שמיני תשפ״ה

00:02 Speaker 1 Recording

00:05 Speaker 2 Starting a couple of minute... Um, a, a few seconds early. So, just a couple right in a word. I had a thought of about Sefiras HaOmer. How you have the Sefiras HaOmer is from Pesach to Shavuot. From the Pesach is... The second day of Pesach is the Korban Omer, which is from barley, and Shavuot is, uh, She'ar Lechem is from wheat. And so, you got here the transition from Machal Behema to Machal Adam, and, uh, that's the Avoda of the Yom Ha'Atzma'ut. So, it occurred to me that-- Well, you know that the Shemos Ma and Ban, Mem He is Gematria Adam and Behema is Gematria Beis-- Nun Beis, Beis Nun. Okay, so now we've got... So you've got Machal Behema Shachas to fifty-two, Machal Adam is Shachas to forty-five, and there's a, there... That's the transition. The middle point between forty-five and fifty-two is forty-nine. Yeah? So, the Mem test, the f- forty-nine days of Sefiras HaOmer are the bridge to enable the transition to taking the, uh, from the Behema to transform to the Adam. Uh, I looked around if I could find any backing for that. I didn't. So, but just I thought it's a nice thought. Okay. We're going to go into our Shailas, and welcome to tonight's Shiur. Um, now five years since we've started this Shiur, Baruch Hashem. And so now, you know, they say the Halel Chazor V'lo Picho. Let someone else praise you and not your own mouth. So then there's the Hasidisha twist. Halel Chazor V'lo Picho.

02:05 Speaker 2 If, if, if no one else is saying, say it yourself. Okay. So, um, let's move on. So, the first question which we have is a fairly simple question, and that is a woman asks that she had already said Hamapil, and then she realizes, oops, she hadn't counted Sefiras HaOmer. So can you say Hama- um, Sefiras HaOmer after Hamapil? And the answer is clearly yes. And just to explain perhaps a little bit that Hamapil is not like a Bracha on food. Let's say you make a Bracha on an apple, and if you talked about something unrelated before you're biting into the apple, then you have to make a new Bracha. It's a Bracha l'vatala. There mustn't be a Hefsek. The same thing if you're middle of putting on Tefillin and you're talking about an unrelated matter, so then that would be a Hefsek. You have to make a new Bracha. But Hama- Hamapil is not actually a Birkat HaNehenin to enjoy the, uh, indulgence of sleep. It's a Bracha which we say before going to sleep, but it's not a Birkat HaNehenin technically. Therefore, to be Mafsik, to say something, generally, we are particular not to be Mafsik after Hamapil. But if something like this, a Mitzvah of a Sefiras HaOmer, not to leave it till tomorrow morning where you miss out the Bracha and all that, so then, uh, it would be justified. Uh, just Derech Agav, I want to throw in another thing. I once had a case, uh, a woman who lost her

03:36 Speaker 2 father during Sefiras HaOmer, and her question was whether she should count Sefira as an Oinen or Oinenis. And, um, I saw later in Sefarim that the Oinen, Rachmana Litzlan, would continue counting a Sefira without a Bracha, but not to forfeit, not to lose out on their cont- continuation of Sefiras HaOmer. Let's... I'm just saying that as a useful piece of information. Mezoltus Nisht Da'f, it shouldn't be necessary. I'm going on to the next question, and that is fairly common question. That is a Non-Shomer Shabbos picked up a, an open bottle of wine, which Not Mevo Shal, to check the label. Is that, is there wine Nesek? So first of all, an, an person who's not Shomer Shabbos means a person is Mechalel Shabbos in public with no compunction of people seeing what they're doing. And I've said this in the past, where a parent once asked me, they have a t- one of their children, they have every reason to believe that the child is in their bedroom. They're texting to friends on Shabbos, which obviously they've been Mechalel Shabbos. But they asked them, my parent asked, "Do they, should they cover the wine or, uh, at the Shabbos table?" And I said, "Absolutely not. Don't, don't give that child that impression, um, that you count them as a Mechalel Shabbos BeFarhestia. Don't reject them. It's not, it's not necessary." At that level, the person, where the person is conscientious of other people, uh, being upset with Echial Shabbos, they don't have a definition of

05:17 Speaker 2 Mechalel Shabbos BeFarhestia. It's only when they are totally, uh, inconsiderate of... They, they are rejecting Shabbos in a, in a brazen way in public. Only then would they be counted as Mechalel Shabbos BeFarhestia. Having said that, even then, we also have the room of Geteneh Shenishbo, et cetera. Fine. So now, but if a person is qualified as a Mechalel Shabbos BeFarhestia, then that we do take the view, which is also not unanimous, we follow the view that it is Menasach Yayin, that if they touch wine, it would be, uh, become forbidden for us to use. Um, okay. And there's actually a famous letter of the Rebbe about someone who traveled, this is in the '50s, someone who traveled on a, on a ship on Shabbos, on the Israeli, uh, shipping line, Zim. And it talks about how the captain came over to the table, and they made Kiddush, and the Rebbe kind of said the whole thing, that since the captain was in Chal Shabbos in a public way, and the captain touched the wine, therefore the wine became... Well, so therefore he made Kiddush on wine which the captain had touched, and there's a Bracha L'vatala, a whole, whole story there. Okay, so now that's on generally about a Shev- a non-Shev- a Mechal Shabbos of Harchez, Rachaman Stalan, touching wine. Here, the person didn't touch the wine. They touched the bottle on the outside. So let's read this in Shechinat. You can see it's on Sin- in Yoreh Deah, Chof Dalet, Chof He.

