שמות תשפ״ד

00:07 Speaker 1 A good week and welcome to tonight's Shiur, Motzaei Shabbos, Parashat Shemos. And, uh, also, we're just coming from the yard site of the Alter Rebbe, which was on Friday, Chof Teves. So we'll start off with something from the Alter Rebbe, and that is, if we're following, uh, Chidush of the Alter Rebbe. Now, there is... We're going to discuss two Dinim. One is about Chidush Bemakim Mesuda, and the second one, which is related to that, or as we'll see, about, about the idea of Halakhah's Neris and Kabbalah Shabbos close to Halakhah's Neris. So let's start off with the concept of Chidush Bemakim Mesuda. So we have a Halakhah that when you make Chidush, you should be-- it should be Bemakim Mesuda V'karotzo V'shabbos Oneg. So by the place where you karotzo, it should be Bemakim Oneg. It should be where you're having your food for Shabbos. And here we have in the Siman Reish Ayin Alef, Tzorich Lecho Bemakim HaChidush Lealter Acha HaChidush. One should be eating, where you make Chidush, you should be eating Lealter promptly. If you, if, and if you didn't eat until later, Lo Yotzi Rechi Vasse. You're not Yotzer. And he adds even more. Ve'ein Chiluk Ben Zeman Kotzar Lzeman Orech. It doesn't matter a short interval or a long interval. So this is very interesting. So how... Well, how-- So what's, what's the, what's the limit to this? You have to... Is it in seconds? How does it work? So Rab Chaim Noah in Ksatza Shulchan, in Siman Peh Alef.

02:02 Speaker 1 So he quotes the Alter Rebbe's words, "The Alter Tzorich Lecho Bemakim HaChidush Lealter Acha HaChidush." And then he adds the following. In his HaOres, he called his HaOres Badei HaShulchan. Okay. Kpanim, he writes the following. "Ih Efsholoi Masho-" It seems to be that there mustn't be even the slightest interval. Mistaver, so therefore, he comes up with a Svara. That Lechladei Achilas Pras. That if it's within a window, oh, let's say four minutes, whatever it is, nine minutes, which is, as we know, that it comes-- This is particularly relevant to us, the night of Pesach, say the night, and Yom Kippur for someone who has to eat. There's a certain window which is called Kladei Achilas Pras. And whatever is eaten with that, within that window is considered a one, a single unit. And if it's spread out m-m, uh, more than this window, it's not considered, uh, one Achila. So on Pesach night, we want to eat the Korban Matzah. So we make sure to have the Korban within the window. So we make a window of three minutes, four minutes, Machmi that way. Comes Yom Kippur, if someone unfortunately has to eat, so if possible, we try to make that he has, eats small amounts with intervals. In this way, that they don't eat within this window, so they have... They're not in violation of, um, of eating Yom Kippur Korban, uh, Korbanot on Yom Kippur. So the concept of Kladei Achilas Pras is that it's a window of time, and what-- yeah, whatever

03:45 Speaker 1 is eaten within that window of time is considered a single unit of eating. So Rab Chaim Noah, curiously, wants to import the concept of Kladei Achilas Pras and apply it over here. So here you've got Kiddush, Bemakim Mesuda, two separate things. And there's an, a Halakhah that they have to be close to one another. And he is importing the Svara of Kladei Achilas Pras, which I find, um, unconvincing because, um, what's one to do with the other? That's got to do... There is a Din of, it should be Achila Achas. It should be considered a single Achila. Here we're talking about two activities, Kiddush and Mesuda, that they should be near one another. And so he introduces this Svara. He raises the question, he introduces the Svara of Kladei Achilas Pras. Goes him is that Tzorich Iyun. Then he quotes from the Shaararit Shuva, who brings from a Sefer called Binat Veradim, who wants to say that so long as you still feel the pleasure of the, of the drink, of the Kos, you, it's still considered close by. All right. So that's, that, he leaves us, he leaves it unclear, and we say Kiddush Bemakim Mesuda. Now, it is very valuable to look at the last two lines here. The Mishnah Berurah says that if the Hefsek was for the, uh, for necessary, for the Mesuda, that's not called a Hefsek. So therefore, with these words of Mishnah Berurah, this discussion is more academic than practical. So let's say it takes time. You have

05:19 Speaker 1 a big family, Baruch Hashem. So it takes time to tell everyone washes, et cetera. So till you manage to make Hamotzi, it's gonna take some time. But that's all Tzorich Mesuda. That's not a problem. For most of us, when we come home, uh, most of us are really, we want to make Ki- we want to make Kiddush and have the meal as soon as possible. We're not gonna hang around doing nothing or whatever, other activities which are not related to the meal. So I'm saying it's a little bit academic because most of us, we make Kiddush and we make Hamotzi ASAP. So here's talking about taking a break between Kiddush and the meal, not let's say the Mesuda. Right? I say that's an unusual thing. But meanwhile, that's why I say it's academic. But still, what's the Shiur If you wanted to take a break between Kiddush and Hamotzi, what is, what is the sheer in demand in time? So now we have a halacha which we have discussed probably several times. Uh, but it's, uh, it's a, it's a common question about a woman who wants to light Neret Shabbos, and for some reason she doesn't want to be Mekabel Shabbos right away. It could be because she has some Davened Mincha. It could be because, uh... I had the case more than once, a woman on something, Erev Yom Kippur. And we live about-- For her, she was already getting on, it would be, let's say, a twenty-minute walk to go to shul.

