תרומה תשפ״ד

00:09 Welcome to tonight's Shiur, Motzaei Shabbos Parshas Truma. My apologies for those who didn't get the message about the, uh, delayed time of being eight thirty, but, uh, if you're not on my mailing list... So if you would send me an email, I'll include you on the mailing list, and then you'll be informed in good time of changes of time. So let's go straight to our Shiur. And so something which is Parshas HaShavua. The-- So actually, Baruch Hashem, making Chasunah. And in preparation for the Chasunah, I was reading, learning memorium of the Alter Rebbe in the Siddur, which talks about preparations for the Chasunah, about the Brachos of the Chasunah, et cetera. And there I found something very interesting which connected to something which has been bothering me for many years. So we're looking here at a Gemara Sukkah. Gemara Sukkah daf daled, end of amud beis, tells us... It says in the Mishnah that if the Sukkah is less than ten tefachim high, then it's not valid. It has the minimum height of a ten tefachim. So where does the number of ten tefachim come from? Says the Gemara, itmar says Rav and Reb Chanina, and Reb Yochanan, and Reb Chavivah, et cetera. We'll go into it in all the details. It says the following: Aron tishah. The Aron was one and a half amos tall. So an ama being six tefachim, so one and a half times six equals nine. So the Aron stands nine tefachim high. V'kapores tefach. And the lid of the

02:08 Aron is the kapores, that's a tefach thick. The Gemara later discusses where do they get this number from. Meanwhile, so nine and one equals ten. Parei kan asara. So here we have the, the height of the Aron. In other words, the space between where the keruvim are, it is ten tefachim above the ground. Uchsiti venoadeti l'chosom vedibarti itcho me'al hakapoires. The Ribash says, "I will, noadeti, I will meet with you." The word moed, like ohel moed, means a tent of meeting. Venoadeti l'chosom, I will meet with you there. Venidibarti itcho, and I will speak to you, me'al hakapoires, from above the kapoires, from above this lid of the Aron. Vatan ya'aniv ga'az sh'omi me'olam v'yad hashchina lemato. The Shechinah never came down into this world. Velo yalu Moshe v'Aharon lamore. Neither did Moshe and Aharon go up out of this world. And it goes into discussion. By the way, if someone can give me a Ma'amarim where the Rebbe explained what he emphasized so many times, lamataim asar tefachim, so I'll be ap-- I'd appreciate it, and I will share with it in the-- with the Olam the next, uh, next Shiur, Be'ezrat Hashem. So upon him, they have the idea that there's the world, and then there is the kivyocho, the presence of the Shechinah, and this is the separation. And so the measurement of Olam HaZe is up till ten tefachim. That seems to be the gist of the Gemara. However you understand it exactly, later the Gemara goes-- backtracks on this and

03:49 says it's halacha l'Moshe m'Sinai. But meanwhile, we have this Gemara, that the source of the height of ten tefachim to define, to define the height of a sukkah, and then you have the Toises underneath, which you have on the, on the... Which says, Vaha devar inon. Na megabes Shabbos mechitza asarah, mei'achar yal pivon. So the source of the ten tefachim height to define the reshus hayachid is also taken from the Aron. That's what Toises says. V'chaks v'leshail, uh, that the Aron in this-- it's placed in the Kodesh HaKodashim. The Kodesh HaKodashim stands ten tefa-- ten amos high. So what's the point of saying that the Aron is a reshus hayachid or something when it's in a reshus hayachid in any case? That's what w-was bothering me for years. My suggestion was that the Aron is a gashmi, and above is ruchni, is spiritual and is a physical. And so that's, that's the idea, that within the ten tefachim is the physical world, and above the ten tefachim is a spiritual world. But meanwhile, I see here in this ma'amar in the Alter Rebbe Siddur. Now, that is in the Siddur Im Dach, Siddur that's called Shona. After Birchas Hamotzi, then there are several ma'amarim, quite a few ma'amarim which the Alter Rebbe said. Most of them were said at Chasunahs. This was said at the Chasunah of Tzemach Tzedek. And he's discussing there about Kos Shebuchah, beautiful ma'amar. And so he has here the following, that he says you have the kos and the wine.

05:34 So you have Torah, you have Halacha, and you have the application. So let's say you have a Halacha which is talking about an ox which goral a cow. So that is a, an application. In it, there is a sechel. So the sechel is like the wine, and the, the application, the case in, in hand, that is the cup. That's bas- that's part of the discussion there. So meanwhile, let's come to keep to our point. So the Alter Rebbe says the following: There are many halakhas which we don't have a clear explanation in alpini galut. Kamo biyerach shabbes. Halakha devarcha. It's a well-known halakha that Reshus haYachid goes up till the heaven. Oy lo ad le'rokia. Reshus harabim, the public domain, ein rot efes es elo rak ad hasora. Ve ein bo zetam nigla. The Alter Rebbe says that there's no clear op-- e-evident reason, logical reason why the cheshbon of tenth wach. Aval al derech nista, but in, in the way of Kabbalah, Chassidus, hatam mevorer al pi kisvei Ariza. This is well explained in the read-- writings of the Ariza, which means the writings mostly of his talmidim. We have very little which the Ariza himself wrote. Never mind. The Reshus haYachid hu olam atzilus. Yachid means there's only one unity, uniqueness. Olam atzilus, that's the level of atzilus where... The word atzilus means atzil, close. It also means perhaps endowing, giving, but it's, it's a level way of, of closeness. And lefishi yichud Olam Sof Baruch Hu bein atzolim ve'oyris ve'kalim. There, there

07:36 is a unity be-with-- between the divine infinite light and the beings in the level of atzilus, namely the oyris and the kalim. And then the familiar, the lotion which is brought in Tanya also, ihu vecha yochad, ihu vegam yochad. So one of the explanations is it's referring to the oyris and the kalim. We're not going to go whole beer in Chassidus, but meanwhile in Olam Atzilus, that's a Olam of oneness. Then he adds another word. Why is there the oneness with Hashem on the level of Atzilus, but not lower? Mipnei shehakav v'chut shel Olam Sof meir ba'atzilus. Hold on. Because of the line and the thread of divine, of the infinite light radiates in Atzilus. Just, uh, forgive me, I think it's halakha shir, but just to explain this, um, bikitzur. You have the, the way it's described in the beginning of Etz Chayim, the Tzimtzum and the Or Ponui, and there is a, uh, lack of clarity, and then there's a pencil of light. And that pencil of light comes down. That's the-- After the Tzimtzum, there's a pencil of light. That pencil of light, that oy, that kav v'chut continues all the way until Atzilus inclusive. And then between Atzilus and subsequent Olam is Briya. It's Ya Sirah-- Ya Siria, sorry. There is a partsor, there's a, uh, there's a curtain, there's a barrier. So in Atzilus, there's still the chut, the kav v'chut of Olam Sof. And therefore, beautiful, Alter Rebbe says, "Oi lo ad lerokia." When we say Reshus haYachid oi

