חול המועד פסח תשפ״ה

00:08 Good evening. Welcome to tonight's Shiur. Pesach. is not a reason not to give a Shiur. If anything, is a time to be-- to adding in, in learning. So, uh, I'd like to share with you, first of all, something which I spoke about last night at the Kinus Torah here at Stafford Hill. Um, so it's a well-known question that what happens if someone at Urchatz washed, uh, and said the berakhah on the netilat yadayim. So what, what happens now? So this, this e-event happened in Tov Shin Yud Tes at the Rebbe's Seder. And, and the Rebbe would have for his... Well, the Seder was held in the Friediker Rebbe's apartment upstairs in Seven seventy. And there would be about a minyan of elderly people seated who would be invited to join in the meal. And then there would be bochurim would be looking on. The bochurim would, would do the Seder in the yeshiva. They would come along with their afikoman, and they would have their afikoman at the Rebbe's table standing. So I guess they did also their arb-- their last two 'kosot. I don't know the tech-technical details. But meanwhile, when it came to Urchatz, one of the elderly gentlemen washed netilat yadayim, and he said a berakhah on netilat yadayim. Then became the dilemma what to say, what to do. So at, on the, uh, at the event, the Rebbe told him the following. Since he's already said berakhah netilat yadayim, he should do also now have matzah. You say HaMotzi, and you

02:08 should say 'al akhilat matzah. And since the, the berakhah of the matzah is also covering for the korech, therefore, he has to have the korech. But before the korech, he has to have the maror. The Rebbe told him to have matzah, maror, korech, and then to have karpas. That was the what, what happened. Later on, this is on the first days of Pesach. On Acharon Shol Pesach, the Rebbe revisited this whole discussion, this whole question. And, um, the main... The Rebbe-- The one, one thing which the Rebbe changed, and that's why it's, it's important to, to, uh, register. One thing which the Rebbe changed was that if at the time he had told him to, um, to have matzah and maror and korech, the conclusion of the farbrengen was that matzah had to be done then, but the maror and the korech can be-- sh-should be wait-- left for later, and to have karpas in be-before Maggid. That's basically the, the ba- the basic difference. Now, there has been discussions. Some, some say-- Some were saying that the Rebbe at a later stage changed his mind further, and that you just continue with the Seder et al, uh, et cetera. And, um, this is, this is... Okay, so again, this what happened at the Seder night when the Rebbe said Acharon Shol Pesach, which we have a record of. And then there is un, an un, uh, uh... Well, there is a shmua, a rumor that the Rebbe changed a third time. That's, that rumor

04:00 we don't have substantiated. And now, why I'm looking at it now is because every week, the Vaad Hanochos belachak publish a sicha from previous years, and they've been working methodically. They've published to now, to now through this system eighty-three volumes of Vaad Hanochos from Tov Shin Yud through to Tov Shin Lamed Vav. And so now they're, they're publishing the sichas we just said the Tov Shin Lamed Zayin. So at the back of each of the kuntresim, they have letters which have never been published before. It's amazing at each find-- each, each week, they find more stuff. So here's a letter which was written Beis Iyar, Tov Shin Yud Tes. In other words, two weeks after the Seder, one week after the farbrengen. And here, the Rebbe... The person had asked a couple of questions on the farbrengen. What you have on the screen is, "Bema shesipariti," what I related at the farbrengen. "Vemishe shochach," someone who had forgotten and said al netilat yadayim for karpas at the Seder leil Pesach. And you're asking, "Loma lo horeisi loi?" Why didn't I tell him, "Lilboish botey yadayim," to put on gloves. "Ule'asias daas ad zman birkas hamotzi." He washed netilat yadayim. You can maintain the purific-- the purity of that netilat yadayim all the way through till after Maggid by wearing gloves. And in that way, he doesn't have to wash a second time, and his netilat yadayim at Urchatz would count for the matzah. That was the person's question. Why do you have to tell him

05:50 to eat the matzah now, which obviously is a bit topsy-turvy? Why don't you have that he wears a pair of gloves, and that way his-- you're able to extend his purification of his hands until the appropriate time to have the matzah. So the Rebbe responds to this point, and he says, "Ki medumer shehizkart is ever fairish." I did mention, and, and in the Hanukah, this does appear that the Rebbe mentioned that possibility, not about gloves, but about, um, trying to ensure that you don't have hesed hadas, not to be distracted. The Omarti Gam Tirutza. At the time, I said that the, the night of Pesach, the poskim reject such an idea of trying to maintain the pur-purity of your hands to avoid having to have urchat and rochotza. Vad kedeikach sheyesh omrim. Now, the, this question of someone making the beracha al netilat yadaim urchat, it was not the first time it happened. But look at the lotion of the Rebbe. Now, those who say that if you forgot to say netilat yadaim karpas, he'll wash again with the beracha at hamotzi. Now, but look in the brackets, the square brackets. They're not so concerned about the Rebbe avoids using safek beracha levatala. He's usually... I think that was his referring to. Why do you say safek beracha levatala? Because we don't want to get into beracha levatala. So those who are not as conscientious, now, but they said, "So what? He made a beracha," and so on. Which in the chabrin, the Rebbe said

