פינחס תשפ״ד

00:05 Speaker 1 Good evening. Welcome to tonight's shiur. It's still daylight, so we can chap our rain to say a chapter of Tehillim, and we'll do some tzedakah. Rabbi would encourage Tzion bemishpat tipade ve'shoveha b'tzedakah. That Tzion will be redeemed through adding in Torah and adding in tzedakah, and of course, tefillah. So our tefillah is for the Yidden in particular, in Eretz HaKodesh, and the captives. Should it come from bemish-- Tzion bemishpat tipade ve'shoveha. The captives should be set free through tzedakah. So let's say Kapitel Chof. We'll give some tzedakah, and then we'll start the shiur. Lam natzeach mizmor l'David. Ya'ancha Adonai b'yom tzaro. Esagevcha Hashem Elokei Yaakov. Yishlach ezrakha min kodesh. MiTzion yozadecha. Yozker kol-min choisecha. Vayiloscha yerach shne'se lo. Yiten lacha chilva uvechov. V'chol atzoscha yimale. Neranenah b'yishuascha. V'Hashem Elokeinu nidgeil. Yimale Adonoi kol mashalasecha. Ata yodati ki heshia Adonai meshi'choy. Ya'anehu mishmei kodesh. B'gevuras yesha yamino. Eila v'rechev. V'eila v'asusim. V'anachnu b'shem Adonoi Elokeinu nazkir. Hei ma koru uvenafalu. V'anachnu kamnu v'anis adod. Adonoi heshia ha'meach ya'aneinu hayom kor'einu. So need tzedakah, and we'll start. Okay. All right. So we've got lots of interesting shalas today. We'll start off, as mentioned, the Rebbe encouraged to add in Torah in this time, but particularly the Rebbe encouraged to add this time to learn about the Beis Hamikdash. So the first thing which we'll do, which I actually did in shul on, uh, Shavuos HaBatamos, but, um, not everyone was there, uh, about the Mizbeach. Now, what you have on this, you've got here two diagrams from

01:55 Speaker 1 different places. One is from a volume, um, called The Original Second Temple by Yoav Ilan, and he's at the top of the Kevish as it meets the main Mizbeach. He's put in a gap, a large gap, just half the width of the Mizbeach, like a drop there. And then separately, in the Encyclopedia Talmudis, so in the entry under Mizbeach, they also have some diagrams, and here they have a alternative suggestion that there's a gap between the Kevish and the Mizbeach somewhere in the middle. So let's take a look at where they're coming from, and, you know, uh, we'll see what-- how we can go further with it. So we have here a braisa. I think it's Sukkah dapim tes amed bet alif. Lul hoyo-- Lul kotzer balazrav tzadik. Lul katon hoyo bein Kevish laMizbeach. There's a small hatch between the ramp and the Mizbeach. B'marovo shel Kevish. On the west side of the Kevish. V'achas l'shivim shonot. Once in seventy years. Pirchei kehunot. The young, uh, budding Kohanim. Yordim lashom. They would go down into this hatch. U'melachtim mishom yayin korush. They would harvest from there congealed wine. Sh'domah l'egulei d'veilo. Which resembled like cakes of pressed figs. V'ovrim b'sofer oys b'kodesha. Then they would come and burn those remnants in a holy place. But meanwhile, we've got this hatch on the west side of the Kevish. Now, so that is the, the far end from which we're looking at now on the... Well, depends on which picture you're looking at. But the ramp is

04:07 Speaker 1 to the south, and therefore the-- as you're walking up the ramp, to your left would be the, the west of the Kevish. All right. That's the, that's the part of the Gemara, the braisa. Let's go through the Rashi. We'll go through quickly. The Ra-Rashi says, "The Kevish has-- is thir-thirty-two amot long. It tapers up. Shemeshapei hav'oyla. It slopes up to nine amot's height, until it's level to the Mizbeach. But the top of the Kevish doesn't actually touch the Mizbeach. It's not attached. Rather, there's a little space between them. As it says in Gemara Zevachim, "Ve'asisoi lesecha habassor vehadam. Ma adam bezrike." Just like the blood of the Korbanot should be thrown at the Mizbeach. Ah. Um, "Bassor bezrika." So, too, the flesh of the Korbanot is also thrown on the Mizbeach. Well, the Gemara says, "Avi yesh bein Kevish laMizbeach." So there is a bit of ga-- uh, space between the ramp and the Mizbeach. "Ve'oysei avi korui bein Kevish laMizbeach." This is-- This space between the two is called bein Kevish laMizbeach. Right. That's very, very clear. There's a gap. How big is the gap? "Ve'lul hoyo be'oysei avi be'marov oys shel Kevish." There's a gap in that space. "Be'shmona amot marov oys." On the more western side. That's right. That's what they-- Because it says in the Gemara, it says, "Be'marov oys shel Kevish." So on the west side of the Kevish. "ShehaKevish roch bo tzan. Amo be'mizrach le'ma'arov." And so there's a cavity somewhere here where the Kohanim would climb in to

