פקודי – חזק תשפ״ד

00:13 A gute vokh. Welcome to tonight's shiur, Motzei Shabbos Parshas Terumah day. Chazak. Today's shiur is dedicated in honor of the schloish shiur in memory of the late Chaim Shmuel Mendel Rabin, uh, known to us as Michael Rabin, z"l. He should be a, a gute beter for his family. And, uh, ochi tzura'anu yocheim nefaur. I actually want to share with you that this past week, this is partly an apology that the, uh, short-- the shiur might be a bit shorter than usual. That partly is because I spent three days this past week in a-- at a conference in, uh, Portugal, all about kashrus. My, um, professionalism in kashrus is only at the consumer end, but, um, it was interesting in any case. So I wanna share with you one of the, should we say, stars of the conference was Rav Isaac Landau, who came, the Rav of Bnei Brak. And he spoke very powerfully explaining the, the, uh, ins and outs of cholov Yisroel supervision. So he explained how there's two aspects. When you come to milk a cow to make cholov Yisroel, one thing is you have to check the bucket, that there's no, no non-kosher ingredients already in the bucket. Then there's a separate thing. There has to be Yisroel ro'eh yu. A Yid should be seeing the milking. There is a bit of leeway of if the Yid comes in middle of the milking, not right at the beginning of the milking. Hence, you have sometimes it says, "Mit filah sachaliv or bashah

02:16 sachaliv." So as far as relying on a camera, you have, um, cameras monitoring the situation. So the camera will work to make sure that there's no treif ingredients in the, in, in the bucket. It can verify. But the camera isn't a Yisroel ro'eh yu. It doesn't fulfill that requirement of Yisroel ro'eh yu. And hence the reluctance or the resistance to rely on cameras a- as an alternative to having a mashgiach going out there. So he explained this very well. But meanwhile, he told a story of his zayde, Rav Yankel Landau, alav hashalom. So despite that there may be some leeway in the Yid having-- coming bashah, bashah sachaliv, not mit filah sachaliv. But Rav Yankel told the dairyman who de-delivered to hi-to his house, it was under his hashgacha also. He said, he says, "For me, you should bring davka mit filah sachaliv." The Yid were there at the beginning of the milk. Okay? So the fellow says, "Okay." And he's delivered to him milk on a regular basis. And about once a year, Rav Yankel Landau would take a, a week off. Go out, uh, to, uh, catch his breath, so to speak. So he went, he would-- He went this time, went to Yerushalayim. When he came back to-- from Yerushalayim after a week, he called the dairyman, and he says, "Are you keeping my instructions of only giving me milk which were mit filah sachaliv?" And the fellow says, "Yes, absolutely." Says, "You're lying." And he started screaming at him until the

04:12 fellow actually admitted that he had been lax on this and been delivering the regular milk and not necessarily mit filah sachaliv. So then the family ask the, the father, the zayde, you know, "Where did you-- How did you know?" This-- Nowadays you say Ruach Hakodesh, but, you know, "How did you know?" So he said that "I spent seven-- I spent a week in Yerushalayim. On sachrit gidavan sach. My davening was-- It was-- I, I, I felt I was davening. I came back to Bnei Brak, and I felt it's not going properly. And it was the same as before. I felt that there was some, some call it rustiness, whatever. It wasn't, it wasn't the same. And I started soul-searching. Where is there something wrong? What's some-- What's-- What, what could be not okay? And the only thing I could f- could think of was that the milk was not up to the standards which I'd put for myself. Therefore, I was confident that that must be the problem." And he was actually right, which is an amazing story. Um, so that's one story which I heard from Rav Isaac about the Zayde. Now, second thing, which is an interesting hashgacha pratit. One of our listeners told me that he had been with Rabbi Moshe Landau, alav hashalom, in America. As Rabbi Moshe was talking about-- came up about carton juice. You know about carton, uh, you know, orange juice, whatever may, may be. And he was concerned about the fact there may be Jewish owners

