כי תצא תשפ״ד

00:04 Yes. Okay. Good evening to you all. Hello. Welcome to tonight's shiur. Parshas. Yes. Can you mute everybody? We are five minutes away. I was on the phone to- Parshas Ki Tetzei. Um, the dedication for the ainikol Nachman ben, uh, Menachem Mendel, who had his bris earlier this week. Nachasham. We have all simchas, uh, and good health to, to share with one another. Right. So we're going to go, uh, to our first question. So last Friday, I'm on duty in my weekly slot at the Beis Va'Rava. That's, uh, the office where people can call and ask questions. So I've got my slot on Friday morning. Someone calls up and says the following. He's ha- presently in Yerushalayim. He's a London boy. He went there for Shabbos, and community Israel, when someone heard that he's traveling to Yerushalayim, he asked, "Can you take a package for me for someone?" And so he said, "Yes. Okay." And so he's going to Yerushalayim. He's gonna be in one part of Yerushalayim, where he's staying. And Shabbos morning, he's gonna walk to the other part of town, and the recipient of this package happens to be living in the other part of town where he'll be walking Shabbos morning. So instead of making a separate trip to deliver the package, he's asking, "Can I... Shabbos morning, when I go to shawl there, can I take the package with me and deliver it there?" That was his question. I asked, "Do you rely on the aid of CCSS?" He relies on

02:00 the aid of. So what's in the package? Is it, uh, food? No, it's not food. So is he allowed to deliver? So this is basically the question. Let's say it's a packet of, um, photographs. It's a pair of socks. Well, maybe, but not needed for Shabbos. Is he able to deliver this package on Shabbos where no question of carrying? It's a question of tircha, of effort. Carrying without an air is also an effort, but it's, so it's, it's, uh, like a hachona mi Shabbos l'chol kind of thing. You're doing something on Shabbos, which is no-- an effort on Shabbos, which is no benefit for the Shabbos. That's the question. So, first of all, you can ask the question, can you bring a gift on Shabbos? This is also relevant. Sometimes people are invited out, and they want to bring a gift. I've had this before. Sometimes bring-- people bring a, a gift, a bottle of, uh, whiskey or a bottle of wine, a box of chocolates. That's, that's, that's, that's okay to bring, obviously, when there's an area to bring that on Shabbos Yom Tov. But what about bringing a b- a book? Would you give a, a... You think that this is your host or hostess would enjoy this book. You want to bring the gift of a book. Uh, can you do that on Yom Tov or Shabbos? So what we have first on the screen is talking about not giving gifts on Shabbos because of transaction, of, uh, changing of ownership. And

03:35 we have the top of the screen, "Hanoga gin litin matono v'chelim b'matono chasna de'ech." The custom of giving chasan, it gives a good drashah, so you give him a gift, and very often people write in the gift, "Dei rin drashah." Reason for that is because to give a gift, to receive the gift for nothing is questionable. But if you give a good drashah, so then you earned it. So that's why often people would write in the gift for a chasan, "Dei rin drashah." It's a gift for the drashah. Okay. But to give a gift, a chelim, on a, for, uh, a, a nice drashah. You said, "Nice drashah, and I'm gonna give you, uh, a good satchel, a pair of bla- a pair of blankets." Whatever. So that's not o- not okay. "Lo yofa heim oysim. She'oso litin shum dobra b'matono l'chaverei b'Shabbos v'Yom Tov." You're not meant to be giving gifts on Shabbos. "Adav elo mini maachol o mashke sh'letzecha chaim." Can-- You can give a gift of food or drink, which will be benefited from on, on the day. But otherwise, one shouldn't be, be giving gifts on Shabbos v'Yom Tov because of the union of mechon chomentke, of, of, of, uh, transactions, et cetera. So can you give a gift to make someone happy? You wanna give him a gift, you give him a book. They'll be happy to ha- re-receive the book. Can you give... Let's say you're doing a Shabbos group. Can you give the kids, uh, toys, a ball,

05:05 um, a bat, a cri- like a tennis bat, tennis bat. Could you give such a gift to a child on Shabbos because they are behaving nice at your Shabbos group? So there is a Sefer called Orchos Shabbos, a contemporary Sefer, and he wants to say that you'd be allowed to do it at Tzoraach Mitzvah. His proof is from the fact that you can do so with the Esrog on Yom Tov, like Shabbos, you know, after Chinuchim, but you're allowed to give the Esrog to someone to be kind to do the mitzvah. On that basis, he wants to say also to get the kids to Tzoraach Mitzvah, get the kids to come to the, to the, to the, uh, Mesibah Shabbos, to Tzoraach Mitzvah. He totally, um, misses what the Altaroma discusses this in, uh, also it's the Mishnah. One can read that inside on the screen. Sifrit Zion. That which is a custom-- Well, one thing was a custom to sell the Esrog after Succos is over. And then he says, third line, During Sukkot, when a mitzvah will be fulfilled. When you take the Esrog during Sukkot, that's a communal Esrog. You're not really buying a freehold article. It's just getting a privilege to use the Esrog. It's like you'd have the bidding for the Aliyahs, which is okay because you're not buying the Esrog itself, just the mitzvah. Then he adds even more. Even the first day of Sukkot, where there it's imperative that you Koain the Esrog, Guf shel Esrog. Even that,

