בחוקותי תשפ״ד

00:09 Speaker 1 Good evening. Welcome to tonight's Shiur. Today is the, uh, Thursday of Parshat Chukasai. We got to Parshat Hazak. Let's go straight into the questions which we have for today. So first of all, well, before that, um, I mentioned last week, Baruch Hashem, we've got the campaign for printing the Siddur Avain Hazaken. The goal, it's been a very expensive project to-- for the editing. So there is a goal of sixteen-- sixty thousand dollars, and we've gotten about, uh, seventeen percent so far. With Hashem, whoever wants to participate, you're very welcome to, and, uh, we'll be in touch. Let's go to the first question. So we have here a question about use of Listerine on Shabbos, where I'm talking about a medicated mouthwash. So is-- So let's, let's put down the, uh... First, first point is, we generally don't use medication on Shabbos unless it is a case of a chole she'ein bis akona, uh, or, or, or more, more serious than that. A chole she'ein bis akona means a person who is, who is unwell to the degree that they ought to be in bed. Could be that they are struggling and they are getting around, but that's the definition of a chole, chole she'ein bis akona. But for a lesser irritation or a lesser condition, we don't take medicines on Shabbos. That's because of in the times of Chazal, it was common that people would make their own medicines, and the worry was that someone would come to prepare medicine on Shabbos. Um, I once

02:12 Speaker 1 had a funny, uh, situation where someone called me up. He says, "I know you shouldn't be taking medicine on Shabbos, but could I grind it myself?" He s-- He knew that you're not allowed to take medicine. He didn't know you're not allowed to grind on Shabbos, which is the reason why you're not-- why, why we don't use medicine on Shabbos. Anyway, so here we have in Siman Shin Chof Ches. That's the dinim all about medi-- uh, medication on Shabbos. "Ein lo asim matztichi," one shouldn't be chewing mastic of some sort, uh, "v'lo shafin bo yes hashinayim l'refu'a," nor to rub the teeth with this mastic for healing. "Ve'im mishum reich ha'peh," but if you're doing it to relieve, uh, to improve your, your breath, bad breath, then you are allowed to. Now, someone pointed out to me that the way this is quoted into the Ateret Zeraim is slightly different. The first part is the same. You shouldn't be chewing mastichi, which is a kind of seraf. Seraf means like a sap, which is, um, a latex of something from a tree, and one wouldn't rub your teeth with, um, uh, with some kind of medication. And the Ateret Zeraim then it says, "Ei mosai bizman shemiscaven l'refu'a," if you're doing so for refu'a. "Avel im ein miscaven elo mishum reich ha'peh, mutar." But if it's exclusively for bad breath, then it's okay. So where the M-- Shulchan Aruch, or Yosef Caro had written, "Mishum reich ha'peh is mutar," the Ateret Zeraim has, has kind

03:55 Speaker 1 of made it more emphasized, "Ei miscaven elo." So the question is, what happens if you're using this Listerine and you want it as a mouthwash, but also you want it as some kind of medical-- its medical effect also. As I say, it's a medicated, uh, mouthwash. And in my ignorance, I'm imagining that the medicated means it's got some kind of medical, some kind of healing power. And not only does it d-- like, uh, uh, cle-cle-clean for the moment, but it's actually addressing a pr- a problem which the person has. That's my understanding of what, what it means. And so if you're doing it for dual purpose, so the Mechaber you could read, "Oh, I'm doing it for reich ha'peh, that's okay." Well, the Ateret Zeraim changes the wording, and he says, "Ei lo, ei miscaven elo mishum reich ha'peh." But if you want to do it for, for a dual purpose, then that would not be okay. Now, let's go down on the screen. We've got here from the Piskei Shabbos, and he comments on this. According to this rule, we can learn about the various kind of medic-- um, metachshirim, various preparations, which are to give a good b-- taste, a good, a, a fresh breath taste, etc. Uh, if they do not have a koach hamrape, if they do not have a healing aspect, they just-- It's a good, it's a good smell to overpower the bad smell, then there's no problem. But if they do have some kind of, um, sterilizing effect

05:35 Speaker 1 to get rid of germs, which the germs are the ones which are causing the bad breath, then you wouldn't be allowed to use it on Shabbos. Yeah. So to just-- If it's purely cosmetic, then that's not a problem. But if it's got actually some healing power, that shouldn't be used on Shabbos. But before we finish off, he says, "Ve'im adam bori hu," if the person's a healthy person, "ve'ein lo lech ram min ha'peh," is not suffering from bad breath. And he's just using it for his surroundings, for s- for re- for feeling fresh or for just for hygiene, that would be okay. So this is like getting, getting a little bit interesting, that you've got a... Using a, a mouthwash. If it's... If the person has got no, no medical problem. Some-- I know some people have a medical problem, that they have bad breath, and so then they would be more restricted to use this medicated mouthwash on Shabbos. But if it's not, it-- they don't have a, a medical problem, they just like to have a fresh taste in their mouth, and they happen to use this, uh, medicated stuff, that's okay. And let's read the, uh, back to the Ateret Zekenah, which is the basis of what the Piske Teshuva had said. Uh, he says, "Im ein lo micush klal," if a, if there's a person who has no... He has no problem, no medical problem at all, "ve'ein bo klav and klal lefa'ul," he's, there has no interest and no need

