תרומה – שקלים תשפ״ה

00:09 A good . Welcome to you all for tonight's share. Motzei Shabbos Parshas Truma, and which was Parshas Shekalim. And we're gonna start off with Siem HaRambam, which we just celebrated the end of the forty-fourth cycle of, uh, since, since the Rebbe launched Limud HaRambam on a daily basis, and beginning of the Mazur, the forty-fifth cycle. So first of all, I saw on Shabbos the following, uh, tzetl answer of the Rebbe to Rabbi Avrohom Hecht. And he was traveling to Eretz Yisroel in summer, Tov Shin Mem Vav. You can see he was traveling Chof Gimel Tammuz. And the Rebbe writes to him a answer that certainly he will be increased there, al kaponim. He'll do a siem, a siem on a some- of something in Shas, a sec- a section of the Gemara. Secondly, Limud echad bepumbi, pumbi beyad hilchos Beis Habechira. He will learn a publicly a, a, a section of the Rambam, hilchos Beis Habechira. That's because that time of the year, it's the three weeks the Rebbe encouraged to learn hilchos Beis Habechira. Meanwhile, the Rebbe emphasized beyad, to learn from the Rambam's Sefer because it's made up of fourteen volumes, has been nicknamed Yad HaChazaka, the powerful hand. And the Rebbe says, so by learning from the Yad hilchos Beis Habechira, that will machlish, that will weaken the Yad SheNishtalcha Chul. The Yad which has been, um, well, called a Siddur HaArizal, and he refers us to the Siddur HaArizal. So when I saw Siddur, so, you know, I just, I woke

02:12 up, Siddur Arizal. So I was curious to see what is this Siddur HaArizal, uh, saying about the Yad SheNishtalcha. So here you look in Musaf, and that is actually in Musaf of Shalesh Regolim. It's probably also in, uh, Yom Yeroyam. And if you remember on Shabbos Chalamo Ed Zuchis in this year, this year, we discussed the curious thing how the union of Chata'einu and Churban is not mentioned in Musaf of Shabbos. It's not mentioned in Musaf of Rosh Chodesh, but it is mentioned in Musaf of Shabbos Rosh Chodesh, similar to its mention in Yom Tov. So we discussed that then, and anyone can look it up. Uh, it's online. So let's just focus on what we have at hand since we're talking about Yad. Um, so we have the lotion in Musaf. We cannot bring our offerings in your chosen home. The Bayis Hagodla Hakodesh and the great and sacred home SheNikra Shimcha Alav, where Your name is pr-proclaimed upon it. Mipnei Hayad SheNishtalcha B'Mikdoshecha, because of the hand which has been stretched out or has been sent to cause destruction to Your temple. That's the posht translation. In this p-- At this point, this comment is in the Siddur HaArizal, and it's both in Rosh Chodesh, Shabbos Rosh Chodesh, and in Shalesh Regolim. What is this Yad? Hu Chalon De'Sitra Achra. This is the window of the Sitra Achra. The Si-- and the Zuhara. Um, Zuhara means a, a shine of some sort. SheBoitz Tzurras Yad. It's some kind of, uh, projection which has

04:15 the form of a hand. Vahu Tachat HaShechinah. That is beneath the Shechinah. Uve'es HaChurban, during the time of the destruction of the Beis Hamikdash. Sholat Al Beis Hamikdash LeHakrivoi. This power, which is lower than the Shechinah, had the, uh, was, was able to, uh, dominate the Beis Hamikdash to destroy it. Veshalach BeYad. And the lesson of Shlichas Yad is Lashon Hagemura of causing damage. Veze Hu Mipnei Hayad SheNishtalcha B'Mikdoshecha. So the Yad is understood as a Koach of Sitra Achra to cause damage to the Beis Hamikdash, and that's very appropriate. Then we now understand when the Rebbe writes to Rabbi Hecht that by learning Yad, particularly hilchos Beis Habechira, that will be the antidote to the Yad SheNishtalcha, the Yad which has caused destruction of Beis Hamikdash. So, uh, the learning Yad, hilchos Beis Habechira, will be, cause the building of the Beis Hamikdash. And I'm sure that can also be applied to the Yad generally to restore all, you know, Beis Hamashiach, mitzvahs, um, all, all the mitzvahs as it should be done. Now, one more thing which I wanted to share with you. V'Hashgacha Pratis. I was learning a sikha this morning about Shabbos Shekalim, and there is this... In the Shekalim, you have the idea of, of Shech- Shechatz- Chatzoitz Ris, Chatzoitz Tzurais. I, I'm a half and Hashem is... I'm other half of Hashem, so to speak. Um, the Chatzoitz Ris case. Chatzoitz Ris, which means trumpets, can be understood as Chatzi Tzurais, as half images. And that's alluding to the