06:38 Speaker 2 So it says the following, "Noit sheyesh bo yayin." There's a, a flask which is containing wine. "Venoga goy benoit mivachutz," and the goy touched the wine on the outside. "Afilu hu chosar," even if the flask wasn't filled to the top. "Behegiu daf noit sove zoyim," I'm not sure what that means. It's like a closed bottle rather than a, like a bowl. "Muter, afilu beshasir," the wine may be drunk. "She'ein der nissuch bekach." The fact that he touched the bottle on the outside does not make it yayin nesach. They're talking about a goy gomer. I mean, every David Azara touches from the outside. It does... That's not... So the typical nissuch hayayin... Oh, sorry. Causing yayin to be yayin nesach means when the goy put his finger in the wine and swished with his finger. So in that way, he's kind of done an act with the wine directly. Here, it's on the outside. So he says it doesn't forbid, doesn't condemn the wine. Now let's, uh, before we jump to the co-co-full conclusion, let's read now the Shach, the commentary of the Shach on the margin there. "Pirush Shabbos Yosef, d'chayinu benoit sosum." This is talking about a closed bottle. "D'ilu beposuach," whereas if it were an open bottle, "S-s'vir l'hu l'ram b'vava machabel el sfiyut zain, d'yesh bebishum nissuch." So had the bottle been open, I understand open mean that it had no lid on or no bung. So I'm not talking about sealed or unsealed. I'm talking about open or closed. So sosum,

08:20 Speaker 2 it's closed. That's the heter. It doesn't become asur. If it's an open bottle, uh, with no lid on, no cork, then that would be accor- would be kam nesach by the handling even from the outside. "Vechein ha'eter ha'zot," otherwise known as lavush, says, "Noit sosum. Ulefima shekosov haRav Shom," according to what the, uh, R-Ramo writes earlier in "Sfiyt zain, bemokom hefetzit, afilu posuach mutar, hu ha'din ha'cha." So there the b- the... he talks about if it's, even if it's open, bemokom hefetzit, it would be permitted. So the same thing would apply over here. So th-this noit. So if it's a closed bottle, then you have a clear heter. If it's an... If the bottle was poshet open with no lid on, then bemokom hefetzit, it would be mutar. Otherwise, one should be machmir. That's talking about if a goy, perhaps where if it's Mechal Shabbos, then there's gonna be more wiggle room to be mehikel. Let's move on, and this I found interesting. Someone forgot the seventh night of Pesach, Shvi'i shel Pesach at night, and made Kiddush and said Shehecheyanu at Kiddush. We know this is... I was told that the Seder of Yakne, Yayin Kiddush near Havdalah, which we have Shvi'i shel Pesach, comes next in twenty years' time. It's only going to be... The only Yom Tov when we don't say Shehecheyanu is the last days of two days of Pesach. So for one of the last two days of Pesach to be, to have a Havdalah is going to be the

10:09 Speaker 2 next in twenty years. That's why... I didn't check, but fine. So the person said Shehecheyanu, and now the question is, I made Shehecheyanu, then I realized, may I now drink the wine? And here, what's the problem? Since you should not have said Shehecheyanu, then the Shehecheyanu is a hefsek. You've said something which is in-inappropriate, doesn't belong there, and therefore, you wouldn't be allowed to drink the wine. You have to now make a sh- a Bracha b'pri ha'gafen again. So in your notes, if you saw, I sent out this afternoon, that I have this Sefer called Shliyot M'Yovin, which is a specialist all about mistakes in davening and, and the like. And he quotes Rav Shlomo Zalman Auerbach as saying that you are allowed to drink the wine, but he does not give any rationale, doesn't explain. Uh, on, on the other side, in the Sefer, Nittei Gavriel, he writes that you do have to make a new Bracha. You wouldn't be able to drink with a Bracha because you made a hefsek. Now, at the time when I was thinking about this, it's triggered my memory. The, the, the Igrot Moshe has got a discussion about Shehecheyanu when the women have already said Shehecheyanu when they lit candles, and then they listen to the husband making Ki-Kiddush. And the husband says Kiddush with a Shehecheyanu. For her, the Shehecheyanu is un- uh, not needed now because she already said Shehecheyanu by lighting candles. And she says Amen to the husband's Ki-Kiddush, to the husband's Shehecheyanu.

11:38 Speaker 2 Is that not a hefsek between her hearing, hearing b'pri ha'gafen and drinking the wine? That's the question which Rav Moshe Feinstein addresses in Igrot Moshe, and he actually dismisses it. And he says, "Since it's important for the one who's making Kiddush, therefore it's not considered a hefsek, even though the woman does not need to have the Bracha," which is an interesting Chidush of his. Um, but that doesn't help us over here because the Shehecheyanu wasn't called for, for anyone. Therefore, I, I see that it should, should be considered a hefsek. And why Rab Shlomo Zalman dismisses the choir problem, uh, I'm not sure. Right. Let's move on to question number four. Okay. Now, this time you're gonna brace yourself for a whole, whole, whole long this. Someone writes to, um, uh, that twenty twenty-nine, the last two days of Pesach will be Friday on Shabbos. Wait a minute. That doesn't, that doesn't, that, that's not relevant because that doesn't bring you to a Yak Nahas situation. Yak Nahas is only when Yom Tov is on Sunday. Yeah. Motzei Shabbos going into Yo- into, into, um, into Yom Tov. Okay, let's move on. So what happened is the following: Yours truly was, uh, in- invited to give a Chazarat Hasichar in a shul. So I've been doing so for many years, uh, on Shmini Shel Pesach in one of the local shuls. And, uh, I prepare and, um, so before... On Friday, I walked over to the shul and br- put some notes, my notes for

