תצוה – זכור תשפ״ה

00:08 Good olavo and welcome to the shiur tonight, Motzei Shabbos, Parshas, uh, Tetzaveh, Parshas Zachor. Let's go straight into the questions which we have. Um, so not a question on Zachor, but a question of shot in davening. So we have in, m- Friday night, we have a c- a mini Chazarat Hashatz. It's called Brocho Meyn Sheva. It's a condensed form of the seven brochos of the Friday night Shemoneh Esreh. So Mogin Avos is the first brocha, Mogin Avrohom. Mechaye Hamesim is the second brocha. Keil HaKodesh is the third brocha. Menaha Shehecheyanu Shabbos, Shabbos Kodesh corresponds to the middle brocha. Ulefon avod birvo chet is alluding to the brocha of Ratzon that we should do the avoda in the Beis Hamikdash. And then we have Nehdar LeShmo. Then, um, then we have Keili Yodois, which is Modim Adon HaElokim. Question is, what's this Meyn HaBrochos? Condensed form of the brochos. Yeah, is that what it means? Is that saying that we've got... Oh, tonight we're gonna be saying a condensed form of the brochos. Okay, if that's what it means, why is it there? Why is it positioned kind of after Ratzon and somehow... And Modim gets a double mention, Nehdar LeShmo and Keili Yodois. So intrigued, what is this Meyn HaBrochos? So on the left, you can see here, um, from the Sh'la Moede Siddur, and actually the Chassid, uh, translation is very similar, that every day we'll thank Hashem for the brochos of that day. Still begs explanation. Um, and I, I, I take exception

01:50 to the comma there. Nehdar LeShmo Chajem Tomim Meyn HaBrochos, who says that the comma has to be there? At any rate, Yesh LaMaase that... See, in, in the, uh, in the Sh'la Moede, he asks the question: Why does Modim get a double innings? Uh, the Americans don't know what I'm talking about. But, um, V'neydar L'shmo and, um, Keili Yodois. Twice, twice Modim. So he says, well, one is for the regular Modim, and one is for, um, Modim d'Rabbanan. When in Chazarat Hashatz we have a double Modim, you don't just delegate, you thank Him on your own. Uh, that's why you have it twice. Okay. Yesh LaMaase, another shot, that when we have Mey- When we have this idea of Meyn, we kind of reflect upon the brocha of that day. So when we have Shabbos coincides with Rosh Chodesh, so then we have Yaale VeYovoe in Birkat Ratzon. And when we have Chol HaMoed coincides with Shabbos, again, Yaale VeYovoe. So after having said, Ulefon avod birvo chet, V'neydar... And there in that brocha of Ratzon, V'neydar L'shmo Chajem Tomim Meyn HaBrochos. In that brocha, we're going to insert... Whenever there is a particular, uh, quality of that day, well, we're going to insert that into the brocha of near, of Ratzon. And just by the way, if you forgot to say, uh, Yaale VeYovoe in Ratzon, and you didn't start Modim yet, you can insert it between the two. You can say, Hamotzi lechem min ha'aretz. Yehei sh'mei rabba mevorach le'olam va-ed. Amen. So

03:38 therefore, the Meyn Ha... This Nehdar LeShmo Chajem Tomim Meyn HaBrochos is alluding to the Al HaNiss- Sorry, not Al HaNissim. To the, to the Yaale VeYovoe which is added in, in Ratzon when appropriate. If you want, now you can say it's also alluding to, uh, Al HaNissim, which is thrown into, to, to Modim. Okay. Let's move... And, um, that, that explains the, the Nehdar LeShmo and the Keili Yodois is not necessarily repetition. It's two separate inyonim. One is the Meyn Ha, Meyn Ha, Meyn Ha, Meyn HaMoedeh, the reflecting of the day, the special of the, um, quality of the day. The other one is Modim in the normal sense. Okay. Let's go on to something much more practical, and, uh, that is that case that you've got here, two mechutonim, and they have the same name. So it's much more well known that we avoid having a... making a shidduch with a father-in-law and son-in-law which will have the same name. Father-in-law is called Baruch, son-in-law is called Baruch, or for that matter, the, um, mother-in-law and the daughter-in-law having the same name. She's called Shprintze, and the mother-in-law is called Shprintze, so we would avoid such a shidduch unless one has got... When Chabad has accepted that if one has got two names, so one is called Yosef and the other one is called Yosef Yitzhak, so then that's considered two separate names, and so on. So that's more well known. And, uh, and many fine Hasidim in the last, uh, decade who have