06:47 Speaker 1 So instead of walking there and back, so she wants to g- um, light Neret, uh, Yom before Yom Kippur Al Tai, and then her husband would drive or she would drive, doesn't matter, and she'll come to shul in five minutes. And then, uh, be Mekabel the Kedoshim Chayavim once she's, uh, arrived. So there actually there's a Gemara in Erev which asks why don't we make Kiddush on Yom Kippur? For Yom Kippur by night, you know, be-be-before it becomes dark, before sunset, like we have right-- Like in summer, we make Kiddush early, so why don't we make also a Kiddush for Yom Kippur early? And Gemara answers, but if you say by Kiddush, you say Shehecheyanu, and you say Shehecheyanu Zman Hazzeh. Therefore, it's become Yom Kippur, and you won't be able to drink the wine. All right, so coming back to this lady. So she wanted to get in the car. So it's, it's an, uh, uh... This idea of, of benching licht, uh, with the condition not to be Mekabel Shabbos is a, is, is, is condoned in exceptional circumstances. Not in regular, but in exceptional. The general meaning is you're Mekabel Shabbos. So I felt it was justified, but I told her, "Don't say Shehecheyanu." Okay. Now, what we have in Shulchan Aruch over here, this is, as I say, in Siman. Um, this is the Siman reish samuch yud beis. Here, the Alter Rebbe is discussing a woman who has some very important activity on Friday night. And so she wants to

08:16 Speaker 1 bench licht without being Mekabel Shabbos. So the Alter Rebbe brings here an idea that how about if, if, uh, if she will light on condition she's not Mekabel Shabbos. Az ait hadlik, she will... I'm reading where I'm pointing. Az ait hadlik v'tavorich b'tasna. She'll make a stipulation that she's not Mekabel Shabbos. And then Alter Rebbe adds this, this line. Komokim ein od az ta'aseh. You can only make this stipulation. I'm lighting, not Mekabel Shabbos. Ela im kein haba'al yikabel al lo Shabbos miyad somech l'hadlakot. It's only acceptable to light with not be Mekabel Shabbos if the husband will be Mekabel Shabbos. Since she is not Mekabel, uh, immediately, so because she's trying to ha- to the Mikveh, she's going to, um, uh, chaser. So if, if husband is not Mekabel immediately, so we'll have to put out the candles and light, light them again close to Kabbalat Shabbos. To light candles and nothing's happened, no, no Kabbalat Shabbos, um, shortly thereafter is unacceptable. That's the word which the Alter Rebbe says here. So now in the Kuntres Acharon, the Alter Rebbe discusses this and he says this idea of lighting and the husband and on the condition, et cetera, the Magen Avraham misses this out. He doesn't mention this tikkun because zo lekabed shabbat miyad. She's going to a chuppah. What's the point of her lighting, um, someone... She has to be Mekabel Shabbos right away, even, even with it tonight. Now, then he brings a, a word of how long a delay could be

10:09 Speaker 1 thereafter. So he says, "Sheshoyach l'hilchata miyad lav davka. Tekif miyad ela lealter." The Alter Rebbe introduces here, uh, it's very interesting to you. We know the word miyad means immediately. As you know the word immediate. The middle letters of immediate is mem yud daled. So you have im-immediate, that's mi-miyad. Then we have a word lealter. Lealter means promptly. The Alter Rebbe now picks up and there's a tekif miyad. There's immediate, immediate, right now. Um, and then there is lealter. Ve-very soon. Uh, uh, uh, very, very soon. So what's the difference? Well, this can be a couple of minutes. And he mentions here about roasting a fish, a piece, a small piece of fish. So now let's, let's take a look where he's getting, where is he getting this expression from. So you take a look in the Gemara Shabbos daf lamed heh amud beis, and it has here that they used to have a minhag of blowing shofar to announce Shabbos. It was a, uh, let's say a, a tower somewhere or a high, uh, um, a higher space where a person would go on Erev Shabbos and it was his job to blow shofar to announce Shabbos. It's like a siren. So shesh ki is token Erev Shabbos. The first one is for the people out in the fields to hear the siren, to hear the shofar, and they will pack their bags and come in for the fields. Sheni, l'haftol i v'chanuyos. The second siren was the people who are local, in town.

12:03 Speaker 1 It takes less time for them to get home. Shlishis, the third siren, the third shofar sound, «Lehadlik et ha'neir.» That would be to tell people now is the time to light the candles. Divrei Reb Noson, "Im yuda Nosso oimer shlishis lachlishitz tefillin." They used to wear tefillin the whole day. Shabbos you're not wearing, wear tefillin. So the third one was the alert sign to take off your tefillin. Here comes the crucial part. "Ve'shoye y'kadeitz li yazda cotton." And then there's a pause, the amount of time it takes to roast a small fish. "O y'kadela hadei b'chas b'tan," or the time it takes to, um, put some bread, stick it into the oven. "Ve'teikeya o meriya ve'teikeya ve'shoves." So the s- last three is, are, are in succession. "Ki y'atruot ki yat Shabbos." So what we're seeing here is after Hadlokas Haner, there is still a pause of time to be able to roast a dag cotton, a small piece of fish or a small fish. And only then does it become both Shabbos by the next service here. So now we can see that although there is the concept that you should be mekabel Shabbos right after, but this has, has to be understood not miyad ma- ma'teikef miyad, but it means le'alter soon. All right. How long is soon? So now the Alter Rebbe says, "Mikol makom shiur zeh pochos harbeh mi'revi ashah." This must be must much less than a quarter of an hour. "Ki damu k'chemishi amaleche sh'hu hotsiu b'keshi yotslia ach

