כי תבוא תשפ״ד

00:05 Speaker 1 Good evening and welcome to tonight's Shiur. It's Thursday of Parashat Ki Savo. And, uh, we'll start off with some very interesting feedback on wearing watches on Yom Tov. And this we went through, I think it was Parashat Balak, uh, about Chabad not wearing, um, on Yom Tov and how there's a sicha from my Zayde's memoirs from Tof Rech Peches. Um, as, uh, he was very embarrassed. He had his fob watch in his, in his, in his pocket, uh, when the Rebbe spoke about how inappropriate it is. Then we had also from the Montreal, uh, um, Polisher Twimim remembered from Tof Rech Tadik Al of Tadik Beis, where the Rebbe back in, was it Warsaw or was it Antwarski, told the-- whoever's wearing a watch to take it off and put it in, uh, on the table, and after Yom Tov they'll get them back. Um, we also have in Tof Shin Yud Beis with Reb Mordechai Halik, where the Rebbe says, "You don't know that in Babash you don't wear a watch on Yom Tov. From now on, you shouldn't wear a watch." So but now someone showed-- sent me another, uh, so it's not so explicit what it is. It's just definitely that's the Pshat. This is in Tof Rech Peh Tes, also Siman Kuf Tayrah. Whoever wears a chain on Yom Tov, that's not appropriate. It causes a Hagshom, a coarseness. Hey, it's Yom Tov, and it's an ornament you're wearing on Yom Tov. Can you not hear? Any better now? Can you

01:52 Speaker 1 hear me now? Is the sound now coming through? I can hear you. Okay. So all right. Well, thank you. Um, so all right, we'll continue with, uh, the Sicha, right? So he says that wearing a, a watch-- So wearing a chain, yeah? So, yeah, it's for Yom Tov. So but it's not appropriate. He says like you have a, a turkey for Yom Tov. So you can make it-- There's a Yom Tov, you come to turkey. Yeah, a turkey for Yom Tov is good. It's a Bachat B'Chachecha. When the Yom Tov is because of the turkey, so then that's a Helim, it's a concealment, and it's-- it causes a, a coarseness, Hagshom. No, on the weekday, you wear a, a chain. So that's to be able to get, get a better loan. You have a nice d-- A nicer chain, so you get a better loan. He mentioned the Ruzhiner. So he would wear-- He would go in a silver carriage. Um, so some pe- for some people, that's an Avodah. And BeSamikdash, by the Rabbeim, our Rabbeim, it wasn't such a thing of wearing-- using silver, uh, utensils. By the re- by the Rebbe, he's referring to some of the Alter Rebbe, where you have Weisser Stol. I mean, the furniture was, was unpainted. It was just plain, uh, plain wood. But there was, where it says, "In the Chach of them, it doesn't Megash." Okay, for the-- for them, one who, um, a wealthy lifestyle is not, not as, is not his Avodah, so

03:29 Speaker 1 it makes him more Megash. "On the Yom Tov, Dafni is talking Gikeitlah. The Yom Tov shouldn't be wearing a chain, and then the children will know that it's Yom Tov. They'll know that Yom Tov is, is stand higher. And then we should tell the children about the, about the Yom Tov if they don't know about it." So what you're seeing here, this chain is... What does he mean, a chain? He obviously means the old fob watches, where you had, uh, a, a waistcoat, and in the fob pocket of the waistcoat, you had this round watch. And when you needed the time, to see the time, you pulled out this fob, and you opened it up and et cetera. That's obviously what he's talking about. So this is-- So you got it for several Sichas. As I said, this is from, this is from Tof Rech Peh Tes. That's from Tof Rech Peh Ches, Tof Shin-- uh, Tof Rech Tadik Beis, Tof Shin Yud Beis, et cetera. Okay. Um, just while-- As I'm reading this, the Rebbe, the Friediker Rebbe that is, says, "But the Rebbe, Mizh Nishven Azei Lishtam Mizh Bechesef." So, um, Rabbi Zalman Jaffe, if I'm not mistaken, at one stage wanted to offer the Rebbe a gift, a silver, uh, flask for wine, and the Rebbe refused to accept it. And this might be where the Rebbe was coming from. In Chabad, that wasn't the Seder of, of, uh, silver, silver items for the Rebbes. Okay, let's move on. So this past

04:58 Speaker 1 Sunday, I was-- I participated in a very beautiful event in, uh, Manchester. It was honoring sixty years since, uh, Rabbi Jaffe and his late Rebbetzin began their activities. And okay, so, uh, because I'd eaten sandwiches on my way, so I didn't feel like washing another time. So all right, so I sat down, and I had a glass of wine. I said, "L'chaim." Then they brought soup. And as, as I'm holding the lus, the spoon in my hand with the soup, I'm thinking, "Well, hang on a second. I had Hagafen. Do I have to make a separate brocha on the soup?" Because there's a Halacha that Yayin, you can see here, Yayin is Poite Kol Minei Mashkin. You made a brocha Hagafen, and then you're going to have a drink of vodka or lemonade or coffee, whatever you o-- whatever you have after the wine. So you don't have to make a separate brocha. So here I had a, had a, a bit of wine, and now I'm having a drink. It's called chicken soup. So do I have to make a separate brocha on the chicken soup? You know, we don't, you know- You can see where I'm coming from. Uh, Balabat is you don't think of soup as being a drink. See, it's a food. So, uh, not so poshut, yeah. So what we're seeing here, though, is that this, that the, you don't have to make a berakhah on subsequent drinks. It's only either if the other drinks were in front of you