06:05 image, the human image, which is on the heavenly throne And the Adam is just the dalet mem. The Adam, well, look at the word Adam, alef dalet mem. The Adam on his own is just the lower two letters, dalet mem, dibur hamalchus. And when he connects, attaches himself to Hashem, who is the alef, the alef is shelo ilam, the champion, the leader of the world. Then when there is a combination of the two halves, of the physical half, of the Adam, the lower half, with the alef, which is ebresht, the two chatzot tzures, then you have Adam. That's the co- the full Adam. Um, and it brings further some other ramosim on this. You have leishechul al-adam. It's just, it's just the human without anything divine. It's just the dam. Uh, when there is the beetle, then it's the Adam. And then he has here again the alef. We said that's the nefesh ha'lechis. And then he throws in here mufla somoch lich. Now, mufla is pele. Mufla somoch lich. When there is the pele, the alef, together with the dam, then that becomes a Adam. I think that's what he's saying there. And then you have here another remez from the Alter Rebbe. Adam is alef, dibur, and maise. So that's the, that's the Adam. The, the a- alef is the n- is the nefesh ha'lechis, the godly input. And there's the dibur hamaiso we had before, dam, uh, the, the dibur hamalchus. So kal ponim, you have the two coming together. Um, the,

07:35 the higher, the alef coming with the dalet mem. I'm saying this in connection with the fact that we have till now completed cycle number mem dalet, and now we're going into cycle mem he, which is Gimatria Adam. So that's the, uh, the opportunity for the tacht, the lower part, to have the input of the elyon and, um... So there should be a shlemus ha'adam. Okay. Let's now go on to our halacha dikash questions. So first... Oh, before that. Oh. Um, those who are gonna listen to the recording, this is going to be something about the graphics of the siddur, and so you may find it boring. So just go on, go five minutes ahead. But meanwhile, for those who are here, just bear with me. So in the new siddur, I made a comment about the placement of the, uh, instruction of gimel, gim- gimel peh, gimel peh amim. Wherein you can see this is on the right of the screen, the upper part, you've got the Shalom Aleichem, and it has after the, the two dots. Then it says gimel peh amim. You finish the pasa. Then it tells you this pasa you say three times. Curiously, in the Torah Or siddur, in the, uh, Metoksh Mem Zain, which is a reprint of Mem- of Peh Dalet, they put... So somehow they changed it around. They put the gimel peh amim before the two dots. On the right of the screen, it's also the same siddur, but from Taf Reish Nun Vav, and there

09:16 is the two dots and followed by the gimel peh. Okay. So just messing around with this, trying, dabbling what's the significance of, of, of where you put the gimel, the, the instructions. Now, I'm just to, um... I- if, if by Shalom Aleichem was fairly straightforward, when it comes to the ins- by Kerishat Shalom Itoh, then it becomes quite confusing. When you do-- When you have... If, if the, uh, gimel peh after the colon means go back and repeat it three times, that would say that you should do Ya'asu three times. Um, and that's because of that, a, a lack of clarity, you have in the Hayom Yom, you had to clarify that Ya'asu you say only once, and Haneimitose, that's said three times. Haneimitose shel shlom, and you know all these two pesukim have got twenty words, and three times makes sixty, and that's corresponding to the Shishim Kibayim Saviv La. Um, that... And, and Yevarechecha, I think also has got sixty letters. But I-- Kal ponim, why you say Yevarechecha three times remains a bit of a mystery for me, but never mind. Um, so that's why you have to have this instruction because of lack of clarity. But now let's go to the other side of the screen. Look at the, uh, the first print, the Shklov print of Taf Kof Samech Gimel. There the... it's very clear. The gimel peh, you can see the gimel peh is there at the top before... I mean, like it's clear the gimel peh is an