07:08 Speaker 1 for h-healing. "Elu tzerich acher," he has other, another interest. "K'gaon haguch sirapin metukim." He's having a, a raw... A, a, a, a sweet syrup. "V'ga'mer beitz achaiyu," or he's swallowing a raw egg. "K'dei nehel ha'koil," not to heal anything, just to make his... To enhance his voice. That's mutar. So we have the idea that for a, a, a, uh... Even if it's got a medical benefit, but if you're not in need of the medical benefit, then that's okay. So let's say if you have, um, you enjoy the taste of cough sweets, you s- and so you wanna have a cough sweet because you enjoy the taste. So that would be okay because you're not doing it for medical reasons, you're doing it just for c- for, uh, I don't know, indulgence, whatever. So that would be okay. So just to finish off this point. To use, to... And using, um, medicated mouthwash. A healthy person, that's not a problem. If the person does have a problem, um, of the need to have this, this, uh, cleansing, then that becomes more of an issue for Shabbos, that one shouldn't be using medicine on Shabbos. Let's go on to the next question. One of our regular listeners asked me about using a luminous watch. So we've got this kind of paint which, like, um, some watches they have it on the, the numbers and on the, on the hands. Actually, I've seen, um, a Hamapel card, which kids are encouraged to say Hamapel when they're in bed,

08:50 Speaker 1 and so it's dark. So they have a glowing card where the Hamapel letters come up, and they glow. So are you allowed to use those things on Shabbos? So what you have in front of you on the screen is from the late Rav Falk of Gateshead, and he, he was asked this question. I'm sure many of you remember there was a time where you could get these, um, thermometers, which were made of a, a plastic strip, and you put it on your forehead, and it would change color, and sometimes it would bring out actually numbers. Okay. So you'd see, uh, thirty-seven, thirty-eight, whatever it may be. So are you allowed to use those on Shabbos? And then you've got something else. You've got, let's say, glasses which change. They react to sunlight. They begin to come dark in the, in the sunlight. Now, that's generally accepted that's okay to use them on Shabbos. We don't say, "Oh, you're coloring the glass." Um, whereas with the thermometers, those plastic strip thermometers, w- especially if they've got lettering, the psak there was not to use them on Shabbos. So now we're coming back to the use of l- uh, luminous le-letters where... So let's, so let's read what he writes. So you've got here these luminous letters on a, on a c- on a watch. So he says, "You are allowed to hold them in front of the light, even though as a result they will... When you go into the dark, they will be glowing." He

10:21 Speaker 1 says, "It's not comparable to what we've said about the, the celluloid strip because these letters have been..." They are, they are, they are... They've got this color. What's happened is that you've... They absorbed light, and that light which they absorb continues to radiate, to glow in a darker place. But he says, "I don't, I don't see it as coloring anything." Um, b-by contrast with, uh, the strip on, on the forehead, it's actually bringing out the letters, and therefore that would be a problem of, of writing and coloring, et cetera. So he says it's not a problem to use a luminous watch, or the Hamapel card would be the same thing to bring, to the, to bring them into a dark room and now appreciate the light which they have absorbed. That would be okay. Let's move on to the next question. So one very fine Jew was helping his wife to put the kids to bed last Shabbos afternoon, and the next thing... It was late, late afternoon, and the next thing he wakes up, it's two o'clock in the morning. He lives in a northern region where two o'clock in the morning is already after Alot Hashachar. It's after dawn. So he s- he, uh, s-sends me a... I only saw the WhatsApp in the morning. He sent me... It was... By him, it was two o'clock in the morning. By me, it was twelve o'clock in the morning. But he's asking, "What do I do now?" So he did Davened Maariv, and then

12:02 Speaker 1 he, um, was asking what to do about Sefirat HaOmer, what to do about Havdalah. So let's do one thing at a time. Let's first deal with Ma'ariv. And what's so interesting is that actually today someone came to me with exactly the same question that he, um, was helping put the ki- kids to sleep, and then he woke up. It's already after Alot Hashachar. What does he do about Ma'ariv, et cetera? So the first thing, I told him we, um... So I just discussed it last night in the Hebrew shiur. So here we have in Siman Resh Lamed He in Our HaChaim. So Lachatchilah, one should be reading the Shema right after sa- sun-- uh, after the stars come out, as time is until Chatzot. If you vi- if you violate it and you're after Chatzot until Almud Hashachar, you can still say Shema and you're, you're, you're okay. But what ha-- Then Sif Dalet says, "If you read Shema after Alot Hashachar, but before sunrise, then you're only yotz if you're onus." So, uh, several years ago when Shlomo moved out to Iceland, I spent a week or two working through a, a list of questions. And in Iceland it does not get... In this time of the year, it, it doesn't... There- There's never... You never see stars. It doesn't get dark enough. It's like twilight for a couple of hours. So we're, we're meant to say the Shema after Tzeitza DeChochavim. There is no Chochavim there. So what do they do? So the,