05:20 added a name to their name, Nachum Mendel, because they were not finding shidduchim for their sons, for their daughters because of their, uh, Nachum Mendels, Baruch Hashem. So this is Meir Nachum Mendel, this is Chaim Nachum Mendel, and so on. Moshe Nachum Mendel, whatever it may be. Okay. But now we have a different situation. We have here an issue of two mechutonim having the same name, and this is actually the same source in the... what's called Tzafror of Yehuda the Hasid, which you can see on the screen. Two people have the same name. They should not make a shidduch between their, uh, their children. Already in the original Tzafror, it says it's a safek whether this is only for their, their offspring or it's for everyone. So, so it's not so clear that it's for everyone. There's a very interesting letter of the Rebbe you see at the bottom of the, the screen from Igrus HaKodesh, Chelek Yud Ches, page kuf lamed vav. It's also reprinted in Shulchan Aruch in vol- volume six. When he g-- there's a story, there was some complication with the Shidduchim or, or whatever. It wasn't a straightforward story. And the Rebbe there comments that you should add a name to one of the mothers, because I see that the name of the mother of the girl and your own mother, their names are identical. So one of them should, uh, take on another name. Which so this is very interesting because here we're talking about mechutanois, whereas the Tzarua

06:52 talks about mechutanim, and yet the Rebbe is inc-- uh, recommending to add a name that the two mechutenestus shouldn't have the same name. And how much more so we should be concerned about having two mechutanim with identical names. Having said that, the, so the, the rule, I've said this more than once, in the Inyonim of Segula, um, which we don't have a clear havanah. So the rule is that when the circumstance is slightly different to the precedent, which is clearly spelt out, then one can be le-lenient. So h-here on the middle of the screen, you have from a Sefer which is, uh, exploring the Tzarua Sefer HaChosid, going from all different poskim, and he quotes that some say that if one of the two parties is a Cohen or Levi, so then when you write a ketubah, it sounds a HaLevi or HaCohen. Then if one of them is a Cohen and one's not a Cohen, or one's a Levi and the other one's not a Levi, et cetera, that is, makes it not identical and therefore compatible. So the source is in the Sefer, one of the Sefer is Shemi Shimon. Since it's customary to mention the name Co- the, the title Cohen or Levi in the ketubah, and that's grounds to say, "Well, then there's-- they're not identical." And so the Shemi Shimon writes this. I looked up the actual Sefer, um, and we'll come later to an, an example where it's important to look up and not just rely on, on short

08:26 quotes. Um, but he, he does say so. It's a long teshuvah about this whole thing about names, um, of Shidduchim, and he mentions this as a svara, uh, and I think that's-- that one can rely on it. They said that that's svara because as he says, "Because ." Right. We have on the online, we have here one of our participants is Rabbi, uh, um, Levitansky from Sumi, who told me that when his father went to Yechidas one time and he presented his settle, and the Rebbe kind of just, kind of was, it's Al Ichid Sadvari, but the Rebbe says, "You have got a title which, which you, which is a Torahidiker title, HaLevi. How come you don't write HaLevi?" Um, and so if till then the Levitanskys wrote their names Lamed, Ayin, Vav, Vav, Yud, Tansky, they changed it to Lamed, Vav, Yud, Tansky. Um, because the Rebbe says a Ti- a Torah which is given in the Torah. Anyway, it's a Chosid of things. If one of them is called HaLevi or HaCohen, then that would be basis to say they're not identical, and you can make a, a Shidduch, Bashar Torah, Bat Slachas, Badere Shomim Veiroch, Binyan Adi Ad, Alah Rochas, Torah Nir Vanigla. Okay, um, here is a question. It's not the first time I had such a question. It's not, perhaps slight variation, but here is a story that, um, there's a group of girls who, um, they had a few days off from seminary. And in the Netzel Rotld, there's

10:04 a big thing, you can rent a Jeep. I think it means you can rent a Jeep with a driver, I hope. And it gives you a, an, a, how do you say, uh, off, o-o-off terrain, whatever it's called, o-off the track. Uh, apparently, it's very interesting and fun, as the late Rabbi Koppelman of, uh, Lucerne would say, At any rate, so then they, so they, they've chosen to go on this, uh, trip, and then it's gonna cost X amount. So all right, fine. So they're going to share the cost of the trip. Then unfortunately, when it comes to the actual trip, one of the girls is not feeling well and so had to pull out. So now, does that girl have to bear the cost of her share of the, of the trip? Or do we say no? She didn't join in, so she doesn't have to pay. So this is the question. The question, um, we're not arbitrating here. I'm just presenting the Halakha as it's presented in a Sefer called Imrei Yakov. Now, Imrei Yakov, a-actually from Reb Yakov Meir Stern. I had the, uh, privilege to spend a few weeks in the, uh, Beis HaRoeh of the late Rav Vosner, um, Shevet HaLevi. And the way he had, the arrangement was he had, uh, what we would call a surgery, and he was in the inner room, and they had the outer room, and it was like a whole, uh, like a factory. One after the other, people come with chalice. This

