תולדות תשפ״ה

00:03 Speaker 1 A good night of Shabbos, and by the time you're hearing this, we motza Shabbos. Uh, welcome to today's Shiur, tonight's Shiur, which is, uh, dedicated in memory of Rabbi Yisroel ben Shmuel alav hashalom. His yahrtzeit is on Chof Tes MaCheshvan, which is this Shabbos. It's, uh, donated, funded, sponsored by his son, by Rabbi Zvi Mitz of, uh, London. And, uh, we wish him a richas yamei v'shanam tovahs, and may the baal ha'yahrtzeit be a melech yosher for family mitzvahs, Seich Klal Yisroel, tov hanira v'hanigla. Right. I'm currently in New York. I'm here for the Kinos Hashlachim. That's why this is being pre-recorded. And so let's go through our questions. It's... So the first question which we have is about a non-Jewish lodger, and you can see the picture on the screen, whether there's a door. There's a door from the main house to a room or perhaps an apartment within a larger house where in that apartment, there's a goy living there. And the question was, does that, this doorway need to have a mezuzah? Now, I want to perhaps apologize. In the past, I've possibly said different, and I want to clarify. So, so, uh, the background to... There's a din that a, a, a door or a dwelling, which is a partnership with a Yid and a goy, then that's between halacha is patum in haMezuzah. There's different opinions in your showing in why, but bottom line is that a bor-- that a, a shared entrance, which is, uh, between a Yid and

02:12 Speaker 1 a goy. Let's say you have an apartment building. There's four apartments, which is just three Yidden and one goy. And you have the main entrance to the apartment building, and each one owns their property. And so they, this doorway is shared between goyishe partners and Jewish partners. Such a doorway does not need to have a mezuzah up din. And, but then what we're talking about is not a shared doorway, but a doorway to a, to a room or a space which is used by a goy. So now we have here on the screen, you have from a sefer called Shaarei Mezuzah, uh, one of these contemporary specialists for him. And he- That's bigger. You want to just stay with this today?

03:07 Speaker 2 Yeah.

03:08 Speaker 1 Okay. Perfect. So you have here a house, well, he writes a factory, which belongs to a Jew, and one of the rooms is dedicated for the non-Jewish, uh, workers. So the Jewish house needs to have a mezuzah. Now, the rooms which are exclusive for the goy-- the use of the goyim. So here's like this. If the Jewish owner comes through those doors here and there, then they still need to have a mezuzah. So let's say if you have an, a fa-fa- a factory, and you have a room for the accounts, and that's operated, you have a goyishe accountant, but you often go in and out of that doorway. So then that's, uh, that would need to have mezuzah. That doorway would need to have a mezuzah. Now, if it's a room which is exclusively theirs, they, only they use it, and you, and especially if it's not on the same part of the same building, but even if it's in the same building, but exclusively for their use, then that does not need to have mezuzah. And he finishes off the entrance between, uh, bayis of a Yid and, and how a bayis of a goy is also part of me in the mezuzah. So therefore, coming back to this question. The lodger is within my house, but in the inside that room is exclusively their business. I don't, I don't enter there. So that doorway to an area which is exclusive to a goy does not require a mezuzah, contrary to, uh, I may

04:56 Speaker 1 have said in the past, but what it really contrary to the case where it is a doorway which is used by Yidden and goyim, and it's a partnership, then it would, it, it would, uh, it wouldn't, it would be ex-- uh, exempt of mezuzah. And even in that case, it's also not so clear. For like example, um, if, if it was a... Sorry. I said before an example of four apartments, three are Yidden, one is a goy, and they o-own their apartments, then that entrance is part of me, mezuzah. What would it be if the, uh, uh, Yid is a balabos, owns all of those apartments, and let's say even better, he lives in, in, in the one of the apartments, but he also has, uh, a goyishe tenant. S-The goyishe tenant is not as, as the same as a goyishe, um, uh, partner, yeah? So the fact that there's a goyishe tenant, that would not, um, exempt the doorway, the shared doorway from a mezuzah because it's, uh, the pri-primary owner is the Yid, and the goy is just a user. So the goy is a partner, so then that's a reason to exempt From a mezuzah. If the goy is just a tenant within a building which belongs to a Jew, then the main entrance, et cetera, that would be chaim b'mezuzah because the goy is not a partner there, he's just a tenant. Okay, let's go on to the next step of the question. So we have a situation where there were