06:01 of factories That in America, Baruch Hashem, lots of Yidden, so it could-- it's very likely there could be the factories owned by a Jew. And at the time when this fellow told me this story, I didn't understand what difference does it make whether the owner of the factory is Jewish or not. Didn't know. The following day, this... So I had this correspondence earlier this week. Following day, one of the presenters gave a whole shiur about, uh, about the-- about ch-ch-- giving hachcherim in factories, and gave the following explanation. There is a concept of ein mevatlin es halachatchilah. So for me to take a piece of... I'm going a nice big chunk. I take a small piece of lard, throw it in. It's gonna be batel b'shishim, but that's, that's asur. I'm, I'm not allowed to. Not only ein mevatlin es halachatchilah, but if I would violate that, then there would be a knas. There'd be a penalty. I wouldn't be allowed to have benefit from that cooking because I was oiver on the inyan of ein mevatlin es halachatchilah. Now, if we've got a keili which was treif. It was treif because it was used for basar and cholov, whatever it may be. Now, bedieved, if you tell me that you've fried cheese borekas in a fleishige frying pan, the first thing I'll ask you would be, "When was the last time it was used for meat?" And if you tell me it's more than a week, so the-- or more than a day, sorry,

07:41 I'll tell you the borekas are okay, but the pan needs to be kashered. So then if after twenty-four hours the pan doesn't make anything treif, so why do you have to kasher it? Just leave twenty-four hours. So this remains a chiyuv de-eisid rabbonon. Chiyuv de-rabbonon, ve-dekeilis she-eino ben yomo. It goes ben yoo- eino ben yomo oto ben yomo. We're not allowed to use an eino ben yomo in case we'll come to use a ben yomo. This is de-rabbonon. So what would be if I took, knowingly, I took a fleishige pa-pan, which is not a ben yomo, and I fried cheese borekas. See here, it's not the same story. Here it was-- comes into possibly the mevatlin es halachatchilah. I knowingly used something relying on bitul, and that's not okay. So now if there's a factory which yesterday they u- they used the machinery for milk, which isn't cholov Yisrael. Today, they use the same machinery, they use it for orange juice, and they didn't kasher it in between. They-- I know they did. They, they used, uh, detergents, et cetera, but they didn't kasher it. So here's the difference whether it's a Jewish owner or not. If it's a goyish owner, he has no eisur levatel l'chatchilah. So if he did, he did it, but you know, it, uh, the, the, then the orange juice is kasher. If it was done, if it was a Jewish-owned factory, so then he should have kashered the machinery before using it. If he didn't, so he's oiver levatel

09:16 l'chatchilah. Then there's a knas. The knas could not o- could be not only on the owner, but also for his c- for his clientele. I'm not saying this is the halacha. I'm just telling you the, the, uh, tsuddim, the, the elements which could come into, at least for someone who is a ma- a, you know, so co-conscientious about kashrus like Rav Landner, who was concerned that the same ma- that, that a, a carton of orange juice, it may be, if it's from a Jewish manufacturer or a Jewish-owned factory, then there's a-- could be an issue of, of ein levatel l'chatchilah. Yeah. Okay. Um, I'm going to go to our list of questions. That was just my... That's my, uh, apology, um, for having a, a shorter le- shiur than usual, but okay. Made up for time. Okay, let's go into our questions. So the first question we have on our list is about boruch after eating harmful foods. So one of our listeners, uh, referred me to a quote from Rav, Rav Elyashiv, zichrono livracha, in the Dirshu edition of Mishnah Berurah, Siman res bet, um, note number thirty-two, where Rav Elyashiv is quoted as saying that, no, you shouldn't make a boruch achron. Last week, I think I said, or it was two weeks ago, I said, "You shou-- You do make a boruch achron. You've eaten, you enjoy, make a boruch achron." Now, the... I th-- I looked it up, and I think there's a difference if by the time you've eaten your

10:46 kazait, already you've caused yourself harm. So then that's where Rav Elyashiv was saying, "You've caused yourself harm. You shouldn't be making... It's not a ha'ana. You've caused yourself harm." If it's even a kazait is, is also not harmful. If you have a, a larger amount, it's, uh, it's harmful, but you don't un- and certainly you don't feel the harm. So it could be that's where the other poskim are coming and saying, "If at that time you en- you are enjoying it, and you enjoy the kazait, so then you have a chiyuv boruch achron." The fact that you shouldn't have, it wasn't wise for you to have it. Um, okay. Someone is pointing out that they don't kasher the keilim. They're far from cholov Yisrael. Uh, I, I'm... Listen, I said at the beginning of this shiur, my expertise in, in commercial kashrus is ex- is exact- is just as much as any consumer. But, um, what I do know is that in many places they have dedicated equipment. They don't need to kasher the machinery because they have dedicated equipment for cholov Yisrael. Okay, let's, uh, move on to the next question. And that is, someone's asking about Kaddish Yatom. If Kaddish Yatom is, uh, is, is, uh, introduced, the, the, the orphan says Kaddish- And there's a Yishstav that says sixteen Kadesh a day, and each Kaddish of the, of the Zoyar is, is effective for an hour and a half, so it gives respite for the Neshamah in Olam HaEmes. So all right.