11:37 is in Bnei Brak. And, um, so one of his... He would have one of his Talmidim on duty during that time. And if it was something was more, uh, challenging, they would go into Rav Vosner. So one of those who was on duty was Rav Yakov Meir Stern. And so I spent some time with him. At any rate, he's published a volume on the Alter Rebbe's Choshen Mishpat. Now, the Alter Rebbe's Choshen Mishpat, I would call it the Oruch Chaim of Choshen Mishpat. The, it's the ethics of Choshen Mishpat rather than the Rather than the arbitration aspect of Chesed Mishpat. And so, so he, this is the Alter Rebbe's Chesed Mishpat. How many pages is it? Fifty, sixty pages max. Um, and he made from this a whole Sefer exploring, like a Mishnah Bura style, Biurim, Halakhah, Halakhic, a very, very nice Sefer. So he deals with this, this situation, very similar situation. If several people have hired a car, and one of them didn't turn up, um, and so left an empty space. And so the, the company, the group of people would have to pay the driver as was agreed. He had, he was, he had, you know, agreed a price with the group and, um, okay. Then he compares this, what would be a case of a childcare or a, a group or a nursery of some sort, and the parent doesn't send their child, so they sort of pay, you know, how much each parent pays for the, uh, for the

13:17 care. And, uh, one day the parent don't send their child to nursery. And so they... One who's running the nursery says, "You need to pay for the days which you missed." So they say... He says, "If the child wasn't well or on us, it's par posture that they don't have to pay. But, uh, if there was no on us, if there's no... It was they just decided to stay home, then they would have to, uh, pay for that, the time which they missed." Um, and similarly, he goes into, again, in the Tamtis, sort of summarizes. People hired a car together, and one of them didn't turn up. Shloi machmas oines. So if he didn't jo-join by choice, then he would, they would, he would have to pay. But if the, the, the, uh, the, the participant didn't participate because of illness or other, um, other, uh, circumstances beyond their control, then they are not mechuyav, not obliged to pay their share. Okay? So the other three girls will have to kind of bear the, uh, the extra cost between the three of them. Okay, um, now let's go on to a question which is the following. That a boy was born on the thirtieth of Adar Alef, and it comes Bar Mitzvah, and there is... It's only one Adar. And on top of it, there's no, there's no thirtieth of Adar. Adar is a twenty-nine-day month. So here's the question. What day should he, uh, or does he turn Bar Mitzvah? And a similar question

15:00 would be as a Yahrtzeit. If someone had passed away on the thirtieth of Adar Rishon and comes a regular year, when is the Yahrtzeit observed? So interestingly, now you might, you'll make, you'll, uh, be taken aback perhaps, but the, uh, some poskim say it should be Lamed Heh. And you want-want to ask why jump back. Well, actually, Lamed Heh is Alef DeResh Hodesh Adar. So this person, since the main Adar is Adar Sheni, this person passed away in Alef DeResh Hodesh Adar. So now, okay, there's no Adar Rishon, so it goes back to Lamed Heh, says Adar, which is Alef DeResh Hodesh Adar. So there is such an opinion. And, um, however, you see here on the screen, we have from the Dirshu edition of the Mishnah Brurah, um, in relation to Bar Mitzvah. So that opinion which I said about Yahrtzeit is in Siman Tov Kof Tsadei Mehhez, which talks about fasts and fast on a Yahrtzeit, when should they fast on a Yahrtzeit for a parent be observed. And there is that Sevorah of Alef DeResh Hodesh Adar, otherwise known as Lamed Heh. Here you see that this is, this question is discussed in the Sefer Binyan Tzion, Rabbi Yaakov Ettlinger, who wrote Shulchan Arukh, if I'm not mistaken. Then he goes on, he says that actually Rav Elyashiv says, "No, we're going to hang on. Um, it's a Sofit where he turns Bar Mitzvah, Lamed Heh. Perhaps we have to wait till Rosh Chodesh Nissan." There is no Lamed Adar. So once

16:38 it comes to Rosh Chodesh Nissan, we're past Lamed Adar, obviously. And so that's when he turns Bar Mitzvah. Rav Shlomo Zalman is also, takes that view. Since it's a Machloket whether he turns Bar Mitzvah on Lamed Heh or Rosh Chodesh Nissan, so we're going to be Machmir. So it's not such a big issue, as Chabad we put on Tefillin, mentioned in Shulchan Aruch, we put on Tefillin, um, two months before the Bar Mitzvah. So as far as putting on Tefillin, he'll put on before in any case. But as to, to be a Chazan, to be Motzi a Tzibbur, et cetera, that we would wait until, uh, Rosh Chodesh, uh, until Rosh Chodesh Nissan. Right. So there's, there are different opinions. I think that would be the, uh, the Meis that would, would wait to... The Bar Mitzvah for sure would be, we'll, we'll celebrate on, on, on, uh, Rosh Chodesh Nissan. Still, when it comes to a Yahrtzeit, perhaps there's a Sevorah to do the earlier date as well as the later date. Right. Um, let's go on. So here's an interesting scenario. This Shabbos was Parshah Zachor. And I got a call from a Shliach in France. He's got two candidates for Maftir. What's more important is that both of them are sponsors of the Kiddush, and they both, they both want to be, uh, Yahrtzeit, whatever. They both want to have Maftir. He would happily arrange, and they would be happy with this, if they could do another Minyan in the next room.

