חיי שרה תשפ״ה

00:14 Welcome to tonight's Shir. Tonight is Motzei Shabbos, Parashat Chayei Sarah. I'm in a different location, so, uh, background. On the way here, I'm in-- actually in Edgeware. On the way here, I heard about this Ingen man, um, who in Abu Dhabi, who we don't know his whereabouts. And I would like to start off, first of all, dedicate tonight's L'dor Hatorah U'zichus. And we should start with a-- say a Kapitel Chof in zechus of Tzvi HaKohen Ben Etel. So please join me in saying a Kapitel Tehillim. Lamnatzeach mikud David. Yah ncho al y'nevei am tsorah. Yishagech Hashem elohei Yaakov. Yishlach ezrach mimikadesh. U'mitzion yisadecha. Zichrah kol midchasecha. V'yasre rachmitzecha. Yitem po k'rovecha. Va'tzosfi yimaleh. V'ranena bishu'asecha. V'shem Elohim yimlei v'malei alena kol nicho'asecha. Ata yodati ki y'shi alena y'shichoi. V'aneinu mishmei kodesh v'yikoris yesha imino. Eilo v'recheh, v'eilo vasusim. V'anachnu b'shem alino elenu nazchir. Heima koru u'vafalu. V'anachnu kamnu v'nis'edod. Alena y'shia haMelech ya'aneinu b'yom koreinu. V'eshes olot mu shitsi y'shua v'hanira v'hanigla. So going on to our Seder Hayom, we're gonna start off with the Siyum HaRambam because tonight we finish off Sefer Tahara and we go on to Se-Sefer Nazikin. There's Ingen man in Lugano, Shlicha. He's very farkocht in-- Rebbe used to encourage the next Siyum HaRambams very often. And so he encourages, uh, has a every Siyum of a Sefer, he has someone to make a Siyum on that goes online. So he asked me to include this, which definitely a dover nochin. So at the end of Hilchas Sefer Tahara, the

02:26 Rambam says it's dover boror vegolel. V'hatumas ve'tahara is the idea of tumas tahara. Gezeiras hakasofei. They are things which are beyond our understanding. They are decrees of, of HaShem. Ve'einam midvorim sh'data sh'lo damach ratzoi. They're not logical conclusions. V'harei hein nichlala chukim. Therefore, they would fall into the rubric of statutes, of chukim. V'chehen hatvila min hatumas. The fact that you tovel and you immerse in water, and then you get cleared of your cleanse of your tumas also v'chalah chukim hu. It's also in the same level of chukal. She'ein hatvila hatuma titol so-soyo. Tuma is neither dirt or excrement. Shetave b'maim, which should be washed away with water. Elu gezeiras hakasofei is a decree of Hashem, the Torah. V'hadovar tol b'kavanah saleiv. And the, the issue is something more of the focus of their heart. V'lafich chacham v'chocham. And therefore, chachamim say, "Tov alehu zachil le tov." If there was a tevila without a mental, uh, intention to be tovel, that doesn't count. Viyafo b'ken remez yesh b'davor. There's also, however, a, a remez in, uh, in this. Sheshem sheham-hamachaven libe l'taher. Kimit shetoval toher. A person does have in mind to be purified, and he tovels, he's purified. Baafit sh'lo nistadel b'davor b'gove davor. Even though physically nothing's changed. Kacha machaven libo l'taher nafsho. Tumas hanafoshes. One who focuses his mind, his heart, to purify himself from the impurities of the souls. Shehein machshavos oven v'dei serois. Which are crooked thoughts and evil, um, mindsets. Kimit shehitzkim b'libo. Once the person has resolved in his

04:24 heart, lifroish meches and eitzes, to go-- to, to leave go and to go away from those plots, those, those schemes. V'vi nafshi b'mei hadaas toher. And then he's decided, and he's brought himself into the water of purity. So then, I think the Rebbe used to talk about b'mei hamdaas toher, toher. The Gir says twice the word. When he comes to hadaas toher, that he resolves to go in his-- to focus in, in a pure way of, uh, attitude, et cetera, then he becomes toher. Ha'rei hu oimei. Indeed, it says in the pasuk, "V'zarachti alechem maim toheirim." I will pour upon you pure water. Otahartem, and you will become purified mikil tumeseichem, of all your impurities, min kol vileoleichem, from all your, uh, dirt, whatever. Atah eskon purify you. Hashem berachamo. May Hashem in His mercy. Meracham harabim is, um, um, um, abundant mercy. Mikol cheit ve'oven ve'ashma, from all sin and guilt. Uh, yitahareinu. Should purify us. Amen. And it finishes off at the end of Hilchas Mikvois, and it tells, tells the number. That it's number ten-- volume number ten of the Rambam, of the, the Mishneh Torah, and it's got a hundred and forty-four problems. Okay. Since we are already focusing on the Rambam, I'm going to go down to the question number six on the, um- Failure to- List of questions. I'm just gonna mute everyone. Sorry. Just one minute. Yeah. Okay. Can you hear me? Motion yes? Yeah, can you hear me? Good. Okay. Um, 'cause I-I know I'm coming across

06:19 Chaim, so therefore, um, not sure whether you could hear me. Okay. So here s- in the beginning of Hilchos Mikvah, the first chapter of Hilchos Mikvah. So we have the, uh, Halakha, that if a person jumps into the mikvah, that's... I-it's, it's not appropriate. And also if a person tovel twice is not appropriate. So someone in America who often asks me questions about this kind of question, he asked me: Why do we not follow this? Why are we not following this ruling in the Rambam, which is that you shouldn't tovel twice? And the question is a very, uh, good one because it's not only tevilas anoshim, which is purely on the volun-voluntary level. It's also on tevilas noshim. There's also toveling twice, and the Rambam twice or more, at least by Ashkenazim. So why does the... Why do... Don't we follow what the Rambam says? It's inappropriate to tovel twice. So the Rambam's source is actually a Tosefta. It's also brought in Shulchan Aruch. Now, Siman реш alef is one of the, the largest simanim in Shulchan Aruch, in Yoreh De'ah, and you have it on the screen. So Siman реш alef, סעיף samech bet. Mikvah sheyesh bah arbaim tzomas sum tzomos. If it's a mikvah that's just got exactly forty sah, lo yikbeh tzlor tocho. Don't jump into such a tiny mikvah because sh'lo yachshru hamayim b'kbitzo s'besecho. So jumping to the mikvah, that's not the main problem. The problem is if it's just got the bare, uh, minimum amount of water, so by