06:04 Speaker 1 harvest the- Congealed wine. Where it's not so clear, who says that that means that there was a large gap for them to go in at the top? You could even with Rashi, you could say, yes, there was a bit of a gap, but underneath that tiny gap, there was a, a larger space where they would come in under the... There is a sh- clear-- there is a Tosfos in, in, in Socho which clearly says that there's a wider space to the point that you could see the ground from the top of the ramp. But the Rambam says it, "Kechut Hasairo," et cetera. Okay. Why, what do I, why do I take exception to this Pshat, to this, to the, these... Well, we just learned Gemara Yomo. This is up in Kim Olamed Bes, I believe. We have a, a Mishnah, "Bechol Yom," every day, "Kohenim Olim Be Mizrochi Shel Keves." The Kohenim go up on the east flank of the Keves, and that's to avoid having to walk around too much at the top. They go up to the top, and then they do what they have to do. "Ve-yordim be-ma'arove shel keves," and they come down along the western flank. "Ve-ha'yom ba-Yom Kippur, kein gadol be-eitzah, ve-yored be-eitzah." On Yom Kippur, the kein gadol goes up the middle and down the middle. And Rab Yehuda says every day, whenever the kein gadol goes up and down, he goes up and down the middle. So I can't... I find it very difficult to accept that

07:46 Speaker 1 when the kohen has to go down on the west side, he has to jump over this gap. And for that matter, that which they possibly for that reason, they wanted to say that the gap is in the middle. But how do you, um, deal with the kein gadol going up the middle? Also, there can't be a gap in the middle either. Me- the maximum you could say is if you're going to insist there has to be a large gap, it would be perhaps two gaps. There would be a solid floor on the east to go up safely and on the west and also in the middle. Possibly, there would also be a, a space where you could go and you could see down till, till the bottom. That's, uh, also big Chidushim. And Be'ezras Hashem, we'll see this BeShuv Chalatzim Berachamim. We'll see how it's, how it's actually built. Okay. Now, I was getting some texts from a bochur who's been visiting Eretz Yisroel and is going round to various Makomas Hakdeshim. And he's asking... He forgot the first time he went to a Beis Olam, to a Makomas Hakdeshim, and he forgot to say the beracha she'otzeh es kemberdin. So now he goes to a second. He's planning to, to another place. So he says, "Should he say the beracha now?" Now, there are those who say, there are poskim who say that if you went to one Beis Olam and you said the beracha she'otzeh es kemberdin, and so normally you don't say

09:27 Speaker 1 the beracha again within thirty days. But if you've gone to a different Beis Olam, some say you should say the beracha again because it's a different subject, so to speak. The Alter Rebbe doesn't follow that view, and he says if-- even if it's a different place, you don't say the beracha again. That's all true if you said the beracha the first time. Our question is, if you didn't say the beracha the first time, do you say the beracha the second time? So we have here from the Shulchan Aruch, top of the page: "Kol birchos r'iyo," all the berachos which you say when you see something exceptional. "Im choseir v'ro'ah oiso do- osid ovo," if you saw the same subject, "b'toch sheloishim yom," within thirty days, "einei chozeh mavoruch," you don't repeat the beracha. Now, here it doesn't say in the Shulchan Aruch clearly whether you made the beracha the first time or not. But let's read the Alter Rebbe as he quotes. He adds another two words. "Kol birchos r'iyo, im choseir v'ro'ah oiso dovo shel beirach o lo b'toch sheloishim yom." If you said a beracha the first time, then the second time you don't make a beracha. Which implies that if you didn't say a beracha the first time, then you do say a beracha, which makes perfect sense, yeah. There are exceptions to this. So, for example, for example, the beracha on seeing trees which are blossoming in Nisan. So the Alter Rebbe says only "be'ir hareshoyna," only the first time you

11:02 Speaker 1 see it. And if you didn't say the beracha the first time, you can't say it the second time. Unlike other pos- poskim who say you can, um, you, that you can say it a later time. So that's, you know, another, another topic we've discussed once before, but okay. But meanwhile, it seems to be clear, that's why I told this bochur, that he goes to the next place, he, he is able to say the beracha she'otzeh es kemberdin because he hasn't said the beracha within thirty days. Now, what about... Let's compare this to a shehakol. If you had a new fruit, and you enjoyed it. You said a beracha, ate and you enjoyed it. And then later, you realize, is this a shehakol? No, you've eaten the fruit. It's too late. What about if you have the same fruit a, a, a day or two later? Do you make shehakol the second time? So here, the Alter Rebbe says, "Ve'im lo beirach be'ir hareshoyna bechila reshoyno, yesh levorach al ha'ir ha'shniya al ha'chila ha'shniya be'lo shem hamalchus." Second time you eat that fruit- Then you do-- you-- Well, there's a sofer. Whether you should say a berakhah the second time, and therefore you should say, "Barukh shekhiyanu vekiyimanu." So, so you can ask, what's the difference between the berakhah on the cemetery and the berakhah shekhiyanu? Now, I know you're gonna say it's, uh, obvious this is shekhiyanu, this is asher yatzar et haadam. But okay, I w- I wasn't focusing on the, on the translation,

12:37 Speaker 1 the Peirush HaMilim. Um, the word here is, though, shekhiyanu is a simkhah. And the first time there's a novelty. Oh, w- w- now we've come into season. First time is a simkhah. The second time, the simkhah is not a, is, is not so great because you've had it already. In the ca- the, the case of berakhah sh'asar et haadam, it's not a question of a simkhah. It's acknowledging that, all right, the So now, if you came to a place where Kriat Shema took place over here. Okay, so you make a berakhah, "Hashem Elokei Yisrael ve'ahavah et Hashem Elokei Yisrael," whatever the exact Lashon is. So now, if you came to a place where Kriat Shema took place over here. Okay, so you make a berakhah, "Hashem Elokei Yisrael ve'ahavah et Hashem Elokei Yisrael." What happens if you're just driven off, you're just down the road? Oops, we forgot to say the berakhah. So you don't see that space anymore. You can't make the berakhah. That makes a lot of sense. Like if you heard lightning, and if ten minutes later, you decide to make a berakhah, it's too late. And for that matter, there's someone who you meet who was a, um, merited a miracle, and you say a berakhah. But if he's no longer there, you can't make a berakhah. But now let's read the next piece. You see the same location which arouses the call for a berakhah, shekhi-- um, uh, of thanksgiving. If you come to the same location or see the