13:44 Speaker 1 l'chati chegdino." There's a din of how long when you salt meat. So how long is the minimum for the salting of meat? So the minimum is the amount of time it takes if it would be put up to roast. Shiur tzliah, the shiur mmaleches, shiur tzliah. The amount of time for the minimum time for salting is the amount of time it would take to roast this piece. How long is the minimum in, in minutes? So the shiur there is hiluch mil, eighteen minutes. Perhaps twenty-four minutes. I'm not gonna go into that. But meanwhile, you have the... He says, "And that's talking about could be a big chunk of meat." And nevertheless, it can be roasted in, in, uh, in eighteen minutes, twenty-four minutes. You can roast a whole big piece of meat. So a small piece of a, a fish, a, a cotton must be much less than the shiur tzliah of a, of a large piece of meat. On that basis, the Alter Rebbe says, if so, even though we have a permission of a, a pause, it doesn't have to be miyad mamash, teikef miyad, but it can be... it has to be le'alter. And how long is the alter? He uses the language, "pochos harbeh mi'revi ashah", much less than a quarter of an hour. Very interesting. So meanwhile, what's, what I'm gonna s- wanna s- s- suggest here, that just like the-- just like in, in the dinim of kiddush b'mokom seudah, the Alter Rebbe... Sorry, just like in the dinim

15:20 Speaker 1 of Hadlachas Neiros, the Alter Rebbe has introduced that there's a concept of doubly alter, and that is pochos harbeh mi'revi ashah. And so let's say it's ten minutes. So therefore, when we come back to kiddush b'mokom seudah, and there's a din, it has to be that you should be eating le'alter after, after kiddush. I'm going to take the liberty of importing the definition of le'alter from siman reish samach gimel to siman reish ayin alef, and to say that the shiur of le'alter is approximately ten minutes. They say most of us don't have that patience to wait after kiddush till we make hamotzi in any case, or to have mezainas by the kiddush. Now, okay. Um, so that's just a turn, a, a kiddush of the Alter Rebbe, this. Now, in the Sefer Shimush Shabbos K'Hilchoso, he suggests that this idea that someone is m- that the wife is lighting neret Shabbos al tonight, and then the husband is mekabel Shabbos. So he says it's imperative that someone at home is mekabel Shabbos. If it's not the-- So he, let's say another member of the family or a guest is mekabel Shabbos. But if you read further, I'm not g- I didn't put it on the screen. If you read further in this Kuntras Acharon in same, same reish samach gimel ois beis, later on, he discusses the, the dynamics of the mitzvah of Hadlachas Neiros. That really... I mean, here's an interesting story. She is making the bracha, and he's mekabel Shabbos. So he said,

16:58 Speaker 1 Alter Rebbe explains, because really Hadlachas Neiros is a mitzvah on the Baal Habos. It's really his mitzvah. He's, he's, he's paying for it. It's his... He's got to... Like he pays for the mezuzah, he has to pay for the neiros. It's his mitzvah. Now, of course, Chazal, um, in this particular case, they gave the mitzvah to the, to the, um, Baal HaSabas. So the, the, the w- the wife should be lighting. But it's really his mitzvah. Therefore, it's, it's legitimate that his Kabbalah Shabbos, it's really his Hadlachas Neiros. So according to this understanding, it's only the husband's Kabbalah Shabbos will kind of allow the w- her wife to not be Mekabel Shabbos because he's Mekabel Shabbos with her bracha. But for just another person in the house to be Mekabel Shabbos, that doesn't necessarily connect with the fact that she is m- has lit, uh, Neiros al tonight. Okay, let's go on to the next question. Um, covering the shaliach when we, when we put on the tefillin. So I think we've, we, we went through this some time back, um, couple of years ago. And that's... I sh- I see in my notes, it's holder soft shin pe alef. We discussed this. Um, so we have two issues here. One is about whether the tefillin should be covered when we're wearing the tefillin. So, and many c- m-man- most Haredim will have their sleeve down, uh, covering their shaliyad. And well, we have the Gemara. Here Gemara Menachos where it says actually that although

18:45 Speaker 1 it says, "Lechalah ois velo lacherim leois", that means that, uh, you can see here, Rav Ashi was once sitting in the presence of Amemeir, and there was... He had some, um, wound on his arm, and as a result, he hadn't pulled... He hadn't covered it over properly, and so his tefillin shaliyad were visible. So the Rav Ashi says to Amemeir, "Don't you subscribe to the idea Lechalah ois velo lacherim leois that the tefillin shaliyad should be in a, um... Should be covered?" Amemeir, "Leh, bemakoim lechalah ois itmar." It means to identify where on the arm, where on the hand. After all, the passage says, "Al yodcha, ois al yodecha." So it could be min on, on your palm. So we learn from this early in this Gemara that lechalah ois, that the place which is more covered, what more and more, uh, usually the upper arm is covered, and therefore that's the place where the tefillin belong. But it doesn't mean it's imperative that the tefillin should be covered. Here, the Alter Rebbe brings this, this whole discussion, and he, he says this, this word, that, uh, le- It's... That it may be a case where a person has a bandage and they still put on the tefillin on top of the bandage. In that case, they have to cover it, but otherwise not. If you remember, I remember that the, we, the Rebbe, uh, w- I s- A couple of things. I remember, uh, Rav Sadya Lieberov, alav ha-shalom, putting, putting on his tefillin,