13:40 Speaker 1 the answer would be to wait till after Chatzot, which is Almud Hashachar, but before sunrise, and that's... Because it's a case of onus. They are stuck. That's where they are. They don't have an earlier opportunity to say Shema because they don't have stars. So then that would be the time to say She- Shema after Chatzot before... Which is, which there is already s- um, dawn, but before sunrise. That's the onus. Just, uh, if you are, uh, wondering, Chatzot in Iceland is one thirty AM. So it means getting up at, at, uh, one thirty for th- these two months around every night. Get up at one thirty, two o'clock to say Shema to be yotz of mitzvah Shema. Okay. So, um, let's come back. So again, if it's after Al- Alot Hashachar, before sunrise, then you can still say the Shema if you're onus. Let's say the person was shicheir before Chayleh. Okay. This is-- would also be the case. Fell asleep looking after the children. Onus. Now, then he says, "But if you're onus, you don't say Hashkiveinu." It's already after dawn. I think i-in this part of the world, dawn is now about perhaps two o'clock. No? Uh, um, yeah, I think it's twelve fi- twelve fifty AM, which means one fifty-eight. It's about two o'clock. So if you are davening... If you are... If you didn't daven Ma'ariv till after two o'clock in the morning, you would say the berakhah Shema at Shema, but you would not say the berakhah Hashkiveinu, because once

15:33 Speaker 1 da-- this, once it's already after dawn, it's not called zman shkhivah. It's not a time of sleeping, so you can't say Hashkiveinu. However, the other berakhot, one, two before the Shema and Emes VeEmunah after Shema, you would say. So that's... The, the, uh, person's davening Ma'ariv after Alot Hashachar would not say the berakhah Hashkiveinu, number one. What about Shemoneh Esreh? So what you can see in the notes here is that the Arukh HaShulchan says that you can daven Shemoneh Esreh, although I be-- I believe the Mishnah Berurah says you shouldn't daven Shemoneh Esreh. But okay, there's... So there is a machloket whether you can... Whether the permission to say for the onus to daven, to say Shema during this margin between dawn and sunrise, does that also extend to Shemoneh Esreh? And this is a machloket of poskim. Okay. That, that's as far as, as, as davening Ma'ariv. So at, at two o'clock in the morning, you can daven Ma'ariv, albeit with missing out something. Someone's asking a question. What sh-- Which shitar do we take for dawn? So, okay. All right. So let's address that. There is, there is a, I think, a rather narrow-minded shitar of saying that dawn is seventy-two minutes on the clock before sunrise, and that doesn't matter winter, summer, further, further north, so- further south, uh, closer to the equator, seventy-two minutes. Based upon it says in the Gemara, it's, it's, uh, four mil in the time it takes to talk for, walk four mil in eighteen-- takes eighteen

17:26 Speaker 1 minutes. A mil, so four mil is seventy-two. The problem is that seventy-two minutes before dawn, so before sunrise, in this ti- this time of the year, you could probably sit in the street and read a newspaper. All right. I know that we've got streetlights. But even in the dark, when there's no, uh, artificial light, you probably could read, um, in, uh, uh, seventy-two minutes or seventy-three minutes before sunrise. To say that's before dawn, it just, just doesn't make sense. And certainly the Alter Rebbe and many other poskim take the view that dawn has to be calculated according to degrees. In other words, you say, "Eretz Yisrael, seventy-two minutes before sunrise at the times of the equinox." So then that is when the sun is so many degrees beneath the horizon. Sixteen degrees beneath the horizon. Okay. So then we're going to replicate sixteen degree beneath, degrees beneath the horizon in other places of the world. So we're going to do, um, we're going to do seventy-two minutes in degrees rather than seventy-two minutes flat on the clock. Uh, there are other shitas which say, uh, ninety-six-- ninety minutes, ninety-six minutes, hundred and twenty minutes. But if we're gonna keep to the seventy-two minutes, but still we wouldn't, uh, follow, um, we wouldn't follow seventy-two minutes flat. And that's very confusing because you look in the Kehillah ca-calendar over here, they put Alot HaShachar as seventy-two minutes flat before, before sunrise. Now, when it comes to, when it comes to a fast day, so they are

18:59 Speaker 1 allowing you to eat perhaps an hour later than, than we would be-- we would say because we're saying it goes according to degrees. But then we, we, we get our, we get our advantage when it comes to Shvuos, staying up a whole night because they have to wait till seventy-two minutes flat before sunrise, whereas we got to-- we can go to sleep about, uh, two hours, uh, before sunrise. So, you know, you win some and you lose some. Okay, let's, uh, go further. So if you missed-- if you didn't daven Shmoneh Esreh, then the answer would be yes, you'd have to do two Shmoneh Esrehs at Shacharit. Now, so this was the first part of the question, what to do about Maariv. And so this... It's Maariv, certainly not to say Ashkivenu. Certainly, certainly I'm not so certain actually, because, because what's the argument? It's too... How can you say Ashkivenu when it's time to get up, yeah? But really, um, look around, everyone's asleep. So how can you say it's-- You, you can't call it Zeman Shkiva when at two o'clock in the morning, most of the population are asleep. Now, just to add to that, we may have discussed this before. Do you... When the Alter Rebbe says in the Siddur that after midnight in his northern region, after midnight from like Beis Chamer, you can't count Sefirah. And also when it comes to Shevas HaBitamim, you mustn't eat after Chatzos because dawn is at midnight. Why does the Alter Rebbe not say