16:07 Speaker 1 same person, which would call, calls for a berakhah. So now, uh, he, what he's saying is, let's say you were by the side of Kriat Shema, and then you drove off, and then you come back a day or two later. So he says, "You can't make a b-- You shouldn't make a berakhah, even though you didn't make a berakhah the first time." Very strange, yeah. So according to this, you wouldn't make the berakhah, asher yatzar et haadam, again. Or in any case, according to Mishne Berakhot, in any case, you, you say a berakhah, uh, because it's a different cemetery. According to the Alter Rebbe's sefer, you don't say to the, um..., even by a different cemetery. So within thirty days, even... But, uh, uh, um, I saw in, um, I saw in Piskei Teshuvos, he brings Rabbi Shlomo Zalman Auerbach in his writing about this topic. He completely ignores this, this word of the Mishne Berakhot. It very not musta'ar. It depends. There may be some, some berakhot which have got to do with the sensation, similar to shekhiyanu. Okay. So then the second time the sen-sensation is less. I can understand. Therefore, the excitement is less and perhaps it doesn't warrant a berakhah. But when it's not because of a sensation, it's, um... As I say, I don't think the berakhah on seeing a cemetery is c- is because of a sensation. It's an ack-acknowledgment. Okay? So what's the... Why should there be any reason not to say it the second, a second time,

17:34 Speaker 1 even though it's within thirty days? Okay. Could-- If Mishne Berakhot would agree with that. Okay. Let's move on. So s- totally different area. We wait between having meat and milk. We wait, uh, generally we wait six hours. What about children? What about toddlers? So what you have on the screen is from the Sefer Shaarei Mishah, from a colleague of mine, Rav Yosef Yitzchak Berlin. He's a Rav in Bnai Brak. He's a son-in-law of the late Rav Landau. And he's, he's go-- He, in here, he, he writes a whole article about this, and he gives us a table of simple, uh, guidance. And he says, generally until the age of two There's no need to wait anything. Just make sure the mouth is... There's no meat in the mouth of the child, and then you can give them a bottle of milk. Then it goes for the ages of three till five, inclusive, I guess, three years. Give them three hour, uh, give them a three-hour wait if possible. And then from six and s- and through seven, four, four hours. Eight years old, five hours. Then from nine onwards to encourage them to do six hours. Of course, if that's too long for this particular child, then there's room to be make. As you can see further along the, the list. Uh, okay, let's move on. So here was a question about removal of a mezuzah from a dwelling. Now, I want to emphasize this, that it's, uh, . One doesn't remove a mezuzah from

19:15 Speaker 1 a dwelling, um, because you're moving out. Even though, um, you paid a lot for your mezuzahs, you don't just j- take off your mezuzahs and go. Uh, there's something very, uh, hammer mentioned in the Gemara, consequences, et cetera. Let's... No, but we're, we're just reading the Gemara. The, the Mishnah. One who rents a house from his chaver, from another Jew, so it is the tenant who has the duty to put up the mezuzah. It's the tenant who should... If there needs to be some kind of fixing, fixings, that's up to the tenant. That's the famous expression, mezuzot choivas hador. That's the duty of the dweller. Let's move on. That's not our focus now. But when you leave the house, even though you put up the mezuzah, it says the sofer is the one who has to put up the mezuzah. When you leave the house, you don't take the mezuzah with you. But if you, uh, hire, you hired, you rented the house from a non-Jewish landlord. Or you're now hiring out to a non-Jewish tenant, then no, it liberates it. Then you should take it. So, but if, if, if, if there's no guy moving in, then one should not be taking off the mezuzah. And this is the question here. There's a man who had mezuzahs on his doorways, and he's now moved into, uh, into care because he can't take care of himself. Okay. He's not likely to move back. You know, people don't grow younger. It's not, not, uh, that's not

21:07 Speaker 1 the way of the world. So now there's this, there's this empty apartment with several mezuzahs. And this is in a small shtetl in America. And then there's a student, and she would love to have mezuzahs. And she was, she's asking, "Can I take the mezuzahs off, off his, his apartment and put them on my, my apartment?" The question of the money is not the issue over here. That, that they can sort out. We're asking whether there's a need to leave the mezuzahs on an empty apartment. That is really the question. So now on the left of your, your screen, you have the quote from the Sefer Sechel Tov, which is a Sefer dedicated to the lidim of mezuzah. And he says, "Even if you leave the house, and this house will remain empty for a while, but if the, the landlord intends to subsequently let it to another tenant, then you wouldn't be allowed to remove the mezuzahs." Now, you may remember a couple of years ago, I dealt with a similar question. And there it was that there was a, a, a, a stalker, um, society that the organization, that they had offices in a particular place. And those offices were slated to be demolished. So they moved in-- they moved to a different location. And now they empty this place. It's in poor condition. It's going to be demolished, but the demolishers are not here yet. It's gonna be six months' time, it's gonna be demolished. Do they have to leave the mezuzahs