13:32 Speaker 2 my talk. I hid them somewhere. And then Shabbos, late afternoon, after Mincha, I come there. My notes were ha-thankfully there, and I gave the drashah, and, uh, I'm not going to go into what I spoke about. But after... But then we daven Maariv, and someone announced to say Vatochaineinu. Fine. And then after Maariv, it's already Motzei Shabbos. I take the notes and put it in my pocket, and I thought perhaps I will have use of the notes to Chazarah over at the table what I said in the shul. And I, then I come home. Then I've made Kiddush, and then my son-in-law mentions that he had also gone to another shul and, uh, to Chazarat Hasichar, Halacha. And he's saying how they gave him a siddur, and the Vatochaineinu was so different. Then I, i-it dawned on me that I don't remember saying Vatochaineinu. And, uh, although I had even... I had a Chabad siddur. Someone came over to him, offered a Chabad siddur, but I clearly did not say Vatochaineinu. So here I've got a situation. I've already made Kiddush and Havdalah, but I did not say Vatochaineinu in Maariv. So now there's... Vatochaineinu has got very, very scant mention in Shulchan Aruch. In Siman Tov Tzadik Alef, it's one line. But Vatochaineinu is the parallel to the Atach Chayenu Atanu, which we say on Motzei Shabbos. And so the same thing could happen on a Motzei Shabbos. If someone forgot to say Atach Chayenu Atanu, and do they have to daven Shemoneh Esreh

15:21 Speaker 2 again? So let's read this carefully. This is from Siman Tov Tzadik Dalet in the Dinim of Havdalah. If Tov lo hizkir Havdalah bechanah das. You forgot to say Atach Chayenu Atanu. Mashlim t'hilah, so you can finish your Shemoneh Esreh. V'lo ya'azeh bishvil ha-Havdalah. You don't have to go back to where you omitted Atach Chayenu Atanu. Hoy yevetzorer chadain lo'omru al hakos. Because why don't you have to repeat your Shemoneh Esreh for omitting Havdalah in Atach Chayenu Atanu? Because you have ahead of you the second chance, which is going to be Havdalah with a cup of wine. V'yihiye yotzu l'chivasa. Actually, y'zohe, if that's the case. Y'zohe, you be ca-be careful. Shelo t'nas es shum malacha kodem sheyavdil al hakos. Make sure not to do any melacha between your forgetting in Shemoneh Esreh and having Havdalah with a cup of wine. Oy, alternative. Ya, ya'emar achai atfila yamaad l'minkei desh lo'chayil. If you say Havdalah then, v'lei brocho v'ya'aseh malacha, that's okay. Short Havdalah without a cup. Ve'im shochach. But if you davened Maariv and you didn't say Atach Chayenu Atanu, v'yoseh melacha be'issur. And before you made Havdalah and a cup of wine, you did a melacha, which you weren't allowed to because you didn't have Dal-Havdalah yet. You didn't have Havdalah in davening. You didn't have Havdalah on the cup of wine. Ot toam umo. If you ate something. Kodem sheyavdil al hakos. You had some, some food or something before Havdalah. So now you've got a double violation. You've got a violation of

17:11 Speaker 2 Shemoneh Esreh that you missed Atach Chayenu Atanu in Shemoneh Esreh. That your, kind of your backing, if that's the right word, that, that would help you was Havdalah al hakos, but you violated that also because you ate before Havdalah al hakos. So af lan zeh vespalel ola Havdil betfila. So you forgot to say Ya- Atach Chayenu Atanu. Okay. But then if you do melacha now, so retroactively, your Shemoneh Esreh becomes invalid, and you have to daven Shemoneh Esreh again. V'gam al hakos. And separately, of course, you have to make, um, Havdalah and the cup of wine. She ein yudei tzedakah al hakos v'vado. The fact that you're gonna make Ha-Havdalah with a cup of wine, that's not enough. Hoy yov'eina kehoigen shetoam u'yoseh have the melacha kodem. Because the Havdalah on the cup of wine is somewhat tainted because it had the melacha da- or the e-eating before. So now, so let's, so, so this is what happened here. I did not say- Which is Havdalah in . I carried something in my pocket, which is a melacha because there's no in Stamford Hill, in that part of the world, uh, of Stamford Hill. Uh, so I, I hadn't made Havdalah. I hadn't said Havdalah Like... And, um, so then I have to again. So that's what I did. And then looking into the Halacha a bit more carefully. So looking around. So first of all, we have here two q- uh, points from the Bier Halacha. That's the Mishneh Berura. Before going further, this

18:56 Speaker 2 is a Gemara. A Gemara in, in, in, um, in, in Berachos . That's the last line. It says, "You made a mistake," kind of, "both in the Shemoneh Esreh and in the Havdalah l’kos," then, um, it says, "." You have to davens Shemoneh Esreh again. So I, in the Eliya Rabba, he brings from the Rash. But now, uh, and you know that, that I get triggered by brackets in the Alter Rebe of Shuchan Aruch. So there's a bracket here, the parallel of violation of Havdalah, whether it's you ate before Havdalah or melacha before Havdalah, that, um, um, uh, um, saying about melacha, the Alter Rebe puts in brackets. Which means, which means... What does a bracket in the Alter Rebe of Shuchan Aruch mean? It means it's a chidush, and there is this tradition that he was... wanted to review it at a later stage. True, but what do you do Halacha when you have something in Alter Rebe of Shuchan Aruch in brackets? Do you follow the brackets, or do you say no because the Alter Rebe wasn't sure? As far as I understand, he put it there, it means that's the psak. The fact that he wanted to review it, fine, but okay. But now, n- now with that in mind, we're going to now look at the Bier Halacha. That although the Shuchan Aruch just mentions, the Shuchan Aruch as in Rabbi Yosef Karo, "If you ate before Havdalah," whereas the Eliya Rabba, Rabbi Akiva Eiger, quote the Rashbo