12:19 Um, so sixteen times one and a half is twenty-four hours, yeah? But, uh, what about Shabbos? Why, why... what's the reason for saying Kaddish Yatom on Shabbos? That was the question was put to me. So here you have on the screen, first of all, a Sicha from Tov Shin Yud Alef within the year of the, um, just the end of Kaddish for after the Friediker Rebbe's passing. So the Rebbe says here, um, Kisvha Harizal, we have the idea of Kaddish is not just for the easing of the judgment of the, um, one who passed away, but also for the elevation of the Neshamah from level to level in Gan Eden. V'lochein says the Rebbe in that Sicha, that's why it's said on Shabbos also. It's not because of easing the judgment, because on Shabbos, in any case, there's m- uh, no, no judgments, a time of respite in any case, but for the elevation of the Neshamah. So just to help you, the, uh, reference here, Kisvha Harizal. So there's, in the notes there in the Toras Menachem, one of the references to Siddur Harizal, and that is to Kaddish Yatom. Now, in the Sephardi practice, the Kaddish said after Kaveh, before Oleinu, that's known as Kaddish Yasme. This-- the reason is because by the Sephardim, the Kaddish after Oleinu isn't standard. Don't they-- They don't necessarily say Kaddish there. So the last Kaddish after, um, after, after... at the end of davening is the Kaddish D'rabonan. So that's called Kaddish Yasme, and that's where

13:58 the, an entry here on the screen is in the Siddur Harizal. So I'm just gonna read the last two lines. L'tzorich lo me'abed Shabbos v'Yom Tov. The Kaddish Teyosem is said also Shabbos v'Yom Tov. V'yecho l'kavon, uh, l'halos u'gem. Again, in the weekday, the Kaddish has got for the purpose of elevating the soul. Again, Shabbos v'Yom Tov l'halos m'madreg l'madreg gam kinmoil. There's a benefit also to elevate the Neshamah from level to level. Okay, let's move on. So now someone asked me the following question. I put the two questions of Kaddish to, next to one another. He's saying Kaddish for his uncle, alav hashalom. He davens slowly. And so if he would start Chaydu with the Minyan, so then he wouldn't be able to daven Shemoneh Esreh with the Minyan. And so he's asking the question, could he start Shacharit, start Chaydu earlier, and work it out by the, by the time the Minyan are on for Kaddish D'rabonan. He actually davens a Nusach Ashkenaz Minyan. So he has another Kaddish after Mizmor Shiranukah Savas. Before Baruch Sham. Uh, no. Is that before? Oh, no, I'm confused. Um, he has-- They have two Kaddishim at, in the morning before, you know, at the beginning of Psukim D'zimra. So he wants to say those Kaddishim, and he will have gone ahead, and he is holding between Yishtabach and Yotzer Or. So he's asking, "Can I daven ahead and say Yishtabach and say Baruch... Amein. Wait there till the Tzibur are on for where Kaddish should be

15:49 said. I'll then say Kaddish there, and then I'll continue saying Yotzer Or, Birkat Shema, and be able to daven Shemoneh Esreh with the Tzibur." So actually, there is room to Bimehechal for such a thing. I think we discussed a few weeks ago about the interrupting, where it says if a person chats between Yishtabach and Yotzer. I'll just ex-explain why they use the lotion Yochozer lob moecha ha'milchamah. For those who don't remember exactly the vort which, which the Chazzan then was, this is referring to, alluding to the milchamah with the Yetzer Hara. That's during Psukim D'zimra. We are-- It's, it's cutting the Zamir Oritzim. It's to kind of cut off the challenge of the, those, the, those who disturb us from davening. So if, if a person would have successfully ha-had his battle, uh, won his battle, so to speak, during Krish-- during, during Psukim D'zimra. If he interrupts and before going on to Yishtabach, Yotzer Or. So he's kind of, he's regressing in his milchamah. That's the deeper meaning of this chozer lob moecha ha'milchamah. At any rate, then we have here that there are those who say that when we-- that l'tzorch tzibbur, l'tzorch mitzvah, one would be allowed to interrupt between Yishtabach and Yotzer. So he has here one example about, uh, uh, a pill for the stalker. Another example is the Chazzan who did not have tallis and tefillin, and it's brought between Yishtabach and Kaddish. So then he can put on the tallis and tefillin over there and say a brachah.