08:02 jumping in, you'll cause water to jump out, and then you don't have a kosher mikvah. Lo yitbol be-pamayim zeh ach zeh. And similarly, you should not tovel twice one after the other. So it's got to do... So this, the, the way the mechaber, the way the Yosef Karo understands this, based upon, I believe it's the Rivash, Yitzchak ben Sheshet, uh, who was perhaps hundred, two hundred years before him, or later, I've already shown him. So he understands that this has got to do with a small mikvah, and that's why, why there's an objection to jumping, to, to toveling twice. And here you have on the co-- on the, on the screen from the Taz on the spot in Yoreh De'ah. Hashem, habaishon le-tov el keheg. She'tzar nachash ni. Of first, the tovel the first time, he's saying he doesn't... Well, I'm gonna do it again, so the first time's not so important. The second one, by then, there'll be, be some water missing. But ha-tov el pam ach, if you tovel however he wants, you be careful to tovel properly. So the understanding here is that the o-objection to toveling twice is talking about a very small mikvah, just bare minimum size. And that you can see now. So now, going down, we have here a copy from a Sefer called Gulois Ilios. I'm... think I may have mentioned it in the, in the past. Gulois Ilios is, uh, written by, uh, Mechaber Rav Lifshitz, who was... I heard he was a Talmud of Tzemach

09:28 Tzedek. And brilliant, uh, brilliant mechaber. Rabbi Hertz, zo al yer, habon harab Furshlema, once told me that when he was learning Hilchos Mikvaos, Bachar is in Gemara, and he went into Yechidas. The Rebbe told them to learn it also with the Gulois Ilios. By the way, you... It's an un-unusual name, Gulois Ilios. So the word, the name comes from, there's a... somewhere in Sefer Shoftim, is it? Uh, where he says... He was complaining, "To my brother you gave the, uh, upper pools, and to me you gave the low-lower pools." Lochi choch... Lochi nosarto Gulois Ilios, v'li nosarto Guli-Guli-Gulois Tachtios. So the word gulo means a pool, and he, he Sefer is on mikvaos, so he called his Sefer Gulois Ilios. Okay? So I'm not just saying Gulos in Polisher, uh, pronunciation. Um, that's the name of the Sefer, Gulois Ilios. Okay. So he comments on this Halakha, uh, about the Tosefta, et cetera, and he brings the Rambam, and he says the Rambam doesn't say anything. He's talking about a mini, a, a mini mikvah, the, a minimal size mikvah. So then he brings the Rivash, and then he goes on, and this is so interesting how he connects hatoivel pamayim, you see on the second, uh, column, to ha'omesh ma... It says, Ha'omesh ma shma. Says in Gemara Brachos, the person says shma shma is also mishatkin oystoy. We tell him to be silent. And then it says, if you say shma twice is megune. So the discussion in the Gemara about saying shma

11:12 twice, which incidentally is the reason why our Minhag is by musaf, by Kesser, the chazan doesn't say shma after the tzibur. Why we take out the Sefer Torah, the chazan says shma, and we say after the chazan. But for the chazan to say shma after everyone falls into the question of, um, ha'omesh ma pamayim. And because of this, as Minhag Chabad, the chazan says the two words of Shema Yisrael quietly along with the tzibur, and then he starts off Hashem Elokeinu, Hashem Echad, and then Elokeinu, he starts singing in Chabad in the last fifty years. Okay. So now, so he connects what's the problem with saying shma shma. And he says a similar idea, that there is a megune if he repeats the shma, because the first time he will rely on the second time. The second time, he will rely on the first time He, he was-- and so he kind of connects the pamayim tevillah to the pamayim shma, which is interesting. But meanwhile, he comes back, and I've, yeah, I've cut out a lot of it. Um, he comes back, and he says that the baal teshuva should tevil just once. You can see the last, uh, ketav, the last, uh, quote here. Now, there is a meaning of tevilting multiple times . But the tevillah de tevillah, when you're di-tevilting for davening, it's better to tevil once. Now, then he takes the famous Torah from the Baal Shem Tov. Kabbalah from the Baal Shem Tov. Uh, a tevil-- a person who

12:55 tevils regularly, he tevils even if it's very cold. The Baal Shem Tov says, I take acharayis that if he tevils once, he won't get harmed from that tevillah. But I don't take acharayis for more than that. That's the well-known tradition. So the Gules Ilyas, he wants to take, say this, that the Baal Shem Tov means they only have to te-- they should only tevil once. But first, no one follows this, yeah. Um, someone told me that in Grenoire, so Sol Neach, when they went to the mikveh, he said, "Eh, ain tunkin arous. Ain t-" Well, he would, he would tell the bochrim not to hang around. But I don't know whether that was because of any Kabbalah or Halakha. Perhaps it was just, you know, uh, more a discipline thing. But meanwhile, so you have here very interesting. That's why I wanted to share with you. We have here the Rambam talks about not tevilting twice. And we have this, and, and not-- in other words, once is the right thing. Then we have here the, uh, the Gules Ilyas who's suggesting that, that he, that should be followed. And he's understanding that's the pshat in the, in the Halakha of the Baal Shem too. And I say, "L'fail da'alam fiztech nishtase." Now, let's go to the next screen, and we'll just go a little bit more about that. This is a letter to... What is this now? Sorry. Um, it's a letter of the Rebbe to someone who said that I heard in my

14:17 name that a Friday you should tevil five times. And he's asking, I found a place where he says you should tevil twice, three times, four times, thirteen times, fourteen times. A lot of talk about Friday, but he never found anywhere it should say tevil five times. So the Rebbe first says, "I don't know the basis of your shmua," or what you heard, where you heard this from. And although there is a makya, and this is brilliant. There's a makya for five tevilas. And he quotes the Pri Ha'Aretz from Reb Mendel of Vitebsk, um. It brings such a thing in the name of Rebbe Avraham, the son of the Avraham Malach, obviously, the name of the, uh, the son of the Bazet Shemagi. And then the Rebbe says that, that, that there's the Kohen Gadol tevils five times on, uh, on Yom Kippur. And then you take a look at Mishnah. It talks about five levels in tevillah. So you have five levels in taharah. Just by the way, just comes to mind now. There is a, um, the publisher, Rabbi Weinfeld of Eshkiel. He then he-- Now he, the last twenty years, he's published under the title Shailah Mourah. So he published a Sefer. I have the Sefer at home called Mapas Ha-Taharah, and it's got a fascinating chart of the hierarchy of taharah. Um, and then he gave it into the Rebbe. And the Rebbe said, "You've missed out a whole category." The whole category of, of, uh, Par HaChatas, of the water for