09:15 lo ad lerokia, this means that there is this light which is all the way up, from Atzilus all the way up. That means Reshus haYachid oi lo ad lerokia. In Nigle, you could say, you know, ein lo-- Reshus haYachid ein lo gvul. Ad lerokia is because it's, it's the kav v'chut which is connecting all the way up. Al shulis kolam al ki fim michinas atmas hen sho, b'yacha ticha, et cetera. Ma she'ein kein, but after Atzilus, lower than Atzilus, there's a pargoil and a parso. There's a barrier, a curtain, a drape, whatever, which is interfere-- inter-intervening between Atzilus and Briya. And kav v'chut, v'kav v'chut, v'kav oy, oy Sof, there is the end of the kav, so to speak, at that point. And then into Olam B-B-Briya is called Almodie Prudot, the worlds of separation. V'hain hu Reshus Harabim. So this is-- So when-- Meanwhile, we have appreciated that the lotion Reshus haYachid, oi lo ad lerokia. In Kabbalah, it means that there is this hotline, this thread of light, pencil of light, all ad lerokia, all the way lama'al. And then you have lower than that is Olamot Briya, Tur De Prudho, and he uses-- It says, "Oi lo ad rak ad asorot vacham neged yid kisri tato in de noiga." It says the tenth vacham correspond to the ten crowns of Noiga, and he doesn't explain any more, so I don't have the explanation why they have to get ten, it's why, et cetera. But meanwhile, we have here a deeper explanation of

10:49 the idea of the separation of Reshus haYachid, Reshus Harabim, which seems to tie in with what I said before, that the Oroin and the Kaparis, as exalted as they were, they were still Gashmius. Therefore, they are, uh, this, the Asara Totchim of Ga-of Gashmius, Tur De Prudho. And higher than that is, is, uh, is connected all the way up. Just want to th-throw in one more gedank, which you're learning in this Maimon. The Maimon starts off with a story of the famous Tana who is dancing at the Chasmas. But he's juggling Hadasim, he's juggling three Hadasim. And then it says that when the other Hakhamen, they were, they were not so impressed with his antics, and they would say, "Kamich siflon sabo." That you are embarrassing us with your, your entertaining. Later, when he passed away, so the Gemara says that there was a pillar of light, Amuda de Nur, a pillar of flame, all the way up. And then the other-- his colleagues said, "Ahaneh lei shtusei le sabre, ahaneh lei sheytei le sabre, ahaneh lei shitei le sabre," three explanations. One said shtusei, his, his, uh, like his, uh, chi-- his foolish behavior. Some say shitei means the reeds of Hodos, like a, a, a reed is a shito. Some say oshei-oshei- sheytei, sorry. Another says shitei, his, his policy. They saw him, and the way it explains in the Midrash, he was such an exalted person that he could be in Olam hazeh and be connected all the way to Olam HaBa.

12:30 He had merchei legadlus. So whilst he was dancing at the Chasanes, he was also at the same time connected to Olam HaBa. Now, we have-- The Alter Rebbe doesn't spell this out, but it makes sense that why he has this amud denur, why he has this column of light going all the way up. Because this is the whole world here. Olam-- If you-- In Olam HaZeh you got this olam adle rakia. And therefore, when he was lifted, he had here this amud denur olam adle rakia. Right? That, that's, uh, just l'choisef. Right. Let's go on. That was, uh, gishmakeh inyan, lav davka l'halacha. But, uh, Alter Rebbe says, "In al nigla, there is no ex-explanation." Okay. Okay. Last Sunday, I was on the train going to Golders Green, and bas agocha protis, I met a, an old acquaintance from Manchester by the name of Rabbi Yehuda Leib Wittler. And we were chatting a little bit. I told him-- He asked me about the pro-projects I've been involved. I told him about the siddur. And he tells me, "Oh, have you ever looked into the difference between nusach? Some sidurim have tfilas eres-- Klil tfilas eres verashan osato lo. Whereas mo-most sidurim don't have it. Where does that innovation come from?" So I admit that I did not-- hadn't, I hadn't noticed this. Kivyachol, when I worked, I worked on the siddur, I did do comparisons of nusach, and yet somehow this didn't, uh, this eluded me. And so I was very interested, came back home

14:15 and did some homework. And what I discovered is that the-- this is a-addressed by Rabbi Yaakov Emden. To explain to you, Rabbi Yaakov Emden, he prints his siddur, I think it's tov kof gimel, two years before the Alter Rebbe is born. Rabbi Yaakov Emden spent enormous effort in analyzing and crystallizing the Nusach HaSehat filler. I mentioned this in the past. He had a contemporary called Reb Shlomo Zalman Hena, and they have major polemics, and they are published. Well, you have the Sefer for Rabbi Yaakov Emden called Luach Eretz. But meanwhile, he published a siddur, and in his siddur, he makes-- he addresses this. And I wanna share that with you. Before doing so, I'm showing you on the upper, um, part of this screen two... Oh, I-- Though I-- At first, I looked in many sidurim, and it's all just nosato without nosato lo. As you can see here on the right, um, s- um, clip, there is a siddur printed in shin pey gimel, and it's an Ashkenaz siddur, and it has nosato. But on then, on Friday, I managed to find a siddur published tov ayin gimel. That's also, um, uh, fifty years before the Alter Rebbe is born, approximately. And that's also a printed in Berlin, and it has here nosato lo. But then now let's read what Rabbi Yaakov Emden tells us. Nosato lo. Ken haNusach shel Ashkenazim. As I say, I looked to many old Ashkenazi sidurim from a hundred years before him, and I couldn't find, but finally I