06:27 Speaker 1 when you made hagafen, or that you had in mind that you're gonna have those other drinks. So if you're sh- sh- sh, whatever it is, a Shabbos table, whatever it may be, um, a kiddush. So when you have the hagafen, you have in mind there'll be other drinks at the table. You have those in mind. But I, uh, ce-certainly by the time when I said, "L'chaim," I didn't think that they're gonna serve soup. So I, I, I was justified in making a berakhah. Um, what happens if it's a, a, uh, a boreh pri ha'adama soup? If it's a vegetable soup, the berakhah is boreh pri ha'adama. Would it make sense that boreh pri ha'adama soup is still called a drink? So Rav Chaim noise, like he's not so inclined that way. He says he feels it's more, it's ha'adama because it's a food. If that's the case, then it, uh... Yeah, i-if you have the vegetable soup with vegetables, you're right, you're gonna make ha'adama in any case. Um, but let's say if you had... It is a vegetable soup, but you're just having the, the, the, uh, there are vegetables there, but you're just having the soup without any vegetables. Okay? So then you would be made-- You should be making, um, boreh pri ha'adama on that, uh, um, soup. And then comes the question, if you had wine, is it included? Okay. Just I thought I'd share that because for me it was a little bit of a kiddush that, um, that perhaps

07:51 Speaker 1 I should not have made a, a berakhah on the, on the soup because it had wine. Okay. Let's move on. And this is, this is gonna be a bit of a challenging one. And that is that it's coming up, Rosh Hashanah, and someone's rais-raising the point, surely as a guest, you didn't have to have in mind. A good point. I didn't have to have in mind that there's gonna be soup. I, I... It, it didn't occur to me at all when I made the berakhah hagafen that I'm going to have another drink of soup. I didn't just... Didn't, didn't occur to me. Okay. But yeved, uh, I hope it wasn't a berakhah levatalah. We'll find out, um, BeEzrat Hashem. And l'chaimei v'eshlem. Okay. Um, so now let's move on. So here, someone asked me, it's coming Rosh Hashanah, and Rosh Hashanah is Thursday, and Friday goes into Shabbos. And there is the incident, uh, eight of Tafshilin. Yeah? Okay. Now, many people have got a minhag to light a candle for Shabbos Shiva. It's mentioned in Sefer HaMinhagim that Rabbeim, Rabbe Seini, Rabbe Seiano, Rabbe Seeminag, Rabbe Sarav, I think it says, would light a candle for Shabbos Shiva. Now, there's a famous story. See, just let me explain the history of this. The history was that they would prepare wicks, thin thre-threads, thin strands for each member of the family, and they would measure them. This is for Yankela, this is for Sarala, and this is for... Et cetera. And then they took all

09:20 Speaker 1 of those strands and braided them into a wick. Then with this wick, they dipped it in wax, and then again and again. They made a thick candle, and then a big, big stubby candle. That was the Shabbos Shiva licht. Then the way it's described with Friedike Rabbe Siches, which the Mach Zedek had a large family, and they made candles. But they... But as the family grew, they needed... They couldn't fit all the wicks into one candle, so they made a second candle. As the family grew even more, so then once it comes, uh, they made three candles. And so the Rebbe comes in, "Drei licht," the whole, whole, uh, his spoilers, however you say that in, in English. All, uh, like, "Wow, five, three candles." And then the Mach Zedek says, "Yeah, three candles." He explains that the inyan of three aspects of tshuva. And so there's a sicha where the Rebbe talks about a minhag of lighting three candles, Shabbos Shiva licht. Okay. Be that as it may. So here comes the question: Can you light on Friday? Can you, may you light a Shabbos Shiva licht on the basis of, of your eight of Tafshilin? So let's go through this carefully. So here you have on the screen, you've got Kitzur Shulchan Aruch, Siman tet ches, where he writes that one should not light a yortzeit candle on Yom Tov. He brings it from Shaalos v'Tshuvos Imrei A-Ash, Esh. This is from Rav Meir Eisenstadt. That's his name, Imrei's Meir. And he takes

11:02 Speaker 1 the view that a yortzeit candle is not needed for the Yom Tov. It is, uh, all right, you've got other needs. It's a memorial candle, but it's not zoichech hayom. Now, you have the, uh, it's, it's zoichech. It's not a zoichech necha, necha. That's not okay. Therefore, he says n- you, you shouldn't be lighting a yortzeit candle on Yom Tov. In the Kitzur with the Misgeres HaShulchan, he quotes, uh, the, um, the, uh, the... He says, "The minhag is to be makeil, that, that one does light a yortzeit candle on Yom Tov." He ref-refers us to the Magen Avrohom, the Alter Rebbe in Siman res samech alef. Now, Siman res samech alef is in Hilchas Shabbos, not Hilchas Yom Tov. So what does he have in Hilchas Shabbos? So here is Hilchas Shabbos. Here is talking about the onset of Shabbos, bein hashmoshos. And it says that bein hashmoshos, because it's a sof, yom ulailo, you are allowed to tell a goy to do a melacha. Amira l'nochri is mutar bein hashmoshos. So here we have, to light a candle. Because that's a mitzvah. Um, um, you need to light for Shabbos. You can ask her to light it. It's a mitzvah. Next, then you are even allowed to ask a goy, Ben Ash Moshe, if it's-- you have yortsayt on Shabbos, and you forgot to light your yortsayt candles, Ben Ash Moshe, you'll have to ask the goy to light your yortsayt candle. Why is it-- Why? What's the heter for that? Because people