10:44 instruction for the following, uh, entry. So the later printer changed the graphics, and as a resu- result, lost the clarity. Um, okay. I'm not gonna bore the- bore you with more of this. Um, it's just looks like the printers, each one did their own thing a little bit. Okay. Let's move on. Um, right. So someone asked me the question about listening to the Megillah wearing a hearing aid. So is there a difference between listening to the Megillah via hearing aid or over a, a PA system or a mi- microphone? And th- th- really, it's not such a big difference be- because what's happening is that the human voice is being replicated by some mechanical device. So you're not hearing a human voice. And that's true whether you're hearing it over the telephone or, um, radio. With a, with a microphone, you could say you can also possibly hear the human voice if you're close enough. But never mind. Meanwhile, generally, we, we don't accept yud ches zayin m- Megillah through telephone or for even with a microphone. And so the same thing should be with a, with a, uh, with a hearing aid. The thing is that, um, one is a public position and one is about the individual. So if someone does have a hearing problem- But they can hear if they are very close up. So such a person should either make it their business to stand right near the balkona to be able to hear. And if that doesn't work, then they

12:34 have the option, depending on their capability. They have an option of reading the Megillah on their own. And then if you read it, then it doesn't matter if you don't hear it, the yoetzet. So of course, that's, this could cause, um, quite difficulty for some people, but that's, that seems to be the position that... And, and there's different levels in hearing aids also. Some people without the hearing aid hear zero. I mean, so clearly you're not yoetzet at all with hearing through a hearing aid, um, especially if you're, you're not hearing anything without it. And in that case, they would be ad-advised that they should, uh, read their own, their own, uh, Megillah, do the reading on their own. Okay. Let's go on to a totally different topic. And this has been, I was quite busy with this last week, and that is that a particular, uh, mosad in Europe, um, they have a, an annual camp, and they've had a nice, uh, grounds. And then last year, the, uh, owners of the site refused the, refused them to be able to continue. So now they're looking for, for a venue for their day camp, whatever it is. They, they found a venue, and this venue is on the gr- it's on the grounds of a church. So they're asking, is there room to be matir, to use that premises? So my first question here was the, is the church an active church? And then that was one question. Do they have a lease on

14:27 this area? Does the church use this area for their activities? So the church is an active church, and therefore the question now is, Chatze shel Avodah Zarah. Are you allowed to enter premises of Avodah Zarah? So not talking about going to a chapel, into a sanctuary. I'm talking about just the premises, the chatze, which would be for the overflow. So here we have in Shulchan Aruch Yoreh De'ah. Um, it's in Kuf Mem Tes, where it says, Chatze shel Avodah Zarah. Some say that you would be allowed to enter. V'yesh omerin that you're not allowed to enter unless it is a, uh, a through road to get to somewhere else. V'chein ha'minhag parshut, to use it, but, and that is to use it as a through road. Midot chasidut le'zrach im milel et ba'even. All right. So we have here to enter to premises, Chatze shel Avodah Zarah. That is a problem. However, um, here, my, my feeling about it is once they've bought, made a lease, then it's no longer called Chatze shel Avodah Zarah. It belongs to the, the, the, uh, cust- to the, the buyer of the lease. They own the premises. Now, of course, you're gonna ask freehold, a leasehold. So here I'm, I'm, I'm bringing here on the other side of the screen from the Shah in Siman Kuf Nun Alef, and we've discussed this in the past. What's the heter for us to rent out premises, living premises to dwellings for Ovdei Avodah Zarah? Because after all, the Ovdei Avodah