16:02 the Par HaAdumah. He had missed out that whole category. Of course, by the next print, he included that. But the, the level of Yechida, he says, the, the, the, the, the fifth Madrega, the Rebbe was, uh, sensitive to. So the Rebbe gives a reference to a source for five tevilas, and he also gives a beautiful remarza for five tevilas. But who am I to, to arbitrate? Then he gives a reference to the Alter Rebbe in the Herem Yom Kippur. But Baal Teshuva tevil once, but it's two or three times. And the Shulchan Aruch has two, has opinion of fourteen or, uh, th-thirty-nine. So fascinating. The Rebbe has a whole list of different, different things, uh, of Cheshbonos. The Rebbe does not give every- anything definitive. Ad kan. I wanna add a couple of things. One is, my zeide, olav ha-shalom, Yanky Veisse of Raskin. Um, so he told me that he was once in the mikveh in Leningrad, and the Rebbe Rayatz, the Friediker Rebbe was there. And, uh, whereas everyone ran, ran away, but he stood at a distance just to, to see how many tevilas. And he remembered that the Rebbe tevilled either three, three and seven or three, four and seven. I showed him this letter, uh, where the Rebbe talks about a story of, of, uh, uh, Yud Gimmel or Yud Daled. He was more noyter that it was three, three and seven. That's one thing. Last night, I, I talked about this in the shul, and so Rebbe Yosef Landau

17:43 told me the following. Two things. He hear-heard Reb Binyomin Klein told him. He heard, said, said, "B'shem the Rebbe," which is I find very interesting because in fact, Reb Binyomin was a baal sot. But Reb Binyomin said, "Mustaame," this is something he, he felt he should be telling people. The Rebbe once said, "A venikle vi nine is garnished. Less than nine times is, uh, it, it, it doesn't count." Very first time I heard this. And then he told me another thing that I'm, I'm mentioning this because in my mind, the- There's a Masorah there talking about Rav Yaakov Landau, Rav Yeshayahu Landau and, um, Rav Yeshayahu says before he went to Yechidas with his father, «תשמע ממה» so his father took him to mikveh, and he said, "I'm gonna show you how you should..." He has a Kabbalah how you toivel before going to mikveh-- uh, going for your mik- to mikveh before Yechidas, and it should be three, three and three. That's, that's what I heard from him last, uh, last night. All right, so we have our various Masorahs. Then there's also written up about toivel, uh, kerogei'el, then kadag, and then again kerogei'el. There's, um... Someone wrote up an article, the, the ninth vilas of regular kadag, and, uh, it's similar to taratara tarat. Okay, but that's enough for tonight from the Damion. Let's go. But this is all, this is all bekesha to the Mlim of the Rambam, which we learned this past week. So the Rambam, to summarize, the Rambam

19:17 does talk about toiveling only once, and the Poskim, uh, the various, uh, ways in the Poskim to say why it's okay to toivel more than once, and indeed, that is the prevailing minute. Okay, let's come back to question number one, and that is about the Borchu at the end of Ma'ariv on Friday night. So here is a difference between Chabad and practically any other circle. And that is, in many other shuls, at the end of Shacharis, the end of Ma'ariv, someone will make a Borchu in case someone had missed Borchu before. So then you make a Borchu now to be on moitz. In Chabad, that kind of, "Oh, hello, I've come late. I want every-- E-everyone should know I come late. I b- I don't want to miss anything, so I'm gonna make a Hecha Borchu." It's somehow becau-- it's not popular in Chabad. On the other hand, on Friday night is a standard thing in our siddur to say, to say Borchu, Kadesh and Borchu. And it's also... The person who asked me this is actually writing a whole volume on tefillah. He's writ-- he's published one volume on Tefillas HaChoil, Mekorei Satfillah. And he's, we're now working on his Shabbos volume. And so he's asking, he sees in Nusach Sefard, they would say, they say Friday night, or even on a weekday also, to say a k- and after Kadesh Shalom, to say a Mizmor, and then to say a Kadesh Yasim, and then Borchu. And that's not the way we do it.

20:57 We do a Kadesh, but a Chatzi Kadesh, and then Borchu. So just, let's just, just discuss that a little bit. By the Sefardim, there is no Kadesh after Aleinu. And the Kadesh that I've been on, which we say after Kaveh, in his Varis is always referred to as Kadesha de Yasmin, the orphans Kadesh, because that's the last Kadesh in the Sefardish, uh, uh, Minich. And so for Ma'ariv, they don't have a Kadesh after Oleinu. So they say an extra Mizmor. After the Chazde said Kadesh, um, Kadesh Tiskabel. So then they say another Mizmor to enable the Yosim to say Kadesh. So that's why it's a Kadesh Yosim. Then the Borchu is to make up for the past, yeah, uh, for someone that came late. But they're kind of not connected. In our Minich, we don't have such a thing. In Chabad, we don't have a Seder of doing a b- a, a Kadesh Shalom and then a Borchu. It's in, you know, again, you see the Polish Avot, they say Kadesh, and then they say Merucham, then Borchu. And by us, it's a Seder. The Kadesh and Borchu follow one after the other. And I'm, I'm sure I mentioned this before. The Bet Shatcherov, uh, who was a contemporary of the Alter Rebbe, he says, a bit younger, so he says he saw the Alter Rebbe's siddur, such a Seder, that by Ma'ariv, like by Shacharis, that Borchu comes straight after Kadesh. He says, "I liked it, and I introduced it in my place also."