20:31 Speaker 2 on that Gemara in, uh, in, in Berachos Lamed Gimel, "No difference whether your violation of Havdalah was having done... have eaten before or done melacha before, because either way it's a violation. And therefore, having violated the Havdalah by eating before, doing melacha before, now retroactively you have to davens Shemoneh Esreh again." Then he quotes the Sefer Kokeb of the Rambam, who questions the position of the Rashbo. Curiously, this Gemara is not brought as it is literally in the Sh- in the Rambam. It looks like he learned the Gemara differently. And then, "the Mishneh Berura concludes ." You don't... You shouldn't repeat Shemoneh Esreh if it was just melacha. Because it's not mentioned in Rabbeinu Yonah, it's not mentioned in the Rosh, you can rely on the Rambam. So according to the Mishneh Berura, having carried that, uh, paper home in my pocket, even if it is a melacha, Mishneh Berura says melacha doesn't require you to davens Shemoneh Esreh again. The Alter Rebe doesn't make a difference. From Hebrew, Hebrew, four, two, one, three, six, seven. Right. So that's, that's, that's one count where I'm in a bit of trouble. Please, Tefillah. So then we go look into the next piece of Mishneh Berura in the Bier Halacha. He says like this: "That which it says that if you ate before Havdalah, you're gonna have to repeat Shemoneh Esreh, perhaps that's only if you haven't yet made Havdalah." You come home. Oops, I didn't... I, I did a melacha. I forgot to say

22:26 Speaker 2 after Chen and Tano. And so now I have to davens Shemoneh Esreh, and I did a melacha. I have to davens Shemoneh Esreh again. But if you've already made Havdalah on the cup of wine... So he says, "If you didn't make Havdalah yet," and then you ask the question, "Do I have to davens Shemoneh Esreh again?" Yes. But if you already have made Havdalah without davens Shemoneh Esreh again, perhaps you don't have to davens Shemoneh Esreh again because you're yotzer with the Havdalah l’kos. So yeah. So the Pri Megadim questions that. So now, uh, my story, I've already said Kiddish and Havdalah at, um, uh, uh, over a cup of wine. So according to the second point of the Bier Halacha, I don't have to repeat because I've already made Havdalah l’kos. So now we've got... On two counts, I did not have to... According to Mishneh Berura, I don't have to davens Shemoneh Esreh again. Whereas according to the Alter Rebe, well, let's see. Does the Alter Rebe make any di- Well, first of all, the bracket, the first thing, the Alter Rebe does say melacha is the same as, as eating. Now, please help me. Look at this line. If you ate before, before Havdalah, "You have to daven again." And say the Havdalah, you say after Chen and Tano. "And you have to do Havdalah." Does that mean Havdalah again? It doesn't mean Havdalah again. If you made Havdalah, you don't have to do Havdalah on a, on a

23:59 Speaker 2 cup of wine again. So what does it mean, "?" He's saying that you've, you did melacha, you're gonna have to do two Havdalahs now, one in davening and one on our kos. Now... Now, but the ikar is the f- the, the, the leading the next thing. What does the Alter Rebe say here? Why is the Havdalah on the kos not enough? "Why is the Havdalah on the cup of wine not adequate?" Because it's tainted. Because it's a Havdalah l’kos after you violated it. So in... If that's the logic, I don't see any difference whether you have made Havdalah on the cup of wine or not. The Havdalah is compromised. The Havdalah l’kos is not an, not a full, a full thing because you, you, you, you, you spoiled it by eating before or doing melacha before. So my understanding is that the Alter Rebe does not have the hasafik of the Pri Megadim, and even if you've already made Havdalah al hakos and you realize that you didn't say after Chen and Tano, and you did melacha in between, you'd have to davens Esrer again. Right. Um, the Mishnah Berurah at some stage gives us a reference. He says, um, "Uvederech Chachaim sosam d'ein chiluk bazeh." Whereas the Pri Megadim has this question, did you... If it's before you made Havdalah or after you made Havdalah, Derech HaChaim doesn't make a difference. Derech HaChaim, for all your information, is Reb Chaim. No, I'm sorry, Reb Yaakov of Lissa. One who wrote the Nesivos,

25:50 Speaker 2 amazing r-range of Seforim. And he's got like what is a precursor to the Kitzur Shulchan Aruch. So this is... The Mishnah Berurah doesn't have it, doesn't... It would give us a-an address, but a good friend of mine, uh, gave me the address. This is in Siman Lamed Gimel in Derech HaChaim, and he read-reads the same. You m-made a mistake. You didn't do Havdalah in davening, and, and you ate before Havdalah on a cup of wine. You have to Davenshmin Esrer again. Then he says, "Veim kvar hivdil al hachos." And if you're ready made Havdalah, "Also chos el yes palal." Also, you have to repeat Shemoneh Esreh. It doesn't matter whether you've Davenshmin Esreh or not. The point is, um, that the Havdalah Al HaChos is not enough, and you'd have to repeat Shemoneh Esreh. All right. So then, uh... So according to Derech HaChaim, we've said it's not a problem. I mean, you do have to daven again. But then having read-- reading the Derech HaChaim, he makes a new distinction. Now I'm into trouble again. "Vedafko melacha gemurah." That which s-you've spoiled your Hav-- you've tainted your Havdalah by doing a Melacha befo-- yeah, before Havdalah. It's only if you did a Melacha Gemurah, like writing or weaving. Ahavah, where you moved Muktzeh or you lit a candle, that's not a big... In other words, he takes a... He's now making a new difference in Melacha, whether it's a Melacha Gemurah or not a Melacha Gemurah. So now I just carried a paper. That