16:16 Zarah, they're going to bring in their idols into our premises. So I am giving accommodation for an idol. So how am I allowed to, uh, rent out dwellings to an Avi- Ovdei Avodah Zarah? The Ramos says is that nowadays they don't. They don't. No one brings, uh, idols into their house. The Shah says you might be living in a different country, but, um, he says it is. They, of course they do. And then he says it's something else. He says, although for us in Halakha, we would say Schirus Lo Kanya, that Schirus is not a tot- a rental. It's not a total purchase. But the Yado Umoitz in Goy Shelo, uh, a rental is a, is, is like a sale during that period. The difference, the nafke mina here is that in Jewish law, if I rent out a house and Chas V'shalom my own house, uh, becomes unlivable, I have the rights to evict my tenant and say, it doesn't, it's not morally right that I should have to s- be on the street when, uh, a tenant occupies my, my, uh, rented place. I can, I can evict him. In Halakha, that, that's the position. In civil law, that isn't the position. And certainly here in an institutional thing, there would no... They, they wouldn't be able to violate that lease. And therefore, a lease is considered a sale. And therefore, coming back to our topic, that this, the fact that the, this, a, a camp have a lease with the church on

17:49 this area, then it's considered it does-- It's not allow- no longer Chatze shel Avodah Zarah. And therefore, that would be mutar. Now, the next question is, isn't it a problem that when you pay rent, you are supporting the church and their activities? No. So the answer to that is, if a, let's say a church has got a orchard Which produces apples, and those apples are up for sale. There's someone standing in the market selling apples, and you know where the apples are from. Are you allowed to buy those apples? Are-- Is you buying the apples patronizing, supporting this institution? And the answer is no, because the apples are for sale for anyone. And whether you would buy them or someone else would buy them, they would find customers. And therefore, the fact that you happen to be the customer doesn't mean that you're a mesaya al halacha. It doesn't count as if you are supporting that institution. And so same thing over here, um, because, um, because it's, um... Because it's a, a, a property which is available for anyone to rent, so then it, it's no, um, it's not considered mesaya bedayo over avera. Let's go back to our f-opening. I forgot to, uh, a-a-address this. So the, uh, shuir is, is, uh, sponsored in, uh, merit of a child by the name, uh, who hasn't been named yet. Um, the son of Sora Esther, so he should have a refua shleima. And also it is dedicated by the same person in memory of

19:41 Rav Moshe Ben Mordechai, whose, uh, yurt site, uh, who passed away Dalet Adar Rishon fifty... Fifty-two years ago, is it? Tof Shin-- Adar, Dalet Adar Rishon, Tof Shin Lamed Gimmel. Right. Let's go back here to another of the... Someone is standing, telling me something about someone who's deaf, um, in order that, that the little man who could hear during... Right. Those who remember, there was someone by the, um, by the Rebbe called Rav Moshe Dubinsky. Rav Moshe Dubinsky, um, suffered from, um, poor, poor hearing, and he would be standing where the Gabai would stand. He would stand over there. Um, okay. Uh-huh. Right. Okay. Let's move on. Um, let's move on. So here is a question that really a very straightforward question, but if I had to look it up, probably is well, you know, worth sharing with everyone. And that is that in middle of Shemoneh Esreh of Maariv, one, the tenth person walked out, so we're left with nine people. Now, generally, there is the rule that if you are in middle of a unit, then you, uh, and, and the tenth person walks out, so long as there's a roiv minyan, you say the Kadesh, you finish off that unit. So this was the question, if someone walks out in middle of Maariv, do, do we say the Kadesh after Maariv and the Kadesh after Aleinu? So here we go. Now, this is from the Alter Rebe's Shulchan Aruch, Siman Nun Hey, the whole business of yotzer miktsatzon, and he identifies with