20:38 Speaker 1 you cannot say, um, Hamapil? Chazer-- It was chazer-- I'm sure it was reasonably common that people, so, would, would, would be up late. And why does he state you can't say Hamapil after, after Chatzos? The only justification I can say is because most people are asleep, therefore it's okay to say Hamapil. If once you can say Hamapil, why can't you say Ashkivenu? So I'm puzzled with that. Shulchan Aruch says you can't say Ashkivenu, and the question is, do we modify that because of the conditions where we live? Okay, now coming back to the-- about Havdalah. So we all know that if you didn't make Havdalah on Motzei Shabbos, you can still make Havdalah, uh, either some say up till three days, till the end of-- till Tuesday evening. There are those who say only one day. But either way, Havdalah done on Sunday is done just Hagafen and the long Bracha Hamavdil, but not to make a Bracha on the flame nor on the Besamim. That's only done on Motzei Shabbos. This is the lashon. You can see the lashon of the Shulchan Aruch. And now you're gonna ask me why it says, "Neir and Besamim," not, "Besamim ve-neir." The answer is, I don't know. Um, okay. Let's move on. Question came my way about a person who bought a small blueberry bush, and according to Google or Wikipedia, blueberry bushes last for about, I think, five years or something. Seven years. It's, uh, not a long-living bush. Meanwhile, they went to some garden center

22:22 Speaker 1 and bought a blueberry bush, and typically it comes with a bag with a certain amount of earth with it. And the question is, now, do I have to wait three years for Orla from the planting, or can I say it's already, it's already a year and a half old, whatever it may be. Can I now, uh, can I just add on the... from, from its birth-- from its original, uh, planting and now ha-have three years from then? So here we have in Shulchan Aruch in Yoreh Deah, Siman Res Tsadik Daled: "Elon She'akoroi Ruach," a tree which was uprooted by wind, "O sheltofe Norah" or was washed away by a, a river, "Vehelich lemakom ache." So now we've got this w-wind-- this tree, which has been transported from A to B. Um, "Umeha'afras shel sev shorshei imo," and with the earth which was around its roots. "Vehoys nefela al sham ha'afrah venishras sham ba'aretz," and the second location added some earth, and now it's taken root. "Oym dim oys tomcho yochel licht yois be'afrat harish." If it could have survived with the mound of earth, that's the right word, a clump of earth, which came along with it, "Sheba imo," without adding more, "Arezeh kenatua bemko imo," then you can consider it still, uh, in its own-- as if it were in the original place, "Upatom eha orlah." You don't have to recount. "Veim la," but if it wouldn't be able to survive with the amount of earth which it floated downstream with, and they had

24:02 Speaker 1 to add earth, then, "Chayav," then you have to start Orla all over again. Now, I'm just picturing a, a, a tree which is washed away with a river, with a flood. Then probably there's not much... Well, a lot, probably a lot of the earth which it had around the roots would be washed away in the, in the flood. In our case, we're talking about it's been cultivated in a nursery. They took a cutting, let's say, and then they put it around earth and it developed. And, and it can... I believe it could live a long time. With the earth which it has in the pot or in the bag, it could live for... Some say it has to be able to live for three years. And a-again, I'm not sure whether, whether that is a problem. And therefore, my, my, my inclination is to say it's not a problem because it does have enough earth to live on. And so when you replanted it, you don't have to count Orla all over again. Now, I know that in Eretz Yisrael, they are extremely machmir about this. And farmers, when they want to, um, re-replant saplings from the nursery into their orchards, they do it... They have to have the rav is there, the mashgiach, to see that they do it properly, and they don't transport it over concrete or over metal, so it shouldn't be disconnected from the, from the earth. Now, the, the rule here is that in Eretz Yisrael, safek orla is asur.

25:35 Speaker 1 In Chutz La'aretz, safek orla is mutar. The margin of, of leniency in Chutz La'aretz is so much more. And once we have a, a safek, a reasonable safek whether it is orla or not, then we can... In Chutz La'aretz, we're allowed to rely that it's not orla. So now, if you're going to say, "Could it live with the amount of earth come with- from, from the garden center or not?" You can rely on the safek that it, it would be able to, and therefore you do not have to start orla again. So it's orla in Chutz La'aretz is asur, halacha l'Moshe m'Sinai. But same halacha l'Moshe m'Sinai is that safek orla Chutz La'aretz is mutar. Okay, let's move on. A... So there's a fine lady. She is repairing her son's tallis, and she's asking the question, looks like around the t- the, the, uh, original place. It's a bit damaged, and she's asking whether she could put the... She wants to take off the old lining and put the new lining on where was the bottom of the tallis. So is she allowed to m- m- repair the tallis, and now it'll be upside down to the way it was till now? She's asking whether you're allowed to or not. So here you see clearly, um, from the Arizal. Uh, this is from the Shulchan Aruch, HaMa'ar Arizal, but this is also in various kesef Arizal, um, that it's not a problem. But ein lehakpid. You don't have to put a siman on the tallis.

27:13 Speaker 1 Now, you should always have one side of the tallis to your head, as the Ashkenazim do. Ki ein shosh l'minegahu. There is no source for that. Now, this is, I believe, the background for the Minchab Chabad that we do not have ein atara. We do not have a o- ornate piece of cloth or even more fancy. The Polishes tend to have, uh, yeah, Polish Hasidim tend to have silver ataras with... It's all very beautiful. But, uh, according to the Arizal, there's no point in having any marking which is the top of the tallis. It's just the bottom of the tallis. So according to the Arizal, it's n- it doesn't... It's not necessary. Chabad seem to be following that, and that's why we do not have an atara on the outside. We still have an atara-- We still have a, a, uh, silk lining on the inside. That's, um... Actually, for this moment, I d- I don't remember whether, whether that's any, uh... Possibly just for, for convenience. But okay. But it's not a problem to turn it round upside down. That's w- how I felt according to this Arizal. Um, someone once told to- told me, "What's the reason why we have a silk lining of the tallis?" So... And it's, by the way, if you have experience, the silk wears away much sooner than a, than a cotton lining. So... And if you wear on Shabbos a silk kapota, and you've got a silk tallis lining, then you'll be busy pulling your tallis and