20:15 Speaker 1 and he would pull down the, his sleeve on his shaliyad before he put on the shel rosh. And this is actually in the Sefer HaShav HaTzaddik. The Rebbe's described that the Rebbe Rashab used to do like this. So the i- So it looks like the idea of lechalah ois is so important that even before putting on the shel rosh, they already made a point they should be, they should be, yeah, uncovered it. I heard that in the earlier years when the Rebbe arrived in America... So someone saw him struggling to pull down his sleeve after putting on the shaliyad before the shel rosh, and this person was megaleh to the Rebbe. There's a... In America, there's something called short-sleeved shirts. And from then on, the Rebbe wore so short-sleeve shirts, um, which you can see in the pictures that the tefillin are partly covered. But the, the s- the, the, the... We wear, uh, the shaliyad as a protective cover or plastic or cardboard cover. So the previous Rebbe did not wear that cover when he was davening. He just had the tefillin as they were. And the Rebbe did. Th-There's a concern if you don't use a cover, then wear and tear will spoil the, uh, squareness of the tefillin, the cube. The Rebbe did wear, uh, this thing, and it looks like from the, well, the Re-Re- the people who know what's going inside, the Rebbe would put on this cover before putting on the shel rosh. And my story is that there

21:39 Speaker 1 is this concept of l- Although it doesn't have to be covered, but there is seems to be a, say, a hidur in being covered, lechalah ois. And so who says it has to be with the sleeve? Perhaps it's even with, with the, with the plastic cover. That's also yotzer the inyan of lechalah ois. Um, but then the question... So that's why the tefillin is covered later. Question is, why, what during the bracha do we make a point of covering? So, so here he brings from... This is in the Piskei Choshen. He brings from the Shaarei Teshuva from Rav Rom Mazzulai. This is the grandfather of the Chida. Sheyesh vedat dikim. Now, those who are particular, lahafil b'talis al hazro'a to, to adarpan, in other words, to cover over with a talis over the arm when they put on tefillin. We find various tzadikim would also do so because of tzniut. Um, so that's... It seems to be, um, as, as since we say that lechalah ois means that the upper arm is normally covered, so it makes... It follows that fahilchas tzniut. You shouldn't be making a bracha when something is... When you're exposed in an atzni'ut way. Therefore, that's the minhag, whether bochurim with a jacket, uh, with the right side of the jacket or, uh, in gemat with a talis. So when we make the bracha, so the arm is covered. And then later, after you've put them on, then you pull down the sleeve a little bit. It should be mostly covered.

23:00 Speaker 1 Let's move on to a question which two people somehow, besrikat hapratit, asked the same question last week. Um, is it okay to take... So, is it okay to take schnitzel from the fridge on Shabbos morning and to put it on the plug-in hot plate, the blech? So to explain what's the question here. The schnitzel is mevushal kol sarka. And therefore, it's no problem of bishul achar bishul because it's, it's dry. If it be liquid, to reheat liquid is a no-no because by liquid we say, "Yesh bishul achar bishul," which means that it is considered c- Reheating it is considered cooking. But with a dry food, once it's fully cooked, ain bishul achar bishul. So reheating is not called cooking. Then there's a concept of nira kamavash. What's, what's the problem of putting, um, dry food on, on the stove? Nira kamavash. So then, uh, you could argue, well, once a... No one cooks on a hot plate. Our plug-in hot plates or the more traditional sheet of, of tin over the stove, that's not a normal way of cooking. It's not nira kamavash. So therefore, there is a good argument to say it's not mevashal because it's already mevushal. And it's not nira kamavash because this is n-not a normal way of cooking. Therefore, it should be okay to put the, to put the schnitzel on the blech. Having s-- That's the sugya. So let's see what Rav Farkash writes over here. This is from the Sefer Shabbos Klal Lamed, Peh Yud, S-- Alius Yud

24:41 Speaker 1 Daled. Rabim haposkim. There are many who rule that you're not allowed to place on Shabbos, on the electric plate, uh, to, to place food there, uh, just like you wouldn't put on the blech, as he discussed in previous paragraphs. On the other hand, there are gedolei haposkim, there are eminent authorities, who say, uh, that you are allowed. And therefore, he says, if there's a tzorech as nega'ah for Oneg Shabbos, one can rely on that hetter. Lechatchilah, ya'ani, you should place on the plata, you should put an inverted dish, and you should put the, the food which you want to re-warm up. We're talking about dry food, yeah? Chass veshalom wet, not liquid. We're talking about dry food. They put it on a, a, upside down a, a dish, uh, something like that. So therefore it's a little bit more removed from the hot plate. So there are materim, and if there's a need, one can rely on that. The general minhag is not to. Um, and so... And, but with a upside down, um, dish, that would solve the problem. Okay. Let's move on. So we have here, um, about bringing food to the table. So in addition to the challah we have on Shabbos, we have fish and salads, et cetera. Should those foods... Can, is it okay for those foods to be brought before Kiddush, or is there a hidur? Yeah. This is not talking about a din here, we're talking about a hidur. Is a hidur to bring those foods only after

26:17 Speaker 1 Kiddush. Can be before Hamotzi to about Kiddush. So now we have here as a Tosfos in, in, in, uh, Pesachim kuf omed bes. She'eme viyen es hasulchan ela im kein Kiddush. Um, that it says there about bringing the table only after Kiddush. Now, I, it says in Gemara, Tosfos asked in Shabbos kuf yud tes about the two malachim coming Friday night to check out what's going on at home. And if he find the table all nice and set, so then he says a beracha and it should be the same next week. So he answers that the table is prepared. Yeah, but it's in the other room. They're gonna... As the servants will bring it in after Kiddush. Then Tosfos says that nowadays we have the... Instead of little tables by each place, we have a large table, and everyone sits around one big table. And it's not really practical to start bringing in the table after Kiddush. That would be too much of a to-do between Kiddush and the Seudah. You know, it's connection with the previous discussion, yeah. And therefore, onur legilin lifros mapot hakadesh. We are cu-custom to press a, to cover with a cloth. And he quotes from the She'eltas, Rabba Hoi, Keheicha d'teystis sudoso b'ikoro d'Shabbato. The reason for covering is so that now, as if when you make Kiddush, there's no food yet. It's, or nothing visible. Then you make Kiddush. Oh, mechadesh al Shabbos. Oh, now we can... On our Shabbos, now we've got food, so we can uncover