21:35 Maariv, Arvit. If he says, um, lo yoymar, uh, if you cannot say the Kadesh after Shemoneh Esreh unless there were ten at the beginning of Shemoneh Esreh. It doesn't, doesn't... The fact there was ten during the Shema and the Brachot, that doesn't allow you to say Kadesh after Shemoneh Esreh. But the Kadesh before Shemoneh Esreh, that would be valid. So that's an interesting situation. You got the Brachot of Shema are a unit which justifies to finish off with the Kadesh after Hashkiveinu, but they are n- they... That doesn't bring Shemoneh Esreh as part of the unit, and therefore the Kadesh after Shemoneh Esreh would not be, um, justified unless there were ten people when Shemoneh Esreh was started. Now, um, following... What about the Kadesh after Aleinu? Unfortunately, because the Kadesh after Aleinu is not a chiyuv, it is for yotzer, et cetera, to be allowed to say Kadesh, but it's not a chiyuv for the Seder HaTefillah. Therefore, the yotzer miktsatzon would not allow for a Ka-Kadesh to be said a Kadesh yotzer. All the, all the Kadolim after, let's say, in Shacharit, after Avodah Zarah. In other words, Kadesh after Shish Hagedolah, after Kadesh, after Aleinu, all of those Kadesh would not be able to be said with-- in a case of yotzer miktsatzon at any particular stage. And that's similar to the union of when it comes to, um, when you're relying on the tenth person, a koton to be the tenth person. It would be a similar situation where you can

23:08 only use this, the koton as the tenth only for the chiyuv Kadesh, but not for the, shall we say, the extras. Okay. Let's move on to a question of someone asked a person who, um, has-- He's got chronic thirst and often wakes up in middle of the night to... And he needs to have some water. So now question is, does he have to wash Negel Vaser? Does he have to say, uh, Al Netillat Yadayim? Does he... Et cetera. What's, what's the rules there? So there's two points here that... Do you have to really wash Negel Vaser when you wake up in middle of the night and you're going straight back to bed? So that's not so straightforward, and the way you see in, in some poskim, only when you're waking up to stay up, that's when you have the idea of, of, uh, of the Ruach HaTumah and, and et cetera. The whole, the whole business of having to wash Negel Vaser is only when you're getting up to stay up. It is, however, a hidur to say-- to wash Negel Vaser, even if you are, uh, going back to sleep. There is a hidur, and we know the, the Rebbe, when the Rebbe was born, there's a story that the Rebbe Rashab sent instructions that his mother should wash Negel Vaser when she wakes up in middle of the night and wash him Negel Vaser, something like that, before him, uh, before feeding. So that's a, a hidur. So there is a hidur of

24:36 washing your hands in middle of the night, but it's not a chiyuv. And certainly, uh, it wouldn't justify saying a bracha because there are those who say you don't have to wash now, going back to sleep. Now, then the next, the next thing you say, done, he can wash the Negel Vaser if he wants to be a mehadrin. Um, now the next thing is, can you say a bracha when you've got the Negel Vaser in the room? And to say that he can't, then that's gonna be, he's gonna have to get out of bed and the whole, whole performance, and that's not gonna be so, uh, how you say, oifn hummus Kabul. So we have here on, on the screen you have, this is in Siman Dalet, I believe. The Sha-Sha'ar HaTziyun quotes the Chida that not... There's a Minchag of Haredim, of people are conscientious not to say a Dvar Shebichudusha in the presence of the Negel Vadzer, which have been used for washing in the morning. So and that's, uh, we have brought up. We don't say a Bracha whilst the Negel Vadzer is in the room. Nevertheless, I would say here to be Mekil because the, this position of the Hiddur is not unanimous. As you can see here from the Piskei Teshuvas, he brings down numerous Gedolei Vetzadik, Gedolis, who didn't have a problem of saying a Dvar Shebichudusha in the presence of Negel Vadzer. Um, Mishnah Berurah ignores it, and there, Yesh Om Hilismech. So here you got a combination.

26:02 I don't even know whether you needed to wash Negel Vadzer. And if you didn't need to wash Negel Vadzer, is it, um, is it an objection to saying a Bracha? The, um, the two together, I would say it's okay to say a Bracha even if the Negel Vadzer is there. Let's move on. Um, so here's an interesting question. What you see on the screen is one of these huge plastic bottles. Um, and they are, I don't know how many liters they are, twenty liters, whatever. So you got special dispensers, which are perhaps a bit awkward to use. And someone came up with an, an idea of putting a pump that sits on top of the bottle, and you press a button as you can see in the, in the picture, and it's, it's, uh, power operated, it's USB, and it pumps out water into your glass. And as you can see on the screen, the spout is made of metal. So the- there's a question, does it need to be toiveled? No. So once it needs... And if it does need to be toiveled, well, it's, uh, it's got, as I say, it's a USB and probably some kind of, uh, delicate stuff inside, ma- ma- machinery, which a little bit of, a little bit of water would likely ruin it. And so these, these are the quest- this is the question. Does it need to be toiveled? So here you see in the Shulchan Aruch, it talks about, um, Rechai shel Pilpelin, and then