07:38 the following. That according to Shitah Harambam, you're meant to make a beracha when you wash for dipping vegetables in, in, in, in liquid. So according to the Rambam, the beracha was warranted. So rely on the Rambam. But since the Alter Rebbe in the Siddur, the Shulchan Aruch, especially in the Siddur, is so conscientious about beracha she'eino tsricha and beracha levatala, safek berachas, et cetera. Because of that conscientiousness of the Alter Rebbe about the beracha when it's not warranted, even though the Rambam says it is warranted, but we don't want to rely on that, and that's why he told them to have the matzah right after urchat. So that this, this eitzah of, of, um, gloves, whatever, wasn't accepted. So this is what the Rebbe is saying. Um, now, what I'm, what, what, what do I gain from this letter is that in addition to what was said by the chabrin, here we have a letter where the Rebbe maintains his position that i- the person, because of this mistake, should have to have, uh, matzah right at, after urchat. Just in a parenthesis, when the Rebbe speaks about the Alter Rebbe being so conscientious about the beracha she'eino tsricha, he mentions even more that in Chabad, you know, the Alter Rebbe will even consider about the Kadesh Shelelet Zeyrach. Which is relevant to why, for example, by, um, tonight by Sefirat HaOmer, in most other shuls, many other shuls, they do first Oleinu and then Sefirat HaOmer. And there's a Kadesh after Oleinu, then there's

09:26 another Kadesh after Sefirat HaOmer. But it's the same Kadesh, which you could have covered two items with one Kadesh. It's like problem of Kadesh Shelelet Zeyrach. Similarly, the Doven HaShem Oiri in other communities is said not together with Shir Shel Yom. Alter Rebbe instituted it should be said together with Shir Shel Yom so that the both, uh, the, the, the, the, the Doven HaShem Oiri, that one Kadesh will serve for both to avoid Kadesh Shelelet Zeyrach. I mentioned last night it's ironic that you'll tell people that Chabad are very concerned about the Kadesh Shelelet Zeyrach. Um, when they see when a Chabad, uh, chiyuv comes into a shul, another Kadesh and another Kadesh and another Kadesh, and, um, getting on people's nerves. And here you're saying Chabad are concerned for a Kadesh Shelelet Zeyrach. At any rate, that's, now, the Rebbe sees that as the extension of the Humra of Beracha She'eino Tzricha, a Kadesh Shelelet Zeyrach. And that with that sensitivity, that's why the Rebbe didn't want to rely Shitah Harambam, and said he should have the, to, in order that the beracha which of Al Netilat Yadaim, which was said, shouldn't be in vain, he should have now his matzah. Now then, what I wanna go with you further is that someone asked the question on this whole story, because here you have... This is from Siman Kuf, Kuf Nun Ches. The Alter Rebbe of Shulchan Aruch. So what we're talking about, he washed for dipping vegetables or whatever, after vegetables. Viti-viti- dipping

11:06 dry foods into a liquid, one of the seven liquids, you have to wash Netilat Yadaim. So machloket is whether it is a chiyuv or not, and therefore we do it without a beracha. And not everyone is machmir that way. Not all your dov, the dov is shitty bula bemashke. If you wash your hands because you wanted to dip ve- a vegetable in liquid, and then you change your mind, "Now I want to have a lechem." So you have to wash again. You're not, you can't be yoetz with the first wash. The fish shelo omrim shedovah tibbulah bemashke ein tzarich netilat yadaim, as Chazal tell us. Ha'arei zeh chilul netilah lenekias beyadam. Because washing for tibbulah bemashke, according to those who say it's not warranted, it's like you're just washing for, just for cleanliness and not for mitzvah netilah. And it's netilat yadaim not tzarich kavana. You need a kavana she'bnetilah lamche l'achilah. So they ask you, what's with the whole... What happened over here? This man washed for karpas. So he washed for tibbulah bemashke. Here it says clearly that if you wash for tibbulah bemashke, that's not good enough. You have to wash again for netilat yadaim, for the, for, for, for, for lechem. Because of this kashe, some Chachmi Chabad, should we say, come with the hasvara and say the story there was that the old man, he got mixed up and he thought he's washing for eating a hamotzi. He made a bracha on the teshuda and thinking it's about hamotzi. But