06:44 he kind of says, You're not buying the Esrog outright. You're buying it for two minutes and you give it back. That's part of the agreement. You're not really buying the Esrog. You're buying the usage of the Esrog for the mitzvah. Of course, in London, you're going to have to say, for this moment, it's going to be totally yours. We know that. But nevertheless, it's not an outright sale, and therefore it's okay. So he's not allowing here Kinyan the Shem Mitzvah. He doesn't have such a Hata. He's saying the fact that you can give the Esrog is because you're giving them to use the mitzvah. I mean, let's say, how about giving Esrog outright? Would you be allowed to give an Esrog outright from Reuven to Shimon on Yom Tov? According to this, no, that wouldn't be allowed. Because change of ownership is not permitted on Yom Tov or Shabbos. That's what he says. Also, look, it's the Gamrius Esrog. If for whatever reason your Esrog became Pasul, would you be able to go to an Esrog vendor and say, can you give me another Esrog? Can you... Well, how would you do that? It's like you'd go, you'd have to say, like you want to get some groceries. I'm not even sure about that. You can get groceries and say, we'll settle after Shabbos. Can you do that with an Esrog? Here he's saying, also Liknes the Gamrius Esrog. You cannot be Koina outright an Esrog on Shabbos or Yom Tov, even on Yom Tov.

08:24 Okay. So that doesn't really work. Let's say a Mitzvah. So to give a gift, to bring around to your aunt, your mother sent you a packet of, with you, a packet of photographs to give your aunt who lives the other side of Yerushalayim to deliver that on Shabbos. As a gift, that's a problem. You can't give a gift on Shabbos. Of course, there's a simple solution. The simple solution is two possibilities. One is that before Shabbos, you give it to someone else. Can you be Koina on behalf of my aunt? And then there's no question of ownership being transferred because it's been already the Kinyan was before. Or you can say, you know, like, Auntie, here's this packet. It's not yours. It's still mine or mummy's until Motzei Shabbos. Then you can be Koina. You can get around that. Okay. Meanwhile, we have our conversation on Friday. I ask him, in this package, is there any food? I was thinking more, they're really carrying food and you have in the same package, you have the photographs and some food, a pack of boxes of chocolates. There's going to be chocolates and photographs. So then that's going to go into what's called the Ribui Beshiorim. So to carry the box of chocolates is legitimate. Oh, the fact that there's some photographs. Okay. So you're carrying instead of one item, you're carrying two items. That's called the Ribui Beshiorim. And perhaps there's a route to be Meikel on that basis. So let's take a look. Here we've

09:54 got on the screen, we've got Siman Tov Kuf Gimel. And that's talking about doing stuff on the first day of Yom Tov or the second day or even for a weekday. But meanwhile, let's focus on, it's going to be very relevant. We're coming up to season of Yom Tovim. What can you do on Thursday for catering for Friday? I'm not talking about catering on Friday for Shabbos because that you have an Erev Tav Sheelen. I'm talking about catering on Thursday. What can you do on Thursday for Thursday night or for Friday? So let's read what we have over here. Siman Tov Kuf Gimel Sif Dalet. There's two methods in which you would be allowed to prepare on Yom Tov food and the part of the benefit will be for after, for the weekday. If part of this effort will be benefited from on this very day. You do it all in one go. So you've taken a barrel of water and really you don't need the whole barrel. Let's say instead of putting up one liter of soup for today, you're going to put up three liters. And so the other two liters will be for afterwards. That's permitted. Because when you're doing the action of the Malacha, which is placing the pot on the fire. So it's all in one go. The soup for today and the soup for tomorrow is done all in one go. So that's legitimate, yeah? So just let's clarify this. On Yom Tov, can you add cold water to

11:57 a kettle? Now, I'm not going to go into now whether you're going to be activating the thermostat. Let's say it's hissing or the light is on. You know that the element is on. So there's not a problem of you pouring cold water and waking it up to, to switch off. Okay. Can you add water on Thursday, six PM, so that at eight PM there'll be plenty of hot water? And that's not okay. Yeah, you wouldn't be allowed to boil water on Thursday, which, y- which is the first day of Yom Tov, so that Thursday night you should have an ample supply. Whereas if you were taking, uh, an old-fashioned kettle or an urn, and you needed... or you wanted to have a cup of tea. Let's say it's five o'clock, and you want to have a cup of tea at six o'clock. And then instead of putting up one liter, which will be enough for this afternoon, you put up five liters, and you do it all in one go. So part of it will be for t- for, for the present, and part of it will be for the following evening and the following day. That's legitimate. So that's the concept of ribi b'shiyurim, which is permitted on Yom Tov, as you can see here, because you're doing it all in one go. So coming back to our fellow in Yerushalayim, he's got his bag with some pictures, and if there's also gonna be some chocolate, so then you can argue, okay, it's only