22:45 Speaker 1 there? So this is a very similar question. Um, there's, uh, there it's perhaps even, even stronger. There's, there's no moving in. Not a goy, not a Yid. Are you allowed to remove the mezuzahs? So now he quotes from the Primordium, that the issur to leave, to re- to remove the mezuzahs is only when people will live there. But if you lock up the house and no one's going to be living there, then you are allowed to remove the mezuzahs. He then quotes from another contemporary, Cheydle Klevey, I think it's Rav Ozner's son, who says that even if, mashma, even if no one's living there, miyad, but they will... And they live there be'osid, you'd be allowed to. So it's not so clear. Um, but in this case, it's a small shtetl. If it would be somewhere, let's say in, in Brooklyn, there would be every reason to assume that the incoming, uh, owner will also be Jewish. But in a small, poor shtetl, the likelihood of a, of a Jew moving into that house is probably quite remote, and probably therefore you could rely on the Primordium to say that since there's no one living there, and also unlikely there will be a Jew moving in, one could remove the mezuzahs. Especially, some say that when the mezuzahs are needed for another person who has a mitzvah. See, here you have a consideration not to remove a mezuzah from an empty house. Here you've got a person's got a, who's got a li- house where

24:24 Speaker 1 they've got living mamish, and they don't have a mezuzah. So there's a sort of a little bit to be made of. But the thing is because, uh, there's no one there, and we don't know the like- likelihood is there won't be a Jew moving in, and therefore there's a hetter to remove the mezuzah. Not full confidence, but I think that would be, uh, okay. Right. So now here's a question. This is a question from Meretz Israel. So we have a, they have an... Everywhere they have an eruv. That's not the question of carrying. Question is that you have it, the gabbi is asking. We have ca- We have visitors come on Shul, on to Shul on Shabbos. Have an aliyah, make a mishberach, and then they go off. We never see them during the week or not at all, and they would like to pay their, their, um, pledges. Can I give them a card which, um, yeah, which, with the, with the bank details of the shul that they should be able to take home and after Shabbos... Can you give them...? So, uh, I, I perhaps I should share this with you. Rabbi Heimann of, uh, Liverpool told me about when Rabbi Yirmiyahu Aloi came to South Africa, uh, about, was it about ninety years ago or something. He came, his family, he was still in, in, in, in Russia, Lithuania, and he had come to South Africa, and he was there Rosh Hashanah and shul, big shul, central shul, whatever, and he

26:01 Speaker 1 is at the bimah. Perhaps he was the malchira. And as people are getting, um, aliyas and pledges, there's someone sitting there and writing down with a pencil, so and so and so and so. He writes to his family, "For Rosh Hashanah," uh, he says, uh, "Everything is written." Okay. But coming back to our, to our topic, what's, what's this, what's the question here? Question is that we shouldn't be reading on Shabbos, um, material which has got to do with mundane stuff, with banking. So what's, what i- what is this, these bank details? This is, uh, you know, t- it's instructions how to go to the bank and deposit, deposit money. That's sh'tariyot u'j'tariyot, yeah. So now this, the question slightly differently was written to Binyamin Zilber, and it's published in his Sefer P-- of Oz Nidbaru. And here was a, a very conscientious gabbai. He says, "I get money, and I must give the person a receipt." That's a principle. He has to give everyone a receipt. He doesn't always have his receipt book with him. So he'll give it, he'll write out a receipt, give it later. But then he doesn't see the person only on Shabbos. He gets the money somehow, but he doesn't have that opportunity to give the... Can he give them the receipts on Shabbos? And he's not so sure, but then someone else says, "Absolutely not. You cannot give out a receipt on Shabbos. It's like sh'tariyot u'j'tariyot." I think in the our case, it's even more serious because

27:50 Speaker 1 it's not a receipt. It is instructions of how to go to the bank or to your online account and how to s-send money, which is definitely, uh, instructions how to do, um, um, uh, uh, activity which is done out of Shabbos. Okay. So now let's take a look at Siman Shin Zayin. After, where was my soferic? My soferic is that we have this famous idea that there are-- you are allowed to discuss on Shabbos activities of melacha for tzedakah mitzvah. Because we say, um, mimsei cheftscha, you can see it on the screen here. Mimshei cheftscha, and we say, chefatsa asurim chefsei shamayim metorim, that you are allowed to discuss, um, melacha plans if they are for a mitzvah. So perhaps on that account, you should also be allowed to give out this, this card with the, for bank details because it's chefsei shamayim. It's, it's funding for the shul. This is, this is my dilemme. Okay. So now we have in Siman Shin Zayin, it talks about sh'tariyot u'j'tariyot, which are like bills and invoices, that kind of stuff. And then we've got lists, lists of people, for example. That's also ossur to read on Shabbos, otuy sh'tariyot u'j'tariyot. It's similar to sh'tariyot u'j'tariyot. So you're not allowed to read midah because you might have to read sh'tariyot u'j'tariyot. So now, it's addressed this, ach sh'v'nogu sh'hashamesh koheh lesud hamtech haksav sheksuv b'shemes ham'zimon lesudar. The shamash will stand in shul, and they'll say, "So-and-so, you're invited for lunch. So-and-so, you're invited for lunch," et

