שלח תשפ״ה

00:12 Speaker 1 Hello. Shalom aleichem. Welcome to today's Shiur. Today is Thursday of Parshah, uh, Shelach. Um, it'll be a bit shorter than usual because I'm traveling. I didn't want to miss the class totally. So let's start off. So we have a shliach, um, who's making a charity next week, and last week, his, uh, father-in-law lent someone a substantial amount of money. And then, uh, he says to his loiver, to the borrower, he says, "Don't forget my son-in-law is making a charity next week." So now the question is, um, does he... Is there an issue of ribbis? So let's make it clear that in-- there are instances where there's a heter to do ribbis, uh, to lend money on ribbis for a matter of tzdakah. Um, so that is the classic example is in a, a p'trut as a guardian of yesomim is allowed to lend the assets of the yesomim, um, the ribbis, so that there should be a greater, uh, income for the yesomim. I'm not going to those details. There are, there are instances where there is a heter for lending money ribbis derabonon for, uh, a matter of, for a person of tzdakah. What needs to be clarified here is, uh, this is a totally different situation. Here, it's not a, a loan of tzdakah money. It's a, it's a loan from Reuven to Shimon, both, uh, Yidden. And the, the, um, side offer, the side, the side spin, so to speak, sidekick would be for tzdakah. That's not okay. So what you have

01:52 Speaker 1 on the screen here is from a Sefer Toiras Ribbis, a contemporary Sefer, and it makes it very clear, "Haheter lehalvez ribbis derabonon," the heter to lend for ribbis derabonon is only if the money is tzdakah money per se. But "l'odem prati," Reuven to lend Shimon money. Don, is there anything on the screen? Yes. I can't- We can't see it. Nothing to see. Okay. I'll try again. Um...

02:25 Speaker 2 Try.

02:25 Speaker 1 Yeah. Try again. Got it? No. No luck? No. No, no, you don't see it? Yes. Yes. Yes. Good. Okay. So now that's what he says here, that "abel odem prati," to lend Reuven to Shimon privately, you're not allowed to lend money ribbis. Even "amanah sheyiten haloiver haribbis yeshirut tzdakah," even if the loiver gives the money straight to tzdakah, that's not allowed. So just it brings me back many years ago, there was a young man in our community who wanted to start up a business, and he went to approach a local, um, person who was a businessman, who was quite c-c-comfortable, and he asked him, "Lend me money to set up my business." And he said, "Sure, but you realize that I'm gonna take out the money to be-g-give you, I'm going to have to take it out of my savings account. And that's gonna cost me. Uh, I'm gonna be losing the income. Chas veshalom, I'm not asking you for ribbis, but whatever I would have gotten from the, uh, from, from the bank, from the building society, well, I want you to give that to the Babich Foundation." And so he did that. And then after the loan was repaid several years later, the lender was learning hilchas ribbis, Gemara perhaps, and he realized what he had done was not okay. And that's called in ribbis, there's a language called ribbis ktsutsa. Ribbis ktsutsa means when there's an agreed fee at the outset. Um, and so ribbis ktsutsa is you have to actually reimburse

04:07 Speaker 1 the borrower. If it's ribbis she'ein ktsutsa, you don't have to reimburse. So this was a ghetto of ribbis ktsutsa. So that was, um, so you had to actually... The lender had to repay the borrower the money. Uh, whether he then had to, could go to Babitch and ask him for the money back, that is, uh, pet sum chai, we'll leave un-unknown. Uh, coming back to this story with the tzdakah and the charity. So here, he didn't tell him how much he has to give. He just told him, "Don't forget about the charity." So there's not ktsutsa in any way, so it's not, uh, certainly nothing, um, as common as that. But I still would recommend, did recommend that he tells his, um, the balabus, tells the lender, says to the lo- the borrower, "What I mentioned about the charity, forget it. I'm not going to, uh, look, look out for you. You give, you give. You don't, it doesn't matter. It's noth-nothing to do with me." Okay, that's number one. Number two, we have here about a Birchas Kohanim. So we have a Chabad shliach in a, is a rabbi in a shul, and he's asking the question, when it comes to Birchas Kohanim, should I say Amen as in Minag Chabad, or should he say Ken Yehi Ratzon as in the nusach of the shul? Now, so I think we may have discussed this before. Why is there a difference between saying, um, Ken Yehi Ratzon or saying Amen? So in the siddur, I

05:38 Speaker 1 have sources where the Alter Rebbe has, I think from Rav Hygo and about saying Amen. The question is really the perspective. Is it a berakhah or is it mentioning a berakhah? And the, the world seems to be looking at the Birchas Kohanim of the 猥琐 as just zecher le-dvar. Therefore, they say Ken Yehi Ratzon, but not Amen. You don't see it as a berakhah per se. Uh, whereas the Rav High Garden and Alter Rebbe takes, uh, that follows that, um, mahalak, that approach, sees it that it is a berachah. And therefore, we do say Amen. Of course, you answer Amen. If it's not like a nusach of the tzibur, so you say Amen quietly rather than, um, bothering other people by doing a different nusach. But in principle, you should be answering Amen. But I s-saw something... Someone brought to my attention, a fascinating thing, that the, uh, Rav Pikarsky, the Rosh Yeshiva in, in seven seventy, in my time. So his, uh, rebbe in Poland was a Kozhiglover Rav, who was a talmid of the Avnei Nezer. And, uh, talmid Avnei Nezer, kikach sechtak in Alter Rebbe and the Kozhiglover even more so. So, um, in the Kozhiglover Sefer called Eretz Tzvi, so he has the following question that you can see is on the screen in Samech Lamed: How is it that in Ashkenazim, in Chutz La'aretz at least, are missing out on the mitzvah de'oraita that the Kohen should be benching the Yidden bechol yom. It's a mitzvah de'oraita. Um, so