17:30 He then says, if it was brought be-by, before Yishtabach, better the Chazzan should say it then, because otherwise it becomes, uh, an issue of saying, uh, brachah between Yishtabach and Kaddish. Whereas between Kaddish and Baruch, there you shouldn't be in Bima'aseh. But we have here, and there's a couple of references here. This is here. We have one reference to Siman Gimel, that there is leeway to Bima'aseh l'tzorch mitzvah between Yishtabach and Yotzer. So for him to say Kaddish for his uncle, the Chaydu is a tzorich mitzvah in saying Kaddish. And so between Yishtabach and Yotzer, there is room to Bimehechal that he should say the Kaddish there. Let's move on. So someone asked me about on Shabbos, we don't say Tachnun. And there's something about lo nuvaqesh tzerokho, not to request for our personal needs on Shabbos. Shabbos, this idea of kol melachta she'assuro. There's a certain relaxation on Shabbos. Everything is in place. So what about the ha- i-in, in, uh, in Kirsh v'Shalamito, after Gadol before Hamapil, there's a Ribono shel Olam, and there's another tefillah there. In the old Tehillat Hashem Siddurim, it wasn't there. When I was a bocher in yeshiva, someone ma-made a photocopy from the Sidurei HaR"EM or something, and I had it stuck into-- with a sellotape into my, uh, Machmir. Then the taf shin lamed ches, there was the overhaul of the Tehillat Hashem Siddur, and that's when they put it back, Herziyu artoreinu mikemo, um, they put the, that tefillah over there. It doesn't say we

19:23 should say it on Shabbos, shouldn't say it on Shabbos. This is... The person is asking, what's, what's, what's my understanding about it. So actually, there is a Sefer which was published about twenty years ago called Hasidim. Twenty-one years ago, I'd say. It's, uh, a collection of articles. It was published in honor of two hundred years of the Alter Rebbe's Siddur, which was published first in taf kuf samech hei hei. And was published by Heichal Menachem in Monsey. And there's an article there by Rabbi Gedalia Oberlander, who recently became the Rav of the Lubavitch community in Kingston, Pennsylvania. But he, he discusses the Alter Rebbe's shita about tefillas, tchanun on Shabbos. So we have some things. There's a Yerushalmi which talks about saying Roeinu, R-Roeinu zeinenu. So the Yerushalmi says, "Tefillas Brachos kach." Tosfos brings it also. Tosfos in Brachos, I think, brings it. That this is, this is the text. This is the format. You don't, you don't change it on Shabbos. And after that, the Alter Rebbe did change from R-Roeinu to Roeinu. But there is some-- There is room. Sometimes a, a standard tefillah, you continue saying Shabbos regardless. So what's the rules with this? So apparently, for example, um, in some Siddurim, at the end of Shalom Aleichem or is at the end of Azamrebisrochin, there's a whole tefillah. This, the Alter Rebbe did not include in his Siddur. So also even the Ribono shel Olam, which we say at the beginning of Kirsh v'Shalamito, it's not clear in the original Alter

21:13 Rebbe Siddur that it's not said on Shabbos. Of late in our editions, it says that's the Herutzava of the Rebbe, the Friediker Rebbe, but it wasn't so clear. At any rate, the, the line which Rabbi Oberlander takes there in his article is that i-if it's a s- a regular tefillah, which is said, certainly if it's said on a daily basis. If it's got some kind of talking, uh, mentioning about a person's own troubles, which could bring a person to tzar, more personal, then it shouldn't be said on Shabbos. But if it's something which is not so explicit, more a spiritual perhaps kind of request, then it is said on Shabbos. So my understanding is that that from... Although he doesn't address this particular tefillah, but he just addresses the policy of the Alter Rebbe, which things are said on Shabbos, which things are left out on Shabbos. According to the, the policy which he describes, L'choire, we would, um, we would say that Ribono, Ribono shel Olam, um, on Shabbos too. I'm going to throw a question which I don't know the answer, and that is sometimes we say Ribono shel Olam, sometimes we say Ribono shel Olam. Master of the world, master of the world. I don't have a, a, a, uh, line to explain why sometimes it's Ribono shel Olam and sometimes it's Ribono shel Olam. If someone out there has an explanation, I'd be, uh, grateful to, um, know about it. Someone says, "He, he thought we don't say Ribono shel Olam