22:23 Okay, now let's come back. Friday night, Borchu. The second Borchu. So here we have a letter of the Rebbe responding to a question about this. And the Rebbe says, um, "The source is Kabbalah. In a Dasa, the Rabina Zochim Havua Baze, he doesn't bring in the siddur, um, to say Borchu every day after Shacharis. He only brings the Borchu HaShem of, of Friday night. And never have we seen this in the Beis Rebbe, Beis Harav, to say Borchu, um, after davening on a, on a regular basis," says this. Um, "Gam Amir is Borchu HaShem to Kabbalas Shabbos, he Al Pi Kabbalah." The second Borchu, which we say Friday night is Al Pi Kabbalah, gives us a reference to, um, the Shaar HaKavod. So since the Olam of Motzei Shabbos likes to hear a little bit of Kabbalah, so therefore, I'm, I'm put on the screen from the Pri Eitz Chaim. So, uh, if you want to, if you li- if you love Gematrias, so here we go. Inyan, yeah, on the right, right column. The left one is from Shaar HaKavanot. Also from Rabbeinu Chaim Vital, the, on the left column, he says the idea of, the idea of Neshamah Yesaira. And if you didn't get your Neshamah Yesaira by the first Borchu, if you didn't get the Ruach of the Neshamah Yesaira in the first Borchu, so then be Machaven the second Borchu. That's from the, the Shaar HaKavanot. But let's focus now on the Pri Eitz Chaim. Inyan Beis Tom in Borchu Shalel

24:07 Shabbos. The first Borchu, the Kabbalat Ois with Sod Ruach. The Nish-- You have Neshamah Yesaira, and you've got Nefesh Ruach and Neshamah. So this point is the point of to accept, uh, c- to receive the Ruach, the additional Ruach of the, of the Neshamah Yesaira. Now, the Ichaven you should have in mind that Shem Havaya is Oylech Ovos. Shem Havaya is, is twenty-four. Now, Vachakech Beribua Hu Ayin Beis. Then Yud Kei Vav Kei will work out to be seventy-two. N-now, l-let's keep track. If it's got Yud, then Yud and Hey, and then Yud Kei Vav, and then Yud Kei Vav Kei. So let's keep track. That's ten. And then another Yud Kei is fifteen, that's twenty-five. Then Yud Kei Vav is twenty-one. So twenty-one, twenty-five equals, um, forty-six. Then Yud Kei Vav Kei is twenty-six. So forty-six and twenty-six even plus equals seventy-two. So that's the first one. That's, that's the easy part. Um- It went off, man. Pardon? It went off. No, I don't... I didn't turn it off, but it went off. Can you not hear? Can you not hear? Rabbi Mendel, you can hear? Very second. No, you're okay. Ah, thank you. Um, so that's the Ribua. That's Yud Kei Vav Kei Ribua. In other words, build up. Yud, Yud Kei, Yud Kei Vav, Yud Kei Vav Kei is seventy-two. Now, V'charkav b'milu yo'ribua, that's gonna be a hun- it's gonna be a hundred and thirty. Now, that's a little bit more challenging. Milu yo'ribua, that means like this. The Yud has

25:57 got a Vav Dalet, and the Hei has got, um, Aleph, and the Vav has got a Aleph Vav and something on, on those lines. Then, so then b'milu yo'ribua. So you're gonna take those letters and then fill them in, and so the infill brings you to a hundred and thirty. Okay? So now he's got... We've got three levels. We've got twenty-six, and then you've got... You've built it up to seventy-two, and then with the Milu yo'ribua, I take the Miluim of those letters, of the seventy-two, and we br- gonna bring you to a hundred and thirty. So now take now twenty-six and seventy-two and a hundred and thirty, that's gonna bring you to six... Sorry, to two hundred and twenty-eight. That's one Cheshbon. That's one, that's one Berakhah. Second Berakhah. So you're gonna have in, in mind the Miluim of... Now, we've got the Shem Yud Kei Vav Kei can be spelled in four forms. It can be spelled with Alephs, and that would be Hei Aleph, Vav Aleph Vav, and Hei Aleph. And that, that's called Milui Alpin. That will bring a total of forty-five. Then we've got another way of spelling... Filling it with doubles, Hei, Hei, um, Vav, Vav. So that'd be twenty and thirty-two. That's, uh, that will be, um, that will be fifty-two. That's Shem Ban. Then you have, um... Well, that's what's relevant to... And then another way of filling, filling it up to reach to sixty-three. And there's another way if it's all Vavs. Hei Yud, Vav Yud

27:50 Vav, and Hei Yud. That will bring you together with the Yud, which is, uh, twenty, Yud Vav Dalet, so it brings you to seventy-two. So we have here three Techa v'nigimel Miluim of Ab, Sag, and Ma. And of these, take the Milu of those letters, and that's going to give you a hundred and two. So again, let's look at that carefully. Ab is seventy-two and sixty-three, uh, and, and forty-five, but that's not what we're talking about. That will not bring you to a hundred and eighty. We're only talking about the Miluim of those letters, and that brings you to a hundred and two. And then three times Mem Beis, which brings you to a hundred and twenty-six. So a hundred and two and a hundred and twenty-six brings you again to the Gematria Borchu. So these are... This is typical stuff in, in, in Kesivi Ariza. And so you have here a whole Cheshbon of the Gematria Borchu. He's given one Kavana for the first Borchu and another Kavana for the second Borchu. Then he shows that Mevorach is also the same thing of... Okay, so that's enough for the moment. Um, let's, let's go on. Meanwhile, this is what the Rebbe said here, that the second Borchu is Al Pi Kabbalah. So simply on a simple level, well we've gone through the whole Gematria. On the simple level, that's Al Pi Kabbalah because it's, it's the ending of Friday night. You want to be Mekabel the Neshamah Yesira. S- and that comes in stages.

29:25 Nefesh, Ruach, Neshamah. By the way, Nishmas Kol Chai on Shabbat morning is Kabbalahs of the Neshamah of Nef... Of the Neshamah Yesira. And Friday night, you've got the Ne- the Nefesh and the Ruach. And if you didn't manage by the first Borchu, so you got the second chance by the second Borchu. Okay, let's move on. So now here's a, let's say, down to earth question. Uh, so here is a question of a Yemaran in somewhere in, uh, South America. And he was invited to farbrengen at another shul, which he did. And then afterwards, after Shabbat, the Gab of the shul offers him fifty thousand pesos. Now, in case you get too, uh, carried away, that's about fifty dollars. Okay. So he... But he's saying, "Well, I, I... It's, uh, um, it's Shabat, so I'm allowed to accept money for count..." The Gab says, "I want to give you this money because next time I, I, I want you to come again, yeah, when I want to, to invite you." But he says, "That's Shabat." So here you see on the screen the Dinim of Shabat are discussed as you can now see in a Shin and Vav. And you have from the Mishnah Berurah that you're not allowed to accept payment for your efforts on Shabbat. Nothing to do with Malacha, just for your time and effort on Shabbat. Elein keyno nuston lederech matan. If it's given to you as a gift. So we have to be careful with this. When is it a gift