27:30 Mashpeches shel Barzel, a funnel. A funnel does need to be toiveled. So this metal pipe is effectively a funnel, and so you would need to toivel it. Now, what do we do with a piece of equipment which cannot be toiveled? So then there is the famous solution of these, uh, the more like these co- coffee machines, et cetera, which won't do very well after a dip in a mikvah. So then the solution is you give it away as a gift to a Goy and you borrow it back. Now, in the Sefer, in the Sefer Birshei Hashlichos, in volume three, I have there a note from Rabbi Lieberman, Rabbi Gedaliah Lieberman, where he says the following, uh, idea, that normally we talk about giving to a Goy is only a short-term solution because after all, you have it a long time, so it's, it obviously looks like it's yours long term. So he says that there's, there's a interesting thing. Um, the Halacha in Shulchan Aruch, if I come into Shul on Shabbos, and the only Tallis there is a Tallis which has got Posul HaTzitzis. So Halacha is, am I allowed to put on the Tallis? I'm not considered Mevatel mitzvah Tzitzit because it means like this. When I put on the Tallis, now I have a Chiyuv to go put on the Tzitzit. On Shabbos, I can't put on the Tzitzit, and therefore, I'm not, I'm not in violation. I'm allowed to... B'shas Hadchak, I'm allowed to wear the Tallis. So why can you

29:08 not use an untoiveled Keili? Because you've got a duty to toivel it. But if it's not possible for you to toivel, then really there's no issue to use the Keili because there's no, there's no, uh, you can't... The person cannot be told. That's why Rav Shimshon of Yerushalsim uses this. When you go to visit someone who's, uh, not Shomer Torah and Miztvot in the full sense, and he offers you a drink, a glass, um, are you allowed to drink from his glass? So what... Why can't you use an untoiveled glass? Because you have to dip in the mikvah. But here, the situation, you're, you're there for a, a visit. It's not really, uh, an option for you to run off to a mikvah with his glass. And therefore, he says, you would be allowed to use the glass. So using this, the, the... He wants to say, Rabbi Lieberman is saying, when you cannot toivel something, then that itself is a Hetter. All right, on top of it, we're gonna have the Hetter of, of giving it to a Goy as a gift and borrowing it back long term. That's... But really, Min HaDin, it wouldn't be necessary. Um, right. So going back to the Negel Vadzer. So would it be help to put a Reviis into the Negel Vadzer? That would help. The Machloket Tana'im, whether Reviis is Mekabel Tumah or not. The Ikkar is like Rav Yehuda. It's not Mekabel Tumah. The Alter Rebbe in Sidrei Taharot, Halachos of Bioysi. So yeah, that

30:26 would also mitigate the question. And usually, we use more than a Reviis when we wash Negel Vadzer. That certainly helps. And then someone's suggesting to cover the Negel Vadzer with a bag. That's also, it's, you know, if you have a bag available and you are, um, conscious enough to do that. Yeah. Th- and just by the way, there's a, in I think in Midrash, it mentions about should you be covering the... Because there's a whole business of Ma'yim Geluyim, of leaving water exposed overnight. So should you be covering your Negel Vadzer? And you can buy. I saw it a couple of years ago. It was, uh, was on sale in the, in the Judaica shops. A Negel Vasser, um, mug with a, a, a matching lid. Uh, I didn't buy it at the time, but the story in, in, uh, in, um, Midrash Aloys is about a Hasid coming to the Tzemach Tzedek about a particular Hasid, another fellow of his who does this, um, who covers the Negel Vasser with, with a lid. So that Tzemach Tzedek says, that you cover the water or you have a, have a, uh, something to cover it over. Okay. Um, we have had a little bit of discussion. Um, okay. So we've got number six. And number six is about someone... I don't have anything on the screen for this. Someone who was known as Michael, and for years he's been coming to shul and he's... Well, occasionally. And he's, uh, said his name is, uh, Michoel.