22:52 even during the week." Um, no, I think it is said. As I said, I was, uh, when I was in yeshiva, as a young bocher, I was taught to say it. There is the middle piece there or whatever. There's a piece there which says that I say Hashem Al Kai that should wake up for Chatzos. And you can see in the Siddurim that's in, in, in, in brackets. So unless you are a Chatzos kind of guy. I'm usually up for Chatzos, but that's, um, not for taking Chatzos. It's just because I'm a bit of a late bird. Um, but, uh, and, and, and, but if you're not-- So you skip out the piece which asks, did you wake up for Chatzos? But, uh, the other party to say, yeah. Okay, let's move on. So a couple of questions about teeth. So one question was, can-- They need to have a-- They need a dental implant. May one use a bone from a cadaver, which is a, uh, dead body? Now, we actually discussed this a couple of years ago. And so they-- Sometimes they take a bone from a living person, or sometimes they take a bone from an animal. So let's say if the an-- the bone is from a dover acher or something, that's fine. There's no, no taste, so it's okay to have a bone from an animal there because it doesn't have any taste. Um, but the bone, bone-- Sometimes if a, if a person has some kind of procedure, they

24:25 take a bone out, so then now they've got a bone bank. So that, that bone would be okay because a bone from a living person is mutar baanui. What if they take a bone from a meis? So this is from the volume M-Nishma Savroham, uh, which is all about medical hal-halachas, uh, you know, medicine in Halacha. So to take a, a bone from a Jewish, uh, person who had passed away, that would be, uh, that would be, uh, al se baanui. A meis is also baanui. Then he quotes here, but if it's from a non-Jewish, uh, cadaver, he quotes that some say it's also baanui, um, and others say it's mutar to take, um, to take. So it's-- That's not so clear. So what I did say to the my response to the person was, "Better to take a bone from a, an animal rather than a bone from a, from a human being, uh, from a maze." Right. Now, the next point which I was asked also this past week, if a person, a healthy person, but say, their, their teeth are a little bit, uh, padreyt. And the only, only way to, uh, to, to, to, uh, straighten them out would be, uh, so that the medi-- the, the, the dentist advises they take out a couple of teeth, then that will enable them to straighten out, to straighten out the teeth. So what you have on your list of, uh, references, there's a journal called Base Aron Israel. And there in-- there

26:09 was an article by Reb Dov Landos, z"l, where he took the view that you wouldn't be allowed to do so. But then in the following article-- following journal, several, um, writers disagreed with him. And there's also a new vo-- new, um, series of sfardim. Actually, I'm, I'm, I'm very, very, uh, impressed. There's a shliach in Surfers Paradise on the east coast of Australia, Gold Coast, that area. His name is Rabbi Nir Gurevich. And I've been once in Brisbane, wasn't impressed that there's a massive Jewish community, frum community at all. And yet, he's published five volumes of Halakha research called Chikrei Halakha U'Minhag. So it's an interesting style where he's taken all the Halakhas to do with teeth, all the Halakhas to do with eyes, all the Halakhas to do... And fascinating collection of Halakha. So in one of his-- the collection about Halakha related to teeth, he has this whole dis-study on different poskim whether-- And the, the consensus of poskim is that it is permitted to have a tooth pu-pulled for, um, cosmetic reasons. The, um... Let's say, it could be the same question. Is, is plastic surgery allowed for medical reasons-- sorry, for co-- for cosmetic reasons? And generally, it is accepted as allowed, and that would be the same thing here. Um, although there is something in Gemara about not pulling teeth, it's, it's something which one has to, um, think carefully, but it's-- there is, there's room to be made. Right. Now, someone asked me this past week about, about heating

28:14 up. Uh, no, uh, before that, we have here about rolling your beard. Yeah. Now, we've gone through this once before. So I see someone's put something on the chat. Someone is saying, "The Ribono Shel Olam, he asked to be purified from a mas meroin. Doesn't sound Shabbosdik. Sounds, it sounds like Tachnun." You're right. Uh, personally, um, I'm a little bit immune to being anguished by saying that. But yeah. Okay. So, so someone's asking about rolling his beard or tucking his beard, and especially about Lulat, uh, especially on Shabbos. So here we have a letter of the Rebbe. This is published in, in Igros, in, in Igros Kodesh. As you can see, the reference is volume twenty. It's also published in Shulchan Aruch. So this was-- Someone had asked the Rebbe about this, about straightening the beard. So what do you mean by straightening? If you mean... Do you mean, um, trimming? The Rebbe says, "Obviously not." But then if you're talking about using a comb, even though they are Yechidat Segulah who are concerned, just leave it grow the way the Eibish want it. You know, the Eibish... L-Leave it in the natural form. And you have a lotion, Lo Nagu BaSar Hazakanam. They were so meticulous they didn't touch their beard at all. The Rebbe says, "Na gu bazeh rak yechidat segulah." There's only yech-- select individuals who are very conscientious. Veyochal leeyashar zoken b'maspek. So to straighten your beard with a, with a comb to make it, uh, look neat, the Rebbe says