06:31 Speaker 1 six men who davened Shemoneh, quiet Shemoneh Esreh. And it sounds like it's a bit tight over there. And so, so one of the people, whether he came late or davened slower. So he, uh, he's holding by, by, uh, Birkat Sheme. So can he act as a chazan? You have six people who daven Shemoneh Esreh together. So zechir Chazarat HaShatz. So can number seven... Well, what the others are doing, that's we're not gonna go into that. But meanwhile, he is holding by Birkat Sheme, he's holding by Emes Veyatziv. Can he go over and lead the davening as a chazan, even though he hasn't davened a quiet Shemoneh Esreh? Can he daven, uh, and be a chazan like a regular chazan, or does he have to stop by, um, after after Kodesh? So here you have on the screen from Siman Samach Tes in the Alter Rebe Sefer HaNoch. Af al pi she ha-yochid, even a yochid who has davened already, but he didn't hear Shema, is allowed to go to the omit and repeat the whole davening in order to be able to enable, uh, to say the Kidusha. But he says, if he hasn't davened yet, so he should not daven a quiet Shemoneh Esreh and then do a repeat in order to be enabled to say Kidusha. Elu im ken, there are six, there are six people who are rave minyan, who haven't davened yet. Then you have six people out of ten who are davening together. They constitute like heim kemoit tzirah gam.

08:22 Speaker 1 I know we've discussed this not so long ago, a couple of months ago. They daven. The six people will daven Shemoneh Esreh quietly, and then one of them will repeat the davening if this tishah, tishah, uh, oinim. If there aren't six who haven't davened yet, then it-- then he shouldn't start, say, first acquire Shemoneh Esreh. Rather, he should start aloud, and he, and, and read the Kidusha. Now, well, the main thing, which is these brackets over here. Om itam zeh, since he's g-going to the omit and he's saying his own Shemoneh Esreh aloud. There wasn't a minyan. Sorry, there wasn't s-- there weren't six mispallen, and he's going over to the omit. So he should only say... No, he shouldn't say aloud b'kol rom only until El HaKodesh, but no more. Shelo yitiru la-Hashmiya kolei b'tefilloso. Because in your own Shemoneh Esreh, it's meant to be said quietly. The exception is b'Chazarat HaShatz bilvad. If it's a Chazarat HaShatz, it was their only Shatz. This person, if there were, there weren't six mispallen, and so he says a, a Shatz Shemoneh Esreh aloud, but he's not a ch-- he's not a chazan. He's not a, a shliach tzibur because it wasn't a tzibur, and therefore his davening wasn't. Because of this, he has to s-s, um, fall silent after El HaKodesh. So coming back to our question, that's when... So in our case, there ha-- the six people davened Shemoneh Esreh together. So then there is a Chiv of Chazarat HaShatz. So even if the

10:09 Speaker 1 one who takes over to do Chazarat HaShatz hasn't davened Shemoneh Esreh yet, but he's now doing t-two functions together. He's saying his own Shemoneh Esreh, but he's also acting as a Cha- as Chazarat HaShatz, as a chazan, and w-- therefore, he is allowed to say the whole Shemoneh Esreh aloud. Yeah. So that's the answer to question number two, that the one who, the o-one who's be-behind, he is allowed to say the whole Shemoneh Esreh aloud following be... Kad-- Kar Hatzakah, the Hatzakah, this Ka-- then et cetera, et cetera. In case that's not totally, uh, clear in the source in the Alter Rebe. So now you can take a look in the contemporary Sefer, Sefer Ish Yisroel, and he writes also the same thing. He says the chazan normally would say Sh- a quiet Shemoneh Esreh before Chazarat HaShatz. And that says the Gemara Rosh Hashanah, Mishna, I think, kedei sheyiteheyey... He should be rehearsed for the davening. Um, kol b'kemishat hatzachak. When things are under pressure, he came to shul after the quiet Shemoneh Esreh, and there's no other chazan suitable to take over for Chazarat HaShatz. Or he is a yarvol or a yortzeit, and he came to sh- to shul just before Chazarat HaShatz. So he is allowed to take over as the chazan from that point, even though he hasn't davened a quiet Shemoneh Esreh. He doesn't have to do another quiet Shemoneh Esreh later. So he's allowed to take over as chazan. In other words, the whole Chazarat HaShatz from beginning