32:03 On occasion, he comes to shul. And now 55 years after his bris, his mother pulls out a paper from his... A certificate from his mohel, which, uh, kudos to the mohelim for giving such a certificate. And it says that his name is Elimelech. So now here's the question. What should, what should he be... What do we... How do we... What's his name? Um, so I did do a little bit of research. There's a excellent Sefer on names. Sorry, on, on Kesubos written by Rabbi Yoav Shalom. And he has a whole business of Shem Shenishtaku in volume base. Shem Shenishtaku means a name which has become obsolete. And in this discussion, he says a name which was given at birth has got a s- a, a special strength to it. And my understanding is the fact it's been preserved, as you see with the cer- with the certificate, that gives it a, a strength. And if he had been coming, uh, mamish a regular to shul, but it doesn't sound like he was mamish a shul, a regular shul goer. Therefore, I think you should respect the original name. So the next thing is, well, he's married and his wife's Kesubah has him as Michoel. So I think the Kesubah would have to be also, um, re-corrected to put in, uh, Elimelech instead of Michoel, especially if now he's going to be, be called up to the Torah as Elimelech. So the Kesubah should also be updated accordingly. Um, we've had a discussion of late about

33:36 Psukim said at the end of Shemoneh Esreh. And just recently, a, a, um... There was a young man, about 50, whatever, who passed away tragically, uh, after illness. And I read that he had put out a Sefer on the Psukim, the Psukim at the end of Shemoneh Esreh. So actually, this book, Sefer of his, is on the Orot HaChochma. It's called Psukli Psukeich. And what he did, he did a, uh, quite a thorough... It's not so much analysis of the Minich, but more a thorough, um, job of finding Psukim for every combination possible. In other words, Alef with another 20, 22 combinations of Alef, 22 combinations of, of Beis, et cetera, with names, uh, whatever you could find. So, um, actually, I don't know if anyone here who is listening has the, has this question. If... I was discussing the class in s- in school about this, and one of the girls says that she doesn't have a Pasuk for her name. Her name... So I asked, "What's your name?" So she has a second name, is Recha, right? Reish Yud Chof Alef. So she doesn't have a Pasuk for that. So in this b- um, book, in this Sefer, he has a Pasuk, which we all know. Reuven, Hashem, Elekenu, Shechtachu Al Adem Raglo Ki, um, um, Reuven, Hashem, Elekenu, Shechtachu Al Adem Raglo Ki Kodesh Hu. So that starts with the Reish and finishes with the Alef. So you've got a nice, uh, Pasuk fitting. So I found it in this Sefer. Um,

35:10 saying this, l'zichroi. Right. Um, now someone by the name of Levi Yitzchak Raskin, Ben Aaron Leib, Ben Shalom Dov Ber. So he's about a third cousin once removed or something like that. So he sent me, uh, he made a bit of research about the name Dov Ber. And he found out that several Hasidim whose name is Dov Ber, they just say the one Pasuk of Dirshu Hashem B'Yom Otzri, Kra'u B'Yosef Horev. So in other words, they're just saying a Pasuk for Dov, and they're not saying a Pasuk for Ber. And they don't remember why they do it this way, but that's the way they were, they were taught. Um, that's what they... Obviously, they were taught that way. That's why they're doing it that way. So they're not saying a, a Pasuk for Ber. Whereas what I'd said is from that Sefer which I quoted previously. If a person's called, uh, Chanich Henoch, and they're called up to the Torah with both names, they should say a Pasuk for each of those two. Right. So the, this young man looks like he spoke to Rabbi Broin, who is, uh, you know, the Rav in Crown Heights. He's brilliant. He's got a tr- tremendous, tremendous knowledge. Like, uh, so he, he quotes a letter of the Freda Kareva. And this is, I think, Tov Reish Peh Dalet. In connection with the Beis Nissim, the Yahrtzeit of the Rebbe Rashab, of his father. And he says, "Acharei Amirat Nosi Hayom," after doing the Nosi after Shaharis. Then