16:02 found one. Ve'im omnom lo, the word lo seems to be superfluous, and therefore I wasn't accustomed to say that word. And indeed, the Nusach Hasfardim, which I confirm is true, is without the word lo. And nevertheless, I didn't allow myself to erase it. Velo oi, not only that, but now I think it is correct. And I'm gonna stop here for a moment and just look at the verse, the, the phrase here. The yismach Moshe be machnas chelko. Moshe will rejoice with the gift which is given to his-- for hi- his portion. Ki eved na'emon koros lo. Because you have referred to him, you have called him, entitled him a devoted servant. Kelil tfil eres, a, a crown of glory, beroishoi, on his head, nosato lo, you have given to him. Be'omri lefanecha l'har Sinai. When he stood before you at Mount Sinai. Veshnei luchos avanim horid beyado. He brought down two luchas. And then it goes, tells us about Hashem. What Rabbi Yaakov Emden is bothered by is k- if you say, Kelil tfil eres beroishoi nosato. Hashem, you gave, you placed a crown on Moshe's head. So why do you need to have the word lo to him? You placed it on his head. What's, what's the to him? So now he reexamines this phrase, and he says that the word bes, the letter bes, sorry, sometimes wor-- ins-- is instead of not in, but to. Like, BeMoshe diber, is actually LeMoshe diber. He spoke to Moshe. Uvadovar hazeh ein chem maaminim. That you

17:56 don't believe ba dover hazeh. It means you don't believe le dover hazeh. And so it, it can, the word, the, the bes, uh, you have also o-or be-- on behalf of, or for. Now, Yaakov Avinu, it says, Uve'ishah shomar. He guarded the sheep of Laban be'ishah, in order that he should acquire his wife. And therefore, he says the following. "Kliltif Erez LeReishoi". Hashem made a crown which would be suitable for-- which would be fitting for Moshe. "Vabatana Letzolech Reishoi". It's not as if Hashem actually took a physical crown and put it on Moshe's head. Hashem, K-K'viod Hu, formed a crown, "LeReishoi", for Moshe, and then, "Nosataloi". See, She-he understands the word "Reishoi", rather than physical, you place the crown on his head, and therefore the word "Lo" is superfluous. He says, "No, it's in-- You ca-can make a crown for his head, and you gave it to him." And then he says that also this-- there's a, there's a j-- the... Some of them, uh, uh, Ashkenazi Rishonim would make numbers, set numbers for how many the wo-words there are in a bracha. So Rabbi Akiva Emden says that the letter, the word "Lo" he added fits to the number of words in this paragraph. I did try to find a little bit more about the numbers of paragrap-- of, of words of the paragraph. I didn't really get to, get, uh, a clarity. I saw a number of several paragraphs together. I didn't go into that. But meanwhile, what I'm just sharing with you

19:43 is that this word "Lo", well Rabbi Akiva Emden already saw it in Siddur Ashkenazim. And also what I, um, I saw is in all the Siddur Ha-Arizal, which were published before the Alter Rebbe published his Siddur. One was in Tof Kov L'Malach, second Tof Kov L'Meches, third Tof Kov L'Gilmal. The fourth one I don't remember. Second Tof Kov L'Samchov, whatever. Around-- Uh, the fourth one was perhaps later than the Alter Rebbe. But in all the Siddur Ha-Arizal, with all the Kabbalah stuff, there it does have the Nusach Lo, and it seems to have been accepted in m-many Ashkenazi communities, and the Alter Rebbe also followed that. Okay, just a bit of background for that word and a bit of clarity why it's added in. Although it's not an earlier, um, Siddurim. Let's move on. So here, a practical thing, and that is, someone writes to me, he was davening at the Omud, and he started coughing. His, his cough was so persistent that he wasn't able to continue. And so he's asking, would it have been appropriate if someone brought him a glass of water to say Bracha Shehakol and drink the water and then continue davening? Or should he do the respectable thing and bow out and let someone else take over? And this question could be in Chazarat Hashatz, it could be early on in davening. We were-- I, I looked up my notes from a couple of years ago. We had a discussion about a person whose, uh, needs to drink very

21:25 often. Is he allowed to sip water during, uh, during the Sukkat DeZimra, et cetera. And I found, uh, at the time, and you have a reference here in the-- If you have the notes, you have a reference to a Sefer Shir Limbe Dorshin volume Ches, and he allows the sipping of water during Sukkat DeZimra or saying a bracha before. So my reaction to this question, whether you're allowed to make a Bracha Shehakol in the middle of Shemoneh Esreh, is actually you don't make a bracha on water unless you're thirsty. But if you needed to swallow something, let's say you're having a pill, a tablet, and you needed some water to swallow the tablet, you don't make a bracha because water is only a-- considered a benefit and enjoyment when you're thirsty. If it were lemonade or orange juice, yes. But if it's water, so we can read that, we have it from the Alter Rebbe's, um, Sefer HaBerit HaChadashah, it's Pe'er Gazain, Halacha Gazain. "Eimei Vorichin Al Hamayi Shehakol Niov DeVoroi Lefneia Rabas Lachreim", the water, the bracha said on water before and after is "Elo KeSheShoisel Et Tzamoi", only if you're drinking because you're thirsty. "Avo L'Mishoisel Havlia Lugmosoi SheChen Chanokotu", but if you have something which you are eating, the word lugmo means like, um, um, something which you like, uh, "Gedoli L'Gigmo ShemKaravis", y-you're chewing something, whatever, and it got stuck in your throat. "Einoi M'Vorich Lo Bidchil HaLo BaSeif". Then you have something stuck in your throat for this, and you

23:02 have water, you don't make a bracha neither before nor after. "Efi SheEina Noa LeOdom BeSheSiyas Mayim El BeSho SheHut Tzamai", because the bene- the enjoyment in water is only if you're thirsty. If you're not thirsty, then it's not considered an enjoyment. And back to therefore, I don't see any difference between a, uh, something stuck in the throat or having a cough. Th-Th-- I believe it's the same thing. So to drink water because you ha-- You're, you're coughing, I don't think you make a bracha on that. So then comes the question, okay, not a bracha. What about whether he's allowed to drink in middle of Shemoneh Esreh. So I'd just like to just throw in something. What would happen if it wasn't Chazarat Hashatz, it was his own Shemoneh Esreh, and he still has this fit of coughing. He can't give it over to someone else. And I don't see it's a, it's a big deal. It's in order to facilitate. He should be able to c-continue davening. I don't see this as, uh... I, uh-- All right, we're davening, Omei Lefne HaMelech, but you're Omei Lefne HaMelech and you're stuck. You can't go further. I think it's, it, it's legitimate to have a, to, to sip a bit of water to be able to continue, um, in your, in your tefillah, in your Omei Lefne HaMelech. Let's move on. So now the next point which I want to share with you is become quite popular of late that people take, uh, get a coin which