12:39 if he had in mind he's washing just for karpas, just out of habit, he said the bracha on teshuda, then that's not good enough. He has to wash again for netirsa, for, for the lechem anyways. So just to point you to the Rebbe's lotion here in the letter, which is two weeks after the event, uveirach al netirat yedam lekarpas. He made the bracha al netirat yedam knowing that he's gonna have now karpas. It just slipped him. He said al netirat yedam, but not because he was thinking of having lechem. I asked the question, what you-- that doesn't cover for, for, for, for lechem. The answer is to someone, one of the editors of the, of the, um, Hanakos, Rabbi Dovid Feldman, zal, he says the following. What does it say here? When you-- if you wash your hands for just for timbulim mashke, then it could be seen as just netiras bealma. But when this person washed, he washed the shebeferez shem mitzvah. He didn't wash netiras bealma. He washed because there's a chiyuv to wash. So then even though he washed for the chiyuv of tevillas, but he washed as a chiyuv, not as a netiras bealma. In fact, they said a bracha, but is-- but he had in mind to have it as a mitzvah. And therefore, this ta'inah that you're not yoetz because it's netiras bealma just for cleanliness appears not. Here, he prefers he washed the same, the mitzvah of netiras yedam. And therefore, that washing also covers for the, uh,

14:11 for the lechem which he would have, whether right away or have later, the, the br-- the, the netiras yedam and the bracha would come. Okay, let's go on to another topic. And that is a simple question, um, now about trimming nails. So in Shechinach talks about not having haircuts on Chol Hamoed, and then it goes one step further, not to trim nails. This is a machloket. The problem we don't trim nails also. Trimming nails is a bit more lenient. But if you trimmed your nails before Yom Tov and they regrew and you need to trim them again, you are allowed to do so. Whereas with the hair, that you wouldn't be allowed. Why aren't you allowed to have a haircut during Chol Hamoed? It's a kovod Yom Tov. The answer is because of the problem that people used to, shelo yikon is like regov shumanu. There was a time where people were, hachamim saw that people are coming to, to show. They're coming to, they're coming, they're coming to into the Yom Tov looking like tramps. Why? They said, "Well, well, it's Erev Yom Tov. Everyone's very, very busy. Chol Hamoed, I'll have spare time. So I'll, I'll, I'll, I'll do my haircut in Chol Hamoed." As a result, they saw there's a problem that people are, are coming unkempt into the Yom Tov. So therefore, they forbade that... They saw the need to forbid haircutting during Chol Hamoed in order to incentivize that people should have a, a haircut before Yom Tov. Fine. Now,

15:47 so here we have in Shechinach. This is, you can see it's Tav Kof Lamed Alef. Koton mutar galer be-moed. Afil ki de'oregel, afil beferhez sheori. A child is allowed to be given a haircut in Chol, Chol Hamoed even though it was possible to have done. But the child needn't be su-- needn't suffer because the parent neglected. It's a, the sheor, the cutting, not having a haircut during Chol Hamoed is why didn't you do it before Yom Tov? But that's, you can't fault the child for that. They're not able to deal with it. So the halacha is that cotton is allowed to have a haircut during moed. There's a whole discussion in the, uh, Shari Teshuvah. What about doing an op sheor nish during Chol Hamoed? We're not gonna discuss that now. But meanwhile, coming back, if that's true by a haircutting, how much more so with nail trimming, which as I said, is already, uh, more, much more lenient. So if a child didn't have his nails trimmed Erev Yom Tov for whatever reason, and it's uncomfortable, it's okay to give them to trim their nails on Chol Hamoed. Let's move on to the next thing. Here you might find this interesting, those who are into finances. Here's a question of a person wants to do the following. Um, he wants to sell a check. Uh, how does it work? So I c- I come over to someone with a... I give a check. The check is of a hundred pounds, and you'll give me

17:20 ninety pounds, and it's a post-dated check. So, so then in a month later, the, the, the one, yeah, I, I, I, I-- Reuven gives Shimon a check of a hundred pounds, and Shimon can only bank it in a, in, in a month time, six months' time. And Shimon gives it, instead of a hundred pounds, gives it, gives it ninety pounds. Effectively, it is, it is a loan on ribbis. It's a shtik. To-- It's a loan for if we-- because he's, he's giving-- Shimon is giving out ninety pounds, and at the end of a month, at the end of six months, he will bank, uh, bank a hundred pounds. See, he's getting ten pounds for, uh, extra because of his advancing this, this money to, to Reuven. If- If, uh, Reuven doesn't take responsibility for the check, in other words, Shimon by giving the cash and taking the check is letting himself into a risk. Perhaps the check will not be valid. There won't be cover. So then that's not mamash, uh, that's not a loan because he's taking a risk. But when Reuven says he takes responsibility that if the check doesn't go through, I'll pay you in full. So then basically Shimon has given Reuven ninety pounds, and then Shimon has said at the end of a month or end of a six months, whatever, I'll give you a hundred pounds for that, and that is not okay. That would be counted as ribbis. Right. Going to the next, the third-- no, the fourth