30:58 and when is it considered a wage? So if you agree a fee at the outset, then f- that's considered a, a wage. But if someone gives you, after you've done them a, a favor, a big favor, and they give you a gift, they give you a... But it wasn't agreed at the outset, that would be considered a matana. That's okay. So here we see on the second column that this is from Pischa Chuvah. So you can see that sometimes the neighbor asks you, a babysitter, or he says, "Darshonim, Chazonim," that they, uh, they, they doing-- they, they, they coming and, uh, helping out. After Shabbos, you give them a, a tip, you give them a pras. That's, that's not a chashash because there wasn't an agreed fee. This is something okay, fine. They're given, they're given something as a, as a, uh, a thank you, but not as a, as a, as a wage. Before going further, I just had a-- I read a very cute quote, uh, from Rabbi Adin Steinsaltz, alav ha-shalom. He was, he was giving a, uh, talk to a group of budding Rabbonim and he said, um, "Der vel zogt az chazonim lo azoynen narbonim." They don't say it about Rabbonim yet. Please keep it that way. Okay, um, let's move on. Here's a very interesting question. We have a, a inyan of when the chazan says, uh, "Baruch Hashem Adonai va'yavoh, va'yavoh, va'yikroh," and we all respond, "Hashem, Hashem, cheracham v'chanun." So you have on the screen, this is

32:40 from Siman kuf samech hei in Hilchos Tahanun, when the-- in the selichos, et cetera, there is the-- in, in-- we invoke the thirteen Midas of Rachamim. The famous idea how the Rebbe brings it actually in the Horos, the, uh, at the end of the selichos. In the hogim there at the back of the selichot-- in the kodosh, sorry. In the, uh, the back of the selichos. The Midrash that Moshe Rabbeinu enclothed himself with a tallit, and he showed to Moshe Rabbeinu the derech, the, the-- how a chazan will daven, and the, and the chazan will invoke the Yud-Gimmel Midas, and they will be listened to. So this idea of the chazan saying in, in-- calling together, and the, the, the, the Olam say Yud-Gimmel Midis Rachamim. So it says in-- that this, this it says in the Shulchan Aruch that a yachid should not be saying Yud-Gimmel Midis Rachamim. Derech tefillah v'hakosach rachamim. As invoking Hashem's mercy, that's not the right thing to do on your own. It's something davka midis... A dvor shel b'kedushah. But a status of something which needs-- which is a dvor shel b'kedushah. So he seems to compare it to Borchu and Kaddish and, uh, et cetera, which you need to have a minyan. Abelah omrim deur kriah b'almo. If you just want to just recite them as reciting pesukim, that is-- oimrim, that's okay. I'm not going to go-- That's another whole discussion where the sid-- it says you don't say it, and, uh, yours, yours truly feels that

34:02 you should say it deur kriah, but that's not the discussion for now. Meanwhile, here's a question. I'm, uh, behind the minyan, and I'm holding Psukim D'Zimra, or for that matter, I'm, uh, in, uh, Birchas Keriat Shema, and the chazan is leading the tzibur in saying Yud-Gimmel Midis Rachamim. Should I be mafsik in middle of Ashrei, in middle of Avos Elok, to say Yud-Gimmel Midis Rachamim? That's the question. So we have a very good Sefer on the rules of Hefsek B'tefillah by Harav Lemberg from Kfar Chabad, I believe, and he gives us a reference to this. To-- He says, "No, you should not respond." And he gives a reference to the Sefer Tehilla L-- Tehillah L'David. David Urtinburg, who was a Rav in Bardichev about a hundred and fifty years ago. Koach vechzakah d'al tabon Shulchan Aruch. And he says according to... You have it on the screen now. According to what it says in Siman kuf samech hei, that Yud-Gimmel Midis Rachamim is a dvor shel b'kedushah, unless it's said in a kriah, kodash, b'toirah. If so, you should be allowed to mafsik in middle of Birchas Keriat Shema to respond, V'lo ro'isi nogim ken. That's ha-- He hasn't seen that happening as on a, on a, on a regular basis. So he goes into-- He has, um, first he has a couple of, uh, points here, but then he gives another interesting svara. Od efsholoma. He quotes what I mentioned of this Midrash before. It's Gemara Rosh Hashanah. Melamed she'nista'atef Hakadosh Baruch Hu k'siut

35:39 shelach tzibur k'yochol l'Heibishter and wraps himself with a tallit like a chazan. V'hareh lo l'Moshe seider tefillah. So look at what he says here. Nirah de'ikar hu she'hazzat oime Yud-Gimmel Midas ba'asarah. The original practice would be that the chazan said Yud-Gimmel Midas in the presence of ten people. Abel ha-tzibur en sulchim lanus. It's not imperative that the tzibur should respond and stay along with him. V'ledor l'kedushah Baruch Hu sh'hatzibur mechuyav lanus. So he's bringing a very interesting thing that whereas other dvorim shel b'kedushah, it's incumbent upon the, the, the kehillah to say their bit, and the chazan is calling them to say, but here it really should have been the chazan, so... And therefore, he says it, that's not a chiyuv to answer. Or to answer, but that's not a chiyuv. And once it's not a chiyuv, just on minhag, minhag, you're not mafsik in Psukim D'Zimra and certainly not Birchas Keriat Shema. Things which are a din to answer, those you're mafsik in Psukim D'Zimra. If it's dvor shel b'kedushah, you're mafsik in, in, uh, Birchas Keriat Shema. But if it's on the level of minhag, like Borchu v'varch shmo, saying Birchas Shema, et cetera, those things are on the level of minhag, and therefore, you would not interrupt the middle of Psukim D'Zimra to respond. So at any rate, that's, that's his response. I just find it very, very interesting How we have an original, according to him, the original thing is that the chazan says it aloud and the tzibur just listen.