24:29 was, uh, given by the Rebbe to someone, and they, uh, make-- From this, they make a piece of jewelry, a necklace. And the question is whether it's muktzeh or not. At w-- And then also can be a question of a dollar from the Rebbe. I just want to throw in, there was a time that the Rebbe would give children by the door. This is before the dollars. It was-- He would give children to put in the pushka. And those who were a bit, uh, more shrewd would switch with other coins. But then Erev Yom Kippur particularly, there's like this m-meaning to have plates in the shul for people to give money for tzedakah, esp-esh-- Erev Yom Kippur especially. And there wereliterally hundreds of plates from the entrance of the shul, at the back of the shul, seven seventy, till the Rebbe's place. And there was an occasion that it took the Rebbe four-o minutes, forty minutes, to go from the entrance till he came to his place. And each, there's all of the hundreds of plates, and the Rebbe was putting in each one. And at some stage, Rabbi Groner, alav ha-shalom, comes with another bag of coins because the Rebbe had run out of the coins in which were in his pocket. And of course, each, each one who has his plate there quickly switch the Rebbe's coins with others. At any rate, there's, Baruch Hashem, available coins from the Rebbe, and people make them into jewelry. And the question is: At what

26:00 stage are they demuksified, yeah? So we have here, actually, in Siman Shin Gimel, we have a halacha, which is based on a Mishnah in Shabbos, perek, I think perek hei. Perefes, which is to-- this b'me isha yotzer. So perefes b'Shabbos ala eguz v'ala efen. Sheyichadosu lekach v'yotzes bo. So imagine instead of a button, imagine you have on one side of the ga- ga- garment, you have a big loop, and on the other side, just plain fabric, and you put in it, you put in a, a knot or a stone, a small stone, and then you put the loop around the stone, and that acts as a button, and it holds it in place. I never tried it, but I can, I can see how it would work. Remember like the old duffle coats. So that's what this is, this is this idea to have to use a, a stone. Now, a stone is muktzeh. So how could you use a stone? But it says the Shulchan Aruch, sheyichadosu lekach. If you have designated this stone to be used as a button, so then it is no longer muktzeh. A stone is otherwise muktzeh, but if you designate it there for, for clothing, it's not muktzeh. Says the Shulchan Aruch further, aval al matbeia. But to use a coin as a button also lifroif bo. Lifroif b'Shabbos. You cannot use a coin as a button on Shabbos. D'lo aval tiltulu. Because it's, uh, money is not permitted to move. V'lo mahani bo yichud. And even designating

27:45 is not adequate. It's not adequate to demuksify the coin. And then he says, if she wore it from before Shabbos, she's allowed to wear it on Shabbos. Now, on these words where the Shulchan Aruch says, v'lo mahani bo yichud, I wanna just, um, in case you're asking why I'm not bringing the Alter Rebbe, unfortunately, in Siman Shin Gimel, the latter part of the siman is missing the Alter Rebbe's Shulchan Aruch to where this would be is, is, is in the Alter Rebbe is not there. You know, what we don't, we don't have it. Says the Mishnah Berurah, v'lo mahani bo yichud. Hainu l'Shabbos achas. If you designated the coin for the one Shabbos, then it doesn't lose its muktzeh status. It's still a coin. Aval limyichado meher b'Shabbos l'inyo ze le'olam. But if the yichud was not just for the one Shabbos, but you've now designated this coin, it's gonna be a button. For now and evermore, it's gonna be a button. Gam b'matbeia mahani. Then even a coin can also be no longer-- it lose its muktzeh status. D'shuv ozhu min ha isur tiltul. Now, at this point onwards, since we designated to be used as a button, it's no longer muktzeh. And he, uh, quotes two sources, Tosfos Shabbos, which is a commentary on the Shulchan Aruch, and Rabbi Ki Veegya, possibly, he quotes him. So we have here the Shulchan Aru-- the Shulchan Aruch says a coin is muktzeh, and you cannot designate it. The Mish- Mishnah Berurah says you cannot... Designating

29:17 for one Shabbos is not good, but if it's designated as a button in, in, uh, indefinitely, then it does work. Chazon Ish disagrees with him, and he says that even designating l'olam was not good enough. Okay. So now, then we have now from the Shmiras Shabbos KeHilchoso. So the, um, references are totally off. But okay, we have to deal with that. So, Sh- Shmiras Shabbos KeHilchoso writes, Madbo is kesef. Coins are simonim, if you remember those tokens which were used for telephones, which are instead of money, and magnetic cards like, uh, credit cards, they are muktzeh. But then he says, "A necklace or a keychain which has a, a coin connected to it f- for decorative purposes is mutar l'tiltula. You may carry it. It's not muktzeh. Ki im sh'matbeia zoi osel isha b'bikvios." He says it's gonna stay permanent. And he's, he's, he's responding in his notes, responding to Chazon Ish. Even if you say a coin can-- doesn't help to designate it because you may next week change back and use it as a coin. But once you've modified it, you've made it into a keychain, you made it into a, a necklace, then it's gonna stay that way. And that's-- Then he says everyone would agree that it is, that it's not muktzeh anymore. Two points which I wanna say. Number one, he seems to say that magnetic cards are muktzeh. Uh, of course they're muktzeh, but what level of muktzeh? You've got what's called kli shemalachto le'isur, which you are allowed

31:09 to move the sefer gufer m'koheimo, a tool. If you wanted to use, improvise with it to do a permitted activity, that's okay. Then you have something which is not a tool, and that's like a stone. That's, that's called a muktzeh gamur. So to use a stone to hold a store open-- to hold the door open, that's not allowed because it's not a keli. To use a screwdriver to hold the door open is muktzeh. That's called the sefer gufer m'koheimo. Money, I, I said in the class, I said to the talmidim, money is useless. It's nothing. You cannot do... It's not made for doing any skill. It's not made for fixing, it's not made for eating, it's not made... It's, it's, it's not like a f- knife and fork or a, a, a, uh, a hammer. It's not a tool. Money is just a means for barter, for exchange of value, but it doesn't have a, a use. Not-- At least it's not made for a use. Credit cards, by contrast, I believe are, are basically keys. It's a key to, to get-- to access money out of the machine, to acc- to, to access your, your, your details, where you... What the... How much you are in credit. Well, chas v'Shalom, fakher. But it, it's a key. So I just see a, a credit card as a kli shemalachto le'isur, and therefore no difference to a, to a hammer or a screwdriver. See, if I wanted to use a credit card, let's say, to be