19:16 question which we have for today. Um, after So that is someone asked about Hagba and Glila. So as you can see on the screen, we have it in Siman Kuf Mem Alef in Rachamim, Dinim Hakrias Haterum, talks about-- So Mechaber says you can call up two brothers one after the other. You can call up a son after the father. But we don't, we don't not do this. In other words, we avoid doing so. Elu bishvil Ein Hora. It's interesting. Well, what is he trying to say? He allowed to, not allowed to. Basically, he says it, it's not in the Etzema problem, but it is a pro-- an issue of Ein Hora. Um, to this, the Rama adds, and even if Shvi and Maftir, and in between there is, there is a, a gap with a Kadesh. Lo Yikra Hasheni Bishmoi Bishum Ein Hora. It looks like in some communities, they would go just say for Maftir, they would say Yaamod Maftir. So if that was the case, it wouldn't be a problem. But if you're gonna call up the Maftir with his name like all the other Aliyas, then we're back to the opinion of Ein Hora, and so we don't call up one after the other, siblings or close relatives. What about Hagba and Glila? So what you have here on the screen is the Piske Chofez, and he writes to Beis Mechaber, two brothers or father and son of Hagba and Glila. When they are not... When you call up for Hagba and

21:06 Glila, if you don't call up by name, and you're not making a Mishebeirach, then that's okay. And if it's normal to call them up with the name, also say Mishebeirach, then, you know, one shouldn't do so. One shouldn't call up father and son or two brothers for Hagba and Glila. Now, he gives a rough couple of references for this, and one is to Sefer Avnei Hefetz, another one is to Sha'aras Mishne Halachas. Both of them do address this, and they say how when you have Aliyas, it's one after the other. Actually, by Hagba and Glila, it's the two characters are actually on stage, so to speak, at the same time. So if one after the other, there's a Chashash of Ein Hora, how much more so when both are called up together, uh, to, to, to do Hagba and Glila together. What bothered me was he says about the Mishebeirach. And as I'm giving this Shiur now, I'm thinking perhaps I understand what he's saying. There's, there's two... My father, Allah Shalom, would... I've mentioned this before. He was the Gabai by us. Baal Koreh and the Gabai. See, the Aliyas you call Yaamod, blah, blah, blah. For Hagba and Glila, there was never a Yaamod for Hagba al Haterum or Glila al Haterum. It was Mishebeirach. We say, you know, Varech Es Pni Ben Pni. Um, so somebody gets Yaamod like Hagba al Haterum or Mishebeirach al Glila Haterum. So it wa-it wasn't called up. And then Yaamod, and possibly that's what this Piske

22:51 Chofez is referring to. Not talking about when you do afterwards Mishebeirach, uh, about Rosh Chodesh and all that kind of stuff. He's talking about a Mishebeirach when you call them up to the terum, to all... When you call them up for Hagba and Glila. So then I, I'm, I'm happy to go along with that. If the Mishebeirach is part of the calling them up, so it's as if you are-- it's like the Yaamod, and you wouldn't call them up by name one after the other. The way I was asked was about Mishebeirach, which normally the Gabai would give as an extra. That I didn't feel would be a problem to give a, a Mishebeirach, uh, afterwards one after the other. But we never... You don't hear of such a thing by making Mishebeirach. Um, on the contrary, people make Mishebeirach for the brother, for the sister, for this one and for the other, and no one, no one makes an issue about that. Okay. I spent some time looking up these couple of, these few sforim to see whether they address the Mishebeirach being a problem or not. But if this Mishebeirach is the call-- is part of the calling up to the privilege, then the question is, is answered. Okay. So here we have a new question. Um, Hataras Nedarim for a woman. So the question which I was asked was about a woman who had a particular Chumra and wanted to discontinue that, that particular thing and how to go about it. So

24:19 I said, you can... The husband can represent her, but we cannot Chatal collect-- gather three people to, to create a Beis Din for Hataras Nedarim for a, for a woman. So let's read this in the Shulchan Aruch. The Baal can be... This is from Shulchan Aruch, Siman Chaser Yireh Deiah, Reish Lamed Daled, Sif Nun Vav. So the husband can be a Shliach to ask for undoing a vow of his wife, but that's only if he found randomly three people already there. But he would not be allowed to convene, go around, "Can you come to the table?" Then three people to come and make him a, a, a Beis Din. That would not be okay. So I, I don't know how well known this is, and I'm curious also what's the reason for this Chumra. By the way, whilst I'm, um, going to the side, um, to the Toseft side, I saw in... I have a Sefer all about Nedarim and appropriately called Kol Nidrei. It's a seven hundred page Sefer approximately. Um, I've tried it. It's out of print. So I have it on the computer. So he says that one of the classic cases for Hataras Nedarim is if a woman made challah and the challah piece went missing. So then the eitzah is to press Ctrl+Z to go back, to undo the challah. Yeah. So what happened again? The case, a very common situation. You have a little, a pair of little hands were helping mommy make the challah, and then the piece