28:48 Speaker 1 adjusting it the whole time because it's slight- slippery against slippery. So someone told me a svara, that actually there's a ma'ala of dafka that the tallis should be slipping so that you shouldn't forget that you're wearing a tallis. Like you have an idea that you shouldn't forget that you're wearing your tefillin. We remember that Ebbe was, during davening, continually, it was much more than the few times to touch the tall- the, the shiyyad and shalosh. It was many, many times during davening you could see that Ebbe touching, uh, the shiyyad and shalosh. And there's an idea not to forget about it. Mamash mishbeh hem chol shor. So this svara about the tallis having a slip, more slippery to encourage that you should remember that you're wearing a tallis. That's a cute, uh, idea. Um, possibly though that silk is obviously a more beautiful, uh, fabric than, than cotton, and so also Hiddur Mitzvah to have, to have a, a, a, a silk lining and also silk on the, on the corners. Actually, someone asked me yesterday about his... This corners of his tallis. The, the, the cloth is worn out. Is it important to repair it? Are you allowed to repair it? So if you wanted to replace the lining on the corners of your tallis, so the... You, you got... You have a problem that the tzitzit are in the way. But I don't see a problem, if it's really bothering you, I don't see a problem getting a square of silk or whatever

30:22 Speaker 1 fabric you want, square of white fabric, and to sew it over the tzit- And the tzitzit can still remain where they are. They won't be visible from the inside of the tallis, but they will from the outside of the tallis. Um, sorry, sorry, sorry, sorry, sorry. I think I'm, I'm mixing up. That would work with a tallis cotton. I don't think it would work very well with a tallis gadol because the tzitzit come on both sides, so that wouldn't work. Yeah. Okay, let's move on. So one of our listeners asked me for some clarification, um, about HaMerakim and VeHaMerakim. So in our siddur- We have sometimes it says, "In Moydim," "Hamrachim," sometimes it says, "Vehamrachim." Simple history is that one is Nusach Ashkenaz, and one is Nusach Sefard. What you have on the top here is the Redlheim siddur, and it's Nusach Ashkenaz. It's Vehamrachim. What you have in the middle, um, picture is from a siddur printed in Venezia, in Venice, resh peh dalet. This is, um, before the Arizal was born. And apparently, the Arizal used this print of the siddur. Uh, and when the Arizal said to make changes, he was referring to, you know, changes in the wording, he was referring to this siddur. That's what Rav Chaim Vital said-- tells us. This is Venezia, resh peh dalet. And you can see there it's Hamrachim. So Hamrachim, Vehamrachim is a difference between Ashkenaz and Sefard. But the curious thing is in our siddur, so you'll see in, if you check, in

32:13 Speaker 1 the weekday davening, it's gonna be Hamrachim, and in the Shabbos davening, it's Vehamrachim. That's how it is in the current Chabad siddurim. What you have over here on the bottom of the page is from the first Chaba- print of the Chabad siddur printed in, assumed to be from Shklov, tof kof samech gimel. And here it's at Mincha of Shabbos. It's the only time it has Vehamrachim. At Shacharis and at Mussaf and at Friday night, it's there. It has Hamrachim. Only, the only time it has Vehamrachim is at Mincha of Shabbos. That's in the first print. In the later prints, it's then it's Vehamrachim on the Shabbat. Whenever it's on Shabbos and Yom Tov, it's Vehamrachim. Okay, so these, these are the facts. What's the reasons for this? So now we've got the pioneer in exploring the Alter Rebbe siddur is c-certainly the first pioneer is, uh, Avrom Dovid Luttot, the rebbe's zayde's zayde, who was a Rav in Nikolai. So he addresses this in the Shaar Hakeilul, which is a whole, um, study of the siddur. And he says, "In the Siddurim HaReshuinim," it says, "Hamrachim in the weekdays. On Shabbos, it says Vehamrachim with a vav." Now, apparently, he did not have the print of Shklov, which we have. It looks like he didn't have it. Otherwise, he would have commented. Um, and then the other tefillas, it's not so clear because in many of the tefillas which come, like say Rosh Chodesh, and it doesn't have the last three berachos. By Ridzez, it

33:52 Speaker 1 says, you know, Ridzez, your Moydim find somewhere else. So he says, "Sha'alnu," we asked, "the Chossid Reb Hillel Paritcher." So Hillel Paritcher is a Chossid of the Tzemach Tzedek, primarily. I mean, for him, it's the Rebbe Tzemach Tzedek. He was the one who saw the Alter-- Sorry, he heard the Alter Rebbe, didn't see him. Long story. I don't go into it now. So Hillel Paritcher, so Rav Luttot is saying, "We asked Reb Hillel Paritcher, and he said, 'In the weekdays, it's Hamrachim. On Shabbos, it has to be Vehamrachim.' "Musaf Rosh Chodesh, Chala, Moydim, safek. V'lo yoda hikin," of the time. He doesn't know the explanation. Right. So that's, that's the beginning of the s- the, uh, Shaar Hakol. And now he goes into a fascinating study on this, and he says that we see that in Moydim, there's a point of having twelve vavs, vav hamezipin. He goes into detail. You have, uh, "V'tzororim, veham..." Um, uh, no. Sorry, it goes earlier. "Ve'al nefeseko, v'toiveseko, vo'oiker." And then, um, he, he counts a list of twelve vavs, of vav moysif, yeah? Of the prefix vav. So there's a deal. There should be twelve. Here it has, "Ve'al nishauseyn, ve'al nisech, ve'al nefesech, v'toiveseko, vo'oiker, v'tzarorim, ve'al kol nivrei, ve'esnas, ve'chal achim, vi'hal ve'zooseyn." So he says there's an emphasis here. There should be daf for twelve vavs. And what's the point of the twelve vavs here? So he says that because on Shabbos for Yom Tov, Shemoneh Esreh is shortened. There's only the three opening