29:23 Speaker 1 cetera, et cetera. He's reading from a list. How can you do that? You're not meant to read list-- reading lists on Shabbos. V'yesh shelim meskus ha'amineg fi sheino ga'ankach. It's only done for a tzedakah mitzvah. So this is why tzedakah mitzvah, you don't have to be gozer shemo yikra b'sh'tariyot u'j'tariyot. Yeah. See, they, he's allowed to read the list. Now, listen to this. If the Aderabbai was of the opinion that you're allowed to read sh'tariyot u'j'tariyot themselves for mitzvah, he should have said, "Well, a tzedakah mitzvah, ein lehu sek likra b'sh'tariyot u'j'tariyot." He doesn't say that. He says, "You are allowed to read the lists and don't have to worry," it says, "on I'm going to read the list, therefore you're reading sh'tariyot u'j'tariyot." He doesn't say, he, he, he, yeah. So it's, it's one step removed. So the, the list, which is otuy sh'tariyot u'j'tariyot, you're allowed to read on Shabbos the tzedakah mitzvah. But sh'tariyot u'j'tariyot mamash, that would not be okay. Let me clear that up, poshtut. Our component, that seems to be quite clear from the Aderabbai's lotion. Okay. So this seems to be, uh, not okay to give these cards to your le- uh, the, your guest at shul. That... So now take it a little bit further. Am I allowed to give them a piece of literature and it says shul, and it has the shiurim, and it has, uh, a dwar Torah, and it also has, by the way, the banking details are at the bottom of that

30:53 Speaker 1 flyer, that prospectus. And you're giving it to him within the eiruv, yeah. And you're giving it to him because he wanted to have the banking details, but it's, it's not just banking details. It's other, o-other guten zachen, yeah. I'm not, I'm not sure whether you can do that because your, your Kavana here is... Then, then you can say further, what happens on, uh, if it's a, uh, that's on a campus, and you have someone... And let's say there is an aid. And can you give, uh, not, not, not even a banking account. Do you want to give them email address, uh, whatever, to give them a telephone number? Are you allowed to give them a piece of paper which has a telephone number on Shabbos, where, uh, you're basically giving them a piece of paper that they should be able to do a Melacha after Shabbos? So that's an interesting question. I'm not gonna say something definitive. Okay, let's move on. Um, so for those who are not, uh, who will listen to the recording, we have a, a beautiful picture of the Grand Canyon. And so someone asked me, uh, okay, do you say a Bracha when you see the Grand Canyon? And so let's say to Shechinat Hadorot. And it says in Shechinat Hadorot, Siman Reish-Chaf-Ches, Al Yamim U'Al Ha'Harot, when you see seas, when you see rivers. Harim, you see mountains. U'Gevot, and you see hills. Omed Ba'aretz, you say a Bracha Oseh Ma'aseh Bereishit. So what is a Gevot? So in

32:33 Speaker 1 the Piskei Teshuva, he brings here, Gevot means something like cliffs, basically, where it's, like, amazing to see. It's like, uh, inspiring to, to look at it. So he, he's quoting here from Rabbeinu Yaakov Emden, where it says, "What, what does it mean a Gevot?" And he says, "A Gevot is not because it's taller or smaller, but it is a natural, very steep, um, like a steep rock." And so cliffs, for example, yeah. So that would be w- the way he describes a Gevot, a tall, um, thing which is Mish- Midei Mi Olam HaShamayim. And the hat of the Kohen is called, uh, Migbaas because of the Gevot, because it's like a steep, uh, like a tall kind of hat. So according to this, the, these, uh, tall drops or these, you know, these tall, um, cliffs, et cetera, would qualify, and you say Oseh Ma'aseh Bereishit. What I did see whilst I was browsing, that someone to say that in Southern Italy, you shouldn't be making a Bracha on these, uh, cliffs or the Pyrenees, I think it's... There's a mountain range there. And they say the following. Because the Bracha, uh, it says Oseh Ma'aseh Bereishit. Now, it says in reference to, uh, when Moish-- When Shlomo HaMelech married the daughter of Pharaoh. So Gabriel comes and puts a rod in the sea, and then there was accumulation of earth around it, and then that became a whole land bank, and that became the city of Rome. So Rome is- isn't from Ma'aseh Bereishit.

34:23 Speaker 1 You wouldn't be able to say Ma'aseh Bereishit on that. I wonder whether that is accurate because whilst Rome, uh, whilst it's a, a, how do you say, a land bank would normally be shallow, a little bit higher perhaps than, than, than the sea, sea level. I don't understand how a mountain would-- a mountain range would develop from accumulation of... From the, from the sea, like a land bank. It doesn't make sense. Um, but if, if there is a, if there is a, a mountain or a cliff which wasn't from your Ma'aseh Bereishit, then you wouldn't be, uh, pro-- it wouldn't be appropriate to say Oseh Ma'aseh Bereishit. You could say another Bracha. You could say Bracha Shechechianu Gu'mat HaOlam because you are still acknowledging the, the Habichat Koach and majesty, et cetera. Okay. We had a Chasuna here in the community just l-last week. Baruch Hashem, beautiful Chasuna. And there were a number of American Bochurim, Chaverim of the Choson. And together with the ice cream, they served these little fruit. It looks like these American boys had never seen in their lives before. So it was for them as excited to say Shehecheyanu, and they're asking what Bracha is it. And one of them had somehow... As far as I know, with Google, you can take a photo of something, and it's then gonna tell you what it is and w- what it's called. So they Googled this, and I asked them, um... They asked me what, what, what Bracha it is. Now, they