26:00 which you put to one side has now disappeared, and the probability is it's now mixed into the dough. Now it's... So you've got challah, which is also for us to eat, mixed into the dough, which you want to serve for, uh, your Shabbos meal. So how do you do it? How can you undo the challah? So there was a way. You made challah through a dibur, through your, your declaration, so you can undo the declaration. So in order to undo it, you need to have Hataras Nedarim. You have to have three people, three men, to keep a matan neder. For that Hataras Nedarim, it's okay for the husband, he says, you know, it's okay for the husband to g- to get three people, three men together to be a matan neder on such a thing. But generally, we d- we wouldn't. So what I did actually today, I was just at the e-end of Mincha with a couple of people there. I said, "Let's sit down, and we're going to do Hataras Nedarim for the husband on behalf of his wife." But what's the reason for this? So here we have the task. Because really, he says, the, the one who appeals for undoing his vow, um, can you correct me if I'm wrong. Is it the one who asked for Hataras Nedarim, is it called the appellant? You can shake your head yes or no. Uh, okay. So we'll leave it out. Um, so the one who asks for, for, for the undoing of

27:24 his vow, really, he should come and present himself in person before the Beth Din. Here, we're already making a concession that the husband is-- She's not coming in person. The husband is coming. So because it's already a concession, it's only, uh, if they are already there. But to start gathering them together, that's not okay. Then we have in the Shach, this is a different reason, that perhaps why can't you start gathering three people? Because it may be that the woman's not happy to start, oh, she's just going around. I need, uh, you know, someone to volunteer to make a Hataras Nedarim for my wife, and people are asking, "Well, what was this vow all about? Why does she want to undo it?" It becomes a whole, a whole tumult. So i-it's not, not modest. She has a private thing. You don't have to start, "I'm plastering it all over." Of course, if our task of the Levush says, if she gave permission according to... If that's the problem of, of, uh, publicity, if she gives permission, then it would be okay. So this is his reason. He's saying the reason he's giving is... Right. So we've got... So we learned Halakhah, that Hataras Nedarim can be done for a woman by, through her husband. But hatchilah, it should be in a way that the three men are already convened for whatever reason. They could be sitting by a shiur. You just stop for a moment, do Hataras Nedarim, and then, uh, g-go on. Another useful

28:59 thing to know is Hataras Nedarim, one of the dayanim needs to know what the vow was and to be able to confirm that the vow is such, which it may be undone. But y-you don't need all three of the, uh, Beth Din to know the details of whether it was or not. Thank you for the clarification about appellant. We'll go now on to the next, uh, question, and that is, someone asked me this morning, why is it that in, in Mussaf we say during Chol Hamoed, Yom Mikra Kodesh Hazeh. Whereas in Ya'aleh Veyavo, we just say Yom HaGomatz Hazeh. Ya'aleh Veyavo in benching Urech Ma'aseh. In Shacharis Mincha Ma'ariv, we'll say, Beyom HaGomatz Hazeh. We won't say Beyom Mikra Kodesh Hazeh. So why, why in Mussar do we say Beyom to-- Beyom Mikra Kodesh Hazeh, and why at other times we do not s-say Beyom Mikra Kodesh Hazeh? So the answer is, well, we have to understand what the word Mikra Kodesh mean. So the Yom Tov proper, okay, is a Yom Mikra Kodesh. It's a, it's, it's a day which is, is, uh, sanctified. Um, another meaning of Yom Mikra Kodesh would mean a time when people are gathered. Here we have the Bach. There's an inyan of the tzibur, of the congregation coming together to the Beis Hamikdash at a Yom Tov, even on Chol Hamoed, to celebrate the extra Korbanos. So the Yom, so again, the days which are Asur B'Malacha, they are Mikra Kodesh because of this. They're sanctified. They do

31:00 not allow to do Melacha. But on Chol Hamoed, you are allowed to do Melacha. What is the Mikra Kodesh? So the answer is, the Mikra Kodesh is the gathering of people for the Karbanot, for the special Karbanot of Musaf. For that reason, the Yom Mikra Kodesh on Chele HaMoed is only appropriate in Musaf, 'cause Musaf is when you bring... You're talking about the extra Karbanot. That's when it's Yom Mikra Kodesh. For that, it's Mi-it's Mikra Kodesh. But wh-wh-wh, um, but at benching or at, at, uh, the other three tefillahs, the Yom Mikra Kodesh is... It doesn't, doesn't, uh, uh, doesn't belong there because it's not a... It's, it's not a ti- not-- we're not focusing on the Kar- extra Karbanot. So that's the explanation for our, uh, Nusach. I think here, this is from the new siddur. Um, in some places, it looks like other Nusachot do have Yom Mikra Kodesh, um, by other tefillahs. This is the explanation given why I don't think it's unique to Chabad, this, that we don't say Yom Mikra Kodesh other than during Musaf. Okay. That's in, that's in the new siddur in the, uh, appropriate place in Ya'aleh Viyovoh in Tefillah Shel Shalom U'Gdolim. And Tachanun on Rosh Chodesh also, we don't have the Yom Mikra Kodesh. The union of the tribal gathering in all of the special Karbanot doesn't apply on Rosh Chodesh. That's why we don't have that lotion in Musaf of Rosh Chodesh. Okay. So here we have in question number seven is, when you