12:40 Speaker 1 are very careful to light a yortsayt candle. On yortsayt, it becomes like a... It doesn't call it a mitzvah, it calls it a tzedakah godel. Since it's a tzedakah godel, that if you won't do it, you'll have tzar, you'll be, uh, distraught, then it's permitted Ben Ash Moshe, even though it's not Shabbos. So this is what the Misger Shulchan is saying, that since we see that Ben Ash Moshe of a Friday evening, you are allowed to ask a goy to light a candle, a yortsayt candle, because it's a tzedakah godel. So he wants to compare to say that on Yom Tov, it's also permitted to light a yortsayt candle. Now, that's all very well. If you'd say that Yom Tov, you're allowed to do something tzedakah godel. But if it's-- if you say that Yom Tov has to be tzedakah hayom, so then we're back to the question. Now, I looked up the Imrei Aish, and he actually refers to this Halakha in Imrei, not at all forever, but to the Wagner Avraham. And he says it's not the same because this is tzedakah hayom. Um, I'm sorry. The yortsayt candle is not tzedakah hayom. There's-- No, it's not you're lacking light. It's, it's, it's to commemorate. Okay, let's move on, um, over the page. And this is where we have in the Alter Rebe's Shechinah, where he talks about the Ner Shel Batola, a flame which is lit for no purpose. Then you're not allowed to light it on Yom Tov. You're only allowed

14:22 Speaker 1 to make a flame, even if not for Ner Fish. It has to be tzedakah hayom kisas. It has to be for the needs of the day. Uh, but if you're just miscount to have lots of candles, uh, if you're making it to make it nice and bright, it's not called Ner Shel Batola, that's okay. But if you're just making lots of candles just to be-- to show how, uh, how much you, you, you spent thrift, et cetera, and it's not the covered Yom Tov, you wouldn't be allowed. So this-- So therefore, this question, can you light a yortsayt candle on Yom Tov? This is actually a debate. Yeah. And is it tzedakah hayom or not? Then we're also looking at Mishneh Berurah in the Beer Halakha. I think it's also in Tov Kof Yud Dalet. Ner Shel Yortsayt. If you didn't light it before Yom Tov, make sure you light it in the room where you're, where you're eating, 'cause it's going to also add light, better light in your shul. And then it's not Ner Shel Batola because it's, it's, it's enhancing the shul. The Shaar HaKof, he says it's-- you can light a yortsayt candle because it's a kind of Ner mitzvah. So you see, he's changed the wording here. The Alter Rebe had said it's tzedakah godel, and the Mishneh Berurah is saying Ner Shel mitzvah. And he refers us to the Ksav Sofer. All right. Very interesting. Now, the Rebbe had a younger sister-in-law whose name was Shane. She-- Her husband,

15:58 Speaker 1 I think his name was, I think, Rabbi Mendel Hornstein. And they were-- They s-- When the time when the Rebbe was in Paris, they were also in Paris. There's, there's the la-- the late, um, should we say, the late nine, um, eight, eight, what's it? Eighteen nineties, yeah. Nine- nine- late 1930s, yeah. And then, well, the Rebbe and his wife, the Rebbetsin, managed to come to Europe-- to, to America, whereas, unfortunately, um, Mendel Hornstein and his wife, um, uh, Shane, they were, um, they were taken by the Nazis. They were taken to Treblinka, and they were, um, taken to the gas chambers on Rosh Hashanah, on the second day of Rosh Hashanah. And there's, uh, there's a correspondence of the Rebbe with someone who was there in, in Treblinka to confirm the exact details of when it happened. So what we see here is how the Rebbe, uh, would give Rabbi Groner a, a candle Erev Rosh Hashanah. Rabbi Groner writes in his diary, from Tov Shin Chof Tes, and Erev Rosh Hashanah after Mincha, the Rebbe gave him a, a wax candle to light on the eve of the second day of Rosh Hashanah. So the Rebbe was nohig to light candles, uh, yortsayt candles. Now, what's also worth commenting, it's not an, a candle of mitzvah lakavod avo. It's for his sister-in-law. So it's not a mitzvah of kibud avim. It's a memorial. It's a tzedakah godel, not a tzedakah mitzvah. And still, the Rebbe was nohig to light a candle, a yortsayt

17:36 Speaker 1 candle. So, so going, going back. Yortsayt candle. To light a yortsayt candle, the Kitzur Shulchan Aruch says no. Um, others say yes. All right. The Misger Shulchan is also a, uh, a posek of sorts. All right. So we have that debate. What we're going to talk about now is, let's say, if it's not talking about a yortsayt on Yom Tov, but it's a yortsayt which is on Shabbos, which follows after Yom Tov. So now you want to say That, well, for the Erev Tav Shilin allows you to do on Friday the needs of Shabbos. So to say that the Yortsite candle, which is Zoych Godol or Zoych Mitzvah, to say that it's a Zoych for Shabbos is also a, a bit of a stretch. But, and, and, and actually I've seen in some Sephorim where they say that, um, I think actually Mishnah Berurah even sa-says so, that, um, if that's the setting that you need to light a candle for Yortsite which is on Shabbos following Yom Teruh about getting a goy to light the candle. Of course, there's an alternative. There's a simple alternative of light-lighting a larger candle which lasts for several days. Now, so let's... W-w-what, what, what, what we said now? We've said about Yortsite candle for a Yortsite which is on Yom Teruh. Then we've gone on to a Yortsite candle which is for a Yortsite on Shabbos, which would be more difficult to, to, uh, justify. Now we go on to Sh-Shabbos Shuvalicht. Shabbos Shuvalicht is o-obviously not