27:33 Speaker 2 is not possibly a Melacha Gemurah. Perhaps it's just a minor Melacha. If, if lighting a la-candle is, uh, is not reason to have to do Havdalah again, sim-- uh, to Davenshmin Esreh again, so perhaps carrying a paper is also not. So he's got now a new distinction in Melacha. Melacha Gemurah, not Melacha Gemurah. So according to the Derech HaChaim, I also shouldn't have Davenshmin Esreh again. So now he's made this distinction, so I just want to address this, this distinction, and where does it come from, that there's different types of Melachas. So this is in Siman kuf, um, Tsadik. Um, some, some, some Reish Leyk tes. He talks the following. He says the following. This is the same thing, which he's referring to. Um, that women who don't daven Ma'ariv, and they're not saying, doing Havdalah and Shemoneh Esreh, they should be taught to say, "Baruch hamavdil bein kodesh l'chol" before, uh, uh, before Ha- before they get to Havdalah cup of wine. Now, then he adds, "Veim oyes kodosh shmi yasam." If you know that women are doing work, Melacha, before hearing Havdalah, and without saying Baruch hamavdil, "Ein nimcha beyodon," don't have to make too much of a protest. "Ki yesh omrim," now those who say, "Shelo yasru melacha elo melachas gemurras," that which you're not allowed to do Melacha befo-wi-before Havdalah is only Melachas Gemuras, like and chopping wood. "Ahavah of Melacha is an erbeyon, vechuitzo misus lashus." But a minor Melacha, like it's not really a labor, you're striking a match.

29:15 Speaker 2 A Melacha, it's a Melacha, but in, in colloquial, not a Melacha. "Lo yasru kalal." That you are allowed to do that even without Havdalah. Yeah. So now this is what the Derech HaChaim is drawing from. You, you carried something before Havdalah. No, that's not a reason to have to Davenshmin Esreh again. But the Alter Rebbe says, "Ve'ein divreim icher." That distinction in Melacha between Melacha Gemurah and not Melacha Gemurah is not really la... It doesn't remain Halacha. So, um, to summarize what I've said here is, yeah, there's three arguments I shouldn't have Davenshmin Esreh again. Um, one is because it was only Melacha and not, and not, uh, eating. Alter Rebbe doesn't make that distinction. One e-argument is because I've already made Havdalah Al HaChos. And again, the Alter Rebbe and the Derech HaChaim don't seem to make that distinction. Um, what else do we have? But then they have this, it was not a Melacha Gemurah. And again, I'm not sure whether that distinction remains according to the Alter Rebbe because we don't pasken that way. So, um, l'maaseh, I don't know what I would do if it happened again. But, um, yeah, I didn't say Baruch shem k'vodo l'olam u'l'olmei for that one. Let's move on. Um, simpler thing. This was someone else who came home also on Yom Tov night on... That's on Motzaei Shabbos, and made Kiddush, and made, uh... Didn't say Shehecheyanu, but forgot to say, uh, borei pri ha'etz and forgot to say the long brocha of hamavdil bein

31:00 Speaker 2 kodesh l'chol. And in the middle of the meal- The oops moment comes. Oops, we forgot to say Havdalah. All right. So he stood up and said that Havdalah. He said the-- But he said the, he said, uh, "Baruch mur hacheh," and then said the berakhah. What should he have done? What should you do if in the middle of a Yom Tov meal, this can happen. A Seder night, it can happen. A Seder night is much more complicated because there you have a problem of a mosif la-- not to be mosif al minyan hakos es. Uh, you don't wanna have more than four times Borie Pri HaGafen at Seder night. But if it's another time, you realize the middle of your Yom Tov meal, oops, I didn't make Havdalah at, at kiddush. You're gonna stop in the middle of your meal. You'll stop in the middle of Yom Tov meal, and you'll stop, and you'll lift a cup and of wine, and you'll say, "Havdalah al ha-kos." But don't say... But if you are accustomed to have wine during your meal, then don't say Borie Pri HaGafen because the HaGafen which you said at begi- by kiddush covers for any wi-wine you'll have during the meal. If you aren't accustomed to drink during y-your, um, meal, so then you would be saying HaGafen again. But then if it's Seder night, it's gonna be a bit more interesting. All right. Um, it's just as well that we don't answer phones, uh, on, on the Seder night. Okay,

32:38 Speaker 2 let's move on. Someone asked me the following. They asked me this question about putting a... going out of the room and leaving a Sefer open and putting a, a sheet of paper on top. Is that a, a wrong thing or is it right thing? So I said, "That's a question for Panorama." So there, here we go. This is, as you can see in Yoreh De'ah, sameh resh ayin zai. Talking about ha-halakhah of a Sefer Torah, and he says your sofer is writing a s- He's writing a, a sheet, a yadiah. He's writing of the Sefer Torah. So he says y- when you want to leave it to dry, don't turn it upside down, even though you want to do so, that it shouldn't ga-- um, there shouldn't be dust settling on the writing, which would then be a nuisance. But it would be derekh bizoyonu. It would be disgraceful. Therefore, no, leave the script upwards. The yifros olov beged, and cover it with a cloth. So here we have the idea that to leave an exposed text of the Sefer Torah, that tack wouldn't be app-appropriate. Turning it upside down would not be appropriate either. Cover it with a cloth. Now, that's about the Sefer Torah. But going th-- reading further. Now, on the in, on the margin, we've got here the Shakh and the Taz. So we've got here the... Here on the left, this is the Shakh. He says, "The law of davka Sefer Torah, the hu ha-din shiur sforim." This is not