37:13 The fact that the tzibur also say it is okay, but that the, just, just as the tzibur and the chazan, that the chazan's Amida has been kind of dropped. He just says it along with the tzibur. That's, like, very interesting that such a thing should have... If it, if it... That's how it should have been, why was that dropped? Why is it not that the tzibur said after the chazan? So I don't know the answer to that. Meanwhile, we do have a psak here, um, at least, uh, that well, the minhag is not true. Yeah. Right. So now we have here a question of a Kohen who wants to train as a doctor. So what you have on the screen is from the Sefer Nishmas Avraham, which specializes in Halakha and medicine, and a... Well, in training, usually, uh, training for medicine would also involve work on a cadaver, on, on a body of a dead person, and obviously that is something which a Kohen is not allowed to do. And in the, uh, in the Nishmas Avraham, he brings a long quote from Rabbi Moshe Feinstein in Igros Moshe, uh, really slamming anyone who wants to come with any heter for a Kohen to learn and to say it's because nefesh, he has to learn to be a doctor to be able to save lives. That's not... It doesn't mean that you have to be the one who has to know how to save lives, yeah. Kol ponim. So a Kohen can't learn, uh,

38:37 if the, if the training to be a doctor involves tumas meit to touch a me- a, a dead body, well, surely he cannot learn... Train to be a doctor in that way. To be in a, a building, you know, in a hospital or whatever, where there are dead bodies, also that's tumas ohel. So there is, um, icher hadin, tumas ohel doesn't apply to a goy. Adam shelo ba ohel is afga yid. The minhag is that Kohanim avoid ohel also by, uh, from a goyishe dead body, but min hadin it's not, not also for, uh, for... So then that, that might be some wiggle room, so to say, so to speak. So now, then there comes the next question, which I put on as question number four. So I'm going number five. If he is a practicing doctor and in his practice he's, he's often involved with, with, with meisim, is he now... Does he... Uh, the s- the student is asking, will he be, um, deprived of the privileges of a Kohen? And the answer is yes, he will be deprived. Because just like if a Kohen marries a divorced woman, so he... So long as they are married, so he... Because he's violating the, the, uh, expectations, the halakhas, the re- o-of kehunah, so he forfeits, uh, he's, he's, he is suspended from ku- his kehunah privileges. So the same thing would be if he is consciously, you know, um, agr- um, accepting to do roles which involve meisim. So then he's, he's, uh...

40:21 So then he's po- he's not allowed to be, you know, not allowed to duchen. Certainly you wouldn't give him, um, the first aliyah to Torah because as long as... And once he, if he resolves to avoid this, then he's, then, then he's back to... But meanwhile, so long as he's e- e- engaged, so then, um, he's, he's, he's pasul to have meis mitzvah. Now, someone's asking, there are frum doctors who are Kohanim. Uh, perhaps there is another way of learning to... Maybe, I never trained. Perhaps there's a way of training or there... Without having to be involved with dead bodies. So then they would... That would be okay. But, um, yeah. So now just one more point on this. I had once a very interesting situation, which may have discussed, uh, on, in this year, where there was, um, a pidyon haben. And this was from people who are very far from practical, I mean, practicing Y- Yiddishkeit. And they had a friend who was a Kohen. And punk happened the day we're making the party. It was six months after the baby was born. They made a party, when are we gonna make a pidyon haben. And punk, the fellow who was going to be the Kohen, he was out of town, but his brother... Oh, he's also a Kohen. So he stepped in. The brother was married to a shiksa. Married to a shiksa, well, that's also, uh, um, disqualifies a Kohen, like a grusha or a zoyner. So is the pidyon haben

41:49 a valid pidyon? So all... It's all very well to say he's suspended from priv- privileges of kehunah, but does it mean that if he does a pidyon haben, that the pidyon do- it doesn't count. So we're more... I was more noted to say it doesn't count, but the matzah was. It wasn't really practical to redo it. As I said, they were not so really, uh, involved. So sig limnazim. Um, so Rav Ari is putting on the screen, on the, uh, chat, it appears that a Kohen doctor has to see a mes to issue a certificate. There may be a heter due to meis mitzvah to avoid an autopsy. Okay. That's an interesting point. Okay. Yeah. Let's move on. So we did this already. That's what we did also. So now I'm going now to question number seven. So someone asked me, he's had some medical issues with a couple of his children, and because of this, he was borek the mezuzahs in his house, and he gave them to a sofer who said that all of the mezuzahs are kosher. But by the way, some of them are one script, and some of them are another. You have... Ramas, I, uh, I confess. You ask me what's the difference between Alter Rebbe's ktav and Ari z"l's ktav and Besht z'l's ktav. I'll tell you, I don't know. As I've, I've never really- Um, gone into it properly. Now, Baruch Hashem, there are people who are very capable and, and know about these things. But here's

43:20 the question in principle: Is it correct to have, in the same house, to have different mezuzahs? Some of this kasav and some of the other kasav. I mean, to, to, uh... How do you say? To sharpen the question, would it be okay to have in a pair of tefillin, to have four parashas, two of Sefardis kasav and two Ari's kasav or two of Beit Yosef kasav, et cetera. Would it be... Would-- Are, are... So if you didn't have, um, there are those who say all of the kasavim, they are valid. That's certainly, uh, um, you know, if you, if you're stuck, you can do-- follow that. All of the kasavim, all the various scripts are not-- they're not mutually exclusive. But on a more hidur level... So you say if you've-- if, if this is the way, you, you feel that's the right way to do it, so you shouldn't be at the same time doing something, you know, a different way. So this I, uh, looked around, and I found this in a sefer called Sha'arei HaMezuzah. So I, I don't have the sefer. It's on the... But I got it on Otzar HaChochma. And he quotes from a Sefer Vaychi Yaakov, which I believe the Poporov, uh, or Tzemach, one of the Hungarian rabbonim from previous generation. And he says, "If you have some mezuzahs, some of them are really, um, the way they write the alephs," et cetera, "and some are Beit Yosef, it's better not to have them all in the

44:41 same house, in your same property because it's like a bit of a contradiction. Uh, even though every house, every doorway is another mitzvah. But you have got a chiyuv to have mezuzahs, and you're, you're fulfilling it in different ways and in almost contradictory ways." And he says that the Sfas Emes also a-agreed with this, uh, guidance. So I'm not saying it's possul, chas v'shalom. But he's asking, he's got a, uh, he has medical problems, and, uh, he wants to be by the mezuzah sh'vim. Mehudar, as I said, on the level of hidur at least, it would be correct that they should all be the same. The, the, the place to f-the first address to read about this is in the beginning of Siman Lamed Vav in Yoreh De'ah. In the Shaar HaTshuva, he brings there already. That's the first discussion about this. But, uh, okay. So as a hidur, for sure, it's better that they should all be-- they should be consistent. Right. Now, someone last Friday night in a Chabad house lifted the lid of the cholent and then put it back. So now does that make the cholent cooked on Shabbos, therefore, asur? So there's a difference if it was mevushal kol tsaro ko or if it wasn't. If the cholent wasn't fully cooked for whatever reason, and you put the lid on. So by putting the lid on, you've intensified the heat and cook-- made, made, caused it to cook. That would be reason to not be allowed to eat the cholent