11:49 Speaker 1 to end. He also adds that he doesn't have to hesitate, and he can say Birkat Kohanim in when he comes, you know, um, after Moydim before Sim Shalom. He's allowed to say that also. Doesn't matter whether it's the full Birkat Kohanim or the, uh, Zecher L'Birkat Kohanim, which we have, um, you know, with Shacharis and Mussaf throughout the year. You can say that also. Okay. So now question number three is the following. Last Friday night, there's this fellow who lives in Esfara, and he normally plugs in two appliances for Shabbos. One is a crock pot, a slow cooker, and the other one is a hot plate. The hot plate is to provide hot food. There's chicken soup for Friday night, and the crock pot slow cooker is for the cholent. Once the food is served Friday night, he doesn't need the hot plate anymore. So to save, uh, costs and discomfort, he plugs it into a time switch. So by nine-- by eight o'clock in the evening, let's say, this, the hot plate is switched off. Uh, let's say at nine o'clock in the evening, the, uh, balabost notices that he's switched the-- he's plugged in the, the, he plugged in the cholent to the time switch. He plugged in the... He plugged in the cholent to the time switch. He plugged the hot pla-uh, hot plate is straight into the, uh, in, the power. So the hot plate is gonna stay a, a, alight the whole Shabbos, and the cholent is now, uh, powerless.

13:37 Speaker 1 So he's just thinking, is he allowed to take the cholent and put it from the cro-crock pot, from the slow cooker, lift, lift out the ceramic insert and put that onto the hot plate. So he obviously he asked after Shabbos because he was aware that, uh, many Rabbonim have a minhag not to answer the phone on Shabbos, Baruch Hashem. So he's asking what, what would have, what would have been right. So really, it depends on the state of the cholent. If the cholent was raw... Sorry, wh-was, was fully cooked, or if the cholent was only semi cooked. If the cholent was fully cooked, then he would have been, uh, permitted to take the cholent from the-- and, and it's still hot. Still, still geschmack and so warm. So then he would be allowed to take the, the, uh, cholent, put the crock pot and put it onto the hot plate, and he'll have hot cholent for Shabbos day. Otherwise, they have, they don't have any hot food for Sh-Shabbos day. If the cholent, and the case was in this, as it was in this case, the cholent to be put in the s-slow cooker, uh, switched on just, uh, half an hour before Shabbos. Which means that the f-the beans, etc., and the meat were not fully cooked at the ti-at the, at that evening. At nine o'clock in the evening, they weren't fully cooked. Now he takes it, and he puts it onto the... So at this point, the, the cholent has the, the,

15:09 Speaker 1 uh, should we say, the prognosis of this cholent is going to remain raw, uh, until after Shabbos. It's sitting on, on, on a powerless base. When he lifts that up and puts it now onto the hot plate, so he's causing this, the, the cholent to cook, and that would be an isur midora. And just to take this a little bit, um, to accentuate this. What would happen if you, if he had lifted... Even if, if a, uh, slow cooker is plugged in, if you lift the ceramic insert and two seconds later you put it back. So if again, if the food wasn't fully cooked, so again, you're oiver on bishul. It was cooking, you took it away, so then it's not cooking. You put it back, you cook, making it, it cook. So you caused it to cook. That would be, that would be isur midora to put it back. So that's the answer. That if the cholent was-- since the cholent wasn't fully cooked, it wouldn't be allowed to put it onto the hot plate. Let's go on to another question, a maaser question. So we have here someone owns two properties. Each one generates five hundred dollars a month. But then one of the properties needed to have some maintenance, and it said cost. It cost two thousand dollars to make that maintenance. So now this month, there, there was no profit. Okay, so not only is there no profit, not only is there no profit, but also the other proce-- and let's