19:21 Speaker 1 as a obvious Zoych as a Yortsite Licht. Because a Yortsite Licht is something which is across the board, whereas Shabbos Shuvalicht... So on the other hand, there are those people who are particular to always light a Shabbos Shuvalicht. So my response to the one who asked me this is someone who's used to every year lighting a Shabbos Shuvalicht, then one would rely on to be Mekel, to, to use the Erev Tav Shilin to say, "Okay, this is not, I'm not too different from a Yortsite candle," although I'm, I am apprehensive. Uh, but someone who's not used to lighting a Shabbos Shuvalicht, I don't think they should be beginning such a thing in such a Kviutz. Um, alternatively, alternatively, you can avoid this question. If you want to have a Shabbos Shuvalicht, as I say, you can buy these larger candles, which will last for the three days, uh, and th-that solves your problem. Okay, let's move on. Um, so yes. So since we're into Erev Tav Shilin discussion, so I was actually in school, in the Lubavitch Senior Girls School. I've been learning with the alt-- top two classes. We've been learning about Erev Tav Shilin, and we've been using the text. And it came up very interesting that something like sushi would not be acceptable for Erev Tav Shilin. So what is... For those who don't know what sushi is, I'm gonna tell you my, uh, understanding. It's, it's, uh, rice sometimes wrapped around with a, um, uh, what is it, a seaweed leaf

21:00 Speaker 1 or something, and inside is put a bit of a raw fish. So this is a sea-- I know there's many different types of sushi. I know, I know. I'm talking about... This is what I'm talking about. Okay, so now the Halacha is the following. For Erev Tav Shilin, you have to have a cooked food and a baked food. The main thing is the cooked food. Now, here there's the following requirement about that cooked food. Erev Tav Shilin has to be a food, a cooked food, which is used as a companion to bread, like a protein, like meat, fish, eggs, the things which people normally have as a companion to the bread. But you wouldn't be able to use something like a porridge, a kasha, or something like that because that's not the type of thing which you'd have as a companion to the bread. In other words, bread is a carb, and something like a k- a kasha is also a carb, so that would not work. So rice would fall into the same category as a kasha, which, uh, which would be a c- a carb, and therefore it's not eligible for Erev Tav Shilin. So rice is no good for Erev Tav Shilin. It's cooked, I know, but it's not eligible for Erev Tav Shilin. The fish, well, if the fish is raw, then there's again, it's not, it's not cooked. It doesn't work for Erev Tav Shilin. If it is cooked fish, which sometimes the sushi is with cooked fish, then you'd

22:29 Speaker 1 have to make sure that you have a Kazais, um, a volume of Kazais in, in all, in all the pieces of sushi that it should be justified as a Erev Tav Shilin. Okay. Right, um, why do people generally make the Erev Tav Shilin with an egg rather than anything like a meat or, or fish? I think that's an old custom where people didn't have fridges, and so, uh, the worry was a piece of meat, a piece of fish might go off. So they... But whereas a boiled egg would keep, um, better without refrigerate or whatever. So it could be that's the, the background why people, uh, use e-eggs, uh, widely for Erev Tav Shilin. But it does say in, in Poskim that it is better to go with something more respectable, a portion of, of meat or a portion of fish. It's a mitzvah, so you want to do it in a more beautiful way. And the separate thing is with the Challah, when we use this again for Lechem Mishneh, for Friday night and for Shabbos day, which is, which is well known. There's no Chir to use the portion of meat or fish at a particular juncture in, on Shabbos. But you're doing a mitzvah, so you want to do it in a more beautiful way. An egg is, is not such a Choshever food. I heard that once that the Rebbe saw that in Machane Israel they were serving eggs for Matzah Sha- boiled eggs for Matzah Shabbos, and the Rebbe took

23:56 Speaker 1 exception. He said it's, uh, it's more like an, uh, a Aveilus type of food, or it shouldn't, shouldn't be. That shouldn't be the menu. Okay, let's move on to another thing also about Erev Tav Shilin. Someone is asking, "May one have Mezonos if one's not... Can the Erev Tav Shilin be made of Mezonos?" That's a good, good question. I think yes. Uh, if it's baked, I think that's okay. Normally, we try to... We take a Challah, and we take a, a whole Challah, but it... But Mezonos is also upgradable as bread, so I think so. Okay, let's move on. Or if you're not eating at home, perhaps you have matzah. You can use a matzah. It's also good. Okay. Erev Tav Shilin, the word is that the Erev Tav Shilin is only effective to allow you to cook on Friday earlier in the day because there's a certain pretext. Well, why, what you're cooking, uh, on... Now, really you can say, "I'm cooking on Friday. It could be I'll have some unexpected guests on Friday. It could be there'll be some, some hungry people, and they'll just come in, haven't eaten today, uh, on Friday. And so the food which I'm cooking on Friday will be eligible for them to eat on Friday. The plate I have, I'm gonna leave it for tomorrow. But, I mean, it's not a melacha dome in a toira because it's edible on Friday. But what about putting up food raw at, um, close to the end of Friday, and