32:49 have a newcomer to Yiddishkeit, and he's keen to learn how to say berakhot, are you allowed to s-teach him and say Hashem's name as you're teaching him the berakhah? This is the question. So here we have in the Shulchan Arukh. This is the Siman reish tes vov in Erachai. It talks about saying Amen after a child said a berakhah. So you're allowed to... When a, when a, um, a Rebbe is teaching his children, his chu-students to ta-say, to, to say berakhot, so he's allowed to say the berakhot properly, even though the child is saying a berakhah levatalah because you have to teach the Karban-- the, the berakhot. When a child... Um, of course, when the child is learning berakhot in cheder, learning to say how the berakhah, you don't answer Amen because they're not... They're, they're saying bore pri ha'etz to learn to say bore pri ha'etz, but they're not eating apples now. Therefore, you wouldn't say a berakhah on their... An Amen on their berakhah. But when a child is ta-eating an apple, or he's putting on tzitzit, whatever, and they're saying a berakhah, then you do answer Amen. But now, on those words, shemutah lalamed letinokot, says the Magen Avraham, aval godel beshor shelo yomad habberakhot begemara oy mebbevel asher karas Hashem. When an adult is learning berakhot, he's learning Gemara berakhot, so it comes up habberakh. Eh, Isah, ma'aseh reishish then maybe, he should say the berakhot velo ya'ase karas Hashem. So now, the way the Magen Avraham has presented it is

34:44 that we've got teaching a child berakhot, and we're teaching an adult Gemara berakhot. That's what it seems. Yeah. Or Gemara, whatever, Yevamot, which has a berakhah there, whatever. But the way the Alter Rebbe presents it is different. It says you answer Amen if a child is learning Gemara berakhot lefnei rabo. You're allowed to teach the berakhot to a child, k'tikunom properly, hafilo shlo bisman. Even though it's levatalah when you're lea-learning them to say bore pri ha'etz and there are no apples there, it's a berakhah levatalah, but you're allowed to teach them. You have to teach them. Af'al pi she'asu legodel hamis lamed. But when you're teaching an adult, you're not allowed to say the berakhot. So when you have an onder bar mitzvah boy, and you want to teach him to do the berakhot, am barukh ata Hashem. When he, when he stands up there on his bar mitzvah, he shouldn't say barukh ata Hashem. So you... Before the bar mitzvah, you can teach him to say the berakhot properly because that's part of teaching him. Once he's an adult, you cannot teach an adult to say berakhot to... With Hashem's name. It's a berakhah levatalah. So this is now... This is back to our, here's our question. Yeah. I have an adult, twenty eight years old. I wanna teach him how to say a berakhah, and it's gonna be very awkward for me to teach him, uh, aleph, you know, adoi, and then now say noi. That's gonna be very awkward. So can I

36:10 teach him to say the berakhah properly? So despite what's written over here in Shulchan Arukh, even the Siman reish tes vov, in Hilchot Pesach, I think it's Siman tof pe dalet, the Alter Rebbe says, "If you are, uh, let's say, coming to a house to help them make a Seder." So you're allowed to say the berakhot with them word for word as they are doing the mitzvah. That which it says here, you cannot teach an adult berakhot with Hashem's name. That's if it's detached from the m-the appropriate mitzvah or hanu'ah. But if they are actually doing it now, the mitzvah now, then you can say with them the berakhah. Say, when you go and mitzvat tefillin, they put on tefillin with a yud, and you say, "Barukh ata," you can say Hashem's name properly as you're putting on the tefillin with them because of the she'as kiyyum hamitzvah. That's written in Siman tof pe dalet. Whether it's lulav, shofar, whatever it may be. But she'as kiyyum hamitzvah, you can, um, you can say the berakhah. So now... S-with Hashem's name. So again, so what's the question here? I'm trying to teach an adult a berakhah- And it's gonna be awkward to me for me to say and then say no. So I suggested to the fellow, perhaps take a and you show, you know, um, whatever it may, may be, uh, whenever possible, and there you see Hashem's name, and there you can say it properly. And then you say, well, when you come to

37:33 a berakhah said, "Of course, it's not so simple." Yeah. Someone's asking, That's a good question, but it doesn't seem to be, uh, the case, yeah. I mean, there are the... What happened over here is the Alter Rebbe seems to be saying clearly, you're teaching a godol, uh, who is learning to do berakhahs. I mean, he obviously didn't have much of a chinukh if he has to be taught berakhahs now. Okay. So having said that, on this piece in the Alter Rebbe's Shulchan Arukh, there's a reference to Igrot Kodesh, and we're gonna read that letter. Which is when the re- question is put to the Rebbe, when you're teaching talmidim, benei khiyuve. In other words, they're over bar mitzvah, bar mitzvah, and you're teaching them berakhahs. Are you allowed to utter Hashem's name, be-eis halimut, as you're teaching them the berakhahs, gam sh'lo be-eis hakhiav. So Mamish, our question, are you allowed to pronounce Hashem's name when you're teaching an adult to say a berakhah? So he goes through, now we had a little bit of introduction. Well, that will be helpful to read the, the hemsha of the Rebbe's letter. In Gemara, Shulchan Arukh says, "When you're teaching children, ktanim, you're allowed to say Hashem's name." So it means that the teacher doesn't have a problem. Why is that? Because he's teaching. On the contrary, he's doing a mitzvah of v'shinanata l'vanecha. V'cheile, how much more so that the talmid, if, if the teacher is allowed to say Hashem's name because he has a mitzvah