36:44 to say the Mizmorei Hayom. In other words, the Tehillim is divided from Q- Yud until Yud-Ches, um, V'lo Yad Bichlal. And then, "Yilmedu Mishnayos." Then you should learn Mishnayos. "Lechal Kol HaProkim Shel Yosis Hashem Shalom Dov Ber Ben Hamispalelim." So to distribute Mishnayos- Uh, of the prokim of those ten letters of the names Shalom Dov Ber. So it looks like he was, he was seeing Ber as a name which requires Limud HaMishnayos. A chore it would follow that it should be the same in relation to the psukim after Shemoneh Esreh, although I don't know whether there's room to differentiate. Meanwhile, I also found quite interesting here that what we're normally familiar when you learn Mishnayos for Yortzeit, everyone does all the prokim of the name, and here it seems to be a different Seder. It's saying that the, the, the minyan and, uh, each one will take one pele or one letter, and collectively they'll have done the, uh, the, the pe-pelek or Elu Nishmas. Probably they would have, uh, understood much more pshat by learning this way than by, uh, everyone rattling through ten prokim. What else do we have here? Um, so we had this discussion about last week, or I think, about the Rebbe, um, making a, a, saying a ma'amar after Kabbalat Shabbos before, before Ma'ariv. So my son-in-law, Shmuel Yosef Greenbaum, dug up two, uh, diaries from תשכ"ד. So this diary is from Rabbi Herschel Shifrin, zor zaingezunt. And he's describing, um, at the beginning of Kabbalah Shabbos, the Rebbe

38:41 is holding some kind of Sefer and there's a note, and he was looking at it after Kaddish. The Rebbe did not continue davening, and he was just looking at the siddur or in this paper. He didn't, um, motion when... How he normally would by Shema. He didn't step back by Shemoneh Esreh. And then after Kaddish D'rabbonon, the Rebbe sat down by the table, and he said a ma'amar. And then afterwards, he said, um, okay. And they thought there would be a sicha also, and there wasn't. Um, so that's-- So it's, that's one description. And then we have a, from Rabbi Groner's diary. From-- You can see it's from י"א Shvat, תשכ"ד. He's writing that the Rebbe came back from the Ohel at quarter to five. They davened Mincha, and he, um, he, he looked at the clock numerous times. After Mincha, um, Nichnas, um, in Rabbi Chodakov, and he said... And then he came out, and he said that after... After, I'm not sure what that is. After something about Arvis, um, or Chol Ha'Arvis perhaps. He'll say a ma'amar and so, in other words, after Kabbalat Shabbos, I think that's what it means. And afterwards, to make a small minyan to, uh, in, in Sama Echadre. Okay, so it's, uh, just reporting from then. Just, I find it interesting to see how these, these details have been preserved, um, till now. And, um, okay. The last thing which we have is someone asked why when we wash Netilat Yadayim in the morning, we wash

40:33 alternate, we alternate, and when we wash until you're drying for bread, we don't alternate. And I think the answer is fairly simple. Um, I don't know. One of my... Don't be upset if I'm being a little bit facetious. One of my Melamdim used to say, "A mekan, um, a mekan gein krum, vos daven gein gleych." Um, if you can, if you can take a squiggly path, why should you take a straight path? We're saying it in a, how you say, cynical way. Washing your hands alternately is obviously a more complicated process than washing one, two, three. When it comes to Ruach HaTumah, there, there is Maata, Maata Gorishenu. It has to be a gradual process, and therefore there's the alternating process. When it comes to washing hands for bread, it's not, uh, it's not getting rid of Ruach HaTumah. It's a technical thing of, of, um, purifying your hands for, for, for bread. And therefore, there's no need of this Maata, Maata Gorishenu, and therefore you just wash, um, as much as you need on each hand, and then you, uh, you know, make your brocha and enjoy your, um, food. I wish you all a Gut Shabbos and, uh, Shabbas Tovis. Should be, Am ash nichnas Adonai mar bin besimcha. Am ash should have the Simchas HaGeulah. Simchas Olam al rosh shana. Gut Shabbos. Shalom. Gut Shabbos. Yesh koach. Shalom. Gut Shabbos. Shalom. Gut Shabbos.