18:14 He, however, he doesn't have a second So what does he do? He said, "The Rebbe gave him Hametzor that we'll do like this. We'll do Kriyat HaTorah, and it comes to Maftir, so ten people will go in the next room, and then the balkera will lane in the main shul, lane the three psukim of, uh, Parshat Zachor, and then he will apologize and go to the next room, and they'll read Parshat Zachor again for those ten people, uh, with another Sefer Torah. And, uh, in this way, everyone will have their Maftir and the Haftarah and, uh... So that, that was his Hametzor. So I do this shiur on, uh, in, in Ivrit. I do this on, on Wednesdays. Someone sends to me that the Piskei Teshuvas actually addresses this. He says it's okay. I told him it's okay, I don't see a problem, but then he says, "Yeah, you're right. It says it in Piskei Teshuvas." And that you can see on the screen in Siman Resh Pey, uh, Resh Pey Daled. Talk about Maftir. Then here's, you know, you got a case of two, two candidates who want to have Maftir and Haftarah. So you can make another minyan for Kriyat HaTorah and Maftir and, um, yeah. So you can go and divide into se- two separate minyanim. All right. So that's amazing. I'm a Yoffa Kivanati. I got it right. Well, I wanna, I wanna tell you, I once had a story, and I've written about it. It's published in the Sefer. Um,

19:44 there was a, a certain community where the bal-- there's a, the balkera is a baal teshuva, a mekarev, and, uh, he's, he's the standard balkera every week. It turns out that he has yahrtzeit. The balkera has yahrtzeit for his mother, the particular Shabbos, and he wants to have Maftir. Then the one who was his melamed, who was mekarev him, kind of, also wants to have... Has also yahrtzeit, the same Shabbos. So now there comes a shailah, who goes, who goes outside and who stays inside? So the, the elder one, the elder, uh, Hassid, he felt, you know, why should he... You know, he's one of the founders of the community. He should be having in the cheder sheini. But the balkera, he says, "What more should I do? I mean, I'm, I'm standing here next to the Sefer Torah. How do I go next door?" The kid said... I was more noted to say like a dinner of Bar Mitzvah. You're already there. He should give him priority. The kid said, "No, I see that I have a simple etza. They could have, uh, take out for Maftir, take out another Sefer Torah, and everyone should be happy and take it for another room." Oh, but then I don't... Well, I wasn't happy with that because as we all know, that there's a whole set of rules in the case you find a mistake in a Sefer Torah, and you have to take out another Sefer Torah. But when it comes to Maftir, if the

21:10 mistake was found in Shvi, then you don't take out another Sefer Torah for Maftir. The Shvi is going to double up as Maftir. And if I may say, uh, there was a story with... In Siman seventy, the Rebbe would always have Maftir. And, uh, they found a mistake in Shvi. So they went to Rav Zalman Schimone, they asked him what to do. So something like that. Uh, but we know that normally you don't take out another Sefer Torah for, for, uh, for Maftir. So to take out a second Sefer Torah to do a Maftir in the next room, that's not okay. Ah. Well, in this case, this Shabbos, because it's Parshat Zachor, and in any case, you're taking out a Sefer Torah for Parshat Zachor, then it's justified to take another Sefer Torah for the Parshat Zachor in the next room. So therefore for this Shabbos, this solution would work, but for a regular Shabbos, this solution would not work. Having said all that hakdoma, now let's scroll down. Let's skim through the teshuva in Rebbe Moshe, in Igrot Moshe. Now, first, Rebbe... The Igrot Moshe here is talking about it's Tov Shenitzvah, and you've got two boys to turn Bar Mitzvah the same Shabbos. They both want to perform, as in do their Bar Mitzvah, Maftir and Haftarah on the same Shabbos. And he goes into the possibility of them doing a duet of the two boys standing together at the Sefer Torah and singing, They do it together. Um, and, uh, but then,

22:45 uh, ultimately, Rebbe Moshe rejects this. Even though you can say, "Ad Irda Chaviva," you can say, "Tre Kol Hamishtamit," Rebbe Moshe, he rejects that. So that's where he starts. The, the Maister also likens that two of them should read together, that's not on. And so he said they're going to do like this. You're going to take ten people at the... after Kriyat HaTorah, before Maftir, and then they'll go to the... They'll, they'll go out. Then after the first Maftir and Haftarah is done, then the ten people who volunteer to go outside, they will come back into shul, and they will then will do a repeat of Maftir and Haftarah. And he says, although it's a tirchat tzibura, but the assumption is with the Bar Mitzvah, people will be mochel that they should, uh, to, to, to hear both Bar Mitzvah boys doing their piece, which I think is a very true thing. At a Bar Mitzvah, people will be ready to, uh, indulge with a second time, a second performance. Okay. So now then he goes into what do you do about Hagbah. Now, normally, as soon as you're done finish Maftir, then you do Hagbah, and then you read the Haftarah. But here, Rebbe Moshe goes into fascinating detail. Don't do Hagbah and Gelilah after the first Kriya. Just cover the Sefer Torah and do the Haftarah with the Sefer Torah laying on the Bima with a, with, uh, just a cloth over it. And then you'll have the ten people nece-- who'll come