32:31 able to push open a lock or something, a latch, I think that would be muktzeh. Like, like no difference to a screwdriver. Okay. Be that as it may, but what seems to be quite, quite, uh, clear that when a coin is made into a, into a, uh, piece of jewelry, for sure it loses its muktzeh. If it's not be-- If it's just been placed into a locket or something, then also the Mishnah Beris takes the view that it's not muktzeh. Although, as you see, others, uh, mentioned are not so confident because it can still be used as money. Interesting, I remember in the Argus catalog, they used to have in the, um, jewelry section, they used to have a kind of locket, which was a necklace, and it had like a ten-pound note folded up, and you could see, see the, um, just the, the head of the queen, alayha shalom. Um, uh, and it was like, like if someone's out for the night and then they need to have taxi money, they can take it out and use the money. So I've, I've been teaching that this, this is muktzeh, and I think that is actually true because it's, uh, even as it's made into a piece of jewelry, but the kavana is that if you're desperate for cash, you have some cash with you. Right. So now let's go to the, uh, second question though, about, about banknotes, about a dollar. So is a dollar the same as a coin? So the... There's

34:06 a reference I have here to a safer called Midod Nes Eliahu, Rav Rubenstein, who was very short-lived Rav of Antwerp. Died very suddenly. Um, his, his, his seforim are really very, very gishmakas seforim, as I can see just online. Um, whatever. Now, he says that m- he discusses this whole thing about coins being coins from a tzadik. And then he says, "What about money?" Um, c-cash. Um, uh, banknotes. Shetor is kesef. He quotes the Minchas Shabbos and says it's muktzeh machmas kasor and kis. And therefore, especially if it's a, if a kesef from a Rebbe, for sure it should be muktzeh als machmas-- muktzeh machmas kasor and kis. So he makes the, the banknotes more muktzeh than the coins. Now, on the left of your screen, you can see this is the, from the Minchas Shabbos, uh, which is a safer on kis of Shulchan Aruch, and he talks about money in, in note form. Pizuton. I don't know by which k- language that is. Bankova bileton. Banknotes. So he says it should be muktzeh machmas kasor and kis. Because you can humor your whole life. You have blank papers, muktzeh machmas kasor and kis, for sure, uh, banknotes. So it reminded me that Rav Nusen Vogel olim haShalom once told me, or perhaps one of his children told me, that as a kid, a young boy, he lost a five-pound note, and it was just like, it looked like a plain piece of white, white piece of paper. And he lost it in the

35:50 street, and he was walking through the street looking for this piece of paper, like along, along, along, amongst all the litter which was in the street. So I did a bit of a search online, and you can see on the screen a five-pound note, which was launched in eighteen fifty-five, and they write it was still in circulation until nineteen fifty-seven, which fits the years when he was a young boy. And so a five-pound note was a piece of paper, and it had a written, you know, printed that, "I have promised to pay the bearer on demand of five pounds," signed by the banker, the Bank of England, the chief officer, whatever it may be. I can understand such a piece of paper, I would not want to put down a cup of coffee. I have a nice polished table, and I don't want to ruin the surface. I wouldn't... I, unless I put down a piece of something, a coaster. I wouldn't put such a banknote because it might get spoiled. I can tell you today, a five-pound note, a ten-pound note, actually a fifty-pound no-note, but a ten-pound, ten dollars, if I need to put down a, a, a cup of coffee and I've got a ten pou- only a ten, ten dollar, I don't care if it gets dirty, it gets crumpled. Who cares? So I don't think- That banknotes are muktzah machmas chasor and kes. The word muktzah machmas chasor and kes means that it's something which is designated for a purpose,

37:16 and you would not improvise with it. So if Shoichef has a knife, and he spends hours and hours honing it, then to go and cut a piece of string or to cut a piece of card, he's not gonna do that because it's, it's put in so much effort, so much invested, so you're not gonna ruin that and so on. So muktzah machmas chasor and kes means it's such a, um, prized object that you would not improvise with it. That's the word of muktzah ma-- and that's what it looks. In addition, the Alter Rebbe takes the view the muktzah machmas chasor and kes is not only the value, but also it's the klipah shemelachtel is. Okay. So coming back, what, what... So muktzah machmas chasor and kes is like a muktzah gamur where you can't... You're not allowed to improvise with it. If it's just a klipah shemelachtel is, so you are allowed to improvise with it. It will serve the mekoimech. Therefore, what I'm seeing is, I think in nowadays, a, a banknote, I would say, say, is not muktzah machmas chasor and kes. Um, it's more klipah shemelachtel is. If you needed the space, so then you'd be allowed to... L'ma'aseh, yeah, I mean, I said this over last night, but the... one of the Rabbonim of the present, he says, "I don't see the tzorech to move on Shabbos. Who needs to move the, um, the, the Rebbe's dollar? You need to... Well, you'd have to move on Shabbos." And if it is

38:43 a klipah shemelachtel is, then just to show it off to your friends, I don't think would be okay. That's, that's not the tzorech of the mekoimech. Um, it may be something else, but I don't see... It's not tzorech of the mekoimech. So I, I, I don't see it as, as a such a strong muktzah. If you needed the space, you needed to move it because you don't want to lose it, that would pack up here. If the klipah shemelachtel is, it'd be awesome. What happens if you've laminated it? I've always been not so sure about this. I, I, I think that if you would take a hundred dollar bill which is laminated and go to the bank and ask them to put it to your credit, I don't think they have, uh, reason to refuse it. And therefore, it's still money. All right. The part I have... Actually, I received from the Rebbe a Tanya Tov Shin Mem Beis, this thick Tanya, and it had a dollar inside it. So I took some sellotape and stuck it in place. I use the Tanya on Shabbos also, but I don't handle the dollar. But is it... What I'm saying is it doesn't have the, uh, muktzah machmas chasor and kes, but, um, still to handle it is still a necheirit, is money, and it hasn't been changed. It hasn't lost its value. And therefore, I think it still is muktzah, at least as a klipah shemelachtel is. Is there any difference if it's plasticated? I'm not