46:20 on Shabbos. But in the more common scenario, it's fully cooked, but there's just someone who's extra curious, put the lid back. So what's the problem of putting back the lid? So in the dinim of Yoreh De'ah, about there's a drop of milk fell into a pot of food, of cooking food, of cooking meat. So there it talks, if you put the lid on, then that causes the, the, uh, the movement of the food, and it's as if you're stirring the food. So then jumping from Yoreh De'ah to Yoreh De'ah, so some are taking the view that by putting the lid on, it's as if you're stirring. Now, stirring, if it's uncooked or semi-cooked, that's cooking. But if it's fully cooked, what's the issue of stirring? Neir akum avashal. So now... All right. So stirring fully cooked is neir akum avashal. So putting on a lid, so some want to say neir akum avashal. Okay, but you can see how, how it's kind of jumped one to the ne-to the next. So now let's take a look what Rav Forchheim has in his sefer, Shabbos Kahalacha. He's quite lenient, at least certainly when necessary. He writes, "Putting on the lid when the food is..." Uh, or putting the lid back onto a pot. If it's fully cooked, although we said that you're not allowed to stir it, and they said that's because of neir akum avashal, but you are allowed to put the lid back even as it's on the fire. Even though ach sh'beis shehi

47:49 megula, uchilo, when you-- when it was, um, the lid was off the pot, the food stopped bubbling. When you put it back, it's going to start bubbling. And he still says you are allowed to put the lid back. Certainly, if it's a less active, uh, situation, then you would be allowed. As I said, it's fully cooked, and therefore it's a question of only... Not a question of mevashel, a question of neir akum avashal. And he takes the view that putting a lid on is not called neir akum avashal. If it's not fully cooked, then that's a different story. Then that for sure is a, a problem. Um, I once came to Manchester for a Shabbos. And the bochur in yeshiva, who it's, it was his job to prepare the food. There's a cook, but it was over Shabbos. The cook is with his family. So there's a bochur, it's his job to get the, the kitchen ready, get the food ready for Shabbos. And he got into mivtzoim, and then he, whatever. He came half an hour before Shabbos. He realizes that the, the, the chicken soup is in the freezer. No. So he whips it out the freezer, puts it on the big fire, top, top flame, and it comes ready, you know, lichtigen and then shkiah, and, uh, there's still ice floating at the top. So he turned off the fire before Shabbos started, and the boys didn't have chicken soup. What would be the really the halacha? The halacha would be that

49:20 he, he... There's a blech. See, he would have been allowed to leave it there. That, and in a couple of hours' time, this is the winter. In a couple of hours' time, the food would... The, the, the soup would have been hot. Or if he would lift... Anyone would lift the lid to peep whether the ice is still floating, then chas v'shalom, he mustn't put the lid back because then that's, that's m-m-m-hastening the bishul. But had they left the lid on, on a hot, on a high flame for the next couple of, uh, for another, another two hours, whatever, um, the bochur might have been able to have hot soup. All right. What happened, happened, yeah? Okay, let's move on. Uh, someone's asking about drops from the steam falling back into the cholent. That's a good point. That's if the... If you lift the lid long enough for the moisture in the lid to have cooled off, then you have a problem of the it back and where the, where the moisture drips back in. But if it's just for a couple of seconds, I don't think that's going to cool off so fast. Right. So now just last, um, again, last week, someone asked me, he's making a cha-chasanah, um, as in he's o-officiating, and he's worried that there's... the witnesses who-- one of the witnesses is not able to write his name in Hebrew. So actually, I had this personally an experience. I was in-- at a chasanah of a relative in somewhere

50:48 in South America, and, uh, everyone there kimat was a mishpacha, either from the tzad hakoch or from the tzad hakeil, so they're all possible eidus. So who did they find as eidus? There were-- was one shliach in the next town, and then there, there was one baal teshuva, very fine person, hat, jacket, full beard, uh, davened three times a day, but he couldn't write his name in Hebrew. So what they did was they, um, he made like a dot-to-dot and to join the letter-- join the dots, and that's how he's able to write Rohem ben, whatever it was. He actually also signs his name in Spanish. Now, I want to clarify this. Making a dot-to-dot or similar or using a stencil, that's mentioned in Gemara Gitin, nekarin. But there, the halacha is that's only for a get, not allowed for a ketubah. By a get, because we're concerned, we don't want to leave chas v'Shalom the woman as, as an agunah. Therefore, therefore, if the only get, only e-witness you have is someone who can't write his name in Hebrew, so you make, uh, you know, can make a stencil of them. But for a ketubah, it's not such a rush. Therefore, you aren't allowed to rely on that. You can't use a stencil or dot-to-dot for si-signature on a ketubah. But then he can write his name in, in, in English or in Spanish, yeah. That you have in here in Shulchan Aruch, Y-Yeryim b'no Ezras siman kuf lamed, that if a, a, a,

52:29 uh, get is written in another language, uh, then it says the edim can be in another language. That's okay. So then I said you can have the ed sign his name in English. So the, uh, this shliach, he asked me, "What do you mean he can sign in English? Does it mean like he signs his check with a scribble, or does he write, you know, Yosef ben Shimon?" You, you... So yeah, then someone's suggesting perhaps he should write his secular name. All right. So there's a volume that says, uh, L'Charyn in, in Hebrew. I can, I can also... I have as my signature in Hebrew, but I... If I sign a ketubah, I write my name and in a legible way. Yeah. My signature is not so, uh, legible. Yeah. So now you have in, uh... There's a series of seforim called Mishpat HaKesuvah, and that's, I think, eight volumes by Rav Yoel Baal Shalom. So I did a search there, and he writes the following. Yeah. So if he wr-wrote eight volumes, he probably knows what he's talking about, about ketubahs. He says, "If a witness signs his name in lo azit, in a, in, uh, foreign language." And so then he can sign his name either in Hebrew, he can write Yaakov ben Yitzchak eid, as you can see on the screen, all written Y-A-A-K-O-V B-E-N, et cetera, and eid, E-I-D. Or he can write Jacob, the son of Isaac, witness. But he says don't write Jacob, the son of, um, wi-- um,