17:01 Speaker 1 say with the two properties, he's getting an income of a thousand dollars a month. But now, uh, they had maintenance to do of two thousand dollars. So actually, this month they had a deficit of a thousand dollars. So does he have to give maaser on the five hundred dollars of the first property, or can he say, "Well, since I made a, a loss on the other property, I don't have to give maaser"? So the truth is that with, with rentals, it's a much simpler situation, more predictable, should we say. But the same question is more people who are buying and selling. Sometimes they-- what they buy, they sell at a profit. Sometimes they buy something which is not profitable, and then becomes a question, what can they do with it? So here you go. You have here a Sefer Stocher Mishpat, uh, which is a specialist Sefer on Hilchot Stocher. And he says the following. You've got two asocha, two businesses. One you made a profit and one you made a loss. Or in the same bi-business, you had at one stage, you made a profit, and then you made a loss. So how do you work out, okay, when can you deduct one from the other to offset the loss, the, the, the profits with losses, and therefore your net, your net figure is a lower figure? What the advice is that you should designate a, a period, whether it's every six months or every, every year, to make a, a husband of all

18:31 Speaker 1 your investments, all your ventures, and their incomes and the losses, and then you'll be able to make a husband how much was your net, uh, profit or part of shell other-o-other-otherwise for that past year, and then you'll put aside maaser accordingly. I think that with a rental, it's much simpler. If you're char-- you're getting five hundred dollars a rent per month, so that means it's-- you're making, uh, income of six thousand dollars a year. And if it costs you a maintenance for that year, there's gonna be a maintenance of two thousand dollars. Okay, so you've made not, not six thousand dollars profit. You've made four thousand dollars profit on that, on that, uh, pro-property. And that, and so... And that, that would be your maaser for your maaser. Let's move on. So here's someone's... A couple of people recently, uh, um, approached me. They, uh, because of the celiac problems, so they try to keep off anything gluten. So wheat has got a high gluten content. Oats has got a, a low or a minimal gluten content. But, but, but oats are, are awkward. Oat flour is not an easy dough to work with. It's clumpy, whatever. And don't ask me about it. I have no experience, but that's what I'm told. So now there is apparently a deglutinized type of wheat flour. It's quite expensive. And so now they like to make a, a bread, which has got also this glut-- deglutinized wheat flour, and then also potato flour or corn flour, whatever other

20:17 Speaker 1 tapioca. And the in combi-combination, you've got here a dough, um, which is pleasant to, to, enjoyable, etc. Question is, as far as Bracha, Bracha Rishono, and more importantly, perhaps, Bracha Rishono, does it-- is it hamotzi? Does it b-- Does it need to, um, do you say the full benching or just Al Hamichya, etc.? Now, actually, I, I'm, I'm sure I've discussed this in a shiurim a while ago. It's also in the recent Sefer, um, Nesivim BaHaloch-- uh, Nesivim BaHaloch UMinhag. I wrote, uh, about this, that you have two scenarios. You have in Perek Gimel. The Alter Rebbe talks about a mixture of, let's say, sugar and flour. And here in Perek Ches, the Alter Rebbe talks about a mixture of flour, of grain, and flour of kitniyas for pulses. And the, the psakim are not the same. And the rationale here is you have the famous Gemara, um, "Ma ayin kasah kadai toch dov sheikur hamashma lan kimcha iker." Now, you might have thought that you have here something like a chocolate brownie. You might have thought the main thing here is the honey, the, uh, the s-- the sugar, the, the... So hamashma lan know that, that the, the, uh, element of dogan, of grain, becomes the dominant feature, and therefore, it's mazonus and not shehakol. That politic is true by, by flour vis sugar. Here in Perek Ches, it talks about a different politic. It's flour and flour. There, the concept, the chiddush of the Gemara, that kimcha iker, that the flour becomes