25:34 Speaker 1 it's gonna cook into Shabbos? Well, that, that wouldn't be okay because then you've done an act of cooking on Friday, which is no, you know, is not, not possible that it will be enjoyed on Friday. It's being done for Shabbos. The eiruv tavshilin doesn't allow that. And indeed, the minhag was to make the davening early when it's an eiruv tavshilin krias to make, make a ma'ariv early to, to make, to encourage it. In the houses, the food should be ready in, in good time before Shabbos. But then you have here something very interesting. We all know from Yuchas Shabbos, we know this gangster by the name of Ben De Rusoi. And he was accustomed to eat his food something half-cooked or a third-cooked. So now here you have in the Kitzur Shulchan Aruch, he says that the food for the eiruv tavshilin has to be at least a third cooked before Shabbos. So, challah. Uh, does the challah have to be fully cooked before Shabbos, before sunset, or can it be half-cooked? So according to the Kitzur Shulchan Aruch, he says if it's a third cooked, that's good enough. So I've mentioned before about the Kitzur Shulchan Aruch, which I was asked to add Minhag HaChabad. So this is from that, from that edition. So we left the Kitzur Shulchan Aruch as it was. So Rabbi Alashvili from Lud, a tremendous talmid chacham, and he writes to me, "You can't leave that. The Alter Rebbe doesn't say a word of such a thing about a

27:08 Speaker 1 third of the cooking." And there, you have to understand, your whole pretext is, "Oh, I'm a-cooking a Friday. It could be that there'll be gue-guests." Yeah. And it could be it's going to be Ben De Rusoi's come to visit me also. It's, it's kind of to say, "Oh, someone-- If, if someone would cook on Yom Tov or after Yom Tov," and they hold him to Piskit Shuas in Shimas Shiran TeShayan, he quotes that according to the Alter Rebbe, he mentions a wasp is like a fly and like a, a flea, whatever. And I mean, then he says, but the, the reality is that when you have bees or wasps flying around, they cause pachaad, fear and shock and frighten... People are. And because of this, he writes that since they are traumatizing the people in the, in the sukkah, you would be allowed to, uh, if you can't just shoo them away, you would be allowed to trap them. And so one way, as I said, is if you put a cup over it, and then you can, let's say, slip a card underneath the cup, and then you'll take the cup with the card, with the bee inside, the wasp, and you go outside the sukkah, and you'll separate the card from the cup, and this, the wasp Or go back on its merry way and hopefully not come back again. So that is allowed, um, if people are getting all anxious.

31:13 Speaker 2 Mm-hmm.

31:14 Speaker 1 That would be permitted. All right, we can go on. What's the next question? Okay. One who lives... So this is an in-very interesting question, which I'm not gonna give you an adequate answer. That's question number seven. So someone comes over to me, he's actually born in Eretz HaKodesh, not to a Frum family. Came to Chutz La'aretz and, um, found his way and became a Baal Teshuva. Married, Baruch Hashem, and is now asking does he have a chiyuv to go back to live in Eretz Yisrael. So there are reasons which justify leaving Eretz Yisrael to go to Chutz La'aretz. The impression is that they are for temporary, and but here's the question: Is the permission allowing you to leave Eretz Yisrael, and once you're to Chutz La'aretz you can stay there, um, or do you need to have that, that ex-that, that, uh, reason, does that have to be ongoing? That you're-- it's not just the exiting Eretz Yisrael, but is the living in Chutz La'aretz, which would have to be justified, let's say, lisah ishah or for parnasah. That's the question. Now, I did not manage to find sources for this, but I thought I'd share it, share it with you. I do remember a sicha which, uh, I tried to trace. Sicha which we learned in the last few years, so it's around five hundred and seventy, where the-- there was from around nineteen sixty-two was a seder that a Bochur-- a group of Bochurim from Eretz Yisrael would come to spend some time

33:08 Speaker 1 at-with the Rebbe. At first it was a few months, then it became a year, known as the Kvutza. And so you got this group of Eretz Yisrael Bochurim in, uh, in Crown Heights in seven seventy. And sometimes it looks like the, uh, level of diligence in learning needed a little bit of a booster. And so the Rebbe speaks about this and he says that your heter to leave Eretz HaKodesh to come to Chutz La'aretz is contingent upon limud Torah. And that the Rebbe took the view, it's not just then, but throughout your sojourn in Chutz La'aretz, it's imperative that you are, uh, increasing in your limud haTorah, because that was the reason why you came out in the first place. So the Rebbe seemed to take the view that the, that the justification for leaving Eretz Yisrael, lisah ishah or limud Torah, would have to be throughout their presence. It's not just a passport to be allowed to leave the country, but it is actually an ongoing, um, ongoing, uh, need. And therefore, if those reasons fall away, LeChayzah, the person should be going back to Eretz Yisrael. But it's a obviously a massive, massive question, so it needs more careful, uh, advice and consultation, et cetera. Okay. So now here I have the following question. A very good friend of mine, he is a professional living somewhere in the States, and he, uh, davens in this shul. Uh, it's an Ashkenaz shul. It, uh, just happens to be that the timing kind of fits