27:51 Speaker 1 the bread. That's one reason why we cover the bread, so that it should be evident that it's the, it's the, the food is for celebrating Shabbos. Then there's an- Tosfos, I didn't bring the whole on the screen. There's another reason for, um, covering the challahs. A maiseh with the mon, that, uh, the mon didn't come down on Shabbos. Uh, and the- and, and therefore we cover the challahs with, with, um, with a cloth. So here we have also, particularly in the Alter Rebbe's Shulchan Aruch. So here you have it. Um, what is it, what does it say here? Nikon lokheim eyme viyen ois chad lemocheim masuda. The table is... The food is ready, but it's brought to the table after Kiddush. It should be evident it's brought l'kavod Shabbos. And if it's brought before, it should be before Kiddush. Then to cover it with a cloth, as if it's not there until after Kiddush. So it should be evident that it's being brought l'kavod Shabbos. Then he goes on, he say, "This is in those times when they had small tables. But nowadays we have big tables, and therefore it's custom to bring the table that we have the bread there before and to cover it." So this idea whether the salad has to be cut and brought later is not really spelt out clearly, because this is talking about the challahs primarily. Well, and then we'll just take a, take a look in the, um, Piskei Teshuvos. He brings here, well, V'lochein yesh limona

29:24 Speaker 1 min havi'om ad zachar Kiddush. That also the other tzorkhei hasuda, also the other provisions for the meal, the fish and the, then the salads also, it's not a, it's not a, a, a, a rigid halacha. It's, it's a recommendation. It's pre-preferable to bring them after Kiddush. If they were before, but before there's a sevara to cover them. Um, I see someone's put in the chat something. That they have, that, that they were covered in Jew. Okay. Let's move on. Um, right. So now the question here is about the name which we s-- Uh, w-with a minhag to say a pasuk at the end of Shemoneh Esreh of one's own, uh, w-w-which has the beginning and end letters correspond to the beginning and the end letters of one's own name. The question is, there's also an alternative if you have a pasuk which has your name in the pasuk. So now in some, in various siddurim, they've got, uh, lists of, of sukrim. I didn't manage to do my homework on this adequately. There are in the Chabad siddur, the annotated edition, which was published in taf shin samech gimel. So there they included a list of sukrim. Now, I was particularly asked about the name Noach. In other siddurim, it says , "And In the, uh, Kahasidha, it has a pasuk from Yeshua, which is talking about the Gevulos of Eretz Yisroel, and it's Negbo. First word is Negbo, and the last word is Mizrach. It's a very technical pa- pasuk, and that's the pasuk.

31:19 Speaker 1 The only pasuk in Tanakh which starts with a nun and ends with a heth. And so now I was asked which one would be preferable. The pasuk which doesn't have the end and first and last letters, but it has your name, or the one which has your name, yeah, which... Or, yeah. So which, which, which is preferable? My, my, my feeling particularly in that situation was actually that that pa- pasuk I found rather, uh, irrelevant. If we can say such a thing. Um, well, the pasuk, uh, lo yahish tzadiek is something I think a beautiful pasuk. Um, and I wanted to trace back this little-- this, this whole thing. Now, the... Where's the earliest mention of this, this whole minag? This earliest mention is about fifty years, seventy years after the Ari Z"L. In the early Tov, Tov, um, years. Tov noon or a bit earlier. So here we have a Sefer called Ben Zion. So he writes, "Be Sefer..." I don't know what the Rosh Chodesh is. In the Sefer Tov Reish Alef, he quotes from Rav Hirtz. Now, Rav Hirtz, this I do have. There's a sider called Sider Rav Hirtz, which was published in Tienngen in the year Shin Hof, I think. At any rate, and I q- I looked it, I couldn't find it. But he writes that in the name of Rav Hirtz that one should, uh, say there to say a simen to, uh, for your, your pasuk for your name. And he, his name was Hirtz. Hirtz means,

33:03 Speaker 1 uh, deer. But he would say a pasuk for Naftali. 'Cause the, the name Hirsch is usually kind of connected to the name Naftali Hirsch 'cause of the brocha of Naftali, Naftali haYod Lashlucho. So he would say the pasuk, "Midrei spirit seino u mashpatecha lamdeni". Which is interesting also to comment that if a person has got a authentic, uh, the, the, their official name, and then they've got a nickname, so they should... The pasuk which they say should be of their official name rather than their nickname. Which also is gonna-- can-- becomes complicated because now a lot of us, um, the nickname has become indigenous part of the name, which we're gonna have to think about carefully. Um, right. So this is once the-- one of the earliest sources. Well, he's already quoting Rav Hirtz. Um, they, they, there's-- They, they often refer to the Shalo, and it's not in the Shalo. Then there's a Sefer called Kitzu Shalo. In Kitzu Shalo, this does appear there in certain prints. So there, there's a letter of the Rebbe published also in Shuach Menachem, and it has there that he's, it, it... He sees a reference to Kitzu Shalo, he can't find it there. It's only in certain prints of the Kitzu Shalo. Um, I, I, I must diverge for a, for a, for a second. The, the joke is said about the Chayei Adam, he quoted-- He, he, he chose the name for his Sefer very wisely because other people writes for him, and then people make