35:49 Speaker 1 berachos and three ending berachos, starting from Ridzez, Moydim, and Shimsholem. The middle beracha of Shabbos, this doesn't count. Okay. So he says that the, the interest here is that there should be even on a Shabbos, should bo- be also eight-- the number eighteen. So how do you get the eighteen? Well, you've got six berachos, and then you got twelve times the vavs. So as if you have twelve Hoyhoyoys. And in that way, the twelve and the six combine, you have the number eighteen. Then he says, "We see elsewhere also that there is..." Ah, and then I missed out something. And then we know that we have actually the Shemoneh Esreh is nineteen berachos because there's an extra beracha which is added at a later stage of V'lamalshinim. So he says, "Let's look. Hakuntra Arizal. Whenever there's an, a number of eight, a f- a figure, a configuration of eighteen, there's actually an extra one corresponding to the Birkat HaMinim." So, for example, in the morning berachos, as originally there were eighteen berachos, and we have an added beracha. That's in Hanoson Leov Koach, which is added later. In Yechid Voyd, there's were eighteen pesukim. And then there's a n- nineteenth pasuk, Rabos Machshavos B'lev Ish, which is not a pasuk in Tehillim. If I'm not mistaken, it's a pasuk in Iyov that was added to, to make up the number nineteen. Then he goes to the whole thing about an ein elekenu, mi elekenu. Ein elekenu, mi elekenu, neuda elekenu, is Hashem is amen. Ein,

37:25 Speaker 1 mi, neuda. Boruch elekenu, atah u'elekenu, that's Boruch atah. And then in the two pesukim before, you have kaved Hashem, chazak kaved Hashem, ein kaved Hashem. You got Hashem-- You got the name Yud Kei Vav Kei four names. So it's as if you have four times Boruch atah Hashem and four times amen. And because it's made up of twelve, um, uh, sentences or phrases, therefore, it's as if you got twelve times in Boruch atah Hashem and, um, and amen. Okay. And then, um... So that's the twelve. And then you have atah asher chisenu, the added one. So atah asher chisenu is the thirteenth. So what he's saying is that there is a cheshbon of having twelve, and then there's a cheshbon of the thirteenth corresponding to v'lamal shinim and aleinu l'hiyar kocheach. And that's why-- So then that's why you have this extra vav in, in the, in modim. So again, there's twelve vavs in modim. But then on a regular weekday, you don't need to have a remez to v'lamal shinim because it's there already. But on Shabbos, when you don't have the middle berachos, there's more the need of representation of all the thirteen berachos, therefore, the v'hamrachim is added. So according to his formula, whenever it's a-an abbreviated Shemoneh Esreh, it's v'hamrachim. When it's the full Shemoneh Esreh, nineteen berachos, it's hamrachim. When it's the abbreviated Shemoneh Esreh, it's v'hamrachim. That's the formula of Rav Lavut. And that is w-bears true in the way the Siddur is printed in our own, you know,

39:10 Speaker 1 in what's available to us. Not true in the first print. Having said all that, the Rebbe wasn't like this way. And what we can see very clearly on here, very clearly, whenever it's a day that we don't say Tachnan, the Rebbe would say v'hamrachim. So even at Shacharis, even if it's the full Shemoneh Esreh, the Rebbe would say on the day Shehecheyanu v'kimat tachnun, the Rebbe would say v'hamrachim, and otherwise, it would-- the Rebbe would say hamrachim. So he obviously had a different understanding to what his Zeda, Zeda had about this. Right. Someone is pointing out here, uh, first of all, going back to the tallis, that this silk has less of a worry of sharpness. Okay. The other thing he's saying, does... If I've said from the Arizal, he has no problem of the tallis being upside down. This person seems to remember that one should make a siman what is the back of the tallis cotton and what is the front of the tallis cotton. I've never heard of that, actually. And certainly, according to the Arizal, it doesn't make sense. Uh, it doesn't, doesn't make sense. Um, might be wrong. And, um, by the way, what do you do if your, if your... The front of your tallis cotton developed a stain? So you turn it around, you turn it, and then you have it. You put the stain to the back, and you continue wearing it, yeah, until you get a chance to wash it. Okay. That's for those people that

