvah would make the berachah. So here is the way we're looking for, can we make an exception to that rule? Could we have that the prisoner will make a berachah and the baal-- and, and, and his shliach will be, be... The baal ha-mitzvah will make the berachah and the shliach will, who's, uh, will be yoetz, so to speak, from his berachah. Instead, be yoetz on behalf of the baal ha-mitzvah, of the prisoner. So looking around, here you have from the Ben Ish Chai. Ben Ish Chai, it is in Parashat Miketz, and he talks about lighting the menorah. And he says, "If the balabos is ill and is bedridden, you shouldn't bring them bed, the menorah to the bed and then put it in the right place." Because the menorah has to be lit in the right place. There's hanachah oseh mitzvah. And if the patient is unable to come to light

43:03 Speaker 1 the menorah, he can appoint a shliach to light the menorah in the right place. But here's the point which is relevant for us. And the choileh can make the berachah, and the shliach will light the menorah in that place right a- right after the berachah. He refers to his other sefer, one of his n- numerous sefarim, but Shaalos U'Teshuvos Rav Poalim. For Yosef Chaim of Baghdad, he wrote Ben Ish Chai. He also wrote Shaalos U'Teshuvos, and there he's discussed it at, at, at length. I did not look up the Rav Poalim tonight, but he, he, they say he does allow the baal ha-mitzvah to make a berachah when someone else is lighting for him. As I say, that's q-quite the exception to the rule, but in favor. If you remember, we had this discussion when it was in COVID situation. Could someone say a bracha, a remote-- by Kriyat HaTorah. The baal koreh's standing here, and the person, uh, that has the aliyah standing daled, dales, or way, or plus, um, and could he make a bracha? And I mentioned at the time, the machloket is between the Rosh and the Ma'aseh Ben Yomin. That the Rosh is saying that the, the bracha when you have an Aliyat HaTorah is for your... It's your mitzvah. That you're, you're saying it quietly along with the baal koreh. The Ma'aseh Ben Yomin says, "No, that doesn't make sense." You're standing there qui-- saying quietly, Baruch Him. That's not the privilege for which the tacona of Birkat HaTorah

44:41 Speaker 1 at Aliyat HaTorah is made. So why are you making a bracha? So he says that really the baal koreh should be making the bracha. He has se-- When-- Let's say at the shul, everyone's illiterate. There's only one person who's able to read. So then he has seven aliyahs. So now we have one baal koreh who's literate in, in Torah, and everyone else is not literate in that. So they come over to the Torah, and he does the readings, his mitzvah. And I'm saying the bracha for him. According to Ma'aseh Ben Yomin, okay, I'm making the bracha for him, so I can say the bracha also, uh, uh, from a remote also. I don't have to stand next to him. So again, according to the Rosh, you're saying the bracha because you are standing in public and reading the Torah. In the morning you said Birkat HaTorah in brachas in the morning. But now you're standing in public and reading from the Torah. Ma'aseh Ben Yomin says, "No one can hear you," so you can't make a bracha on your reading. You're making a bracha on his reading. So there you see already a precedent of making a bracha on someone else's, uh, ac-ac-act. You're making a bracha for his reading, so you have a precedent. I also wanted to use the, uh, precedent of, we discussed this not long ago, a woman who forgot to light, didn't light neret Shabbos, and it's already now bein hashmashot. About then, she can have a goy light one

45:57 Speaker 1 candle and make a bracha al hadlakat ner. But there is ano-another proof because there, the actual justification is that she is making a bracha on the hanukah. The mitzvah is the hanukah, therefore she may close their eyes and then the hanukah afterwards. So therefore, you could say that the, the bracha is on her seeing the candles afterwards. It's not a riot. Then I was thinking of another example. What's the case when it comes to blow shofar? I go, go to someone's house to blow shofar for him, and he's unable to blow shofar, so I blow shofar for him. So if the person can make his own bracha, then he should. What happens if he can't make a bracha, and I can make a bracha for him to hear shofar? Now, using those words of oseh hamitzvah, who is doing the mitzvah? The listener or the blower? The mitzvah is the listening. Lishmo ya'kol shofar. So I'm standing there, I'm standing with the shofar, and I'm making a bracha for his listening. So the oseh ham... I'm making a bracha for him doing the mitzvah. Okay, so then I have a similar situation here. That the fellow behind the window, I'm doing the mitzvah. I'm the shliach there. I'm lighting the menorah, but he's making a bracha for my, my action. So that's-- So there is a bit of justification. Now, how about if I, I... Let's... The mashal of a mezuzah. If I've got now putting up mezuzahs, and I bring in a worker, and