30:00 that's okay. Uh, I think rolling the beard is included in this. Uh, there were Chassidim who, who did roll their beards, um, prominent Chassidim. If they felt that's more, uh, makes them more presentable and that was important to them, fine. The question is more for Shabbos. Does that bring you into trouble of Skita when you're going to roll it? That's, that's one thing. And, uh, we also discussed this once at length. That is now making a plait. Uh, for a girl to plait her hair isn't allowed on Shabbos because of the Boine. So is rolling the beard not also coming into the gather of Boine? So Rahim Noah actually is the one who's machmir on this. He says, "It is a problem of Boine, but since most people don't do it, therefore it's okay," something like that. Um, others don't have a problem with this. We discussed this in the past. But, uh, certainly just after Mikveh, you have an issue of, of, uh, squeezing, wringing water out of the beard. That would be an issue. But other than that, the Boine issue there seems to be room to be made. Right. So someone's asking me about warming up a, a baby formula on Shabbos, whether dry powder or liquid. Now, I must confess that I've, for the last forty years plus, been under the impression there's no problem at all of warming up in a kli sheini, because kli sheini ain m'vashal. And although there are some things called kalei habishul, but it's clear

31:37 in the Alter Rebbe's Shechinah that liquids on... I'm sorry. There are things which are called kalei habishul, and they will cook also in a kli sheini. So that's why we have an issue of not making tea in a kli sheini, and not putting matzah pieces in a soup, which is a kli sheini, because of the concern that they may be falling in the category of kalei habishul, and therefore they cook in kli sheini. But the Alter Rebbe is quite, uh, explicit, articulate, that liquids don't fall into the category of kli sheini, neither oil nor water, and therefore it is called mashkin. So the li-liquids alone, not a problem of kalei habishul. So, but because someone asked, so I started looking up to see what the contemporary poskim say. So there is something in poskim about amboti. Amboti means a bath, and a bath being a large body of water, even if as a kli sheini, the understanding in the Gemara is that amboti, because it's such a large b-body of water, it retains the status of... It's-- It retains its heat even as a kli sheini. Therefore, the concern is, this is what I, I saw s- both, I think, in the Shemirat Shabbat KeHilchota and in Rav Farkash's Sefer Shabbat Kol Ha'Aruch that when you have a kli sheini which is extremely hot, then we have the chashash, it might be the same as amboti, and even as a kli sheini, it is also m'vashal. So contrary to what I've been teaching even all

33:18 these years, that there's no worry of putting a bottle of milk inside a cup, which is a kli sheini. According to Rav Farkash and others, one should actually, um, use a kli shlishi. To explain that, you have a bottle of milk, which is cold, and you want to warm it up. So you take from the urn, fill up a, a cup, pour from that cup into a second cup. That second cup is called a kli shlishi, and then you'd put the bottle of milk in that kli shlishi, and you leave it there for a few, for, uh, whatever, ten minutes, whatever, however long it takes, and it'll be, uh, warmed up. It's not gonna become yad soledet zera, but in any case, because that's not gonna happen, um, that's unlikely it should happen from the, uh, in, in the kli shlishi or in the kli sheini. So someone's asking: What about instant coffee or tea? Yeah. So all right. So according to... It's, it's better to use, um, kli shlishi for instant coffee and tea, especially since some of the co-- inst-- So I'll tell you. Let's explain that. Instant coffee l'chatchila has been cooked already, and then bishul achar bishul. Some coffees, they put in roasted coffee, which has never been cooked. There's some of these freeze-dried includes some, some, uh, which hasn't been cooked and, and, and dehydrated. And since, since that, since that's become a well-known fact, I've been, uh, machmir to, to use a kli shlishi for instant coffee also. Um,