35:54 Speaker 1 were under the-- They, they gave me the impression that these are growing on directly from the stalk. And as a result, they said the Bracha is Ha'adama, Shehecheyanu. No problem. Now, I, I... At the time, I thought it was these are called mulberries, but no, these aren't mulberries. These are, these are called red currants. They, they are cousins with the black currants, which grow in a similar way. And looking at the picture, which I got from Wikipedia, it looks like that they do grow from the s- um... Not mamash from the stalk. They grow from branches that come from the stalk. Um, and there's a different type of berry, which... Sorry, I've forgotten what this one's called. Um, this is not mulberry. Is it cranberry? Uh, ra- No, raspberry. This is meant to be raspberry, and this one is... We'll see over the page. This one is Taka Ha'adama. So we're gonna read a little bit in Shechinat Hadorot. You know, the Rebbe's, uh, Sefer HaChasananim, the rules of what-- when is it Ha'adama, when is it Ha'eitz. I know we came, we come, came across this recently. We're talking about a blackberry bush, whether it's-- whether you're allowed to chop it down, whether it's called a tree or not. So- Here we have in Pe'erik Vov Halacha Zayin, where that which we say that berries are also Ha'etz, that's when the, when the, like, branches grow from the trunk, and the branches produce leaves and fruit. But then he says, if you... And this

37:38 Speaker 1 will also be how we discuss about papayas, whether the papaya grow directly from the tree. But then he says, "Minei etzem rakim," that you got, um, s- I don't know how you translate it right. Soft, supple. Uh, "Sheha'olim ba'aperes yotzin me'ika atzme." The word is that the fruit actually grow directly from the stump, from the m-main shaft. That would not qualify as a Ilan for Bei Pri Ha'etz. And he... Therefore, he says, and even if it doesn't go disappear in the winter. But still he says it's Bei Pri Adomah, and he says, "Tutin She'koreim bimyon sin malinus." So malinus is translated as raspberries. So raspberries is this thing over here, and somehow if, if this is malinus and this is raspberries, these are, um, described as growing from the trunk rather than growing from branches from the trunk. So, uh, so that, that's really the, the story. If it grows from branches, it's Bei Pri Ha'etz. If it grows from the trunk or it's like a long g- like a creeper, then the beracha would be who Ha'adama. So I was mistaken, and I think they were mistaken because the way I can see here, the black currants and red currants do grow from branches from the, uh, s-stem, therefore the beracha. And that's what is written in the contemporaries for him. They say the beracha on them is Ha'etz actually, whereas raspberries, we just saw, the Alter Rebbe says it's Ha'adama. And blackberries, he says, are Ha'etz. Yeah, that's what he says. "Min Ha'tutim

39:25 Speaker 1 ha'gedolim ve'ilan gomer, de-ha'kamin sh'koreim be'yagedes, boruch ham'vorim pri ha'etz." Okay, let's move on. Okay. Kadesh, uh, at Mincha. Be-between Krias HaTorah and, between Krias HaTorah and Shemoneh Esreh. So normally, we have the dilemma at Shabbos Mincha and a similar dilemma at, uh, on a Taanis Esther. What's the dilemma? Because after Shemo-- after Krias HaTorah, there's a Kaddish. Before Shemoneh Esreh is a Kaddish. Usually, let's say by... Where there's another activity, let's say, on a Monday m-month, Mondays and Thursdays, Krias HaTorah, Kaddish, Ashrei, Aleinu, and Kaddish. But when you have right after, right after Krias HaTorah, straight into Shemoneh Esreh, so you've got an activity called Krias HaTorah, which warrants a Kaddish afterwards. Clearly, it calls for Shemoneh Esreh, which is a Kaddish as before, and there's nothing in between. You're not gonna say Kaddish twice. So that's why we have, at Chabad, we have this interesting minute that we, the chazan starts Kaddish during Galilah, and the chazan goes up to the front of the, of the shul, goes to the amud. And whilst they're at the, the middle of the shul, tying up the Sefer Torah, he's already started Kaddish and does it slowly. And by the time it's finished, the Sefer Torah's in the Aron Kodesh. So the question is, what about on a fast day? Now, what's the difference? On a fast day, the Sefer Torah has been, Hagbah has been done before, and it's already wrapped, and you, because you then you're going to have the Haftarah. So it's, you finish

41:08 Speaker 1 Haftarah, and right away, you're taking the Sefer Torah in. So what happens then? So in the Hiskashrus journal, they've written that there were, there on videos you can see that when the Rebbe was chazan, he would start the Kaddish, um, right after the end of Haftarah. And whilst the Rebbe's saying Kaddish, they bring in the Sefer Torah. However, there were, l- in the later years, that's, and I saw some videos, that was not the case. In the year of Aveilus, on Taf Shin Mem Ches, Mem Tes, we see several times there were th-three, four fasts when the Rebbe was ch-chazan, and he actually waits for the Sefer Torah to be put into the Aron Kodesh. For that matter, on Shabbos. In those later years, once the, the Rebbe... Shabbos by Mincha, the Rebbe waited for the Sefer Torah to be put back in the Aron, then he started Kaddish. Um, my s- my, my hunch is that it's not that you have to rewrite the Sefer HaMinhagim, but rather, in those later years, if you, if you remember, the Rebbe did not daven as chazan right up front. They, they would make, by the Rebbe's place at the farbrengen. They would put there a shtender, and the Rebbe as chazan stood, uh, in, in that place. Um, so it may be the logistics changed because of all the, the carrying the Sefer Torah and waiting. It wouldn't be finished during the time of saying Kaddish. So it would be a Hefsek either way. Um, so