22:17 Speaker 1 the dominant feature, is not so, not so, uh, unanimous. So just to reiterate, with the brownies, if you had just one kazais of chocolate brownie, although I'm assured that half of that kazais is sugar, the sugar became flour in halakha, and from a kazais of brownie, you can make b-um, um, Al Hamichya. When it comes to our situation of flour and flour, that's not so evident that the f-- the, uh, the flour becomes the dominant feature. And so now let's read the w-the wording here. It-- He says, "If you've got a mixture of flour of grain and flour of kitniyas, for-- you, you cannot... Although you're gonna make, um, hamotzi, but the after bracha won't be b-won't be a full benching unless," comes a couple of stages, "unless yesh b'kemi chados gon kazais v'chtiah chilas pras me'atar ebais." That the grain is approximately one-sixth of the mixture. If the grain is one-sixth of the mixture, so then the whole thing becomes a real hamotzi, and you make-- you bench even from one kazais of this mixture. That's opinion number one. Opinion number two is yesh oimlim. No. True, it's, uh, the, the flour is not to be dismissed, but on the other hand, you're only gonna be able to birkas hamozon if you have ta-- 'cause, um, yeah, you eat the whole pras. And then with that, within that pras, you've eaten kazais of grain. So then you can make, um, um, um, um, um, a bench. And he says there's gonna be a problem

24:10 Speaker 1 to which way to follow, and savig rochos lachem. So practically, in my conversation with this Yingerman is the following. He says that he puts one quarter is going to be this deglutinized wheat flour, and the other three-quarters are going to be potato starch. Okay? So the bracha is hamotzi. In order to bench, I said to him, "If you eat four kazais of that mixture, so then you can, you can make-- you can say birkas hamozon. If you have just one kazais, it'd be, uh, questionable. If you had four kazais, so then you've had a kaz-- In, in that four kazais, you've had a kazais of, of, of a grain, flour, and therefore you can make bracha, um, a full benching. For the shiur for benching is, is, is a kazais. Shiur for netilas yadayim is another story. That's a maase of, um, uh, uh, kaveitz. I'm talking meanwhile about birkas hamozon. Shiur is kazai-- Uh, shiur is kazais. Just one added perhaps complication is that in order that it should be considered you've eaten a kazais, you'd have to have eaten it within a certain timeframe. Therefore, to have these four kazais of this mixture, you'd have to eat them within several minutes, whether it's five minutes or something like that, uh, chiyuv hilos pras in order to justify saying Birkat Hamazon. Because you've got the first opinion which says, you know, in any case in Birkat Hamazon, perhaps you can be a bit meikal in the size of the window of chiyuv hilos pras.

25:50 Speaker 1 Um, but you'd have to have it within chiyuv hilos pras in order to be able to say, uh, Birkat Hamazon lekulei olam. Let's move on. Okay. So now here's a story. Chanich messed me about, and therefore I had to rent a car because I need to get to work. Does he have to pay my, uh, rental costs? So, uh, so story which actually happened was that someone bought a car from a Heme Shefella, and the car had serious problems. And he brought it back. He says, "I'll fix it." He says, "Can you fix it when I'm on vacation?" The pail-- The vacation came and went, and he didn't fix it. Afterwards, when they came back from vacation, Taka fixed it. But meanwhile, he has to go back and get to work and back. So he had to rent a... The, the buyer had to rent a car. So now he says to the vendor, "Thank you very much for fixing it, but, ma'am, can you also pay for, for, uh, two thousand pounds for my rental because I was waiting around for you for, for the repair?" So the vendor offered him a thousand pounds as a, as a pshon. And so now he's asking is he entitled to, to, um, to have his rental covered or not. So here you have in Shulchan Aruch, Shin Samech Gimel. A slightly different, uh, situation, but I believe that the halakha would be the same. He's talking about gezeilah. Someone stole an animal, and he used it