13:28 ribi b'shiyurim, and therefore it should be legitimate for him to carry, uh, the package to his aunt, and we can't have a problem with the tircha because, uh, okay, because it's all in one go. This is, however, very, very interesting. So we've got this concept of ribi b'shiyurim, which is a mitigating factor. There are... This is now you have from contemporary Sefer. It says, some say that this ribi b'shiyurim is only means when all the details of that package or that lump are all eligible. So let's say you're putting up soup. Every drop of soup in that pa- in that pot could be eaten today and could be eaten tonight. So every piece is legitimate. The fact that you're putting up more than necessary, okay, that's ribi b'shiyurim. But what happens if some of it is eligible for today and some of it is irrelevant for today? So then that doesn't qualify for ribi b'shiyurim. And so coming back to this package, which has got photographs and a bar of chocolate, you can't necessarily use the c- the trick of ribi b'shiyurim. Oh, because I've got chocolate there, if I can carry the pictures. Not necessarily so, because the chocolate is, uh, uh, fit for by B.O., and the, the, the, uh, and the, the pictures aren't. Well, I'm giving a mashal of m- pictures, that's just for want of a, an, an example. Right. So th- this is my question. So is it tircha? So, so, so to sum up, um, to carry... In

15:14 order to give a-- to bring a gift to make someone happy, possibly yes. A kinyan on him, no. To-- It should change ownership. That this package should be from till now it belonged to my mother, and now it's gonna belong to my aunt. That sh- transaction mustn't be done on Shabbos. Am I allowed to schlep it from one side of Yerushalayim to make her happy? I think, yes. That, that would... If there's, if there's a simcha by receiving the package, then that would be there's a benefit by B.O. So we've just gone on a whole tangent about ribi b'shiyurim, um, if we were talking about a tircha, um, right, which is gonna be relevant to the following question. So the following question is, we're going into, as I said, we're going to a Yom Tov, and three times we're gonna have aerv tavshilin. What happens if I'm going to invite my grandchildren for the meal for Friday night, and they've got some very nice Yom Tov outfits, and we've got some very tasty chocolate mousse for dessert, and their mothers are concerned that the, uh, the Yom Tov outfits will be unduly decorated with chocolate mousse. So in-- to avoid that, she wants to send them-- g- bring them aprons. Now, since we don't have an aruv, so can she-- can we on Friday carry the aprons from A to B so that the aprons will be in good use on Friday night? Basically, whether the aruv tavshilin a- allows you to carry non-foods. So

17:01 foods, yes. But what about non-foods? So now let's take a look in what we have on the screen. We've got here about preparing first from one day of Yom Tov to the other, to the other. So the Alter Rebbe again in Taf Kaf Gimel tells us that you wouldn't, that you wouldn't be allowed to do effort to prepare from one day of Yom Tov to the other. I know it's slightly off track for the moment. Um, and then he says, for example, to roll the sefer Torah, and that is, it's important for the sefer Torah to be ready in place so that the, the congregation shouldn't have to wait there twiddling their thumbs because you didn't get your act together earlier. So , but can you after Yom-- to... After sh- after Shacharis is over, on Thursday, can you roll the sefer Torah to be ready for Friday? The answer is no, you're not allowed to. And let's say to bring wine from one place to the other, from the cellar, it should be ready for kiddish for the Se- for the night. That's not okay. So he says here, "You're not allowed to roll the sefer Torah for Yom Tov Rishon to the other, so Yom Tov Sheni." Then he says further, "To roll the sefer Torah-" To be able to read it on Shabbos, even if you did an erev Tav Shilin, that doesn't work because erev Tav Shilin only allows you to prepare food, but not other preparations for Shab-- Yom Tov

18:31 to Shabbos. And this is also relevant if you had wanted to bring a particular safer from your house to the shul on Friday, to use it on Friday night on Shabbos. Uh, would you be allowed to do that? See, we have here a problem, yeah? Because the erev Tav Shilin doesn't allow you to carry on Sh-Friday for Shabbos other than foods. So now we're back to our question: What about the aprons? So now we're looking at the Alter Rebbe's loshon in Siman kuf chaf zayin, where he talks about erev Tav Shilin, and he says the following: Really, min haTorah, if you cook on Yom Tov for a weekday, and the food could be enjoyed on the same day, but you have intention for the weekday, then you would not get punished because it's eligible for today. But let's read these words. "Elo shechachom osru letroiyah beYom Tov letzorech hachol, kevon she'efshar letroiyah bechol atzmo." You're not allowed to expend effort on Yom Tov for after Yom Tov because you can do it on the same day. So why can't you roll the Sefat Eretz on Fri-on Friday for Shabbos? Because you can roll the Sefat Eretz on Shabbos. Yeah. But what happens if it's something which you couldn't do on Shabbos? Then you are allowed to prepare on Yom Tov for the following day. Yeah. So even though you don't-- Even though the erev Tav Shilin may not-- does not allow you to carry the apron on Fri-on Friday for Friday night, but since it's