34:41 Speaker 1 a Kitzu. And you can't necessarily rely on the quality of the Mekatzu. So he gave a name, Chayei Adam. No one's gonna give a name Kitzu Chayei Adam, which means the shortening of a person's life. Um, for that matter, Chochmat Adam is, uh, how do I say? Kitzu, you know, shortening a person's chochma is, it's not a very clever thing. So now, the, in the Sh- Like, so you have the Sefer Kitzu Shalo, and again, I haven't done too much research, but I, I do have this frustration that not everything in the Kitzu Shalo appears in the, in the Shalo. Kitzu Shalo is not necessarily a faithful, um, abbreviated Shalo. It's good as Zachen. We'll show you the Zachen, but it's not... Okay. So this is... There's a section towards the end of, uh, the Shalo-- Uh, Kitzu Shalo, sorry. The print in Amsterdam. Print, uh, from the year Tov Payis. And then we're gonna read this. Yodua, it's mentioned earlier, he had dis-discussed about Maseches Gehenom and about the idea of Kibbut HaKever, which means the body being thrown around in the grave. Um, "Marashoyim einam yodim shmom bekever." That the wicked, they don't know their name when they are in the grave. "Omakein oys vmakein sarzorius", and they are beaten in a cruel way. "Mi sheoymer vechayo kol yom pasuk echad." A person during his lifetime will say a pasuk which begins with his name, the same letter as his name, and ends with the, uh, the, with his name. That means, "So

36:26 Speaker 1 then daheinu oys Hashem Sheol elah limos efetore." We mean the official name, which "Sheol elah limos efetore Shehu Shem Hakodesh." It goes into detail. A person is known as Itzik, but he's called in the same Yitzchak. So he should take a pasuk which begins with a Yud and ends with a Kuf, and so on. "Vechol shekoin," someone, "mi sheshmoi nimze vapasuk atzmoi," the pasuk has the word Shalom or Don or Reuven, "she ein sorech lesayim vesoif shmoi." It doesn't matter if it does end with the, with a Nun, et cetera. That doesn't matter. Um, and one who says that such a... This pasuk is a scholar, he shouldn't forget his name. And then he quotes the Sefer Ben Zion, which you saw on the previous page. And the Sefer... Was that right? Was it? That was Sefer Ben Siyyon, yeah. The Sefer Ben Siyyon, he has a list of names of, of psukim. Of names in psukim. And so the publisher of this, Kitz Shalo, says, "I'm going to do the same thing. Do you a favor. I'm going to copy out the psukim which are over there, uh, which are said on in- the end of Shemini Atzeret before Yahlel Rotsen at the end of Shemini Atzeret." Okay. So then he has for Avrohom, he has, uh, indeed a pasuk which it says either the pasuk, "Ato hu Hashem elekim", "Sam tosme Avrohom", or a pasuk, "Veni yashmu shmi shel tihiye apseilim". So he, i- it seems to be a bit contradictory. He just

37:55 Speaker 1 said, "It's better if it has your name." But then he gives an alternative which doesn't have your name, it just starts and ends with Aleph. That's interesting. I mean, my name is, uh, Levi Yitzchak. And I say a pasuk, "Yitzvi mechoshech v'samoves mozes se menatich." Um, I'm sure there are dozens if not hundreds of psukim, nice psukim, uh, which have the word Yitzchak. And yet, generally, we keep to saying a pasuk which is, begins, you know, with this Aleph, begins and ends with the same letters. So we don't necessarily opt for a pasuk which mentions the name without, um, it matching beginning and end. V'rosheadav v'saphardav. That seems to be the general thing. But yet, nevertheless, coming back to this name Noach, I felt that the pasuk which is, uh, this other pasuk, as I said, I didn't find it very i- inspiring. And where that, whereas you take a pasuk which has got a message to it, it's, y- you know, I find it more meaningful. Um, there is in the Sefer Shulchan Menachem, as I mentioned, there's a lot of discussion about this. About the, uh, this, the pasuk. And minchas sidim is to say the pasuk of the Rebbe. You know, when, when that crucial moment in, uh, Chibot HaKever, uh, one also is, uh, would... A Chosid would want to have the Rebbe's, to remember the Rebbe's name to be, um, to, uh, to be there with him. And the Rebbe in that letter indeed mentions about the Friediker Rebbe using

39:25 Speaker 1 the pasuk Yitzvi mechoshech v'samoves. Um, now here he mentions about if you have a nickname. So as it says, Chenoch, Chenoch. Chanoch is the Hebrew, and then in Yiddish it became Chenoch. So, so he says you don't have to say a pasuk for Chenoch, only for Chanoch. Now, w- so I'm... My question is, I mentioned last night in the schul, my father's name was named after Rebbe, uh, Shab, uh, Daav Ber. Now, Ber is a translation of Daav. Do you have to say a separate pasuk for Ber, or it just a pasuk for Daav? So that I don't know. I'm sure there are Chosidim who have a mesorah about that, and I'm be, I'd be happy to share. If you tell me what you have mesorah on that, I'd be happy to share with other people. Okay, let's move on. Okay, so now question, uh, very rele- a very, um, current type of question. Today, any, uh, you go, you want to, you want to use a business, a service, whatever it may be. So you go into their website, and on the website there is, um, there is reviews of other users. There's a whole parshah that you can get false reviews also. Right? There's a whole industry, I understand, of somehow, uh, improving your, your, your ratings, et cetera, in reviews. But, uh, here's the question. I, I stayed... I used a service of a, a, of a, a Jewish company. They gave me a rotten service. And, uh, am I allowed to