35:04 uh, uh, Rav Farkash is machmir with, with instant, with instant soup, etc. Also, he will say to use a kli shlishi. Um, I don't wanna go into the whole lomdus now. Okay. We have... Someone asked me a question about it, which I'd actually, um, I apologize, I don't have an answer to that. He's asking about havdalah. We make a beracha on the wine, and then in between, we say a beracha on the besomim and the fire, and only then do we make a beracha on the, o-o-of a havdalah. He's asking: Aren't those other two berachots, aren't they a kind of hefsek between the beracha? The, the, the simple answer, that is, I mean, it's machloket, Besamim, Vesiller, etc., but that is the way Chacham instituted it, and therefore that's why it's not a hefsek. But, uh, more than that, I don't have an answer at this moment. Tea, tea bags for sure should be used in a kli shlishi, but even I'm talking about instant tea, there's room to be machmir to put it in kli shlishi. All right. As I said, today we're gonna be ha-having a shorter shiur, but I wanna finish off with this la-- the question number ten on our list about haftarot. So someone, a shliach, somewhere in Europe, a little panicky, where he saw in the Chumash, which he uses, it has a whole thing that because... Well, you have the Haftarot Vayakhel is Vayakhel, and the Haftarot of Pekudei is Vatislam Kol hamelechah. So it's said in the

36:46 Chumash, but because last week we did not read the Haftarot Vayakhel, because last week was Parshat Sh'kalim, and therefore, we didn't do Vayakhel last week. Therefore, this week we should do Vayakhel rather than the indigenous Haftarot of Parshat Pekudei. And so he's asking: What do we do? So here you have on the, uh, the screen- So you have this quote from, this is a Sefer Eliyahu Rabba, which is a mefarush on the Levush, and this is in Siman tof reish peh heh. And in case you forget, that's the Siman between Hilchot Chanukah and Hilchot Purim, and that is talking about the dalet Parashiot. So he writes the following. Let's read this inside. "Ra'isi bedroshos Maharash." This is one of the late Rishonim. He says, "Lehaftir le'eila Pekudei," the Haftarah for Pekudei, which is between Shekalim and Zachor, you should read Vayakhel. And the first two pesukim of the next Haftarah, which are Vatishlam, "Misum da-ha vi-gmar melacha." That is kind of celebrating the completion of the building of the Mishkan. "Ve-lo yamrinu kol Vatishlam, ve-lo Vayakhel. Don't use the Haftarah Vatishlam kol hamelacha and not do Vayakhel. De-im ken lo askir chan lo she-omru Vayakhel." Because then you will have missed out saying this Haftarah of Vayakhel. Let me explain. I, I, my impression is that there is a repertoire of Haftarahs which we should be going through on an, on an annual basis. And that is also my understanding where it says in, um, in Hogim that even if for some reason this Shabbos,

38:50 this Shabbos is Shabbos Rosh Chodesh, et cetera, but by ba-mavi sedra, you should also go through the Haftarah which is not being read in shul. Because you should be familiar to keep up to date with the, with the, that repertoire of, of, of, uh, Haftarahs, which you should go through on an annual basis. So what he's saying is, if you don't do Vayakhel, it'll be dropped off the list altogether. Aval Vatishlam, afilu de-ein omrim oys if you're gonna drop Vatishlam kol hamelacha, Vayikra lo HaMelech Shlomo, afilu de-ein omrim oys b'kan, if you skip it today on Parashat Pekudei, nimtza she'omrim oys b's-b'sukkot b'sov. It's not b'sov, it's actually, it's on the second day. The Haftarah of the second day of Sukkot is Vayikra lo HaMelech Shlomo. And what he's saying is that we can afford to not say the Haftarah of Pekudei because we say it on Sukkot. And whereas Vayakhel, if it's, was dropped last week, and so then it's gonna be dropped out of the list altogether. So there is the, uh, the, the guidance, which was Minag Ashkenaz. And he says also the Maharil says so. And hence he was asking, "What do we do?" So I did a little bit looking around, and then found how it's actually in the Reshimas HaYom it's mentioned there, um, that we just say Vatishlam kol hamelacha. Then I actually looked at a well-known little volume called Hayom Yom. And incidentally, the Hayom Yom is the same schedule this year as the schedule of the

40:40 year of the Hayom Yom, tet shin gimel. And last week in Hayom Yom was Parashat Shekalim, and so therefore Vayakhel wasn't said. And this week it says Vatishlam kol hamelacha. Um, and so that confirms that our Minag is not like the Minag mentioned here in the Eliyahu Rabba, which is Minag Ashkenaz mentioned by Maharil, et cetera, but just to keep, just do Vatishlam kol hamelacha. I just wanna add one thing. I then looked... I use a Torah Tamim HaChumash, and as you know, the Rebbe used the Torah Tamim HaChumash for Kir-- for listening to Kirat HaTorah. And in the Torah Tamim HaChumash, it also doesn't mention a word. It just says, "Vatishlam kol hamelacha." This is the Haftarah of Pekudei. And I want to just mention a historical observation. The Torah Tamim Ha lived in the Lita. His father was the Aruch HaShulchan, Rabbi Navardok. Aruch HaShulchan was in-- Had, uh, the story is that he spent some time, he visited the Tzemach Tzedek. We are, you know, Lubavitch are from the same region. And so, for example, the Minag of putting the Sefer Torah down after Hagbah is not just Lubavitch, it's also, uh, written in Aruch HaShulchan. This was the Litvishe Minag. Obviously, I have a couple of other examples that, that, uh, this was the Minag in Lita, and that's why we follow that Minag, not, uh... You know, so the fact that the Torah Tamim Ha just has Vatishlam kol hamelacha testifies that the Minag Lita wasn't like the Minag of