20:21 not possible to do it otherwise, then we see here that you would be allowed to carry, um, to, to expend the effort on Yom Tov for Shabbos because it's not gonna be possible on, on, on, on, on Friday night. Um, on a similar note, I've been-- I've discussed this at length a while ago. A certain shlucha who has about over a hundred people for her Shabbos and Yom Tov meals, and they don't have-- They, they, they-- For the s-second night of Yom Tov, they want to serve kugel. So they've got ten kugels sitting in the fridge, freezer. For storage purposes, they can't keep everything out, so they have some stuff in the freezer. So are they allowed to take out the kugels on Thursday, so that they should de-- on Thursday afternoon, that they should defrost by Thursday night, and then on Thursday night, they'll pop it into the oven, and it'll take half an hour to warm up. But if they're gonna have it in the freezer, straight from the freezer, it's gonna take, I don't know, two hours to warm up. So they're asking, can they take out stuff to defrost on Yom Tov Rishon, so that it should be edible, usable on the night, which is really Yom Tov Sheni. And according to what we're seeing here, the answer is yes because it's not that you're trying to save effort on, uh, Motzae or on, on the Thursday night. It's not a question of effort. It's not gonna be available. It's not

21:58 gonna be possible to do what you need to do. You need to do it three hours earlier. To do-- It-- You can't do that at night, and therefore, that's one of the bases to allow taking the food out to defrost. So here we've got here interesting heter of, um, that something which cannot be done, uh, at night, there would be a heter to do so, that, that preparation. Not talking about melacha or even efshin melacha, but it would be permitted on Yom Tov, um, for Shabbos without the erev Tav Shilin. Uh, there are those who even say that for erev-- that erev Tav Shilin is not needed for chitzah. It's needed for cooking and baking, but not for carrying. Okay. That's enough for the moment. Uh, quite a complicated piece. Let's go on to... Here's a very interesting. Last week, we had a discussion. Do you need to have a minyan listening for Kriyat HaTorah? Yeah. And we had Mishne Berura, um, the, the Mishne Prim God wasn't sure about, and the Prim-- and the Mishne Berura in Siman kuf, uh, wasn't involved. Shows that if you're sure, you need to have ten people listening to Kriyat HaTorah. And in case you didn't hear last week's shiur, this is gonna be relevant for, let's say, when you make these minyanim on, uh, Shabbos before Gimel Tammuz or Shabbos before, uh, Yut Zvat, and you, you know, you have these multiple minyanim one after the other. When you've got eight people who are gonna have aliyas

23:19 and another two people who are kindly lending their souls to make up your minyan, do they have to listen to Kriyat HaTorah, or can they do other stuff whilst making up your minyan? So according to what we just said, that you need to have ten people who are listening, including the baal kriyah, obviously. So you need to have ten attentive people for Kriyat HaTorah, unlike things like Kaddish, where some of the Davening Shmoneh Esreh would make up for the minyan. So now, just Hashgaha Pratis, um, this is an interesting one. A, a bar mitzvah boy came over to me, a nice Mishpacha boy, and he asked me the following. During the holidays, he went to one of the local shuls in Golders Green, which is a Nusach Ashkenaz shul. It was not at the scheduled minyan. Imagine, you know, it's holiday time, it's ten o'clock in the morning, and there were six Lubavitcher boys there and four Nusach Ashkenaz boys. Make a minyan. Yeah, sure. So one of the Lubavitcher boys goes over to the omit. Now, and one of the differences come to Atachnun, where Nusach Ashkenaz, you go straight into, um, the, um, you know, um, straight into Nefilat Apayim, and there's no Vidui, and there's no, uh, Hashem, Hashem, no, no Yud-Gim El-Rachamim. In, in Nusach Sfarad and Chabad, we do. So you got these ten boys. Six of them are gonna say Yud-Gim El-Rachamim, and the other four say, "Well, it's not our Nusach." They're wrong because in this respect, uh,