54:09 um, of Isaac, eid, because you're mixing languages. If you say the son of, then you have to say witness, not, not eid. In addition to that, father eid might actually sound like short for Eduardo. Yeah. So, um, so that's... So you can have, if necessary. Yeah. Not generally the case, but if you have a witness to sign in Eng-- with English, he would write his full name and his father's name. And if your custom is, uh, also... Some rabbonim nowadays also put a family name. So you'd also write, uh, their surname somehow. It has to be clear that the surname is not a fir-- not a personal name. Yeah. It has to be clarified. If you write in Hebrew, you write lemishpachas. Right. Um, one... Couple of more, couple more things we have left. One is, uh, is... Wait a minute. Yeah. Okay. So someone asked me about taking, um, sleeping tablets on Shabbos. So Rav Forcash, in his newest volume, which is Shabbos Kohalacha Volume He, deals with... One of his topics is about refuah, medicines. Now, on Shabbos, we don't take medicines for minor conditions. If it's a condition which the person would be bedridden, then he's allowed to take medicine. And now if he knows if he doesn't take the medicine, he'll be bedridden, he's also allowed to take, take medicine. So now sleeping pills. So he, he says, Rav, Rav Forcash writes, "If he's mitztar me'oid, if he's extremely uncomfortable." And he explains like this. One way of saying or looking

55:56 at it is sleeping pills don't heal any, any, any ailment. You can't say it's... That, that's one side. It's not refuah. Therefore, it shouldn't fall into the issue of taking different, um, medicines. Then he goes the other, the other extreme That if a person cannot sleep, is it ois mensch. How you say ois mensch in English, I don't know. But he just can't function, yeah? You go- you go... You don't f-sleep at night, and never mind the person himself, what about the people around him? So therefore, um, so there's a... It's like a chol kol guf for him. So then you can take medi-- you can take sleeping pills, so you should be able to be a mensch. So either way, he's got two, two hetadim to be allowed. So normally, if it's not an ex-extreme situation, the answer would be no, don't use medi-- uh, don't use sleeping pills. But if a person really needs them, otherwise they won't be able to function, it's tar um'ood, then you would be allowed to take sleeping pills on Shabbos. B'chlal nowadays, there's a tendency to be more lenient about taking medicine on Shabbos because most of us are not competent enough to create our own medicines, and the whole reason for not taking medicines on Shabbos is that you fact-- you might come to, um, you might come to grind your own medicine. All right, just two more things to finish off with tonight, um, about using silk garments. It came up in passing. I think

57:19 it was... got to do with the tallit, but someone, one of our listeners who listens to our, to the, to the recording, uh, asked more details about this. So here we have a very early sichas of the Rebbe, and you can see it's Sefer Ha-Meshalim kelig de-base which means tof shin yod alef. And he mentions that the Rebbe Rashab talks about this as Shabbos is conne-connected to Olam Ha-Briyah, and meshi, silk comes from a, a living creature. And so you've got the various levels of Rebbe, Sias Briah, Siah, Siah. And chai, you've got dayma sameach chai me-daber. So chai is on the level of Briah, therefore Shabbos we, we, we would wear silk which relates to Olam Ha-Briah. Um, so du-during the week you'd wear, um, say, i rule. Wool is tzemach sheba chai, whereas meshi is more pnimi of the, of the, uh, of the, uh, silkworm, whatever, and therefore it's, it's, uh, considered chai. I once heard from Rebbe Shimon of Holland, alav ha-shalom, that you see nowadays people wearing, uh, artificial, artificial, um, silk. So he says, "Azay, you go from wool on the weekday, on Shabbos you wear, you're wearing a silk." So it's going from tzemach to chai or whatever. Tzemach sheba chai to chai. You go... If you put on a artificial silk, you're going from tzemach down to dayma. So actually you're, uh, ma hayilu chachamim be-takanasam. But then there's... I have this Sefer, um, it's called Minhag Yisroel Torah. So he has in, uh, Siman Res"g about

58:49 Midat Shabbos. So he quotes like this. He quotes from Rabbeinu Bechaye. How come in the Mishkan there was no use of silk in the fabrics for the Mishkan? And he says it's because it comes from a worm, and you have idea, you know, luchot sh'mayim el ha-dover torah. You can only use, b'avodat Hashem, a kosher, a kosher species. And for this reason, the, uh, the Chasam Sofer asks the question: How can we use silk for things in the shul, for various inyanim, mantlach, whatever? And he says that's only m'lach sh'mayim mamash. Let's say mamash for like you wouldn't use for tefillin, et cetera. But, um, he doesn't see a ma'alah in using silk. Then he brings from the Triester Magid, who says that the reason why there's a inyun of using silk, because it comes from worms, and that will bring the person to anova v'shiflus, bring the person to humility, the feel, uh, uh, uh, setar brutal. And, uh, so it's very, very interesting how you have one extreme to the other. One's talking about this ma'alah of Olam Ha-Briah, and this one is saying it's, it's, uh, bring to shiflus. And you see he also quotes, in this Sefer he quotes the Ma'aynah Shel Chesed from the Rebbe Rashab, and he page, paged tof tof ayin beis. Um, that doesn't help most of us because you have to tell us which, which year, yeah? It's actually in, actually in ayin beis, uh, where he talks about this, this, um, which he said before,

1:00:22 the Rebbe. This is the Ma'aynah which the Rebbe refers to in this letter, where he talks about the meaning of Shabbos, shechas to Olam Ha-Briah. One last thing. I told you last week that I was going to meet with a, uh, a tallit cotton manufacturer, which I did on Monday evening. And what it came out... Someone's asked a very good question. So last Shani. Um, okay, good question. I have to leave it for next week. I was also running out of time. Um, now there are different manufacturers. This manufacturer showed me that his tallit and kitan do not have a huge, um, opening, and the diameter is about twenty-fi-twenty-four centimeters, perhaps less. And the, uh... There's also a point that the shoulders should be at wider than the, than the aperture for the neck. Then there's another manufacturer, which I, I sent them a message on Thursday or Friday. I asked them, why do they have... And their, their hole is actually, you know, what must be about fifty centimeters or forty centimeters. Very long hole, and it's, uh... So I don't know the reason why they do that. And if I do get an explanation from them, I'll share it with you in the future. Next Motzei Shabbos, I will be, uh, hopefully still Shabbos day, because I'll... I'm intending to go for the Kinus Hashluchim. And, uh, therefore, I'll b'li neder do a, a recording before Shabbos and send you all a, a link to the pre-recorded shiur. And meanwhile, I wish you

1:01:52 all a Gutten Shab- a Gutten, a Gutte Boch. I wish you hear besuras toivos, especially now that I mentioned the beginning of the shiur, Zvi HaCohen ben Etel. I wish you to hear besuras toivos le chol ma'amad. A Gutte Boch. A Gutte Boch. A Gutte Boch. A Gutte Boch. Gutte Boch. Gutte Boch. I do too.