47:40 Speaker 1 he's putting up the mezuzahs, can I make a bracha for... Onto my house, can I make a bracha on his putting up the mezuzahs? So according to this surah, we seem to see there's a little, there is a bit of latitude for that. The general view is not so. The general view is, and we can look into Chazal bidikas chometz, generally, it's the one who does the mitzvah. But b'shaat chek, there is room to allow for this, that the oseh hamitzvah... Sorry, that the, the, the, that, that someone else can make a bracha for you to do a mitzvah. There's a p'richah who does allow, p'richah in hilchas bidikas chometz, does allow the baal aboth to make a bracha, and his workers will do-- or his family members will do bidikas chometz. He does allow that. He allows the baal mitzvah to make a bracha, uh, on the actions which are gonna be taken by someone else. So generally, that's not the view, but, um, there is, there is a little, little bit of room, especially in such a situation. And as far as the bracha, um, she'as nidsim la'asiyyah, that's for sure you can make a bracha. That's no question. The bracha shechiyyanu, for sure you can make the bracha shechiyyanu. First, it was about this l'hadlik ner Chanukah. And last night I mentioned this in shul. So someone asked, "If it's do- if it's someone else is doing it, perhaps it should be al hadlakas ner Chanukah." So there's a Magen Avraham, um,

49:00 Speaker 1 who says that even when you're doing it through someone else, also you'd still keep to the traditional nusach of l'hadlik ner Chanukah, not al hadlakas, which is, uh... Well, I'll leave it for another dis- another time, the discussion, but he gives a reason for that. I don't remember now, uh, clearly. Now, okay, so I have here a situation where a gertze, somewhere, uh, in another continent, he writes to me, he's in... He also involved with goyim and Bnei Noach, et cetera. So he asks, what's, what does he do if one of the Bnei Noach says Hashem's name, Yud Hei Vav Hei, and pronounces it in the way that we are told that we shouldn't be pronouncing it. Should he object? Can you say something about it? Is it, Is it, um, is it a punishable... Is it an of- is it an offense for them to do it? Is it, is it blasphemous? So my immediate answer to you, it is not. It's not blasphemous to say Hashem's name. It may not be appropriate, but it's not blasphemous. So in that scope, we have this Gemara in Kidushin daf ain aluf. So we have a pasuk. Is it in Parshas Bo or around there. Zesh, or was it-- No, it's earlier. It's Parshas Shemos. Um, when Hashem speaks to Moshe Rabbeinu and he asks him what, what name, says, "Zesh mi lo oylom, ze, ze zikhri le'dor dor." So Rav Avina says, it says, "Zesh mi," and then it says, "Ze zikhri." So Hashem says

50:31 Speaker 1 to Moshe, "Lo ke'she'ani nichtev, ani nikra." That n-my, I'm not called orally the same way as, uh, my name is written. Nichtev ani be Yud Hei. My name is written Yud Hei Vav Hei. And the pronunciation, though, um, orally is Alef Daled. So we have here from this Gemara, Zesh mi lo oylom, le'olam, kasil le'alem, to conceal. Fine. So we don't pronounce Hashem's name Yud Hei Vav Hei. Instead, we pronounce Adni. But that's something which is written in the Gemara, which is something which is told to us, Bnei Yisrael. To say that a goy would say Yud Hei Vav Hei in, uh, the way it's written, to say that's blasphemous, I don't think so. I don't, I don't see the reason to say that. On the other hand, on the other hand, we do know that Moshe Rabbeinu was told that, "Ve'oira el Avraham, Yitzchak, V'Yaakov, ushmi Havay lo nodati lohem." And to you, I'm giving you a, a special consideration. I'm revealing you the Shem Yud Hei Vav Hei. So the Shem Yud Hei Vav Hei, this idea, Hoy, Hoy, Vivayiya, this, whatever it means, uh, is a higher Madrega, and it wasn't even revealed to the o- to the authors. And therefore, to say that a goy should be free to use it seems to be... I'd say it's not respectful. Even we, we are, we are careful not to say it. And therefore, one, one other thing is that how actually you pronounce the Yud Hei Vav Hei. Now, interesting, we, we