34:20 Speaker 2 limited to a Sefer Torah. It's also other Sforim too. And then he quotes that the Khakhmei Ha-Emes, the Kabbalists say there's a malakh whose name is Shin Daled, and Shin Daled stands for Shomer Dapim. He's hanging around for the pages. He's hanging around if someone leaves, uh, his Sefer open. So then this, uh, Shin Daled, this spirit has got the power to help the person forget his, what he's learnt. Um, and then here we are in the sh- on the, on the, um, Taz. Similar thing. He quotes from the Sfaradi law from the Bach that you shouldn't go out and leave a Sefer open im ein olov mapoh. And not, not only a Sefer Torah, it's also other Sfaradi. So now therefore, we do have that if you want to leave the room and leave a Sefer open, to put a cloth over is fine. Uh, actually, there is a, um, an objection of putting a Sefer on top. Uh, well, the-here we have a Sefer called Chosain Yeshuos, and he writes, "Lo ya'aniyar b'toikh Sefer." Don't use your Sefer as a bookmark. You want to close your Sefer and put something in place, he says that would not be respectful to use a Sefer as a bookmark. He quotes it from the Sefer HaAmud HaDeniel, a commentary, and he writes to put a Sefer inside another Sefer is not okay. And, "Ve'ein chagam osel aniyar v'Sefer shum davar l'shtam'sham." A Sefer is not a place to keep money or to keep, um, expense... um,

36:00 Speaker 2 important documents. Um, so it wouldn't, wouldn't be respectful to put... Now, to use a Sefer as a cover for the Sefer, for another Sefer, some Poskim are not happy about that. You're using... But on the other hand, to use, let's say, a piece... a newspaper. It's all very well to say to cover the Sefer with a cloth. That's respectful. But to take a, a, a, let's say a sheet of newspaper, magazine to cover the Sefer, that would be disgraceful because you're putting now a, uh, mundane reading material on top of a Sefer. So I think that wouldn't be okay either. So a, a blank piece of paper, yes, but not a, uh, not m-mundane reading material. Now, um, putting a tissue as a bookmark, that's fine. That's fine. That's perfectly okay. I wanna just tell you a little story, and that is that one time- Uh, this is going back about more than thirty years ago. I was in the middle of saying Tehillim, and I needed to use a room without a mezuzah. And I, uh, put the Tehillim upside down, face down, and Reb Mendel Futerfas happened to be there. And, uh, he, he... When I came out, he saw who the culprit was, and he says to me, uh, "Nimei gazeyton?" I, "Is this okay to do this?" So I said, uh, "Meduchtzach az ye." I, uh, think yes. You know, this is like, uh, being careful not to say definitively because in case, case I get it wrong. I, I think

37:45 Speaker 2 it's okay. So he says, "Don't give me duchtzach." And he says... He was living in Chabad at the time. He says, "Learn zach, learn from our, our Rov in Chabad and Rav Ashkenazi," zecher lavracha. He said, "Ashkenazi, I ask him a shailah. If he doesn't know the answer, he says, 'I'll get back to you.' And within a couple of days, he gets back to me." But he doesn't, it doesn't... And he works... He says, "If I know what to say, he told me." Whether it's the same time or not, but if I'm gonna indulge in the story that Reb Mendel was in the, uh, in the gulags in, in Siberia, and there was this machine. Have I ever told this story before? There was this machine for cutting wood. At any rate, y- you had to take logs, and there was a circular saw. Uh, and there was no protection on this cir- circular saw. And so people were very frightened of this, uh, because sometimes they would put the log through, and they cut their fingers off. And the min hagamurim was, if you did so, you took your cap and took the fingers and wrapped them up. They shouldn't dry out. You ran into the camp, and you'd find, uh, a surgeon who Stalin, in his great, uh, compassion, had sent also to the gulags, and they would sew the fingers back. But it wasn't really popular. But Reb Mendel says, um, for himself, actually, he liked that job. And he says the

39:07 Speaker 2 kuntz is you hold that log firm. You, you don't let it budge. You know you got... If you hold it mamish firm, then you can go through safely. That was he saying, "Don't give me, uh, you know, fluff." Um, it might be okay. It might... If you know, get, get... Make sure you know the stuff, um, um, you know, thoroughly, clearly. Okay. Um, right. Let's move on. So that was about the leaving a sefer open. So to cover it with a, with a, uh, a, a blank piece of paper, yes. To put over a text, I don't think would be okay. Turning it upside down is also not okay. Right. Now, here's a question which someone asked me this past week. It says in Shulchan Aruch, in Siman Sameches, in Birkat Hashachar, that in Krias Shema there are various piyutim which are added in Ashkenaz, uh, Nusach Ashkenaz. Comes Yom Tovim, it comes the Arba Parshiyot, Shabbos HaGadol, known as Yoatzrot. And the reason they're called Yoatzrot is because they are added in the Brocha of Yotzer HaMeir. Somewhere in the middle, you got these Yoatzrot which become pages and pages. And so the Sefardim, Shulchan Aruch is opposed to this. It's a Hefsek. The Ashkenazim, it's their custom, so they do it. So then the Alter Rebbe writes, "Vechol zer betsibur, al will be spalla beyochid." If you're davening on your own, "Ein lo ma shum piyut bebirkat shma." Don't include any poems in your Shema, in your brochos of Shema. And even to