34:52 Speaker 1 with his schedule. Get in the office on time, fine. And it turns out that he's-- that they're davening, and they're up to Shemoneh Esreh, and he's on for Oz Yoshir. And in Chabad, generally, we don't skip davening to make up, to catch up the minyan. Um, so here's-- this is his question. Now, they, they, they're ho-holding by Shemoneh Esreh. So really I r-I responded to him, first of all, that there's no, um, even when-- you, you have the Alter Rebbe, the Shulchan Aruch, and Siman, uh, Nun, Nun Beis, talks about skipping in order if someone comes late to shul. He talks about skipping in Pesukei DeZimra, not skipping before. But from, from after Garzei Arur, there's no skipping there in any case. So if he's holding Oz Yoshir, there's nothing to skip between there and Shemoneh Esreh. The question would have been, if they-- he had realized the, uh, the problem earlier on, should he have skipped parts of Pesukei DeZimra in order to help them have their minyan in time? Well, actually, what I did respond to him is that he has other options. He has an option that he's holding by Oz Yoshir. Let them start Shemoneh Esreh, and he will wait by Yishtabach until they do Chazarat HaShatz. That's not a problem. So then he can be part of the Tisha Oynim by waiting by Chazarat HaShatz-- by, by waiting by Yishtabach. That's one option. And here's another option, which I said to him. Uh, all right. They're on for Shemoneh Esreh,

36:32 Speaker 1 you're on for Oz Yoshir. If they will start Shemoneh Esreh, if they've got six Minyan of them, and then by the time they finish Shemoneh Esreh, you're going to be after Shema, you're going to be close to Garzei Arur. Okay. So then when they do Chazarat HaShatz, there are exactly ten people, so he's needed for the, for the ten. If he davens Shemoneh Esreh word for word along with the Hazan, so he counts for the Tisha Oynim. Yeah? So this is what you can see here. I've got this from the Sefer Ish Yisrael, a contemporary Sefer, quoting Rav Shlomo Zalman Auerbach. He says, "You can-- The ones who are davening with the Hazan word for word, they will make up for the Tisha Shoymim," which means Tisha Oynim. Um, so that's, that's-- So he's got two options where he can help out this minyan, as I said. Either if he can afford the time to stop there by between Neshtabach and Yoetz HaReu and wait till, till after Chazarat Hashatz, or if he does his quiet Shemoneh Esreh along with the, uh, with the chazan. As I said, it was an Ashkenaz minyan, therefore, for him to offer to be the chazan, that probably would be less, uh, less simple. So now, Rabbi Yomim Singer is writing. He asked Rabbi Schneebaum, "When I moved to Manchester for Eretz Yisroel if it was permissible. He told me that he can't say it's not allowed because so many people do this. I should have in mind that

38:01 Speaker 1 I want to go back if the situation alters." Um, thank you, Rabbi Yom, for that. That was probably about forty-five years ago, yeah? Okay. All right. Um, let's move on. So here we have a question of a ger who just recently was a ger. Just recently. But his father, his biological father is Jewish, and now he's now become a, a, a kosher ger. So chalil haTorah. Could he be called to the Torah with his Jewish father's name, or does he have to be called up Ben Avraham? So this question actually was put to, um, the late Rav Weiss, the Minchat Yitzchak, who was the Rav in Manchester at the time. I don't know. I've never heard of Rabbi Schechter, Rabbi Yaakov Schechter, who was the Rav of Belfast. This is going back in the, in the fifties. And he asked this question, whether a person who was born from a non-Jewish mother and then was a ger. So in his situation, it's slightly different because there the boy was misger at a very young age, and then the father, the Jewish father with his mother who were ger, they, uh, they brought him up. So he's-- You can then not, not because of a biological father, but as an adoptive father, at least. There, so he's a little bit, um, uh, okay with calling up with the adoptive father's name. But otherwise, now, which is in our case, uh, he take, he takes the view that, uh, you should be calling up Ben Avraham. And

39:49 Speaker 1 he brings-- There's a story in the Gemara about someone who is, um, Mari Bar Rochol, I think. And he says that, um, he, he was Rav Mari Bar Rochol. He was mentioned with his mother's name. Although his father was a, uh-- his father was Yisro HaGoel. His father had had relations with this Rochol, his mother, when sh- when he wasn't Jewish. And therefore, he's known as Mari Bar Rochol rather than Mari Bar Yisro, uh, because... So that's, that, that's-- In other words, basically, the psak is that really though he should be called up Ben Avraham rather than Ben whatever his Jewish biologi- biological father's name is. Okay. Then we go on to the next question, and that is someone repositioned a mezuzah. Okay. It's Elul time. People are checking their mezuzahs. And in Eretz Yisroel, there's a big drive now to go around to people's homes and ch-check their mezuzahs. Biggest oyerers. Actually, someone sent me, and I didn't get around to, to review. He sent me to-- I'll have to review. He'd written, um, guidelines for positioning of mezuzahs because part of the checking mezuzahs is not just this text of the mezuzah, but also the position of the mezuzah. So all right. And we have in Chabad a certain policy, and that is that we, uh, uh, follow the dictate of which the way the door swings. Where the door swings into a room, int-into, so then that's considered the interior. So the curious thing is that if you have a room where

41:27 Speaker 1 the door swings into the corridor, so we're going to put the mezuzah as if the corridor is the inside and the room is the outside. We put it on the right as you exit from the room into the corridor because the door swings into the corridor. And in public buildings, it's a very common thing that they'd make the doors swing out, and that's for fire regulations. If, chas v'shalom, there's a fire, that people will be able to push the door rather than to have to pull the door back. So in, in Beis Lubavitch is a public building, and so those are-- many of the doors swing out into the corridor. And so the mezuzahs are, as you come into the room, the mezuzahs are on your left because of this, uh, anomaly. Okay. So now what happens if you come into a house and you see the mezuzahs positioned a certain way, and then you say, "No, we really, we should put the mezuzahs the other way." So now the question is, do I make a bracha when I reaffix the mezuzah on the other side or higher up or lower down, whatever it may be. Do I make a bracha when I reaffix the same mezuzah? If it's a different mezuzah, for sure a bracha. And if it's the same mezuzah on a different doorway, that's, that can be discussed. But here it's the same mezuzah, but instead of being on this side of the door frame, it's gonna be the other side of