39:08 to teach, how much more so the talm- the talmid has a mitzvah to learn, and therefore he should be allowed to say Hashem's name as he has learning. Because your own learning and a child's learning, your own learning comes first. Aval mefurash haladha v'lisah. What can I tell you? The seforahs are beautiful, but the halakha is clearly that you cannot say a berakhah with Hashem's name when you're teaching an adult. Then he picks up that you see the Alter Rebbe's changes the Alter Rebbe's golden, golden, uh, style expression, which means that every, every... You can see he chose his words very carefully. The Alter Rebbe's lashon azov, where he changes from the lashon of Mogen Avrohom. The Mogen Avrohom had said, "God will berakhahs be-Gemara." He's learning Gemara Yevamos, and it says the berakhah on how to make a berakhah al tifach ata alus. So you shouldn't say Hashem's name. Aval Rabbeinu Kossov, also the Godol HaMishnah lamed, an adult who's learning, means he's learning berakhahs. But Pirush HaMogen Avrohom, the Mogen Avrohom's version is tzorikhin because his l'damya, the, uh, godol in cotton. His-- The chok cotton is learning to say berakhahs. The adult is learning hilkhas, hilkhas al tifach ata alus or something, hilkhas birkas hanenin. It's two different things. It should have been like for like, the adult learning berakhahs and the child learning berakhahs, and that's indeed how the Alter Rebbe represents this. Okay. So the Rebbe says meanwhile it's not okay. And now he's explaining the Alter Rebbe. First, we

40:50 have a few minutes, let's go through this kap. V'yesh lomed yosod rabbeinu. It says in the Gemara, tinok... It doesn't say talmidim. Reason is, why kiven d'ev shel lamdoi, that is it's, it's, it's gonna be a bit tricky here. Since by an adult, you can teach him the berakhah bederekh hakhiav, then don't teach him the berakhah bezman haptur. Mashain kein, but a child conversely, the child never has a khiyuv until he becomes bar mitzvah. And so I'll go through that again. With an adult, there's an option. You can teach him the berakhah al tilus lulav when he's holding a lulav. So why do you have to teach him, uh, uh, uh, a day or two before how to say a berakhah on a lulav? You can teach him bederekh hakhiav. Just don't do it bezman haptur. But even with a child, even on sukkah, you know, holding a lulav is also not a khiyuv. All the teachings you show a child is bederekh haptur. Therefore, what's the difference whether you teach him when he's holding a lulav or not holding a lulav? I, if a child is saying a berakhah, you're answering Amen, and that's because of chinukh. But that still doesn't serve as a heter lezor she-ein chinukh olo to say, to say a berakhah, uh, with Hashem's name, sham uz. Since the child never has a khiyuv, therefore, we don't differentiate with a child whether he is taking the lulav now as chinukh or sham is sitting in the classroom. And once we

42:29 have a heter, the heter to teach him the berakhah, whether the father or someone else. Mashain kein, an adult, since you could teach him the berakhah bederekh hakhiav, therefore, you don't have the license to teach him the berakhah with Hashem's name shelo bederekh hakhiav. That's the Rebbe, kein ev shel yashi vedochek sas. The Rebbe's not totally satisfied, but meanwhile, that remains the halakha, that when you're teaching an adult to do a, um, to say berakhahs shelo bederekh hakhiav a-a-akirat mitzvah, then you wouldn't say Hashem's name. According to what I said from tof peh daled, it, that bederekh hakhiav akirat mitzvah, the seforah would be also The way we see here also it seems that if you, if the ch-- the adult is about to eat an apple, you can say with him word for word Has- with the Hashem's name because that's Beshas Kimach, uh, uh, Mitzvah of Broches, of saying Broches. Beshas, Beshas Maos you could s- teach him the Broche word for word with Hashem's name. But Shelo Beshas, uh, uh, uh, Bro-- Shelo Beshas Achiv, whether Hananin or Hamitzvahs, you should not say Hashem's name. How you'll manage, okay, we'll have to find Eitzes. All right. That's as much as you got on your list. But, um, I gotta send you a list this, this afternoon with seven Broches. Rebbe should geholfen. Another shaile came in which, uh, I'd like to share with you, and that is the Broche for Matzah. When we say the Broche on Matzah, we have in mind