40:06 so convinced, actually. Yeah. I'm not so convinced. Um, although you could take the view like the, like the Mishnah Berurah said, and like Mishnah Shabbos Kohos said, if you're miyakhed it leiyolon. Miyakhed it as what? If you, if you make that dollar into a piece of jewelry, I understand you change its status. But w- if you say it's a Rebbe's dollar and you da-da... What have you made it into now? The fact you've plasticated it, I don't see it changing it from being a dollar and a piece of, uh, you know, uh, currency. Let's go on. In any case, all right, it's not really, it's gishmakeh in yonim. It's, it's... But it's not ne-necessarily l'ma'aseh. L'ma'aseh, you put it in a... keep it in one place and the, the... you don't move it on Shabbos. There's a lot in the Gemara, "Lo mipneysha on the madam in nasa l'ma'aseh." Because we have a theory, that doesn't mean we go and carry out l'ma'aseh. Okay. What else do we have here? So here is a un-la-- non, not Lubavitch shailah. Someone says they don't think the bank would accept a laminated dollar. All right. Uh, if they don't accept, I would say, "I want to speak to the manager." Let's move on. Um, someone asked me, Polisher in Gemani davens in our shul quite often, and he asks me, he's minayich to say, "Am lav haMalcha." Sorry. He's only going to say every meal of Shabbos, the cover Shabbos Kodesh. You know, Polisher Yidden, such a

41:39 minig at every... Oh, no, all Polisher Yidden, but it's quite widespread. The cover Shabbos Kodesh. So he asks now, what about Amalav haMalcha? Should he be s-saying, or is it out of order to say the cover Shabbos Kodesh at Amalav haMalcha? So first of all, I said, "The pashut is, am I eating Amalav haMalcha if not for the cover Shabbos?" But here's a fascinating sikha. This is in, um, Helek Lamed Vav. Um, Parshah Beshalach. And the Rebbe picks up, it talks here in Siman Shin. Very short siman in Shulchan Aruch. In the, uh, in the Rambam, it's just a mamash of one line. And, uh, the Alter Rebbe's three, four sefarim. Talks here about whether you should cut back in your Seder Shlishis to have a... To make it earlier so that you should be able to eat Amalav haMalcha. And he says, "You don't have to make your Seder Shlishis earlier because this Seder of Amalav haMalcha, "Eino mitzvah, eino chover kol kar, elo mitzvah min haMukcheh bilvad." The Rebbe's a bit uncomfortable with that lashon, "Elo mitzvah min haMukcheh." If you want to diminish, say it's not so important, so you'd say, "Eino elo mitzvah beyalmo." Mitzvah min haMukcheh is actually building it up rather than diminishing it. So why does the Alter Rebbe use, "Eino elo, eino chover kol kar, elo mitzvah min haMukcheh?" It's his choice. And he goes into the, the whole discussion about the pasuk, "Vayvarech elokim es shem hashamayim es shem hashamayim vayehi kadesh oseh." And the Gemara

43:14 says, "Berche b'mon borche-- berche b'mon v'kitch b'mon." Berche b'mon, that on Friday came down enough supply of mon for two days. Kitch b'mon is sanctify the day shelo yordoh bo. That, that, that mon didn't come down on the day of Shabbos. So now let's focus on the two-day supply of the mon. So every day people tend to eat a day meal and a night meal. I know in England it's also meaning to have also elevenses and to have scones and tea at three PM, but I'm talking about, uh, back in the days of the Midbar, they had a day meal and night meal. Okay? So they had a double portion of mon on Fridays. So one portion was for the day meal on Friday, one was for Friday night. Then they had the Shabbos, the second, um, omer for the Shabbos. So one was for the day meal. So you can say the second one they had was for seudah shlishis. Wait a minute. If people are used to eating a supper at night, to say that they eaten during their forty years in, in the Midbar, weren't-- it came night, they had nothing to eat, doesn't really make sense. And it therefore follows that they had, like every other day of the week, they had also enough for seudah shlishis, but they had also a Motza'i Shabbos meal. So now the Rebbe says that although the kedushas HaShabbos is finished the moment Shabbos goes out, but the birkas HaShabbos continues even afterwards. So you've

44:50 got the ve-- you know? And therefore, the Rebbe explains that's why the Alter Rebbe refers to it as mitzvah m'nochach. Why is it not just a separate thing? It's a zachelek of seudah sh-- of the three meals. And kiyum mitz gimmel, mitz, uh, gimmel seudas. The mitzvah m'nochach when you eat the three meals. And you also have melaveh malkah, then you are expressing your re-remembrance of the berche b'mon. The berche b'mon was also for the, for the Motza'i, for the, for the night meal. And that's-- that... In other words, he's saying that the melaveh malkah brings out the shlemus of the seudas Shabbos. So coming back to the question, could you... should you say, if you say Lecha Dovid Shabbos Kodesh, I'm thinking now perhaps to say Lecha Dovid Shabbos, not Shabbos Kodesh because the K-Kodesh is already, uh, gone already once Motza'i Shabbos. But at least it is still, it is, it's, it's... Certainly we eat melaveh malkah, it's Lecha Dovid Shabbos. I don't think that's, that's out of order. A couple of points here. If you have a zonis on, someone's asking, on melaveh malkah, is it still considered a seudah mitzvah m'nochach? Is it a must to wash if I'm not so hungry? Is... See, the She'eis is asking the question, and I can tell you that Yodea Dovor say that there were times that the Rebbe, for whatever reason, didn't have HaMotzi on Shabbos, and Motza'i Shabbos it was choyk v'lo yavin. By the Rebbe, Motza'i Shabbos to have melaveh malkah