25:01 y- uh, um, I think Rabbi Moshe Feinstein says this, but if, if a Nusach Ashkenaz man happens to be in a Sfarad minyan and the minyan is saying Hashem, Hashem, they have to go say it along. But be that as it may, they're saying they're not gonna join in. So this boy is asking me, for shloish esre midos, when you need a minyan, do you need to have ten people saying, or is it enough six people saying and ten people in the room? That was his question. So here you have on the screen, ein, uh, siman tof kof samech heh, I think it is. It says, ein ha'yochid rashai lebor shloish esre midos de'ach t'fila v'kos shel rachamim. A yochid should not be saying G'dhim b'tzarachim because it's dvor shebekedushah. It's something which is a, uh, def- def- dvor shebekedushah is an idiom. It's got that status, and it needs to have ten. Avodoh omrim de'ach kria b'alma omrim. If you want to say them, um, just as reciting pesukim, that's legitimate. And that's also relevant if people are not able to get to selichos, and this Hashem, Hashem comes up several times, at least three times each day. So then you can, you should say the pesukim, but if you are able to say them with a trop, so say it with a trop. Now, what we're seeing in the Pirkei Avot, which we discussed last week, he says, a dvor shebekedushah, then the sleeping person can make up the minyan. When it comes

26:28 to Kriyat HaTorah, that's where he had his question. But when it's got the definition of dvor shebekedushah, then you don't necessarily have to have everyone responding. Just their pr- it's just like Kaddish. It's, so long as you've got ten people, ten men present, and six are attentive, then you could say a dvor shebekedushah. So that answers that question about this minyan in the holidays that even if the, the Nusach Ashkenaz boys won't say Yiddin midis along with you, you can still do it. Okay. So here's another question. Um, so here's a shliach in, somewhere in America, and he listens to the shiur online, uh, the recording. If you remember, we've had this discussion a few times. When it comes to Aliyot HaTorah, what are you actually making a bracha on? Are you making a bracha on your reading, really? What are you doing? It's the baal koreh who's doing the reading. You're standing there and, all right, you may be whispering along, but what are you doing, what, what are you doing now that warrants a bracha in Birkat HaTorah? So what's the answer? So this is a question which, Sefer Ma'asas B'Yomin, who was a contemporary of the Ramah, he asked this question. He comes up with a n- a novel idea. He says, "No, no, no. Really, it's the baal koreh who has, who has the mitzvah. He's reading berabim, and he's having seven aliyot. But in order to make it look more palatable, whatever, we've got seven people taking turns to say

28:05 the brachos for the baal koreh." That's his, his, uh, his approach. Yeah? So really, he says, "Really, the bracha is the baal koreh." And he's having-- 'cause there's no one else who's literate. He's the only literate fellow who can read from the Torah. Okay, so we give seven people the privilege to say the bracha on behalf of the baal koreh for his reading in public. So now this, uh, shliach in the United States asks me, "If that's the case, I'm the baal koreh, and he is saying the bracha for me. So should I be answering Baruch Hu Uvaruch Shemo to his bracha? Because if it's my bracha, then, uh..." Okay. That was his one question. Which is, uh, all right. Then he asks another question, which really riled me up. He says, "What happens... He's saying the bracha, and I need to find out the name of someone if I'm gonna give him the next aliyah. Well, sometimes, you know, as a ga-- I'm standing as a gabba, and someone is standing near me, um, and I have something very, very important to say to him. Probably some joke about something, yeah? So it's very, very important. Am I allowed to quip my jokes whilst this fellow is ha- saying the brachos? If the brachos are my brachos, then I have to be full atte- fully attentive. But if he's saying his brachos..." So I, I, uh, I l- I really vented on this one. I said, "Y- you know, you guys, you're, you've got

29:41 boy, and you're standing next to the, next to the, um, the bimah. And, uh, you get used to it. You know, these simple guys like me, I'm standing by the side when, on, in the shul, and occasionally I have the privilege to have an Aliyot HaTorah. And sometimes I'll even pay money for it. As it comes to Yom Teruah, we have bidding. So for me, that's a very special moment. How dare you stand there and, and, and crack jokes or chat with someone while someone's there having an Aliyot HaTorah and saying a bracha? It's just, you know, it, it's so off-putting." Uh, I can just vent a little bit more and say that occasionally I had been, uh, called up to Maftir, perhaps did pay or someone else paid, and there's someone behind me chatting. And I'm trying to focus on the Maftir, on the Haftarah, and it's a very special Haftarah, and you've got people there just... I, I, I sometimes feel like asking for my money back. Um, so I really said, "You know, that's totally inappropriate. If you're standing there, you are the custodians of the Kriyat HaTorah, and you should make sure that, that, that the person who's saying the brachos should have the full attention, at least of the people who are right nearby." So having said that, so now, but back to the technical question, having vented. Um, back to the technical question, is the bracha said by the Aliyot HaTorah- Is it said on behalf of the balkore?