40:40 Speaker 1 have their tallis cotton, um, not tucked in, so they have these problems. Okay, let's move on. Okay. So I, I'm on duty once a week at the Beit Hadorah in Stamford Hill. And someone calls up, and he says he went to Sainsbury's to buy some groceries. And in the Sainsbury's, there's a checkout, self-checkout. And you go there, and you... Well, there's someone there looking, but the point, he comes home, and he realizes that he had, uh, there were a couple of items in his shopping basket which he didn't pay for. So there is a famous line of Toras Goim Mutar. Um, if you don't mind, I'm gonna tell you a story. So there's a fellow who... A Rav in a small town, and there's a Yeshivnik who comes occasionally, um, to ask shailas. Then after a long time, he hadn't come. Then he comes again, and the Rav said, "I haven't seen you in such a long time." So he says, "Well, actually, I've been managing on my own most of the time." "So, uh, how do you manage on your own with your shailas?" So he says, "Well, I know there's a rule that Toras Goim Mutar. If a Goy makes a mistake, it's okay. So therefore, if the, uh, the, uh, kitchen help, the, uh, shiksa, if she by mistake put some milchik into the fleishig pot, it's, uh, Toras, which is a Goy did, therefore it's Mutar." Um, that was her-- his interpretation of Toras Goim Mutar, which is obviously wrong. Um,

42:17 Speaker 1 then, but then, um... So you know, these, these are the shailas he paskens on his own. When, when, uh, when it's a shaila whether a piece of meat is kosher or treif, so he knows that treif has to be given to the dog. He says, "Da lakeila tashlichon oiso." So whenever he had a question, is the piece of chicken treif or kosher, he'd go over to the dog and offer it to the dog, and the dog would paskin. Um, so then the Rav says, "So you're doing fine. Why do you come to me?" So he says, "Well, the dog seems to be very machmir about treif of meat. So everything's treif for him." So, um, okay. So coming back. So there is this, this, uh, expression of Toras Goim Mutar. If a Goy makes a mistake, it's, it's permitted. So let's, let's look at, look at that. So we have here from the Alter Rebbe in Hilchas Gezeilah, where it says that you're not allowed to lashok. Lashok means to somehow withhold funds from someone. And it explains what does it mean. Well, the person's... Someone else's properties come your way willingly. The person gave you a, um, gave you a loan or a rent or whatever it may be. And if you don't pay that, don't return, repay the loan, et cetera, s- or you didn't pay the rent, so that's called Oishek. You're withholding someone else's funds. And that Isur of Oishek is Beisro, but not Benochri. That's provided the Nochil Hashem involved.

43:54 Speaker 1 Let's say if you'd borrowed money from Benochri and he, he passed away, you, you not, you don't have, you don't have to d-divulge the situation to the next, to the, to his, uh, to, to the, uh, heirs, et cetera. Um, if they know that you're lying, then you're not allowed to deely-- deny it because of Chilash. Now, then it goes further. Even if the-there's no... It's not, not aware, that's only as far as not paying a debt. But if there is an article in your possession. This is very interesting. It's differentiating between not repaying a debt. Now, when you borrow money, you spend it. So then the debt is a, is abstract. You have a debt to pay, but there's no specific article which belongs to the guy. But if you had borrowed a partici- specific article, chair, whatever it may be, a spade. If that's the end, then you would not be allowed to de- to deny to the, to the, uh, heirs that you don't have it because that would be considered Gezeilah. So again, if it's not a, a abstract debt, but it's a physical article which doesn't belong to you, you have a duty to give it back, and Toz Kori doesn't work here. Then he says further, "When you buy something from a goy, you're not allowed to deceive them in as far as buying the, the price, et cetera." And that we had a couple of weeks ago in Posuk: Vechishav Imkineiu. If a goy had bought a Jewish

45:26 Speaker 1 person as a slave, so it says about buying him out, buying him, redeeming that slave, Vechishav Imkineiu, you have to make a calculation. You actually goes in a whole discussion. You bought him for so many years and how much, uh, per, per year, and then you buy... You pay the difference. So therefore, he says, when you are buying an article, you wouldn't be allowed to mislead them on the price because th-that's like stealing. And it goes further. Even Gneivas Das isn't allowed. It says in, uh, elsewhere, to sell something even to an, a Nochi, and you sell him meat as if it's Kosher and it's actually treif meat, would also be forbidden. If the goy made a mistake on his own and the Nochil Hashem, then you'd be allowed to... He, he, he's given you, uh, you're selling stuff and he makes a mistake on his own. You didn't deceive. Then you'd be allowed to be quiet. And that is... And he says, actually, say, "Reeshal Cheshboncha Nesamech." See that I'm relying on your, your counting. I'm, I'm relying on you. So that seems to be very, very clear then, that if a person walked out of a shop with several items he didn't pay for, that does not fall into the category of Toz Grey Mutta because the, the goy did not make a mistake. It's a Toz. It's a Gneiva by mistake. The Yid had stolen by mistake. So I don't see any, uh, Hater to not pay that. Yeah, it's just... Right.