27:21 Speaker 1 for burdens, for riding, for plowing, and he gave it back. So of course, he's been in a veil of stealing, but he doesn't need to pay rent for the hiring for the animal. He gives back the animal because there's no loss to the animal. It looks just as good as it was before. The, on the margin, we have the, uh, Smeh. It says, "Afi pi." The baal ha'behemah, the victim of this theft, during the, during the... till he got the animal given back, he needed an animal to, to work, and he didn't-- wasn't able to do his work. Afi lo chohi, since there's no damage to the animal itself, he, the, the thief can give it back. The robber can give it back as it is because a gaaslan pays only kashat sangzeh. He pays the costs at the time of the gezeilah. So basically, what, what's being said here is that the... How do you say? Um, the... There's a way I'm looking for the right word. But the, uh, the tangents, because this, this, and this happens. The consequential losses which are not direct, the perpetrator is not required to pay. In the case of the theft, there's a simple thing, uh, that the person, the thief gives it back, but he also has to ask for mechilah. So you can say, "It's very nice you brought it back, um, but for me to be meikel you, um, you're gonna have-- it's gonna cost you or you're going to reimburse me for what

29:11 Speaker 1 my losses incurred." That's gonna be... And they can sort that out. But coming back to this case with the one who sold him the car, which was a bit faulty, um, he-- does he have a strict liability to pay for the rent of an interim? The answer is no. Um, is there some moral liability perhaps? And he's offered... I told the fellow, the, the buyer, he's offered you, uh, to meet you halfway. Uh, that's very generous of him. I think you should accept it. Right. Let's move on. Ah. So someone brought it to my attention in the Sicha, which they said-- the Rebbe said, "Chof Zain Lach Esrin Tov Shin Mem Tes." The Sicha, which was addressing the Hinuk Haslachim, and talks about the power of one person to have an impact throughout the world. He says, "You say a word, and someone else listens and, and, and inspired, and they share it to someone else. And so you can have an impact. You don't know how far it goes." But meanwhile, in that Sicha, it talks about the psukim of Bracha, which we have the Brachos of Yitz- of Yitzkov to Yaakov, of, of Yitshak, and let's read the text on the screen. Of Brachos, these Brachos become an Inyan Klali, and they are established Al Pi Min Hagishro El Torah as part of our davening at the beginning of our mundane activities for the week. Right after Havdalah, we say these Brachos. We say, "Yitshak." In the brackets, they said the, the following.

30:56 Speaker 1 But Yitshak is said after Bracha Achreinu or even before. And this is what this, uh, uh- Correspondence. And I was asking, what indeed is the minute? Do we say Vayiten Lechah before Borach Arrainah or after Borach Arrain? So we have an excellent Sefer by Reb Michel Zelikson called, uh, uh, Melachet Halichos Uminhogim Shabbos Kodesh. And it has a-- And re-records the Minhogim of the Rabbeim over their generations in relation to Shabbos from all different sources. And so now he has that the Rebbe Maharash would always make a, a, a-- After Havdalah, he would continue with Vayiten Lechah B'li Havsek, without an interruption. And so too, the Rebbe Rashab. So they-- Right after Havdalah, they said Vayiten Lechah. What does that mean? Does it mean, uh, they didn't say Borach Arrainah? Not so. You can, you can question that. Well, be that as it may. He also rec-- puts on record how the Rebbe, this he heard from the people who were Meshamshem the Rebbe's house. The Rebbe would make him right after... Before saying Vayiten Lechah, he'd say Borach Arrainah on the wine. And then he would interestingly would stand up to s- from the table and go to another table, and he'd say Vayiten Lechah at the other table standing. So the Rebbe was made a point of saying Borach Arrainah before Vayiten Lechah. What about in public? So we had at least four times a year where the Rebbe Fabreng and it went into Motzei Yom Tov. And then the Rebbe gave out