42:49 Speaker 1 possibly things have, have changed in that way. Um, so those are my comments about, uh, this. That, and, and, and, uh, I'm, I'm just thinking also logistically, you finish... If you are having Maftir, and you're just saying Haftarah, and you're saying Haftarah by the bimah, and the Kaddish you have to be by the amud. How can you be there? And then another is-issue. Normally, you don't go ahead of the Sefer Torah. The Sefer Torah goes ahead of you. So all of these things may have been the hesbonos why, uh, in the later years, we see in the last year, uh, it says when the Rebbe was in his shnas aveilus, the Rebbe- Waited and follows the Sefer Torah. And then once the Sefer Torah is in the Aron Kodesh, then he says Kadesh. But that's, uh, not a raaya that we have to change that in other locations, in other conditions. Let's move on. I've written about this, and, uh, anyone wants, I can send them the, the, uh, written up article. Right. Um, standing for Kriyas HaTorah. Is it a chiyuv to stand for Kriyas HaTorah? Is it, uh... So, so here's a... In Hayom Yom it says that on Shabbos Shira, we stand for the Shabbos Shira. On-- By, uh, Aseres Y'dayim on Shabbos Yisro, it says we stand for Aseres Y'dayim and we face the Sefer Torah differently. But when it says you have to stand for these things, of course, the assumption is that for the rest of Kriyas HaTorah, you

44:24 Speaker 1 may have been sitting. So, in the earlier years, um, well, when the Rebbe went upstairs, he would stand for Kriyas HaTorah, and possibly till Lamed Heh he also stood there downstairs. But after Lamed Heh, he would sit for Kriyas HaTorah. So let's l- take a look a little bit more about this. Arizal. Min Haharav Zal, Harav Zecher Baruch Hayy Abu says, says that the Arizal would sit at Kriyas HaTorah, and he would stand at Kadesh, and he would sit. Now then, Rav Shabsi of Rashko in his Siddur Arizal writes, "Ve zehu k'sheyes al memra b'beis haknesses." The fact that Arizal sits at Kriyas HaTorah, that's because there is a, a raised bimah. A bimah al memra means the type of bimah which has got a wall around it. "Dechavir reshus b'fnai atzma." It's like a separate reshus. "Avol k'shekorin al shulchan b'lo al memra," but if the Kriyas HaTorah is not with a raised bimah, with a wall around it, "tsrikhin lamod," one should be standing. "Veleishev bein gavra legavra," and you may be seated between, between the aliyas. So why, why should you stand for Kriyas HaTorah? And what-- If it's, if it's an al memra, in a raised platform with a wall, so you don't have to stand for Kriyas HaTorah. So for Kriyas HaTorah, you don't have to stand. You get to Kriyas HaTorah, you don't have to stand. So why are you standing when it's without a wall around it? It's not because of the Sefer Torah, because then you shouldn't

46:08 Speaker 1 be in the presence of Sefer Torah when it's between gavra legavra. The Sefer Torah is there also. So why can you, why can you sit bein gavra legavra? Nervas, it must be out of respect for the person who's having the aliyah. As a person, you are in the same reshus as the person who's having the aliyah. Therefore, there's an Inyan of standing. That's, that's the way I understand. Now, when it says in Hayom Yom, "Omedim bashas Kriyas HaTorah, bashas es hashira," which means the rest of the time you're sitting, what's, what's it talking about? Is it talking about a shul which has got an al memra? Most shuls of Anash do, do not have a raised bimah with a wall around it. I know seven seventy h-has, uh, um, the downstairs shul, but largely the most, most shtiebelach do not have a, a bimah with a wall around it. And yet, it looks like people are sitting for Kriyas HaTorah and only for Kriya-- for the Shira Aseres Y'dayim should be standing. That gives me the impression that although the, the Rav Shabsi of Rashko is saying that when there's no al memra, you should be standing, that may be for Yefei Zekulam and... Right? You can do that. But to say that it's a standard minag for Anash to say that they should be standing for Kriyas HaTorah. Bear in mind that the bimah itself is a, a reshus hayachid. So it's, it's also like a separate reshus. So therefore, it seems like we're

47:34 Speaker 1 relying on, on the fact that the bimah itself is a separate reshus, even though it doesn't have a wall around it. Now, someone referred me to a letter of the Rebbe, to someone in Eretz Israel, and this is, uh, forgot which year. I'll talk to you Chaviv approximately. He asks about standing by Kriyas HaTorah, and he ref-- the Rebbe refers him to the Hagahs of the Rebbe Rashab, where he dis-- the Rebbe Rashab brings this whole thing from Rav Shabsi of Rashko, and he go-- and he brings about the Arizal. It could still be that the Rebbe is saying to him, "If you want to be mehader, yes, there is a hidur to stand for Kriyas HaTorah," um, like we see when Rav Shabsi of Rashko. But at the same time, I don't think that nece-necessarily Halacha that you have to stand for Kriyas HaTorah. The fact is, you look into, go into a regular Anash shul, you see most balabatim are-- will be sitting for Kriyas HaTorah. Um, and, uh, so yesh l'maaleh isme. I just wanna throw in this one point here that sometimes the bimah isn't a reshus hayachid. See, a regular bimah, which has got walls in the sides, which are ten tefachim high, that makes the top of the bimah a reshus hayachid. Sometimes the sh-- bimah is made like a pedestal. So it's just, just a narrow, a, some kind of pedestal in the middle or two pedestals. That wouldn't make it into a reshus hayachid. Or for that