31:13 So what you're seeing on the screen is the, uh, Tzemach Tzedek, who quotes the Ma'aseh Binyamin, a famous tshuva, which is why Chabad don't do Hesofus. That's in Siman Lamed Heh, Seif Kuf. And he says... Well, on the other hand, um, he says, "Perhaps you could say the following, that it's-- we're doing a, a, a du- a duet. I'm having Aliyah, and there's a balkore. I'm reading quietly, he's doing-- uh, reading aloud. And it's a, it's a duet, and I'm saying a bracha on this reading, which he is saying it aloud. I'm saying it quiet, but we're doing it together." That's kind of what he says. But he still seems to be saying that it's a duet, so therefore it's both of you, the Olé L'Torah and the balkore both have the need for a bracha, and the bracha's for both. And therefore, yes, I think the, it, it, it's, uh, you shouldn't... Well, besides the, uh, menschlichkeit aspect, but also from Halacha, it's your bracha, and therefore you should be, uh, listening. And possibly you don't say bracha, Barchu Shemo, fine. I didn't manage to find anyone who addresses that point about Barchu Shemo. Um, on the other hand, by the Sefardim, even a bracha which you are, they say Barchu Shemo. So that's not really make it or break it. Okay, let's move on. Let's move on. So now... Oh, so this is a question about mini Drashas between the Aliyas. So that's become very, very popular in many Botei Chabad. And not

32:52 only to-- That the rabbi says a, a, a synopsis of the Aliyah be- be- be- before or after. And I, you know, I, I'm, I look at it and see, you know, there's these people, many people come to Shul. They, they don't really follow the Hebrew at all. And like this, it gives much more meaning to the Kriyat HaTorah. Okay, so a couple of people just in the past week asked me, "Is it legitimate to have these r- mini Drashas be- um, between the Aliyas?" So look at what you have on the screen, where they're coming from. So this is-- You have in Orach Chayim Kuf Mem Valf. So Seif Beis says that once Kriyat HaTorah has started, Osur LeSaper, you're not allowed to chat. Afilo Bedivrei Torah. Afilo Bein Gavra L'Gavra. Even between the Aliyas, you're not allowed to chat Bedivrei Torah. Well, then does that preclude giving Drashas between the Parshas? Now, so what you can see on the right of the screen, the lower quote, you've got here the Bach says that you are allowed to say Divrei Torah, talk Divrei Torah between the Aliyas, bein gavra l'gavra, even b'chol rom, especially nowadays that the Mishaberachs take, uh, a long time. So that's what the Bach says. So despite the Shulchan Aruch says, bein gavra l'gavra osur lesaper, but in the, uh, Bach, quote in the Magneh Rom, does permit it. Further, then you have in the f- the middle quote, also from the Bier Heitev. Now, it's curious that the, the

34:40 Aleph is keyed to the Seif Alef, which says about walking out of the room, bein gavra l'gavra. And the... So you've got bein gavra l'gavra in Seif Alef and Seif Beis. But never mind. In the, in the Aleph, he says the following: "Ve'oeir L'Torah mutar lidrosh im hu lshem Shamayim." One who has Aliyah L'Torah is allowed to speak if it's lshem Shamayim, and he gives a quote from the Sefer Nachlas Yaakov, from Rabbi Yaakov Halperin, Siman Nun. So I look this up. This was printed in Italy in the year shin pey beis. Um, where is it? Forgotten which city. Somewhere, somewhere in Italy. Um, and it, he, it-- The whole-- It's a fascinating story. It's someone who comes-- He comes to a city, was it Venice or Padua? I think it was Padua. He comes to Padua, and he has an Aliyah, and he's actually come there also to do a fundraiser. So after he has his Aliyah, before the Mishaberach is done, so he gives a Drasha, and basically arousing the people to contribute to the cause for which he's fundraising. And so that when they do a Mishaberach, there should be lots of contributions from all the people around the room to the, his Mishaberach. And so then he got into hot water with other people saying, "You can't do that." And listen to this. He says that he has seen in front of very prominent earlier poskim, Rabbonim, that even before the-- that even before having said the after bracha, they would

36:20 also allow saying a Drasha, and certainly bein gavra l'gavra, to say a m- a mini Drasha. So I've got this on the screen, and this is like the conclusion of a few pages there. Lezeh en sorek ba'shesha. No question. No, no, no, no hesitation. D'vorim psutim. It's always simple stuff. She'rashai l'hafsik bein gavra l'gavra. You're allowed to interrupt between Aliyas. KiSheHaTorah stuma u'mechusa. When the Torah is closed and covered, m'pnei hakohed. You're allowed to talk b'milel d'shamayim, with matters of heaven, ha'shayochim atoh, which are relevant here. K'gon lidrosh darasha ha'shaychehs, um, be'ito, possibly. If you're to say a Drasha which is relevant here, to do a mitzvah yotzeret- Like donations, make a Mishaberach, etc., which is an organ because no one asks a question about making Mishaberach. Yeah. And Mishaberach, you're also asking for details, this and that. So that's not Ben Gavriel Gavra nowadays. Yeah. Most people do Ben Gavriel Gavra. You don't do a list of Mishaberach at the end. That's... So basically, he's saying that you are allowed to say a, a mini Drosha at least, Ben Gavriel Gavra. So despite the Shukhan Arukh saying, "Osu le saper," and possibly the Shukhan Arukh is talking about chatting. And the worry is that you start a conversation, it's gonna be difficult to stop when the next Aliyah starts. But possibly, first of all, he says, the Ba'as says you are allowed to. But the, the Drosha is, is, is, uh, is, uh, less of a question because it's not going to continue. It's