42:18 Ashkenaz in this respect. Like, like the Ari-- Like the Maharil and the, the, um, Droshos Maharash. Okay, so in this also Lubavitch has kept, has followed the Minag Lita. So that's not, not a big surprise. Um, someone's asking, "Is it correct that we never say the Haftarah Vayakhel because it's either joined with Pekudei or it's Shekalim?" Um, you might be right. I haven't done the research on that. Uh, it might be. There's, um, there are others who specialize in this kind of, these riddles. When do you never say which-- You know, you never say... I'm sorry, I don't know. Um, right. Just one last thing, a little bit of a curious thing, which I don't have an explanation, but share with you something. Someone... I was in Portugal, and someone came over to me and asked me, um, Kidush Hashem on Shabbos at Shacharis, where we say, "Az bechir raj gadoel, mimkomoch malcheinu." And in the Sefardic Siddurim, as in the Oriental, not the, you know, Sefardish Sefard, there's, uh, there's no... It's, it's, it's just a short Kedusha like we do on, on a, on a weekday. So actually I looked up in the, uh, tour, and he's, he brings there, he brings in... Is it resh peh? I think it's resh peh heh, where he brings that the Minhag Ashkenaz is to have a longer Kedusha at, at Shabbat Shacharis, and he quotes this from Geonim. So this difference, I've forgotten which of the--which name of the Geonim. One of the Geonim he

43:55 mentions by name. So all right, so this is a difference between Ashke- be-between the G- Minhag HaGeonim. In some places they did say it, in some places they didn't say. And, uh, all right, so that's the way in Ashkenaz. I don't have any more explanation why this Minhag Sefardim is not to say anything. But humanly also Li-Olam, just throw in one more little piece, and that is, I think I've said this before, but you know, in other Nusachos, it's mimkomicha malcheinu, and in our siddur, it's mimkomoch malcheinu. Why, why should it be mimkomoch rather than mimkomicha? So the, the Nikud of Yud Keiv Vav Keiv is Shevo Olam Kames. Mekomoch is the same Nikud as LeOlam and y- as Yud Keiv Vav Keiv. And possibly that's the choice of this Nikud, of mimkomoch rather than mimkomicha is not Al Pi Dikduk, um, because that would only be appropriate in the end of a sentence in, in Loshon HaKodesh. But rather it's a Remez, who Mekomoch shel Olam, ve'ein haMekom Olam. Mekomo- mokom is Gematria, uh, a hundred and eighty, a hundred and eighty, uh, six. And if you take Yud times Yud and Heh times Heh and Vav times Vav and Heh times Heh, in other words, Yud times a hundred and twenty-fi- five times five is twenty-five and six times six is thirty-six. So then you-- the word mokom is a, a o- one form of a Gematria of Shem Yud Keiv Vav Keiv. So perhaps that's why there is the change there to

45:43 be, mimkomoch, to have the Nikud of Yud Keiv Vav Keiv. And, um, B'ten Chacham Yechkam Oid. Wish you all a Gut Voch. Marbim B'simcha. Now, next week, next Motzei Shabbos, the, um, for technical reasons, there won't be a Shiur. Um, and so Be'ezras Hashem, the following week, that's the night before we change the clocks. And after that, we're going to have to switch to, um, I'm more inclined to a Thursday evening, but you can send in your votes. Zeit Alei gezunt, wish a hip shor asibes, especially from acheinu bnei Yisroel b'eretz hakodesh. We should see, hear the Shivuyim, the captives coming out well, um, in, in, in good health. And we should hear, Mr. Mosachi shalom ba'aretz. Shechazainu eineinu bashuvchan l'tziyon bara'achamim. Gut Voch. Mazel tov. Thank you. Mazel tov. Absolutely, yeah. Mazel tov, yes. Gut Voch. Gut Voch.