47:00 Speaker 1 Um, right. Last week, we had a, a discussion, or two weeks ago, about someone who had, uh, not counted Sefirah Sunday night, and on Monday night, he went to Shul and he answered Borchu, and then he realized he hasn't-- but it's still day. He, he's asking whether he has to... Whether he's, uh, whether he can still count yesterday's Sefirah and continue to count with the Boruch, and we said he can. But one of our listeners pointed out that actually Boruch, being a cutoff point, that you no longer have yesterday's. It's a new day. That's true for Shabbos. It's not true for a weekday. So my classic example, which I discussed I think then, you're at a Chasuna at Zruscheides. And in middle of the meal, you went out and davened Maariv. By the time you finish the meal, it's already after Zruscheides. But because you davened Maariv, you cannot say Yaaleh Veyavo. If you hadn't davened Maariv, then you can say Yaaleh Veyavo because you started the meal when it was still Zruscheides. What happens if you didn't daven Maariv, but you answered Boruch? So is Boruch a cutoff that you can't say Yaaleh Veyavo? That's really the question. And we don't have any evidence for that. On the contrary, it seems to be quite clear that Boruch, as in switching your date, is only true for Shabbos because making it Layla means it's Shabbos, and then, then you wouldn't be able to go back largely. Whereas Boruch, during the week, uh, it does not

48:46 Speaker 1 make it Layla. So therefore, the question really wasn't a question in the first place unless the person had actually davened Maariv, and then he's asking, "Can I still... Can I retrieve yesterday and go and count yesterday's Sefirah?" Which would be interesting. Okay, um, what else did we have? So someone-- Last week, we had a whole discussion about the origins of the leniency with Kol Shlishi. So Rav Michoel Lerner, who's a Rosh HaKollel in, in, uh, Crown Heights on Montgomery Street. So he sent me... I mentioned last week there's a Sefer HaYereim from Rebbe Elazar of Metz who says not to use Kol Sheini, not to use Kol Shlishi. And so he says that this Sefer, the Sefer HaYereim, was printed for manuscript only in, I don't know, the last hundred and fifty years or something. Not so, not so long ago. And therefore, the Primal Godhim, et cetera, who are saying that Kol Shlishi is more lenient than Kol Sheini, they didn't have the Sefer HaYereim. And therefore, he's bringing from, also from a Sefer, Kol Shvisas Hashabbas, it says that people who are particular, Medakdikim, would be careful to avoid being lenient even at Kol Shlishi, as if it's Ya'atz Ledesbo, following the, the opinion of the Rebbe Elazar of Metz in Sefer HaYereim. Okay. That's what they... That was interesting. I thought, you know, feedback, I wanted to share that with you. Finally, last week, we had a discussion about Mezonos and, uh, the whole fascinating vote of the Alter Rebbe of not

50:20 Speaker 1 wanting to miss out on Takanas Moshe. If you remember, the person said Al Hamichya instead of maybe full benching and whether you can, uh, whether you yoytza bidiavad. That was our discussion. So meanwhile, it came up. Now, the Alter Rebbe talks about a bread which was fried. Not, not baked, but it was fried. And the Alter Rebbe says, "If you have a l- a large amount, you're salvea, then you should, um, be conscientious about Takanas Moshe, and therefore don't just do Al Hamichya on it. Have it during a meal." So s- one of our listeners asked me: What about waffles? So waffles are made like a kind of batter poured into some kind of, well, a waffle maker. Uh, it's like a toaster, which has got shapes, um, like a mold, and you put the... You fill it with this batter, and it becomes actually like a, a sponge cake, but a bit, a bit stronger, a bit, a bit, um, tougher than a sponge cake. Um, so if you have a large amount of that, that you are satisfied, you have it for your breakfast or gonna keep you going for the next few, few hours, would that be an issue of, of Kovea Seudah? So at first, um, I was thinking the Alter Rebbe in Sif Yud Aleph there says, "If you've got this runny dough," um, and he says, "And it's been fried, deep fried in mashke," he says it's, it's Mezonos, even if you're salvea because it's not called Lechem at

51:58 Speaker 1 all. So that gave me the impression, oh, well, that, that's perhaps the waffles is made with a blilo- blilo racho. It's a runny mixture. And he says it's Mezonos, um, even if you have a sh- a shia klia Seudah, um, and it's salvea. But then looking a bit further back, we have the, the following. We have truchnin. Truchnin is, uh, there's a mixture of flour and water, and it's a runny mixture, but it's poured into a, a, uh, cavity in the, in the oven, and it then becomes quite a f- a bit thicker after baking. Or that then it could be in a pan. So that's called truchnin. And this clearly, if you have a, a larger amount, that would be called Lechem, and you'd have to say Hamotzi and full benching. So let's say something like, something like a sponge cake. If there was no bread at home and you had, for lunch, you had several slices of, of, uh, of sponge cake and you had a shia svia, do you have a question of Ha- of, of Hamotzi and, and sha- and full benching? And I think the answer is yes, you do. Uh, there is the previous, uh, quote. It's talking when it was fried or something. But if it's poured into a tin and it's baked, then it does have a, a gather of Lechem. And if you're Kovea Seudah or you have a shia svia more, my, um... So then I think it would be an issue of having to

53:38 Speaker 1 say, um, the full benching. Okay. Just for those who joined us a little bit later, Baruch Hashem, the project of publishing the siddur has been launched, and it's on its way. Um, we've managed to reach to, um, seventeen percent of, of sixty thousand dollars. And, uh, anyone out there who's, um, game to give a hachdosha, to, to, to make a dedication, um, you can go to Kahos- Kahot. Um, the dedication is available. If you have a dedication of five hundred dollars or more, then you have a, a line to print in a hachdosha, and you'll also get a complimentary set when it comes out. So, um, very welcome to do that. Meanwhile, I wish you all, uh, a good night. A good Shabbos. I want you to hear, um, Soros Tos, Tadias Israel, especially in Eretz HaKodesh. Um, we should say here, Pidyon Shvuim. And all of us should be redeemed from Golus, Rabosho, Yafze Koinem. Aluv.

54:46 Speaker 2 Aluv, Moshiach.