46:30 was something which he-- davka washing. It's, uh... And, you know, part of it is , you know, there's the, um, the etzem luz is nourished by melaveh malkah. And the etzem luz, the Gemara says, doesn't have hanoah from elo hazit. It comes, you know... So how, how does this work? Davka because Motza'i Shabbos. You've already eaten three me-- You've already... You're not hungry. So why are you eating? Just because of the mitzvah. Ah, so it's not because you are enjoying, it's because of the mitzvah. That's why the etzem luz has hanoah from it, because it's a, it's, it's a seudah which is not the same, uh, uh, uh, gasus d'kahanoah. It's, it's just the same shomayim. That's why the etzem luz is nourished from such a seudah. So right. Um, so now just out of Shabbos, someone asked me... I was short of questions. Baruch Hashem, another few questions came in about the repeated verses in davening, and he mentioned three, um, five places. In Hallel, sorry, Hashem Melech, Kol Haneshama, Oz Yoshir, Yosheves Eyser, and Hallel. So I'll try to chap a line in the next, uh, few minutes. Uh, hopefully we'll finish in time. So here we have in Siman, in Shulchan Aruch. It is in Siman Nun Alef. Um, so we have, "Lo yagin lich poel kol haneshama tehalel Yud He." Why do we say that pasuk twice? Efshi hu sof psukah dezimra. Because it's the end of the psukah dezimra, so we repeat it kind of to s-- to, to celebrate

48:04 we c-- we've, we've finished now. My Machshava Zahav is like it's similar, lamashal, yema besedra of repeating the last pasuk. It might not be the same opinion. There's efshi lasain betorah. Okay. Then also it says Shulchan Aruch to repeat the pasuk Hashem yimlech olam vaed at the end of the shirah because that's the end of the shirah. As you know, they say betorah, the shirah is written in a different way, with lots of spaces like Ariacha Kabi Laveino. So the la-- the last, uh, um, phrase of the shirah is Hashem yimlech olam vaed. Then you have Ki-Um, Kibosos Pare, that's after the shirah. So we repeat that pasuk Hashem yimlech olam vaed because that's the end of the shirah, although we say the pasuk of Kibosos Pare afterwards. Another discussion. It says, "Yesh mesivkin pasuk kibosos pare," some say that because that's also from the shirah, and that's really a debate. He refers to Yodea, whether Kibosos Pare is technically pa-part of the shirah. Okay. In the note which you have here on the, on the bottom, that's from the Siddur HaBoalel L'Toivah in-- and so on, um, on this spot. So you have here from the Levush, he has another reason that the twelve psukim correspond to how many times we, uh, say Hallel on Rosh Chodesh, and the repeat is corresponding to Ha-Hallel in Hashanah Moberes. And the yours truly has a note, but actually on Rosh Chodesh Tishri we don't say Hallel. Okay. Now, what about saying, um, Hashem... So this is

49:41 for Hashem Melech. So by the Sfar-- by Ashkenazim, Hashem Melech is not said before, um, uh, in-- on a weekday. Apparently, it's said on Shabbos and Yom Tov. The Bis Yosef says it's customary to say it and twice, and he gives a reference why we say Hashem Melech twice. He gives a reference to Tikkunei Zohar. So last night I spent a long time trying to find it in Tikkunei Zohar, but I have the print which has got the Birha Gro, and it's a different pagination. But today I managed to find it. So before we read further, someone just asked, "Is it Chabad Minchag to repeat the possuk in, in, in, uh, Shebai Mikra?" There's something in the Reshimas So-- in the Reshimas, which were released after Yom Tamuz, and there, there's something about not repeating it. But it is ambiguous, and I'll tell you what the ambiguity is. S- you can see now, now some of these, um, Shebai Mikras for him. At the end of Shebai Mikra they say the last possuk sh- twice, then Targum, and then again twice the last possuk. So in other words, four times. So when it says in the Reshimas of the Rebbe, "Ein Noyagin Michpael Possuk HaAcharen", does it mean we don't say it a third time or that we don't say it a fourth time? It's not clear. And therefore, I've, uh, I've, I've, I've continued saying it once. In other words, as a third time, but not a fourth time. Okay, let's come back to

51:14 the Hashem Melech. So it was a reference to the Tikunei Zohar, and this is in Tikun Ayin. Uh, it's in Kabbalah, and I could have just said it's Alpi Kabbalah, but I'm, I'm curious. I wanna share my, my findings with you. It's still gonna be Kabbalah, but he talks about here, uh, Antfin Iluy, the upper branches, middle branches, uh, I mean, the medium branches and the lower branches. And he says you've got the upper ones are like the fathers, and the s- the middle ones are like the Memanon, the, uh, the officers, and the lower ones is like the Shluchin, the, and then the, the, um, ones who are sent out on missions. And then he talks about how you have basically, um, Hashem Melech, Hashem Molech, Hashem Yimloch is connecting, um, uh, I believe it is, uh, on, uh, in a higher level of Bal, of, um, perhaps Chabad and, and Cho-Chochmah and, um, Yud and the Hey, Iluy. And then you have a second Yichud, which is the second Hashem Melech. Um, that's basically what he's saying. I used... This morning I used the, um, there's this Pirush Mosuk Midvash. So he explains this a little bit. Basically, it's two levels of, of Yichud, and therefore you have Hashem Melech, Hashem Molech, Hashem Yimloch twice for those two levels. About the Nekudus, which you can see over here, we have discussed this in the past at great length of how you have the Segols, the two U- letters with Segols, and that's equals,

52:47 um, the same letter, the same Nekudus as Melech, and then the Pasachs and then the Malach, and then it's the Shevoa Choilum Kome. It's Shevoa Choil-- well, Chiduch Choilum Shevoa, the same, uh, letters as Yimloch. I'm not gonna go into the whole discussion. That's gonna take a lot of time. And if someone's interested, I can find where did we discuss it in the past and you can look it up and, uh, you know, follow it online. Um, I see a couple of points here. Why would it be necessary to eat bread for Etzem Luz? Well, it says it's Nizon. It's Nizon from Lav Melcha. So, um, oh, you ask why Davka bread. All right. Davka Val Milvilt Nisht, yeah. Couldn't be bothered. Yeah. It said, "Wait, look in Shulchan Aruch Siman Shin." It's a mitzvah to be ma- uh, to prepare a sudder and to have a special tafshil, to have the table set. I know in America, you know, this Manah that people go shopping on Motzaei Shabbos. So we're losing it. We're, we're losing... That, that, that... There's a certain gishmak of, uh, you don't want to take leave of Shabbos, so you have a Motzaei Shabbos. You have the table set with a nice tablecloth and, um, uh, you know, you relax. What's, what's the rush, yeah? Yeah. Let's go right. Then, so that was-- we addressed the Hashem Melechs. I know it's still Kabbalah. Kel Anshema at the end of Anshei Hashem Yimloch Nas Yosher because it's the end of, so