52:13 Speaker 1 pronounce this Yud Hei... Well, we don't pronounce it. The way it's written in Chumash, it's Sheva, Cholem, Kamatz. And that's the same vowels as the word Le'olam. Yeah, you look in the Chumash. Sheva, Cholem, Kamatz. Um, the Shem Adni is also... Well, it's a Chatuf Pasach, which is really a, a glorified Sheva. Adoi, and then Sheva, Cholem, Kamatz. So there is the, the standard, standard vowelization of Yud Hei Vav Hei in Siddurim, et cetera, in Chumashim, is Sheva, Cholem, Kamatz. That's not the only one, the only way it's, it's vowelized. And you can see in many places, um, that it's sometimes vowelized different. And which one is the Shem HaMeforash? I mean, it says in the Gemara that they would teach it once in seven years, et cetera. How ex- what exactly was this s-such, it was so secretive? There's also in this Gemara over here in Kidushin. It looks like the way it's written in the Siddur, in the, the Chumash, is not necessarily the connect, the, the correct pronunciation. Uh, or certainly not the only pronunciation. Therefore, I don't know the way the Goyim do pronounce it or mispronounce it. Perhaps they're not getting it right in any case. So, nizik gefarlach. Um, but I think the correct thing would be to say, if you do, if the, that comes in conversation, to say that, uh, we are conscientious about it, and we don't pronounce it this way out of respect. And, um, encourage them to take the same, take the same view.

53:41 Speaker 1 Okay. Let's, we'll have one last thing which we have on our list, and that is... Okay. So then, a shliach somewhere in Europe contacted me on Thursday, on Friday. He's got this concern. This is in the Beis Chabad, and there's an urn for hot water. And as you can see, it feeds directly into the sink. And sometimes you, you turn, you turn on, you fill up just a cup of coffee, and you turn off the tap, and it still drips a little bit. A little bit of hot water drips into the sink. Now, what's very common in sinks is there's cold water. So whenever we make a cup of coffee or tea on Shabbos, we make sure that the cup is dry. So he's worried, do we, uh, is it okay that there's a few drips of hot water which are falling into, into the sink? And then we, we, we, the, the, if the hot water falls onto the cold water, it's heated up the cold, the, the bit of cold water. So obviously, we can talk about in Dvar Shain and Mishkanin, is it a psik reishia? Is it not a psik reishia? I, I, I have a slot every, um, in the Beis Hachoroh every Friday. So I came a few minutes early. I spoke to the previous moreh hora. I asked him, "What would you respond to this?" So he said, "Again, I say, Vort, we have the idea of irui, when you pour and there's an impact, and the pouring

55:04 Speaker 1 could cook." And that's why we're careful with a cup of water or a cup of tea to dry out the cup. There's a, there's a term called nifsak hachiluach. If there's a drip, if there's a, a, a stream of boiling hot water, but it's no longer connected to the original source. It's like in spurts coming out, but it's not, not connected. So then in Halakha, that doesn't... This is in Yoreh Deah. In Siman Tsadei Kalef in Yoreh Deah, Chaf Hazaz, but in a few places that irui shenifsak hachiluach is, may cause maflit or mavlia, may cause taste to be absorbed, et cetera. So let's say if it was hot milk had dripped into a, a fleishiger dish, is it absorbed? Possibly, yes. But when we talk here about whether it's mevashel, so there's, it's, it's definitely not mevashel, and therefore it doesn't cause, um, a problem of dripping. So in addition to the chak sfarus of, um, uh, of ein im mishkanin, et cetera, we also have a nice surah that once the dr- the spurt of water has left contact, lost contact with the, uh, with the urn, it's definitely not mevashel. Um, just to finish off with, again, um, what I said at the beginning, that the compiler of this Panorama of Halakha book, uh, which is available on Amazon, has priced it down by eleven percent, the COVID Heites. If you don't have it yet, you're welcome to go onto Amazon and make your order. Um, and with this, I'll wish you

56:31 Speaker 1 all a Gutte Voch and a Freileche Heites, Didan Notzach, and we should see a Didan Notzach in Eretz HaKodesh. Um, gefshutoy, we should see there should be no, no longer any, uh, casualties. The, uh, hostages should come, should be released. Uh, and, um, sholei mane Yisrael. Mish-

56:50 Speaker 2 Mm-hmm

56:51 Speaker 1 ... mish, as oylam it, moshiach tzedkeinu. Good.

56:53 Speaker 2 Mm-hmm. Shaka.

56:54 Speaker 1 Yeah.

56:55 Speaker 2 Gut voch. Gut voch.

56:57 Speaker 3 Gut voch.