32:45 Speaker 1 Ketz Bracha after Dav-- after Ma'ariv, and then he made Havdalah and gave a Ketz Bracha. Occasionally, this would be on a Motzaei Shabbos. Not all Yom Tov can it work out that way. Occasionally, it was a Motzaei Shabbos. So then after the Haluchas Ketz Bracha, the Rebbe would say, uh, Vayiten Lechah sitting down. Okay. So he'd say, he'd say Borach Arrainah first, then he'd say Vayiten Lechah also while still seated, uh, at his place by the Fabrengin. And one of the Meshamshem, one of the Mechon Bagaboyim would say, would stand, and they would say together as a minute to say Vayiten Lechah two people together from the same seat or more people. So things like this. The-- You can also read in Rabbi Zelikson's Sefer that the Rabbeim did not generally make Havdalah themselves. They generally gave, asked someone else to make Havdalah, and they listened. And with the exception of Motzaei Yom Kippur, a special Inyan. So therefore, this qu- this, uh, description that the Rebbe Maharash and the Rebbe Rashab said Vayiten Lechah right after Havdalah B'li Havsek, even if that means, that means without saying Borach Arrainah. The answer is very simple. They didn't make, make a Borach Arrainah because they had, uh, they didn't have any wine. They didn't make a, they didn't make a Borach on the wine. Very simple. Now, I want to go this a little bit further to understand a little bit more. And we have a Din. This is-- It's a Chollostik Inyan, that there are

34:31 Speaker 1 foods which require Borach Arrainah B'dimayim. But that's... And so these foods, whether it's bread or it's Mazonus or Shivas Haminim or wine, need to have Borach Arrainah B'dimayim. So you have here that you're not One shouldn't rise from your place until you've said the after-berakhah. So that's the simple halakhah that you should... And here it's interesting, the same halakhah is brought in the Altere Rebbe Shakhnaruv. And here he says, "Osur lakhe klal min kaimei." In the Sefer Birkhas Menayim and the Luach Birkhas Menayim, he says, "Osur lakhe min kaimei." This is, uh, possibly you could say that you're sitting, you said you had drank the wine sitting down, so you shouldn't stand up before you've, uh, said Borach Arrainah. And I think, uh, for Anashim Kirkeinu that said taking, saying, saying Vayiten Lechah maybe also a time sometimes you get distracted here and there, and therefore it's not advisable to leave Borach Arrainah till after Vayiten Lechah because you might get and forget about it altogether. And therefore, it's better to say Borach Arrainah whilst you're sitting. You drank the wine, say Borach Arrainah. Um, one, one, uh, Shtipel Deray for this comparison is the Seder night. After the end of the, uh, drinking the Kos, the fourth Kos, then it says you say Borach Arrainah. Now, neither do you say Lashon Habobir Yerushalayim. I just want to perhaps also add a fascinating insight. How the Rebbe, uh, when he gave Ketz Bracha, he would, he would not say Borach Arrainah before giving out the

36:20 Speaker 1 wine. And for the next three hours, standing there and pouring, uh, wine to everyone's cups. And after three hours, he sits down and says a Borach Arrainah on his glass of wine. So you can ask a question, what's, uh, such a long Hefsek Hesed Hadas? And the answer is no Hesed Hadas in country. No Hesed Hadas Min HaYayin. All of these people are drinking the wine. It's part of... It's a Hemshich of his having drank the wine, and therefore it's okay to say a, a, uh, Borach Arrainah after, uh, everyone has finished drinking. Let's move on. So now here's a, uh, s- a question That's what you want. Is that okay? It's okay. I'll pause it. No, it's not waiting. I didn't ask you. This is one of the, um, don't get. Okay. One of the shabbos. Yeah, yeah. One person. So here we have a say, a, uh, question about a shul, which is now being moved to a new premises, and just across the alley of the ne- east side of the shul, there's a church. So is it appropriate or inappropriate to have a shul there, uh, to have the Mizrach facing towards the church? So this actually is-- comes up in Chuva from, uh, the Netziv, Meshech Chochmah, and he says it is okay. It's a separate premises. It's okay. Um, I'm still not totally at ease with it and, um, well, I did tell the, the, uh, Shliach. Okay. Okay, yeah. Let's go. I'm going to record something. No? It's