42:45 Speaker 1 the door frame. Bracha or no bracha? So I answered, you should not say a bracha. And my-- explain my, my position. Yes. You-- We have, we have questions about where to put the mezuzah. It can be this way, it can be this way, and we come to a hakara. We come to a conclusion. This is the way it's done. Are we a hundred percent or is it ninety percent or sev-seventy percent? Why would we... So this is the way we follow. We follow Haketzir. Does that mean the other shitas are wrong? It means that we don't-- we cannot follow. We can only put it in one place. So therefore, we Tilt the balance into one direction. But it doesn't mean that the other one is wrong. So as a result, if I take a husband from one side and put on the other side, you know what? Perhaps seventy percent I'm making a tikkun, but thirty percent I'm actually spoiling it. Okay. But I, but I have my derech hapsuk, but I'm not going to dismiss the other derech. And to say it's totally wrong to the degree that you make a bracha. No, I don't feel, I don't feel that's right. Um, okay. That's, that's what, that's what I answered. Now, last week... Now, the text on this, this, uh, slide is not connected with the title. It has a spare space. And someone came into me this morning, this afternoon, with another feedback from, uh, last shiur. I guess in, uh, the, the

44:18 Speaker 1 shiur goes live on anash.org on Wednesday, and so that's why I often get feedback on Wednesday or Thursday from listeners to the, uh, recording. Okay. So last week, we had this question about a balkore who is, uh, listening to the bracha of the one who has the aliyah. Should the balkore answer Baruch hu uvaruch shmo to the bracha of the one who has the aliyah? Or possibly not, because the bracha is actually for him to do the mitzvah of Kriyat HaTorah. That was the discussion last week. So this, uh, gen- this gentleman, who I believe himself is the balkore, so he sends me the following. In, in Shulchan Aruch, we have an idea of saying... In Shulchan Aruch, we have the idea of saying a hundred brachos a day. There's a whole story with David HaMelech, the idea of meah brachos. And indeed, the reason why we have the morning brachos, the list of fifteen morning brachos, is in order to make up the quota of a hundred brachos. That's why you look in the Alter Rebe's Shulchan Aruch, Siman Mem Hey, Siman Mem Vav. Okay. So you're having a regular day, you will have approximately a hundred brachos. Shemoneh Esreh's three times the Now, comes on Rosh Chodesh, it comes Shabbos, Yom Tov, Rosh Chodesh, Yom Kippur, you have less-- You don't have eighteen brachos for Shemoneh Esreh. You have much less. All right? So you have shorter brachos. Yom Kippur becomes even more because you don't have the brachos at mealtimes, so you've

46:02 Speaker 1 got, um, your shorter, uh, brachos. So it says you should listen to Chazarat Hashatz. You should have in mind that the brachos of the chazan will make up your hundred brachos. See, this is a footnote in one edition of the Ma'at Efrayim in Siman Taf Res Chof Beis. This is a footnote to a footnote. He says, "I was asked whether when listening on Yom Kippur to Chazarat Hashatz, should I answer Baruch Hu Uvaruch Shmo in order to be able to make that up for my quota of a hundred brachos?" And after thinking about this question, I believe it's, I believe it's obvious that you should answer because even when you argue it, sir, let's say for Shofar and Megillah, many, many, uh, eminent poskim say that you are allowed to answer Baruch Hu Uvaruch Shmo, and it's not a Hefsek. And he gives us a reference earlier to Siman Hey, Chazara Shofar. Even though many disagree and say that you shouldn't answer because of Hefsek. But in this instance, it's for sure not a Hefsek. And indeed, that's the minhag where people do answer Baruch Hu Uvaruch Shmo after Birkat Shachar, which possibly is also done to make up your minyan of, of bracha. And Chazarat Hashatz, Shemoneh Esreh, uh, every Shabbos and Yom Tov, even though you need those to make up your quota of a hundred brachos, nevertheless, people do answer Baruch Hu Uvaruch Shmo. So that's, uh, that's his psak. So now, since he's saying when you need to get your meah

47:32 Speaker 1 brachos, you can answer. You still answer Baruch Hu Uvaruch Shmo. So possibly the same is with, um, with the balkore, if he needs the bracha of the Al HaTorah. It's o-obviously not identical, because there you're talking about meah brachos. Here, you're talking about birkat hamitzvot to be yotzer a birkat hamitzvah. Now, where does it talk about Baruch Hu Uvaruch Shmo? In the Alter Rebe's Shulchan Aruch, Siman Kuf Kuf Daled, the dinim of Chazarat Hashatz, it says, um, talks about saying, not saying Baruch Hu Uvaruch Shmo if you are answering during, uh, Aleinu. Then he says the following. Bechol makom, whenever you hear a bracha and you have intention to be yotzer, for example, kiddish, Havdalah, birkat hamitzvot, you shouldn't answer Baruch Hu Uvaruch Shmo to a bracha which you want to be yotzer, because shome'a k'oneh. It's a... If you say Baruch Hu Uvaruch Shmo, as if you're in- in- interrupted, and you're not allowed to interrupt in the middle of a bracha. Then the Alter Rebe adds, "V'efshar shafil v'rievet, you're not yotzer because you're interrupting between Hashem's name and malkus, the melech ha'olam. In, in-- With the interruption with something which is not instituted by Chachamim." Baruch Hu Uvaruch Shmo is not mentioned anywhere in the Gemara. It's something which is a much more recent institution. Therefore, you have distorted the matbea, the coin, the phrase, as it was phrased, coined by the Chachamim. So you see, the Alter Rebe says, if you're yotzer a bracha, you should not be answering Baruch Hu