48:56 Speaker 1 matter, if you have a table, a table, the top of a table is not a reshus hayachid. And if you put a, like, another thing on top of a table, that doesn't make it into a reshus hayachid. So that would be, that would might, might be more of a thing to, to, to, um, to stand. Now, here there's a Machloket between the Magen Avraham and the Taz. The Taz says you're allowed to s-sit because the bimah is a reshus hayachid. And the Magen Avraham says you're allowed to sit because the Sefer Torah is not in transport. It's, uh, in transit. The Sefer Torah is in, in, in its place. So c-- Again, so if you have a, a bimah, which is not a reshus hayachid, it's not, um, got walls or ten tefachim, so according to the Taz, you sh-- you have a problem with standing. According to Magen Avraham, you're allowed to s-- you're allowed... Sorry, you have a problem with sitting. According to Magen Avraham, um, because the Sefer Torah is not in transit, you would be allowed to sit even if it's not, uh, in a separate reshus. Let's move on. Um, okay. So someone sent me this, uh, this week about eating from chipped dishes. Is there something about not eating from chipped dishes? And so here you have from the Kaf HaChaim in Siman Beis, "Ha'ochel b'kelim shevurim yihye lashichicho." One who eats from broken dishes or broken utensils will be, um, have, ca-cause forgetfulness. The reason is because broken

50:27 Speaker 1 dishes relate to Klipa and Shichicha, and the Shichicha comes from them. As he will discuss later, he doesn't go too much detail about this later. We do know on Pesach night we have a point of pouring the, the, uh, wine at the ten makos into a broken dish. Okay, we know about that, but we'd use a cracked dish for that. So here the question is, I'm sure many of us have dishes or c- mugs which got a slight chip, um, is that a reason not to use them? So according to Kaf HaChaim, there seems to be something in it. Now, what's interesting is he does not give a, a, a source for it. And whilst I was browsing, I saw dozens of quotes from Rabbi Chaim Kanievsky who says that there's no authentic source for this, and he dismisses this. Okay. Then, um, what we're seeing here is, and from one of the contemporary Seforim, Malachim, he says there are those who are concerned not to have, not to eat or drink from a broken keili. I think, by the way, before going further, I think there's a difference between a tiny chip and a more significant break. A moshal in, uh, in, in Nechos, uh... When it comes to lechem mishnah, you're meant to make an asholem. There is an opinion that, uh, if it is less than one forty-eighth or missing from your challah, it's still called asholem. So according to that, perhaps a, a little chip shouldn't be significant. Um, okay. He

51:56 Speaker 1 says that is it only an issue if it's a shever hanikar le'ayin, which is very noticeable. And he says if the handle of a mug has come off, that's not a problem. Okay. Uh, just wear gloves when you have a hot drink. The other thing he says, um, it doesn't matter as far as for storage. It's only if you're actually eating from it. So there are those who are choyshish, there is something in it. It's not so chamur. There are many who dismiss it, not, not having a proper makor. So, um, habachah yivchar. It's your choice whether to be machmur or not. Right. What happened, uh, one of these Sefarim, I saw that someone asked the Rav about this, and the Rav told him that he can't use them, and he smashed half his kitchen. Then he went to another Rav who says that, um, it's okay to use them. And now he's coming with a-- He's suing the first Rav for having told him to break up all his dishes. Okay. Uh, I don't have the end of the story. Now, finally, finally is I want to correct the mistake from last week. And that was we had the discussion about a journey of more than dalet milin, more than a parsah, but less than seventy-two minutes in time. So if you're walking, to walk dalet milin would take you seventy-two minutes. And so here's a question. Typically, let's say you're traveling from, from Tel Aviv to Yerushalayim. It's more than a parsah, but

53:20 Speaker 1 it's less than seventy-two minutes under normal circumstances. Does it warrant saying tefillah haderech? And so, so do we look, look at time, or do we look at, at, um, at the kilometers? So I, I mentioned something about the Rebbe on his way to Gateshead, where he drives up through Manhattan and the Bronx, and then he goes across the Tappan Zee Bridge and after dalet milin, and there he says tefillah haderech. But that was actually no, no proof to, to the question which was raised. There, the Rebbe was going on from there to the Catskills, which was another two hours' drive or something. So it was, for sure you'd say tefillah haderech, uh, at, at, at that... That's the earliest point he could stop and say tefillah haderech, right? It's a long journey. The question which was qu- which was raised was, what happens if it's a, a journey of which, uh, warrants... That you said distance, it warrants tefillah, tefillah haderech, but in time-wise, it doesn't warrant tefillah haderech. And so what's the minhag on that? Um, so I, I believe we still would say tefillah haderech, but there is room to be make on that. Okay. I'm gonna stop with this. Wish you all a, a Good Shabbos. And, uh, we should be zocheh, v'yihufchu yomim eilul lasason v'lsimcha ulemoridim tovim, v'tizkahu ulamita v'chayav shleima, sh'nat zichronu, u'simchach srich olam al roshon. Kol tuv.

54:49 Speaker 2 Shabtiyach.