24:20 in and will do a repeat performance. Because, um, the reading of Maftir is only Beshuvah Koven HaTorah. You can't... Shouldn't read in Novi without having read from the Torah. And it's not justified to take out a Sefer Torah just for Maftir. And if you do Hagbah and Gelilah, possibly the un, uh, wrapping the Sefer Torah again would be like taking out a Sefer Torah just for Maftir. Then therefore, he says not-- "Let's not do that. Just leave the Sefer Torah, um, first time round. Leave it on the Bima covered over, and then the second one." So what's, what's fascinating is when you see the way it's quoted in the Piskei Teshuvas, it seems to be perfectly legitimate to start off another, do another minyan, as I described, in the second room for, for Maftir. And you look at in the Piske-- and you look in the, um, source, in the Igrot Moshe, he didn't say It's true you can make a separate, uh, a, a double reading, but he didn't say you can take out a Sefer Torah. Happily, in this case, because it's Shabbos Zachor, you need to take out a Sefer Torah for Maftir, and any separate Sefer Torah is justified. But a regular Shabbos, this solution wouldn't be, uh, wouldn't be available. Okay. Let's move on to another davening question, and that is, someone contacted me this past week. There is a famous halakha that if you started a m- a minyan with... You started an unit of davening, and there were

25:53 ten people, and in the middle, one of them drifted out. Shouldn't have, but he did. I mean, we're not here to judge why they drifted out. They're precious, and it's not, not our, um, cheshbon at the moment. Um, but you're allowed to finish that unit. So now it's... This is in Siman Nun Hey. You've started off Chazarat Hashatz. Then having... So you're allowed to finish Chazarat Hashatz and say the Kidusha, which is in our language, Havalah Tziyan, and you can say the Kaddish after Havalah Tziyan. What about the Kaddish before Havalah Tziyan? The half Kaddish, which is after Tachnun or after Chazarat Hashatz, he doesn't seem to address that. He only says you can say the, the, uh, full Kaddish after Havalah Tziyan. Well, the Mishnah Berurah fills that in, and he says, "Kol Shekein the Kaddish," the half Kaddish before Shemoneh Esreh, for sure you can say that. If you can say the Kaddish after Havalah Tziyan, for sure you can say the half Kaddish. Well, it's not so clear. I mean, the Alter Rebbe doesn't say so. It seems to be just Chazan can say the Ka- uh, yeah, the Kaddish after Havalah Tziyan. Now, what's, what's... Let, let's go scroll to the next slide. You'll see the source is in the Sefer Tur Masadeshen. The Tur Masadeshen, written by Rav Yisrael Isserlin approximately five hundred plus years ago. Um, he wrote his Sefer. It's a Shulchan Aruch Teshuvas, but he invented the questions. So it's untypical of a Shulchan Aruch Teshuvas. He

27:29 put together three hundred and fifty-four questions and answers, and that's where the name Deshen comes from. Shin Nun Daled. So Tur Masadeshen. That's, that's the Sefer. Very, very respected Sefer in, in Halakha. Now, so he writes here something to the effect of, "Ein Omeir Kaddish Shalem Ad Ach Atzayar Kidusha." So you read that line, which I've highlighted in green, you get the impression, oh no, you're not meant to say Kaddish until after Havalah Tziyan. Yeah, that's the, uh, Bash Gofar Ishain. But now let's read it more carefully and see how it was a misunderstanding. He says the following. You say that you, you have started off with ten people, and you're allowed to finish off that unit. Now, you've... The unit was Shemoneh Esreh, Chazarat Hashatz. So now the question is, Chazarat Hashatz, I understand you can finish. But afterwards, Havalah Tziyan also? What's that? It's, it's a separate unit, ostensibly. "VeNireh LeSay Kidusha UveKaddish Achashvea Achacha," not only can you finish off Shemoneh Esreh, but you can also finish off Havalah, Havalah Tziyan. That's considered the Kaddish after Havalah Tziyan is gamart filash yud ches. It's still, it's the, it's the winding u- down after Shemoneh Esreh. It's still the unum. "VeLochein," and because the Kaddish after Havalah Tziyan is a winding, is, is a finish off, it's a finale of the Shemoneh Esreh. That's why he doesn't say Kaddish Shalem until after then. The Kaddish Shalem is Tiskabet LeOsen. When you say Kaddish after Havalah Tziyan, that Kaddish is saying that the Shemoneh

29:11 Esreh should be Miskabel, uh, Tiskabel. And therefore, Zeh Ugmart Fila. He's saying that the, the Kaddish after Havalah Tziyan is addressing the Shemoneh Esreh, and therefore it's still considered one unit with the Shemoneh Esreh. And as a result, "Yotzim Ichason," at the beginning of Chazarat Hashatz, you're allowed to say the Kaddish after Havalah Tziyan, where you say Tiskabet LeOsen. But as the Mishnah Berurah said, there's no question that the Kaddish, um, before Asher Havalah Tziyan is for sure. That's the one which is right after the Shemoneh Esreh. That's for sure you can say. As we discussed, I think last week or two weeks ago, if someone walks out, if you had a minyan for Maariv, and in the middle of the quiet Shemo- well, from the middle of Shemoneh Esreh Maariv, your tenth man disappeared, you can say the Kaddish after Shemoneh Esreh. And so the same thing here, the Kaddish after She-Shemoneh Esreh, the Chatzik Kaddish is no question. The Chiddash is that even the Kaddish after Havalah Tziyan is also, um, justified. So it's Pashtat Pishat, but it, y- you read it quickly, you don't realize that's what you say. Lo Megayer Vait. Okay. Now, I want to tell you, I told you last week about this group of this Tefilah, uh, this Koil Elion Tefilah. And Baruch Hashem, it's now, there's been a cycle of the three, um, three Magid E Shir. They said, "I provide the skeletons of the Halakha framework," and then comes... One says the Pirush Hamilluh, Rabbi Klein.