38:00 not gonna overspill into the next Aliyah. You're gonna stop the Drosha and con-continue. So there's no question that the Poskim do permit giving mini Droshas. Um, now the question is whether the executive, uh, and the honorary officers allow mini Droshas because it's gonna take, um, they make, make the damning so much longer. Okay. We'll go on. A couple of shailas on sh-shofar. These are two questions, two shofars. One on the top right has got a hole. Actually, liquid does come out of the hole. So is that shofar kosher? And then we have the, on the left, it's the same shofar twice, and there's a crack along the grain. So are these shofars kosher for Rosh Hashanah? So we're going to read this inside, and it's in the Siman Tov Kuf Peh Vav, where it talks about if the sh-shofar is, is split lengthways. So some say that it is kosher, and some say no. It's not like a hole. A hole would be okay. Unfortunately, in this Siman, there's a few paragraphs missing in the Achronim Shukhan Arukh about... So talking about a hole in the shofar, the Achronim doesn't discuss. We don't have it in our, you know, it, it is lost. So we'll come to that soon from the Mechaber. But meanwhile, first opinionist says, says a s- a split in the shofar, a crack lengthway, some say it's kosher like a hole, others say no. That because the, because there's no space for the air to escape, therefore, as you blow, it's

39:43 going to p- cause pressure to, and it's going to, um, extend the crack more and more, and eventually it'll crack all the way along. And so even a tzedek kasheru, even a small crack at the beginning of the shofar would not be okay. So that-- And then in the bottom line, it says, "La'ach mir kesvora achraina," that a small crack, actually a lengthways crack along the grain, would invalidate the shofar unless you had no other shofar. So, so looking at that picture, you can see the crack is going lengthways, which is the grain of the shofar. So that is a problem. But then there is a solution, and that is, "Im hiddiko yahar behbhut havin meshicha," if you would wrap it tightly with a cord of sorts, or use, uh, some sellotape, a heavy-duty sellotape, you wrap it around a couple of times, so then is, it's, uh, that would be a, a legitimate repair for the sifritain. Um, Binyamin shares with, uh, from, uh, Binyamin Singer from Manchester, from Bury, tells us that Dayan Westheimer of Shalom told him it's okay, and he always speaks between Aliyahs. Yeah, so don't try it in the Hamish or Shalom because you all know what you're gonna say in any case. But, uh, you know, the, the new communities which need it, it's legitimate then, you know. Now, what about the shofar which has a hole? So this, as I said, is missing in the Achronim Shukhan Arukh. This one I'm taking here from the Shukhan Arukh

41:23 of Yosef Caro. "Im nikav," if the hole, the shofar has a hole, uh, if you didn't block the hole, even though it, the, the sound is affected, so then the shofar is kosher. It's after all, it's the sound of a shofar, although it's somewhat different to before the hole. The Ramoh says that there are those who say that it's not okay to use a pierced hole, uh, shofar, and therefore, if you have a different one, use a different one. Okay. Then the Mishnah Bura on that, he comments that when the Ramoh adds a chumrah not to use a shofar which has a hole, that's only if the hole has affected the sound of the shofar. It's, it sounds a bit different. But if the ring of the shofar is just as clear, so then don't worry about the hole. That's a-- That's unanimous. So coming back to this shofar on the right, which has got a hole in it, the shofar is kosher. If you wanted to block it up, I said you can use some silicon or something to block up the hole. Don't need to, but you, that's something. I, I, I was looking around, I couldn't find anything. Is it imperative that the repair should be done with a kosher material? I couldn't find. You have like a tefillin that has to be, you know, um, mehambutah b'ficho. Is it imperative that the shofar has to be, uh, let's say the lacquer which they use on a shofar, if they do, does

42:55 that have to be from a kosher, uh, source? So I didn't find any source for that. Let's say the lacquer for tefillin, uh, has to be from a kosher source, you know, mehambutah b'ficho. But how strict is that in the, in the... But I felt silicone is probably not an animal product. In any case, should be okay. Let's move on to the next question. So here's the, uh, this is the last question for today. So this shul has got, um, it's a shul somewhere in Eretz Yisrael, and they've got-- They've come into the foyer, and there's all these plaques of-- with the memorial plaques that's going back decades. And the, uh, new management want to up-upgrade the look of the foyer. So they want to take all of these memorial plates and take them away, and they'll make it digital. They'll make a digital memorial, uh, screen. And then they'll also-- If there's a Yahrtzeit, so then that will-- that name will come up on the screen, et cetera, somehow. So they're asking if it's legitimate to do that. So first of all, this idea of having a, a, uh, an item in a shul which has got your name on as a memorial. So you go back to the Sefer Zecharyah in Trey Osar. It talks about the Beis Hamikdash, and it talks about V'ho'atuaros. There will be crowns, decorative crowns. There will be for Chelem and Toviyah and Yedayah and Chein ben Tzvanyah. They, these various people who put in a specific effort