54:24 it is the end of the Shira. Yosheves Eiser. So here we have in Shulchan Aruch, um, this is in Res Sadiq Hey, within the Motzaei Shabbos. It's customary to say Be He Noyam at the end or after Ma'ariv, and that's the brocha when the Mishkan was built. Look, it's again, in Yona DeYoma, when they even finished making the Mishkan, so Moshe Rabbeinu gives them a blessing. Be He Noyam Hashem Elechu Aleinu, that Hashem, the pleasantness of Hashem would be be- s- uh, should be, be bestowed upon us. Umaseh Odenu Konu No Aleinu. That which we do with our hands should be stable and it should be effective, et cetera. The pashtis is you're going to a week of, of, of back to a week of work, and therefore you s- ask Hashem's brocha that your week of work should be successful. Which is also the reason why we don't say it when there's a Yom Tov middle of the week because you don't have a whole week of Maase Odenu. Fine. But meanwhile, there's also the Minchag of adding Yosheves Eiser and to also repeat the Passuk Od Yom. And this Al Yadei Kach Nishlam Hashem Yoztzim Himenu. And by having the additional Od Yom twice, that completes the Shem, which is the Hashem's name or the Remez, which is through saying what... So, so of course, we're all curious what that's all about. This is a letter of the Rebbe on the lower part of the screen, um, quoting the Zohar. There's what's called

55:54 Shir Shel Pegoyim. Yosheves Eiser, as is said by, uh, Levaya in Sangedrach. Um, which I'm sorry also to share with you that, uh, over just Erev Shabbos, Rebbe- Michael Rabin, although I-- passed away. Um, Chaim Shmuel Mendel, I don't know what his father's name is. Um, hopefully the levaya will be tomorrow sometime. At any rate, by the way, when says the Yeshivat says that's a form of protection. But then the Rebbe further on, he brings-- And obviously our condolences to his brother, who's normally, uh, a very regular participant in this year, supported-- sponsored many, many times. Uh, so wish him a richas yamim and, and nechuhamah. So coming back, so the Mizmor has got a hundred and thirty words. And that's the skull. There's a number of a hundred and thirty. So I was curious, what's the significance of a hundred and thirty? So there is a, there is a, uh, a nasty malach known in short as the Samech Mem. So his full name is Samech Mem Aleph Lamed. And he's a troublemaker. And Sameach-- That's a hundred and thirty-one. Sameach Mem Aleph Lamed is a hundred and thirty-one. And so the Shem Ha-Oyetzim Memu is to-- We want to have the number of a hundred and thirty somehow, I guess, um, to be machtim refu ha'lamachot, that we should have protection, that he shouldn't have a, a shlitah. So that's the cheshbon of the, of the Yeshivat says in adding the last pasuk twice. And that's again, going into a week of activity,

57:48 as we don't want the, that, that malach to cause us trouble during our, our, our activities during the coming week. Why do we repeat the phrases in this latter part of Hallel? That is, uh, with this, this should be our last thing. So someone's asked why a hundred and thirty. Yeah, good, good question. So Ima HaKallel. So the last phrases of Hallel were said by several people. We just learned this in Pesachim, uh, towards the end of the Gemara Pesachim. And we have the Avkushtes that they had here when, when Shmuel HaNavi comes to the house of Yishai, and he asks for the various sons, and he-- and then each one is not suitable. Then it comes to Dovid, who was actually wasn't even home. He was looking after the sheep. And then he was, uh, gives him the bracha. So then gives-- anoints him. So, "Oli l'choch ya'ani soni, Hashem, uh, I praise you because you answered me," said Dovid. Even mo'asu aboinim, the stone which was despised, despised by the builders becomes the cornerstone. This was Yishai. He sees the son who was despised by his, all his brothers now has become anointed as the Melech. So he said, uh, this, this pasuk. Me'es Hashem oys, oys, the brothers could see clearly this is from Hashem, so they, they acknowledged. Ze hayom oys Hashem. Shmuel is so happy that he's now managed to find, uh, the, um, replacement for, for as a new, new king. Ze hayom oys Hashem. The brothers say, "Ono

59:21 Hashem ashirana." You can say tongue in cheek, they were worried. Hashem ashirana. Dovid is also an-anxious. Ono Hashem atzlichana. Then, um, Baruch Habo bashem Hashem said by Yishai, greeting Shmuel, who had come from the Beis Hamikdash. Shmuel from the Mishkan rather. Shmuel, who has, has come from the Mishkan. Beirach nuchem be Beis Hashem. I'm giving a bracha, uh, from Beis Hashem. Kel Hashem vayor lonu. Hashem has given his, his light. It was said by all of them. Yisru chag ba'avoisim. It was said by Shmuel. Ke li atah ve'oidecha. It was said by Dovid. Aleikai oi mamecha. It was said by all of them. So what we're seeing here that these pesukim from Odcha till the end of Hallel was a whole conversation at the time of the, uh, anointment of Dovid. Says the Gemara, here we have, "Tanya Rebi koifel bodvorim. Rebbe Lose ben Parto moysif bodvorim. Mai moysif? Lich-- Moi amaba moysif lich poil me'od cholamato." So Rebbe Lose ben Parto would from Odcha onwards, he would repeat the pesukim. Says the Rashbam on this place, on the other place, um, "Koifel bodvorim me'od cholamato veli nire Mishim kovet Yishai Shmuel vedovid ve'echad." In honor and recognition that this is a whole conversation between Yishai and Shmuel and Dovid and the brothers, She'amru me'od cholamato ki de'amor le'el. This whole conversation, which is on the previous page over there. Therefore, koifel oise. The reason why we repeat is to remember that these ph-phrases were-- was a whole conversation, although the repetition doesn't add to

1:01:16 it. It just, it just brings our attention that there's something special about these pesukim. That's the background for the repetition of those pesukim in Hallel. So I've actually gone over time, and so, uh, I wish you all a gut Voch, and we should see a geulah shlemo, and we'll then be able to say, Odcha Hashem ki anachta bi, and, uh, we should see a Yeshu shlemo for all of Klal Yisrael bechol makom shehem, especially the idin ner tza kodesh and chol makom shehem. Kol tuv, gut Voch. Gut Voch. Gut Voch. Gut Voch. Gut Voch.