30:47 And then Rabbi Farkash gives the, uh, the Pirchei, they breathe the neshamah into the skeleton and the flesh. And really very yishmach, I, I followed their, their, their Shiurim, and there's been, uh, very We got a very, uh, excited feedback on the, on this program. Uh, a hundred and eighty people around the world, uh, uh, joined. So it's really, Baruch Hashem, uh, had Sloca and sh-should... You know, that's the beginning. If this will help initially, it go, go more rather than less. Um, now we did three... So the three sessions were all on Birchas Hashachar. Uh, fascinating stuff which came up from the, uh, Chassidishe insight. But meanwhile, came up the question, why-- from when did it become Minag Chabad to say Brochas at home? Birchas Ha-Hashachar at home. And, and most shuls you'll go to, they say, um, most Ashkenazi shuls, they say Brochas of Farnomid, yeah? There's the Brochas and then the, the Korbanos and then Hodu. In Chabad, we have this business of, of we, we have a Minag of saying Brochas at home. So actually, uh, in the siddur, I, I did not note this, um, correctly. I just said it's Minag Anash. I didn't go for how far back it is. What you have on the screen is from the Shaar Hakavanot, which is written by Rabbi Chaim Vital, uh, Talmud of the Arizal. And he says about the 18 Brochas of the morning, which the Minag Olam is to say them in Shul, and everyone answers Amen. But yes,

32:28 the fact begin, uh, yeah. But So going back to the Arizal already, so he goes against that, different to the norm, which was accepted that you say Birkat Hashachar in Shul. Instead, he would say them at home. And this is, this is quoted in the Kaf HaChaim. And so I took a Sefardishe Siddur, contemporary Sefardishe Siddur, and the, the Birkat Hashachar don't seem to be said at home. Now, on the left of the screen, you have a copy of a siddur, which is known as Venezia RaPad, Reish-Pei-Daled. This siddur was printed some, let's say, uh, fifteen years before the Arizal was born. And we have, uh, it's, it's, it's, uh, it's on the Otzer HaChochma. And, uh, this is the siddur, the print, which the Arizal used. And several times in Pri Etz Chaim, Rabbi Chaim Vital says that I'm using this siddur of Venezia Reish-Pei-Daled, and at this point, you should change this, change that. So I was curious to see pre-Arizal Sefard. Before the Arizal. So there you can see on the screen, And then Al Netilat Yadayim, Asher Yotzar. Rabbi Mendel, tell me, in, in, in your shul, Al Netilat Yadayim is said in also in shul? No. Al Netilat Yadayim, Asher Yotzar, Lecha Neir, is said at home. You start from Anosenu Seth Rivno or whatever. Yeah. That, that, that's the more popular meaning. But here, according to this, even Al Netilat Yadayim was said in shul. Discussion, although the Shechinach. Okay. But that was their Minag. And the Arizal depart--

34:26 and that goes back to Rav Amram Gaon. So this idea of saying Brochas in shul has been around for more than a thousand years. And yet the Arizal changed this. All right, so that's one thing from the Arizal. Then the question is also when did Anash, when did Chabad change? And all other Shtiebelach, all other, you know, Polisher Shtiebelach, by them is they say their Brochas in shul. So when did it start coming into Chabad? So now on the screen you have again, this is from the Shklov Taf-Kuf-Samech-Gimel print. This is from the print was-- of the siddur, which was printed BeChayo of the Alter Rebbe. And you can see there after Eilu Devarim, you can see in the small writing before Matovu, there's the, the little words, Now, curiously, the-- this caption, was dropped in later editions. The Ashara Hakol has some kind of, it says, I don't know. I don't know why it was dropped. I would say, in my siddur I write this, that even if you daven at home, the Minag is to say Matovu even if you didn't come to shul. But, um, this is, this is telling you that until here is said at home. You come to shul, you start saying Matovu. So this opinion of saying, saying Brochas at home is going back, as I say, already the Alter Rebbe included in the siddur, and it goes back to the Arizal. Um, now to explain a little bit more is the following, that if you get up