41:05 Speaker 1 put down a review where, uh, which they deserved? And of course, it's going to protect the next customer. Now they'll see what to expect, and then probably they'll go to a different business. So is that allowed? And if that's not allowed because it's loshon hora, so then am I allowed to read reviews bechal because it's loshon hora? So there's a general principle in loshon hora that if it's l'toeyeles, if there is a constructive purpose for it, I'm not going to go into all the details. Um, not, uh, not, not my fingertips, but generally there's a halacha l'toeyeles. So to read reviews in order to make your de- mind up whether to use this hotel or not, or to use this, this, uh, installation company, whatever it may be. So it, yeah, you can read the reviews because that's l'toeyeles. But what about writing the review, yeah? So it's l'toeyeles to protect other people. So I'm, got, got here on the screen from Chofetz Chaim, Loshon Hora klal yud ois yud alef. And he writes to be very careful not to allow yourself to tell other people how I had a geshäft with so and so. How he ripped me off. He, he, he cheated me in this way, and he, he was in, he was insulting. He, he hurt me. He embarrassed me, et cetera. Even if you know that it's true. And even, uh, if you, if you have the chet which was mentioned before, which about the idea of toeyeles. Because your intention

42:33 Speaker 1 at this moment is not for toeyeles. Your intention is not to protect other people. Rather, um, it's, it's, uh, rather your kavana is you, you want to vent. You want to, you, you want to, um, tell people this. It's, it's a kind of revenge, so to speak. That this person gave you such a horrible service and behaved so nasty to you, therefore you'd, you want, you want to k- kind of settle accounts with them. And therefore, he basically said... And the, the more people hear about this, you know, the better. It's, it's... So your motive here. So although it's true that your- Your, uh, negative review would be a toeles, but your motive for doing so is m-most likely not a toeles, but to, to, uh, to vent your frustration, and therefore that would not be acceptable. So just... Now, go ahead. Um, right. The next question which we have, which I don't have anything on the screen, is about sending an unfinished Sefer Torah with a regular courier service. So if a Sefer Torah we treat with enormous respect, and when it's transported, let's say if someone want to take a Sefer Torah on a plane, they wouldn't put it in luggage. They would, uh, take it in hand luggage, and if it's a big Sefer Torah, you'd, let's say, uh, let's say you can get one of these sports holders, a long bag, and, uh, arrange that you should be able to put it in. Of course, you're gonna have to have special

44:13 Speaker 1 permission because it's bigger than the regular dimensions. But you make, uh, arrangements in advance that you should be able to, and then you take it with, and you put it in the, um, overhead lockers and, uh, say it means paying a bit extra to be able to go earlier. Um, right. So that the... So, but here's an unfinished Sefer Torah. In other words, they're going to celebrate a Hanosat Sefer Torah. The Seum are gonna make a sefer. So it's unfinished. So then it does not have Kridshat Sefer Torah. Then technically it would be permitted to, to, uh, wrap it and put it in a, uh, put it in luggage, et cetera. That or, or in a, in a courier service. That would be permitted. Right. Let's move on. Um, someone asked just now in the chat whether he's allowed to put a good-- put up a good review on this shiur. Um, so that's not a question of lo tachmod. It's a lo tachmod, lo tachmod. That's not a shail altogether. But, um, I am biased. So, uh, let's move on. Hagbah and Gelilah. Now, there is a, uh, wrote in Shulchan Aruch, in Siman kuf mem alef. Very often we have this question about giving aliyas to two immediate relatives, two brothers, father and son. S- Then there's also even if it'd be a, a Zayde and a grandson, if it's Ben HaKaven, not a Ben Harbaz. So we don't give aliyas, uh, one, uh, straight after the other. That's brought in the Ramoh,

45:54 Speaker 1 uh, the idea of Ain Hora. What about... So that just last week, someone asked me, uh, he, uh, he was given the Aliyah of Chazak, and he wanted... He had bought Maftir. He want to give it to my son to give him Maftir. So it says clearly, the Ramoh, even for, uh, Sh-Sh-Shvi and Maftir, also, you wouldn't give a father and son one after the other. There may be a difference on Yom Tov, et cetera, when you'd switch Sefer Torah. But generally, um, no, one wouldn't. So what about... Because here the question is about the Hagbah and Gelilah, father and son, to have, um, one after the-- to have the Hagbah and Gelilah one next to the other. So that's not written in Shulchan Aruch nor in the Ramoh. So in the Piskei Teshuva, in Siman kuf mem alef, he writes that if the custom is not to call them up by name, then that would be okay. If it's normal to-- If they do call them up by, by the name, then, um, one should avoid calling a father and son to do a Hagbah and Gelilah. I just wanna point out also what I noticed by my father, Alav HaShalom, and generally in the Minhag HaOlam, you don't say Yaamod for Hagbah. Yaamod is, is for Aliyah. Aliyah to the Torah use the word Yaamod. But for, uh, Hagbah and Gelilah would be, if you are calling them up by name, it would be Mi Shebera, B'ruch Sheyaba. The same thing with two