49:07 Speaker 1 Uvaruch Shmo. So that's-- We're back to our, our question with the Kriyat HaTorah, uh, with the balkore. I just wanna add one thing. I once got a call from someone who had heard Havdalah, and he said he answered Baruch Hu Uvaruch Shmo at the long bracha. So I asked him, "Which part did you answer Baruch Hu Uvaruch Shmo? At the beginning, Baruch Hashem... or at the end, Baruch Hashem... " So this was two hours after Shabbos. He's not gonna find another guy to make Havdalah for him so quickly. So he said it actually was the end, Baruch Hashem... So if that's the case, you're yotzer. Because you can see the Alter Rebe says... What's the problem? He says if you answer Baruch Hu Uvaruch Shmo, it's interrupting between Shem and Malkus. But if it's the end of the no Malkus, then just Baruch Hashem... So you can infer in the Alter Rebe's words that that is only a problem in the beginning of the bracha with the, with the six words between Baruch Hashem... Yeah. But if it's at the end of a bracha, just Baruch Hashem and the ending, possibly it's, uh, not a problem. yes, now I'm thinking and, uh, possibly what's the savarah to differentiate, but fine. That there is room to be maikel. Yes, indeed. Um, Sephardim are-- do answer Boruch Vo HaShem, and they also sometimes say l'chaim, and not with gl- glasses of, um, whis- whiskey, yeah. Just saying l'chaim. Indeed, you're right. Yes. And so they obviously don't

50:38 Speaker 1 see this as a hafsak, and it's all, it's all just the applause to say we're all kind of... We're, we're on the same page as you. We're going to go on the last thing for tonight, and that is about the saga of the measurement of flour for challah. If you remember some weeks ago, we had a discussion about this and how I showed that in the Kahot Siddur, which was published in, uh, 1947. So there it has a copy from the original printed Vilna Tof Shen Alef, and it says your challah you take from three liters of flour, which is approximately three pounds of flour. Then I showed how there's this Hayom Yom equivalent, which was published in English, Young Scholar's Diary. And there it had about sixteen hundred grams. Well, three pounds of flour works about twelve hundred grams, and here it g- it has the shear of sixteen hundred grams. And this, I understood, was published also during the, uh, war years in 1943, 1944. And so I was concerned about the discrepancy or the contradiction. Here it says , which is twelve hundred grams, and here it says sixteen hundred grams. So someone by the name of Rabbi Menachem Rotenberg, who is a, Baruch Hashem, a budding, uh, moreh hora in, uh, in Crown Heights. He was quite in- in- in- intrigued, and he tried to follow this up. So here's a fascinating story that, as I said, at the same time, when the Hayom Yom was published in Tof Shin Gimel,

52:19 Speaker 1 there was a parallel, um, diary. You can see it if you can see on the screen. Young Scholar's Diary. Um, there you are. And it's got inside, it's got an entry for every single day of the week, and it's got a blank page on the other side. And so they also... In this diary, they have questions, and you're meant to write your question. I mean, you're meant to write, find, find the answer for the question. And then at the same time, it's being published pa- concurrently, the Talks and Tales, but monthly. The answers to the questions in the diary would appear around the time of the year in the, uh, the ca- Talks and Tales. So you've got... You, you read here on the twenty-fifth of Sivan, Tof Sh- of 19, uh, To- Tof Shin Daled, of 1944. He asks the question, "Do you know how to do Hafrashat Challah nowadays?" And so that was a question. So apparently, there was po- possibly there was an answer. But when, when this, this, uh, these, these diaries, these English diaries were reprinted about ten years ago by, uh, Rabbi Shlomo Shapiro, who's a son-in-law of the late Rabbi Dr. Nissem Mindel. And so they reprinted this, this whole thing, and, and the editor kind of updated the stuff. And so this entry here, as you see it on the screen, was updated by the editor, which explained to me why he's throwing in grams altogether, because in America, they don't know what you're talking about. In

54:03 Speaker 1 America, they talk about pounds and ounces. And so that's what happened over here. The sixteen hundred grams was, is the handiwork of a relatively contemporary editor. Uh, and so he ju- just put in Rabbi Chaim Noah's shear. But that, that answers my contradiction because this wasn't for 1944. This was added about, as I said, just about ten years ago. Um, so what is this year? All right. So we have the, the Sheminig in Russia was with three pounds. And then Rabbi Chaim Noah, who, uh, lived in Eretz Israel, he, uh, inc- So three, three pounds is about twelve hundred grams. And Rabbi Chaim Noah increased the shear to about sixteen hundred grams. But we have-- That was part of our discussion back then. Okay. Um, that's what I have for you for this evening. I'm going to stop here. I wish you all a very good night and a, a good Shabbos and an inspiring Chayyei Olam. And, uh, may she be zoiche. I, I must finish off with this one. I, I got a message from someone that, um, that the reason why, see, in Lebanon, it's, it's Chutz La'aretz, and that's why they had to have two days Yom Tov. Okay. Um, be well, and We should see, uh, all the Yidden, the captivity, hostages and, uh, all Yidden