36:08 at seven o'clock and quarter past seven you're ready in shul, uh, with your tallit and tefillin on, so then, uh, it makes sense. You say, you know, you just, you just woken up, you're saying Brochas and going into davening. But if you have a seder, you get up early, as the Arizal would, and you're going to have a Seder HaAvodah of learning and, uh, et cetera, whole Hachanos, and then as to two hours, three hours later, you're going to daven. Well, why should you leave the Birkat Hashachar for all of this? Or why, why should you delay all of this? Because of the Seder of learning siddurs before davening and Hachanos for davening, therefore it makes so mu-so much more sense to say Birkat Hashachar earlier on. And that also explains there's a, there's a, uh, there's a couple of little stories about someone turns up in shul at eleven o'clock and starts saying Anosenu Seth Rivno, and, uh, whoever it was, a Rebbe or one of-- a Rebbe says, "Ah, kluge hon, a kluge hon." Um, like a very smart Seth Riv is eleven o'clock. But possibly- The de-deep not that he necessarily woke up late and turned up. Could be he did lots of stuff in between. But what's the sense of saying so late in the day? You, you say to closer to when you woke up, and then you d-get your-- do your hachanos, and then you daven when you're ready to daven. Um, but yes laharich, but, um, uh, that,

37:38 that seems to be a, a good source for, uh, for the Mincha Chabad to say brochos at home. Um, there is a letter, I think, to Rav Ushpol. Uh, there's a shul in Boro Park, a Chabad shul, and but most of the people who came to that shul, there was a Nusach Hari shul, but most of the people did not daven Nusach Hari. And there was a question of introducing saying brochos in the shul. And he says because a lot of people don't say brochos at home, then we should say brochos in shul. So the Rebbe answers, "But there are going to be those people who say brochos at home, and they'll say it a second time it shall be brocha batala." So, uh, it, the one outweighs the other. And the Rebbe didn't, didn't okay to introduce brochos in shul. That's the, uh, Chabad custom to s- to say brochos at home. It stays that way. Uh, there's another letter of the Rebbe. Someone's criticizing about the fact that with, you know, Chabad are davening late and missing some Zman Keriat Shema. And the Rebbe writes to him that you're e-evidently unaware that in the Chabad is a say of saying brochos at home and to saying until, till, uh, it says actually till, till Rabbi Shmuel to say at home and say it early. And therefore, you've already said Shema earlier on in the day. But actually in your shul, where they start, whatever it is, nine o'clock, by the time they've gone

39:02 through Pikser, uh, with Psukim until they get to Shema, it's gonna be after Zman Keriat Shema. So actually, the problem is in, in those shuls rather than the Chabad Mincha of davening later, but saying brochos and Shema earlier. Okay, let's move on. I see there's a couple of chats which I didn't re-respond to before. Uh, Nomen vos der Ebeshte alein. Ah, so Rabbi Levi-- Rabbi Tansky going back to the n-the, the-- his father's Yechidas, and where the Rebbe had kind of, uh, called him out for not mentioning Halevi. So the Rebbe said to him, "A nomen vos der Ebeshte alein hot er hot em gegen, the name which the Ebesh himself gave it to you." Right. Um, Rabbi Blessofsky is saying about the story with the brochos, it was Rabbi Telushkin. Sorry, I said Rabbi Ushpol. Okay. Rebbe says better that the mispalli might miss brochos and, um, rather than say it twice. Right. Let's move. So someone asked me about the Seder of Kriyat Megillah. If you're with brochos, if you're leining, um, if you're leining for a group of people after you've already heard yourself in shul, you mean you're leining on your own. So here you have from the Gesebim Bes Her Shlichas volume two, the wa-- chapter on Purim. One who's already heard Megillah and reading for women, if there's someone amongst that group who's unable to make a brocha, so the reader can make the brocha for them. And this is the concept of Arvus. We have a mitzvah, we

40:42 have a responsibility to s- that someone else should also do a mitzvah. And therefore, I can say, "Asher kidshonu b'mitzvotav v'tzivonu," for someone else is unable to, to say a brocha. If they are able to say the brocha, then they should say the brocha. Um, then, I don't know what is done in, in, in ma'eise, in the, in the, the communities, but there are those who say that if there's just women, so one of the women will say the brocha, uh, on behalf of all the other women. Of course, and then, and then they, they're all capable of saying a brocha. All right. But one will say, and everyone will, and all the other ladies will answer Amen. Now, there is a, a discussion about the what's the Nusach habrocha. So whereas by a man, the brocha is Al Mikra Megillah. So in Polskan they say for a woman, it would be, uh, Lishmoya. Um, some say the Nusach Lishmoya Megillah, some say Lishmoya Mikra Megillah. So if, if it's a, a woman would be making the brocha, or a man is making a, a brocha just for women, then the Nusach would be slightly different. Not, not Al Mikra Megillah, rather Lishmoya Mikra Megillah. Right. Let's move on, and that is simple question. Someone asked me, he has a, a Beis Chabad, and they have, uh, like a restaurant or something, and they have, um, uh, the chef will come at five o'clock in the morning and start preparing. And so they're peeling eggs