40:58 Speaker 2 include the poems after Yishtabach before Yotzer, also not, because it's not meant to be stand- interrupt between Shma and Yotzer. So the question was put to me the following. Well, we have a poem called Ke... Which starts with the word Keil Odon. That's an a- an alphabetical order. It's a poem. Does that mean that when you's davening beyochid, you shouldn't say Keil Odon? And if you should, well, please explain why should there be this distinction. Why should there... Some poems not be said, some poems sh- are said. Now, Keil Odon is refer- is mentioned in the Zohar. I think it's Daf Kuf Lamed He in Par- in Parshat Terumah. And it talks about Keil Odon and Keil Boruch Gadol Dai. So in a weekday, we say Keil Boruch Gadol Dai. It's an alphabetical poem. And then in the Shabbos, we have an alphabetical poem of, um, Keil Odon, Boruch Hamavoch, and so on. And the Zohar calls this one the Alef Beis Zeira, and this one Alef Beis Rabba. One is the small Alef Beis, small alphabetical poem. One is the, uh, large alphabetical poem. So they are mentioned in Zohar. Fine. Um, the poems which the Ashkenazi, uh, uh, Nusach are saying, they are attributed to Reb Elazar Kalir, who is also from the period of the Tannaim. So why should... So we're still with the question, why should these be said, not be said? Now, the- this position of not saying the poems in the quiet... If you're davening on your own, sorry,

42:33 Speaker 2 without a minyan. So he writes, this is from Maharam Mainz. Mainz, Maharam Mainz. So he writes the following. "You were asking whether yochid says the piyut before Shema and afterwards, like Yoetzrot, Zulosos, which by the... just before Ezras, Maarivim, et cetera. Amin, I, I will tell you. I have a problem with this. Bechol on the, on, and the whole principle of saying these piyutim, even in public, I have a problem. And you want to be moser. The Maharam, he objected to this. He, uh, um, he says, "Ein limchos. Muttershi yoshv gigen." But they're not... There's no chiyuv to say them. If you are be-yochid, ma lo le-tzorich. Why should you start saying these piyutim? Be-lev tzippur, okay. No, you don't want to separate from the tzippur, but on the yochid, you shouldn't be saying. Okay. So now we have the, the history of this not saying this piyutim on, on private. But we're still asking, please, what's the difference between Kel Adon HaKol HaMazim and the Zul, Zulos and the Yotzeris? So I suggested to my correspondent, perhaps the Kel Adon is... was instituted by Anshei Knesset HaGedolah. And he says, "What? Where'd you get that from?" So I said... I responded to him, "Well, actually, Shaar HaKollel says, 'Why is it that in Nusach Sfarad we say Hodu before Boré She'oma rather than after Boré She'oma? It's because of our con- our, our contention that a Hodu and all the extra stuff which we say on Shabbos, all those extra mizmorim, were not instituted

44:09 Speaker 2 by Anshei Knesset HaGedolah. Therefore, to say them after Boré She'oma is going into a problem of Hefsek, of something which doesn't even belong, doesn't belong there.' So if we are conscientious about Hoishofis in Sukkah DeZimra, and how could you say that there should be a, these, these Hoishofis in Birchas Krisah, which is more Chamur than B- than, than, than Sukkah DeZimra to say that it doesn't have any license from Anshei Knesset HaGedolah." Okay. So the Anshei Knesset HaGedolah did give license, so what's the problem? Possibly my, my, my, um... A-and I've seen in, uh, um, s-s... I think Rav Saja Goen, he has instead of Kel Adon, he has a different period, also in alphabetical order, but a totally different text. Possibly, the Anshei Knesset HaGedolah gave clearance that in Birchas Krisah, you can add in something. You should add in something, but they didn't necessarily define what you should say. And therefore, we have the difference between Sha-Shabbos and weekday. And interestingly, in Ram Bam Sefer HaTefillah, he does not have the Shabbos period of Kel Adon. He only has, um, Kel Boré DeOdeah. Right. But what, what I would like to just suggest is there are two types of piyutim. There's a piyutim which is, uh, chazan and kohal, chorus. Chazan and kohal. And then you have another type of piyut which everyone says the whole thing. So possibly, the objection to these extra piyutim is the, the one which is chazan kohal. That type of piyut, it's not standard, and therefore, it,

45:49 Speaker 2 it, it's more questionable to include. By contrast, the piyutim which have been introduced that everyone says it has become more Kavua, whether it's Kel Boré DeOdeah or Kel Adon HaKol HaMazim. Because they are Kavua for everyone, they have become like an indigenous part of the Bracha, and therefore, of course, we all say it. That's the best I could do, um, on that, on that count. Okay. Finally, this is the last message we have tonight, and that is just today, a Kohen asked me that over, over Yom Tov, he was chatting with his family, who incidentally are also Kohanim. Um, so the question was, when the Kohanim are under the tallits and it comes at certain points, the Kohanim sway in different directions. And you have here in Shulchan Aruch, in Siman Kuf Chof Ches, that's the Siman all about Birchas Kohanim. These are the words that the Kohanim turn to the nor- to the south and the north. That means to their right hand and to their left hand. Yevarechecha, Yishmerecha, Elecha, V'yehi Chonecha, Yelecha Lecha Shalom. So there's seven words where the Kohanim will turn to the, uh, to the south and to, to, to their right and to their left. His question was, is it turning of the face or is it, um, uh, w-swinging the hands from direct- from side to side? This was his question. And of course, I don't have personal experience. I would... Never was a Kohen. Um, yeah. So now, what's... Here's his question. And apparently in Seven

47:42 Speaker 2 seventy, it's not so customary for the Kohenim to be swaying their hands from side to side. That might be due to constraint on space. But here's remarkable. Look at the way the Alter Rebbe brings this in Siman, Sif Nun Ches, in the same Siman. Nogea HaKohanim Shehoivchim Hem P'nei Hem L'dor Em U'letzofin. So here, whereas the Shulchan Aruch just says, "Hoivchim Bohem," they turn to. It doesn't say turn to with what. The Alter Rebbe adds the word P'nei Hem. They turn their faces. So it seems to be that the primary direction in... They're directing in different directions is Q- and it says, "Qadeish Yitbarach U'kulam," as if to, uh, project the Bracha to everyone present, is by turning your faces. Well, obviously, you're giving the Bracha with your mouth, and so you should turn your face in the different directions. This, uh, added word of, of Ponov is also in the Pri Chadash. Pri Chadash is a contem- um, a Mefarvesh of the Shulchan Aruch, um, some hundred years before the Alter Rebbe, and he also in passing, "L'fi Chochmah HaPech Ponov Letzofin Uledor Em." So if you read the Alter Rebbe, you don't see the movement of the hands. You only see turning of the face. The hands can stay, um, stay put. We're not finished yet. So the same, the same c- person who asked me the question then gave me, says it's actually there's a... It's, um, in the Bal HaTurim. He heard that it's in the Bal HaTurim, something about it.