44:36 at a particular time. L'zikoroin b'heichal Hashem. So the way it's described in, uh, in, in the Mishnah in Midas, that in the Ulam, in the foyer of the Beis Hamikdash, there were ladders, and you could-- or ropes, whatever. You could go up, and high up in some window niches there, the Pirchei Kohanim could go up, and they could see the Ataros. They could see these decorative crowns which were on display. And he quotes this pasuk. So did the names Chelem, Toviyah, Yedayah, and Chein ben Tzvanyah appear on those crowns? I couldn't find that explicit in the, um, in, in any sources. But the Pashtas, it says, "L'zikoroin b'heichal Hashem." It follows that their names were inscribed on these, on these crowns. We go back to the Mishnah in Midas. Gefen shel zahav oysov imedas al pisgai shel heichal. There's a gold vine standing by the entrance to the Heichal, also in the foyer. Umod leha agav beklei nosos. And it is supported as a vine would be on a frame with various poles. Kol mishum isnadiv olo ei gargir ei eshkol. People might be inspired to donate a gold leaf, a gold gargir. Gargir would be, uh, like a grape or something. Ei eshkol, a gold cluster. Mei viv'toileh bas. So you've got this frame, which is meant to, uh, replicate a vine. And if I'm feeling very generous, I go to a, a goldsmith, and I get a, a, a grape made out of gold. I come along to Beis Hamikdash, and a Kohen

46:20 hangs it on this, uh, this vine. So you've got this vine with all these grapes and, and, and leaves, uh, are-- made of gold. Now, I, again, here, I could not find that they had... I re- I recall that it said that they would write their names on these leaves or these, uh, fruits which they put onto this vine. I couldn't find that y- now. But what I found very significant is the Tosfos Yom Tov, in his commentary on that Mishnah, says the following. Okay. So people have donated leaves of gold or grapes of gold, and they have been suspended on this vine. Well, lashor sheoyetzrichin lazahav libedek heichal. When such time came, there was need for gold for upgrading the, the, uh, the, the Heichal, the basic-- the premises. Oyeiluchin mikam. They would take grapes or le- gold leaves or gold grapes off the vine. Umehatchin oysom. And they would be melted down. La'asas mimenu ma shetsorich l'veheichal atzmo. So if there was a need for gold for other upgrade jobs, they could take the grapes, the golden grapes off this vine, which had been donated for people-- by people for a memorial. Well, lezikaron b'heichal Hashem. And they are allowed to be removed. So what I'm seeing from here is that even if people have given, uh, a, a memorial plaque and have given money to have that memorial plaque, that there's still room for, at a later stage, for, uh, for it to be put away and somehow to be, uh... And

48:07 especially here in this case, where they are, uh, having the names kept on a digital screen. So, and this is now you have on the screen from Hilchot Tzitzit. If someone dedicates something for Tzitzit, you're allowed to write your name on it. Uvenol o lasis, it's actually appropriate to do so. It's an encouragement for other people. So yes, to donate an item for the shul, but then have your name on it, that's appropriate, says the Shulchan Aruch. And here's-- Mishnah Brurah brings this in simulation in Da- in Kuf and Daled. That's okay. Um, since we see the Torah, the Ra-- This is the famous Rashbo, which the Rebbe quoted many, many times. Mitzvah l'fa'as sem oseh mitzvah. That people are doing good things, it's good to publicize their good deeds. Okay. So it's, it's legitimate to have your name on it, but it also seems to be legitimate to upgrade the premises, even though it's going to be, uh, those things are no longer be, uh, gonna be on display. What I did say to the, to the, uh, questioner about this shul, I as- said that you should have the-- your digital display should also allow, if visitors come from another part of Eretz Israel, they come along with their family. This is where Saba used to daven, and he donated da, da, da. The, the-- It should be the digital, uh, display should allow for them to look up and show and, and to see where their dear ones are recorded in the,

49:38 in the archive or in the, the memorial archive. In this way, they're, they're, of course, not on Shabbos, but, um, for the weekday, they should be able to come and see, uh, where their dear ones have been, uh, their memor-memories have been perpetuated. That's what I have for you this evening. I wish you a Guten Shabbos and, uh, Chodesh HaRachamim. Yeshiva Vechasid HaTayev. Shabbos. Shabbos.