44:05 also the Afikoman. But we are allowed to chat between the... During our Shevo Nach we're allowed to chat. Isn't that a problem of a Hefsek? So let's read this carefully, and perhaps I didn't word the show-- word the question well, but let's take a look what's happening over here. This is from the Alter Rebbe's Shevo Nach, Siman Tof Ayin He, and he says the following. That when you say, uh, when the, the Korech is covered by the Brocha on Matzah and Moreh, V'lo Chen Tzorich L'asot. Therefore, you should be particular not to talk about unrelated matters from the Brocha Al Achilas Matzah until after Korech, so that the Brocha of Al Achilas Matzah should cover also for the eating of the Korech. And the Brocha of Moreh should also eating, uh, be also for the Moreh and Korech. Okay. So here we have that because the Brocha of Matzah is, seems to be needed for Korech, you shouldn't interrupt between Al Achilas Matzah until you've eaten your Korech. A little bit, f-for, I've skipped a few lines. He-- then he says, "V'yesh Nizarim," this is from the Shalah, "not to talk about unrelated matters from Al Achilas Matzah until you've eaten the Afikoman, so that the Brocha for the Afik- for Al, Al Achilas Matzah should cover also for the Afikoman. V'Chumra Yaseiru. It's an excessive Chumra. So to, to... That, that would mean that Shevo Nach you'd have to be sitting mm-mm language, yeah? That's, that's, uh, Mamash. Uh, no, that's not, doesn't work

45:51 for Simchas Achag. That you're gonna have to sit there Schtum for the whole of Shevo Nach. Says, "Chumra Yaseiru." Here in the Rebbe's Hagadah. So the Rebbe writes the following. When you have make the Brocha on Matzah, Al Achilas Matzah, you should have in mind also the Kricha. That's from the Alter Rebbe's Halacha. This Rebbe's Hagadah is based on the Alter Rebbe's Siddur. And here we can, you can see in the middle of that page, we've got it from the Alter Rebbe's Siddur. V'Chaven Lifte Gam Ken Achilas HaKricha SheMatzah Ashlishes. So on this, the Rebbe comments because the Kavana at Achilas Matzah is to include Korech, therefore you should, we are act-- we are particular to avoid unrelated chatter until we've done Korech. Then since the Alter Rebbe had said to cover for also have in mind the Afikoman, so here the Rebbe adds that, that this Inyan, to have in mind the Afikoman, is from the Shalah. V'Chumra Yaseiru. The Alter Rebbe says, "Chumra Yaseiru." So what's happened over here? It looks like what the, uh, what, what's happening over here is that the Shalah has-- there's two tiers here. One is that you should have in mind to be Patel, the Korech and the Afikoman. The next tier is because you have in mind, therefore you shouldn't be Mafsik. Now, in the Shevo Nach, the Alter Rebbe had said that the Chumra by Afikoman is a Chumra Yaseiru. Yet in the Alter Rebbe's Siddur, he says you should have in mind the Afikoman.

47:44 So the way I understand what the Rebbe is doing here is differentiating between the first tier and the second tier. The first tier is to have in mind the Afikoman. That, yes, V'Chumra Yaseiru. That as a consequence of the Kavana for the M-- for the Af- for the Afikoman, therefore you shouldn't be allowed to talk. That is a Chumra Yaseiru. The second tier is a Chumra Yaseiru, V'lo Chen. And therefore, Baze Ein Nizarim V'Hefsek Sicha. And therefore, Milic BeIsara Min Hogue BeIsara. And someone can tell me what's the difference between Hogue BeIsara or Minhag BeIsara. I don't know. Um, but meanwhile, he's saying that to take it to that degree, that because you have in mind the Afikoman, therefore you mustn't be Mafsik. Thus is that, that we're not so particular and we are-- we do chat about stuff which are unrelated during Shevo Nach. So the, the, uh, s- so what the Alter Rebbe is bringing here is the Chumra Yaseireh, i-i-is, yeah, so the Chumra Yaseiru is a Shelo Lasich. On side Echad Lecha Venyez, but Shelo Lasich, no. I-- the emphasis I don't really understand why aren't you allowed to talk, Biclal. Because there are-- elsewhere we see that when you have, um, beginning in Siman Tof Lamed Beis talks about Bidikas Chametz. Immediately eating in the Sukkah, you are to be Mafsik. Um, when you have a Kium HaMitzvah, which is made up of several components, and you're talking between, let's say you're traveling a lot of Kalim. And if you

49:27 talked in between, as far as you remember, the other, the, the, the... You have to make a Brocha on the other Kalim if it's, uh, not a total Hess Chadash. Um, here you're sitting at the table. Anyway, um, I haven't gone through that too carefully, so I guess I should stop there. Um, I wish you all a Agas Nefoyd and, um, Mishmach Geulah LeGeulah. May Hasid Geulah Ashleimo, Moshiach Tzidkeinu. Nochfarn, um, Nochfarn Hasidas Moshiach. We shall have Hasidas Moshiach to-together with Moshiach Tzidkeinu. Kol Tu..