42:18 already at five o'clock in the morning, which is still dark. And there's a whole business of leaving eggs overnight, un-peeled eggs overnight with Ruach Ro. So he's asking, is there a problem of Ruach Ro if it's, uh, not the whole night, only half the night. So on the screen you have, this is from the Sefer Shmiras Haguf VaHanefesh from someone called Yosef Yitzchak Lorna. It's n- they, it's not because it's Lubavitch they have the name Yosef Yitzchak. Um, but it's, it's, uh... So he quotes here from the Klezmer Bergerov in Livayatzir, and he asks this question. And although when it comes to Kodshim, part of the night would also become the iss-issue of Linot, but they-- that's not the Minich. We're not choshish for this. And, um, we will say that, that the business of Linas Lailov, left overnight, would only be if it's a whole night, but just a few hours of the night would not be a reason to be worried. And, uh, that's similar to what I said before, when you have a thing of a skula Uh, a chashash of a school of this, uh, um... So then when there's a, a change to the, uh, the precedent, one can be meikel. All right, the last thing which I wanna share with you, and someone sent me some feedback. And at first I thought, you know, it's nice feedback. I always enjoy nice feedback. But I thought if there's something which I could share with the tibur, so it's-- and especially

43:42 there's a, uh, something with the Rebbe, so it's valuable to share this. So this is one of our listeners. So he writes that we're talking about names. Um, about a name which had born. If you remember, there was a person who thought his name was Michael, uh, Michoel, then he turns out his name is, he was, he was given at the Bris, was Elimelech. So y- the story is like this. My mother, when she got, was born, it was, it looked like they would not have a- any more children. They were Shomer Shabbos. They were active in the community, and they named my mother Yitzchak Moshe. Uh, so it looks like, um, well, I can understand the, the mentality. If you, you're using normally an English name, um, and the Jewish name is only for, you know, for Jewish stuff, so it's all Zani Yitzchak Moshe, who cares? But, um, so they gave the name Yitzchak Moshe. She had an English name which she used. And when they got married, the Rav who was Mesader Kidushin refused to put Yitzchak Moshe, the name of the child. So he put the, her English name, whatever it was, Sadie, whatever, uh, she put, he put in, uh, as, as her name. Okay. She-- My mother didn't like the English name either. And so she made a name for herself, Irina Masha. The only one who called her Irina Masha was my father. Okay. When my sister was fifteen years old, she was in Yechidas Protis, and she

45:18 asked the Rebbe about what name f- she, she'd be using, her mother should use. And we, when we put down a name, uh, for a bracha with the mother's name, whether the, what name they should use, because it was like, uh, a do-it-yourself job. And the Rebbe told the sister that each person is a balabais of their own name, and she can u- use what name she wished to use. So that's really a, a nice thing to share, that the Rebbe said that she chose to call herself Irina Masha. That's her prerogative, and that should be, uh, accepted. Then he writes, he's l-- he used to live in Manchester. He found this out from his sister many years later. In the meantime, he himself had asked Rav Schneebalg of Shalom in Manchester the same question, and he also had told him to use the name Irina Masha. So, uh, they, they were-- the Rebbe, as Rav Schneebalg had told him the same, same thing, that if the mother had chosen to use that name, then, then, uh, she has the right to do so, and that really becomes her name. Okay, that's what I have to share with you for this evening. And, um, shall I say, I'll just finish off. But people are, um, asking: What do you do about the Sudde on Friday? So I don't know whether we did discuss this in this forum. It does say in Shulchan Aruch, in Halachas Purim, that it should be before Chatzos. There is in

46:42 the Alter Rebbe's Shulchan Aruch in Siman Resh Mem Tes. He talks about, not about Purim, he talks about a Sudde, other Suddes, that there is room to be meikel until Sho'ah Tziris, which would be about three o'clock. The thing is that possibly Suddes Purim being, uh, a larger Sudde, more than some Poskim want to say. Although for other Suddes, it's okay to have in the early afternoon. A Suddes Purim should be take-- uh, left before Chatzos. Uh, so there is a preference, at least, the preference to have it before Chatzos. Um, I'd like to say the following, though, that, um, the whole chashash here is that if you eat, uh, later, you won't have an appetite for your Suddes Shabbos. You chamoyre that nowadays people manage to have an appetite a few hours later again. Uh, I think Nishtanu Ho'itim. I just-- There was recently a sicha of the Rebbe how he eats, uh, he has, he has, uh, breakfast, and then he has elevenses, and then he has lunch, and then he has tea and high tea, and, uh, he, he... Chamoyre, it's not zman of a seudah because every- everything has got a different name. So, uh, so there is a preference that it should, the, the meal at, should start at least before Chatzos. That's a preference. Uh, but if one doesn't manage, so there's, uh... So i- it's okay to have it later. Um, again, preferably before, uh, before about three o'clock, the Sho'ah Tziris. And if it happens later, zecher

48:12 it nisht gefaalech. Uh, the Alter Rebbe says in Resh Mem Tes, the chech of the Suddes Mitzvah. So this Suddes Mitzvah, so you won't have an appetite for Suddes Shabbos, but Suddes, Suddes Purim is also a Suddes Mitzvah. So zecher it nisht gefaalech. Al right, the rich is all zein van ha'hapchu, which is he, Yeshuas, uh, klal Yisroel, the icha Yeshua, Mashiach Tzidkeinu b'meheira b'yameinu amesh. Agbas tov. All right. Good luck. Good luck. Good luck. Yeshua. Good luck.