49:22 Speaker 2 He mentioned about T'nufa, et cetera. And so, uh, I used my Bari Lan search engine. First, I looked for Kohen in, about in Bal HaTurim and didn't res- resolve anything. Then a... I looked for the word Yud Heh Him. So it's actually the Bal HaTurim in this week's Parshah, and it talks about, "Hein If Aharon T'nufa." So it says how Aaron s- takes the, the, um, the Mincha, the bread offering, and he sways it. And then it says right after that, after Aaron's swaying the Mincha, then it says, "VaYisa Yad, Aharon Et Yad Av'lei HaAm VaYovarach." He, he raises his hands to the people, and he blesses them. So now the Smichus of those two Inyanim, of the swaying of the Mincha to the raising his hands in blessing, this gives to this idea that, uh, I'm gonna read the, uh, Baal HaTurim. The s- um, Shehanose Kapov Sorich Lohonif Beyodov. When you raise your hands in blessing, you should s-sway your hands. So although the Alter Rebbe talks about, about, um, turning the face in different directions, here he says about the movement of the hands. Now, what is not so well known, I'm, I'm, I'm guessing, is that the Baal HaTurim is not all Chidushim of his own. Many of the Gematrias in the Baal HaTurim are from earlier sources, and he brilliantly puts it together, uh, in his very succinct commentary, which is the story. There's a, a tradition he wrote it down in one night. He was in a prison overnight,

51:06 Speaker 2 and he wrote this short commentary. That's a, a, a story about this. But meanwhile, many of the things are in earlier, uh, sources, and he put- brought them together. And this you have in front of you on the screen. The Ba- the Artscroll published a Chumash five-volume set, uh, w- of Chumash with the Baal HaTurim, and I've done a lot of research, uh, uh, on, on them. And there have been other. There are earlier commentaries also on the Baal HaTurim, and they refer us to the Sefer Paneach Raza, which is a Rishon. I'm not sure exactly at, at what period. And he says it very, something very similar. A little bit more articulate, though. Vehenif Aharon Tenufa. Aharon lifts the Mincha and sways it. The Somech Le. And adjacent to this, we have the possible Vayisa Yode. Aharon is Yode. He raises his hands. Limed on the Sias Kapayim. It teaches us by n- by, by the, when the Kohenim raise their hands in blessing. Shetehe Naanua Veneaanua. The Chol Vov Tsofes. It should be swayed in all six directions. Kitnufa. Because like we do with the lulav, it's up and down and in four directions. So, so too, he's saying that the swaying of the hands should be in, uh, in all six directions. And I don't know whether Kohenim do this. Now, then in the notes in the Artscroll, he has here, although the Shekinah doesn't specify whether the Kohenim turn their heads or their hands, the prevalent custom in most congregations for

52:41 Speaker 2 the Kohenim to wave their hands to the right and to the left. Now, are those congregations, notably those who follow the Minchat Shlomo Frankfurt Am Main, in which the Kohenim turn their heads to face right and left. This custom finds support in Pri Chadash's description, how he turns his head north and south, which we just saw. Actually, he misquoted the Pri Chadash because it says... Oh, no, he's actually right. Wow. That's very interesting. The Pri Chadash says, Tsofim and Dorim. The Alter Rebbe had said, Le Dorim and Le Tsofim. And the Shekinah said, Le Dorim Tsofim. Which makes sense. You should first to the south, which is the right, and then to the, to, to the left. Interesting. Anyway, then he quotes the Paneach Raza, um, about moving in six directions. And it, and I wonder how many Kohenim do that, as I said. I'm just gonna finish off since I have this, um, Paneach Raza, uh, on the table. So he says another fascinating thing. On the word, the words, Vayisa Aharon Et Yodov El Ha'am Vayvarechem, it's a Kriksiv. It's written Yodoi, and it's pronounced Yodov. And he says that's the basis of the Kohenim when they have their position. We all know the Kohenim hold their hands in a particular position of the two fingers and two fingers together, and then the middle two, the two thumbs are, are overlapping. So there's lots of talk about five windows. But he says also that there's idea of Aharon raising one hand, Yod Sh'yochit.

54:10 Speaker 2 The pointer uses both hands, but you make the two hands as if it's one hand. I don't know the depth for this, um, to hand. Sorry about the pun. Um, but that is that when you have the two fingers together, so you've got ten fingers now. Actually, they become like five units. So you're taking the two, Yodov, and you br- to bring them together as if it's Yodoi, as if it's five ring- fingers of the one hand. So that's the, one of the reasons for the position which the Kohenim, uh, hold their fingers in the way they do. Uh, that's as much as I have to share with you tonight, and I'm going to wish you all a Guten Shabbos and, um, a Guten Chodesh. Here Besuras Tovos. Besuras Ha... We're still Nisan. We're Nisan. Nisan HaSidin Le'Higoel. We should see the Geulah Shelemah. Moshiach Tzidkeinu Bimheira Beyamenu Amitch.

54:56 Speaker 3 Amen.

54:57 Speaker 4 Amen. Shkoyach.

55:11 Speaker 2 Amen.