47:17 Speaker 1 brothers. Thank you. Yes. Um, he says here, even if this, you're going to not call them up by name, but if the standard meaning to call them up by name, then it would be something to, uh, to, to be avoided. Okay, let's move on. Um, right. Might finish a little bit early. There is a, um, Melava Malka, um, here in, in Hendon. That's why you can see there's a different background, if you noticed. Um, so making the shiurs from Hendon tonight. Let's take a look. One last question then for tonight, and that is about teaching chil-- So there's, um, lamdim discussing with one another, and they're learning Kids of Shulchan Aruch, and they have, uh, a whole, a whole series of details. If you come late, so then to be able to daven with the minyan, so then you can skip this, and you, you know, and priorities of skipping. And then to teach this, and let's talk about Chabad Cheder. Generally, in Chabad, this isn't, isn't followed. So then should we be learning it with the children and then say that we don't follow? That's an int-- That's an interesting question. How wise is it to teach children something and then say, "Well, we're not mo'ed like that"? That's, uh, uh, interesting enough question. And that's, um, one of the values of the new Kids of Shulchan Aruch with the, um, Minhag HaChabad, that you have kind of the Minhag HaChabad is there, uh, at the bottom of the page. And so it's rather

48:53 Speaker 1 than saying, "Oh, well, we're not mo'ed like what we just learned," which itself is a bit kashvar, yeah. So here's the, uh, letter of the Rebbe. We'll read this carefully. This letter is to Rabbi Dubov, Alav HaShalom, who was a mashgiach in the Manchester Yeshiva. Rosh Yeshiva was Rabbi Segal, and, uh, Rabbi Dubov was a mashgiach. I'm sure there were other staff members also. And so he asked the question. "V'nigher," and the Rebbe says, "V'nigher l'sheilosek," uh, "in reference to you, in answer to your question, there are lads who tend to come late. And if you not, shouldn't-- If Sh- im lo yomru lahem ledaleit, um, if you won't tell them to skip the, the Karbanot before Hodu, then they won't be able to daven with the Tzibur. So what should you do?" So they not, they're not miss-- They're not late for Hodu, but they, they come to the time for Hodu, but they haven't said Karbanot. So what should we do? Should we tell them to skip, what's that? So a very diplomatic, um, answer. Let's read this carefully. "Hine yodua mai merazal eizehu chacham ro'eh es hanolelet. Who is the wise person who can foresee the future, who can see how things will develop? Vehu shayech bechol inyan v'inyan. That's relevant e-everywhere. Here too. Now, is clear that he should skip. Then he gives a safer, There's a safer from Rabbi Akiva Rokeach who lived about 120 years ago. On the margin of the Rebbe's siddur, uh, in the Shaarei Tfilo, um,

50:39 Speaker 1 right near the beginning, the Rebbe gives a reference to this safer Shaarei Tfilo. Uh, so that's how I remember. I once looked it up. At any rate, I looked this thing also up once. He brings The Shaarei Tfilo Rabbi Akiva Rokeach brings 91 sources that you should skip when you're running late to the So the din is boror shemedalgin. So having said that, let's go for a moment. The Chaf HaChaim brings from other sources that one shouldn't skip because there's a seder. So that's probably why the Rabbi Akiva Rokeach went to the effort of bringing all of those sources. But Rebbe is saying, yes, there is a simple halacha. When you're coming late, you skip and to be able to daven with a minyan. One has to be wary to see what's going to develop and especially if it's in the short term. We've seen this quite tangibly. The permission to skip may be taken from a yad If you can skip, that means it's not so important. First thing we'll skip Then the next stage is come later. Okay, so you skip parts of You can skip here. And once you start getting into the, uh, that skipping is l- illegitimate, then it becomes... The Rebbe is saying we can see this is the tendency. It, it, it, it, it develops more and more. Especially you're asking about young boys are very impressionable. And so then you don't want to give them this feeling that you can-- that parts of davening are dispensable. Therefore,

52:56 Speaker 1 practically speaking, of course, we cannot issue a ruling contrary to the din. Very, very interesting. Try to find a way that the boys shouldn't even know that there's a heter to skip. So in other words, don't learn the material. So then they shouldn't go, "Oh, we cannot skip." Better they shouldn't know. You have Gemara Shabbos about pikuach nefesh to violate this Shabbos so that he will keep many Shabboses. So, um, sorry. This one So that someone else should be able to... You, you're mechallel Shabbos. That someone else should be able to, um, have many Shabboses, um, in his future life. So you tell Reuven to be mechallel Shabbos so that Shimon should have many Shabboses. How much more so in our case where we're talking about the same person. So the Rebbe seems to be saying it's true that the boy, if we don't tell him to skip, so he's not gonna daven with a minyan. But perhaps by-- that itself will spur him to-- that next time he'll make sure to be on time. He should be able to save kabbalahs and time, et cetera. Whereas if you tell him that you can skip, the Rebbe's worried that about the ka- the ka-- the, the... Of course, you can ar- argue the other way around. You can argue that, uh, he'll get used to davening without a minyan. Um, but then if he's gonna say every word, he hasn't gained anything by skipping. He's, he's, uh, he's happy he's skipped a whole lot of,

54:47 Speaker 1 uh, stuff. Whatever. This seems to be quite clear in this letter. The Rebbe is, is more-- is guiding more that not to teach this halacha to the talmidim. When they get older, they'll learn about it, and then they'll, uh, they'll deal with it as they, as they get, as they get older. Um, that's my understanding. Um, all right. With this, I'll wish you all a gut voch. Should be a, a, a year-- a week of besuras tovos in yeshuas Klal Yisrael. The, uh, in Eretz Yisrael, the hostages and the soldiers should be safe. And, um, we should have a geulah shleima with mashiach tzidkeinu b'meheira b'yameinu amen.

55:32 Speaker 2 Amen. Gut voch voch.

55:37 Speaker 1 There is a sevarah that, yeah, you're right. There's some that if you skip to and should be making up the parts afterwards. Yeah, I don't know how that-- how much that would work with the talmidim in the, the yeshivas. They have to go then afterwards to breakfast. For some, it's not so pashut. All right. Gut voch voch.

55:52 Speaker 2 Mm-hmm.