38:37 Speaker 1 been fifteen minutes then. Can you wait for fifteen minutes? Close the door for me. So, uh, yeah, on the app called Mizmanim, you can see at the bottom, there's two ways of calculating what's given Mizrach, whether, whether it's, uh, straight east or that is sometimes in South America, it may... It's gonna be more, a bit more north because to, uh, the line, the shortest way to come, let's say, with a plane from the United States to, uh, to, uh, to Israel, it's not gonna be a straight line across the, uh, globe because the globe is round and it's bulging. It's short to go up north and come down south. So it's a long, like a little arc. And because of this, the, uh, some Poskim recommend that Nets in America, they should be dialing more north, let's say, on the clock, like one o'clock, uh, rather than three o'clock, um, because of this, this, uh, Hespin. And so, uh, it may be a good idea actually to have the, the Oren Kodesh on the north wall, and, and that way, you know, you're actually end up dialing towards Jerusalem according to those Poskim, which my impression is that the alternative is Siman Tsadik Dalet indeed holds that way. Right. Um, what else do we have? So the feedback on the, on the tevilas. So someone sent me a, a message, a Rabbi, um, Weissfish from, uh, Montreal sent me, uh, let me find it here. So he writes to me that, uh, with the last

40:31 Speaker 1 people we spoke about how many times to tevil, he gives us a reference to the Sefer HaMazkir, the memoirs about Rabbi Groner of Ohor Rabbi Groner, volume Alef, page one fifty-eight, where the Rebbe, uh, told him this Inyan of, of nine tevilas. And then he gives another thing which I was totally unaware. There's a volume called Meir Einay Sofrim by Rav Dov Ber Karasik, and in Siman Zayin, Sif Alef, Sif Katan Yod Alef. In Shul Chagilian, he brings from Rav Moshe Zakuto, the Mekubal, that a Sofer should tevil fourteen tevilas before he embarks upon writing, um, I guess, Sefer Torah, Tefillin, Mezuzos. One last thing is someone asked me yesterday, you have Baruch Hashem, so many Yidden coming. So he comes in Shul, people are saying Birchas HaGomel one after the other. Would it be acceptable for one person to say Birch-- Sorry, he was asking, could all the people say Birchas HaGomel together? Now, this is an old Shailah, and in every Yeshiva, the big Yeshivas comes after Pesach. You've got hundreds of Bochurim coming back, and so Ma'aseh with the Birchas HaGomel, because they come up from-- with planes from overseas. And so in some Litvish Yeshivas, I heard that they take a do that one Bochor says it on behalf of everyone. Now, I remember forty-five years ago where Rav Gelti came to, to Melbourne. I was a Shliach in the, in the Yeshiva in Melbourne, and he was Medayek in the Rambam, and Birchas HaGomel, he says, "Vechitzad, v'chitzad m'vorych o

42:07 Speaker 1 v'chitzad moryd, v'chitzad m'vorych." And he wanted to be Medayek that Birchas HaGomel, you cannot delegate. You cannot be Yotzer through a Shliach. Thanking, you have to thank on your own. You don't thank through a Shliach. That was his, uh, moral understanding of it, and also Medayek in the Rambam like this. And then what about one per-- everyone saying it together? Well, then you come into a Shailah, can you hear She'kol ha'Olam Hashma? You have to say, do people hear two voices or more at the same time? And the fact that people are asking for a, a shortcut means that to say it's Ga'edei Chaveve, that they, uh, want to... They can hear every voice. The Matzias is Mistamem Yisroel. The Rebbe, um, came back Kodesh Chazisiho that when the Rebbe... I remember when it come Tishri, et cetera, and the Rebbe standing after Cheres HaTerah on the side of the Bima, and one by one, Orchim would come, and they would say Birchas HaGomel, and the Rebbe was, was waiting and answering each one. And so, uh, if we were able to Matziach the Rebbe to listen to a Birchas HaGomel one by one, I don't think we should be, uh, Jalava. We shouldn't, uh, begrudge people to say Birchas HaGomel one after the other. They've made a massive Tur Cha to come here, to come, uh, Me'ever Layam, and we should give them the other, the, the thirty seconds what it takes to say Birchas HaGomel and give each one the Bracha. May Shemol

43:28 Speaker 1 Cho Teyvi, Hu Yimol Cho Kol Tivselo. With this, I'll finish today's Shiur. Good N-a good Shabbos and a good Havoch. Should hear Besuras Tevis, Besuras, uh, Eliyahu HaNavi, M'vassa Hageula. Uh, to say that Mashiach is coming, and we should be Zecher L'Zechor Zeno Eino. Shul Chalutzim V'Rachavim. Todah.