07:04 Speaker 1 you say because various, various excuses are given, but still remains a, a, a question, missing out on mitzvah de'oraita. So he comes up with an amazing chidush, and he wants... He says that the chazan who's saying the Birchas Kohanim, he's doing so as a shliach of the Kohanim, and therefore shlichus shel Adam kamai se. Like you can have a shliach to do a bris and you can have a shliach to do p'yut habein, a shliach v'kisei Adam. So he's a shliach. He's also a shliach, uh, to, to deliver the berachah. Um, he then, uh, himself asks if perhaps a Kohen should appoint a Yisroel to be-- to bring korbonos on the mizbeach. Say he, and he, uh, behem shechivat shuvah, he, uh, demolishes that. But he comes up with this chidush. The chazan is actually giving Birchas Kohanim b'shlichus shel haKohanim. So all the more that the answer should be, should, should be Amen. But there's also something which we've discussed several times. The Minchas of the, the Rebbe was very, very, uh, pointed that to look at the chazan b'shas Birchas Kohanim. And so that's because of the Inyan of Panim El Panim. Indeed, as a talmid of the Kozhiglover Rav, his name was, um... Forgotten his name. He lived in Eretz Yisroel. Um, survived the war and came to Eretz Yisroel, and he gave over this vort of the Avnei-- of the, uh, Kozhiglover Rav, of the Eretz Tzvi, that the shlichus shel Adam kamai se. Uh, that the Kohen, the chazan is

08:25 Speaker 1 like a Kohen. So they asked about it, what about the fact that he doesn't raise his hands? Kohen is meant to-- Kohanim are meant to raise their hands when they give the berachot. He says, he shows us not only ma'akev. Then he goes further. What about the Inyan of, uh... What about the Inyan of- Only when you're front, I think Uh, and, and what about the Inyan of Panim El Panim? So the Rosh Yeshiva, the, the, this talmid of the Kozhiglover said that the Kozhiglover Rav was very fakocht in Alter Rebbe's Sefer Hachinuch. And if you look in Alter Rebbe's Sefer Hachinuch, if you look in Alter Rebbe's Sefer Hachinuch, you see he says that the Inyan of Panim El Panim is not lechumra, is not imperative. The proof to that is Alter Rebbe brings a proof that it says that if ir shekulo Kohanim, as if there's a city or a Beis like Nesets for that matter, where there's only Kohanim, so and there's no Yisroelim at all. Shekulo molin laduchan, all the Kohanim go up to the platform, and they give their berachah. Lemimar achim. Vacheim shebasades, to the, to the people out in the fields. No, so the people in the fields are not Panim El Panim. As a raya, the Inyan of Panim El Panim is, is, is, is not, is not imperative, not lechumra. Um, just to go in a little bit more to this, there's a sicha which I learned just recently on a psim on, on, uh, Rosh

10:01 Speaker 1 Hashanah, in chelek, in, it's in Parshas Lech Lecha, in chelek Yud of Likutei Sichos. And he talks about the Inyan of Birchas Kohanim and the connection of Ani Hamivorachim. And in the Or there, the Rebbe also talks about the Inyan of Panim El Panim, and he says that there's Inyan-- They, he says in the Gemara, the people in the fields are Anusim, are anus. That they cannot get to shul, therefore they, they, they doesn't have to... They, they are Anu-Anusim. So the Rebbe then brings a chidush of the Rak Achor that sometimes the anus is command of it. They say bec-because he can't do it as if he's done it. So usually you say command of, command of it lo amrinan. And sometimes you have, like you have Isha command mehila damia, is, uh, it's not chaigas, and therefore it's as if it's done already. And therefore the Rebbe says, Am Shebasades already in-- have the Inyan of Panim El Panim. So I, I, I saw this a little s-- a little bit of a contradiction. The Alter, Alter Rebbe says a proof that Panim El Panim is not lechumra from the Am Shebasades l'chaim. And the Rebbe is saying the Am Shebasades, because they are Anusim, they have the Inyan of Panim El Panim. So my suggestion is the following. In the Inyan of Panim El Panim, there's two parts to it. The Kohanim have to be facing the Kohal, and the Kohal have to be facing the Kohanim. The pe-- That, that which

11:22 Speaker 1 it says in the Gemara, that the people out in the fields are Anusim, they are anus. So they, they, they, they-- It's as if they have the Inyan of Panim El Panim. That's what the-- how the Rebbe learns there. But the-- In Alter Rebbe's Sefer Hachinuch, he's not talking about the, the, the Am Shebasades. He says the, the Kohanim ha'oilam laduchan. They're going up to the duchan, there's no one there. So where, where-- How are they fulfilling the Inyan of Panim El Panim? And from there, he brings the raya that Panim El Panim is not lechumra. Um, and since, since someone asked what does it mean lechumra or not lechumra, b'dieved or not. So the vort is like this. Let's say there were Kohanim who were called up And it turns out there was not a single person ponim el ponim. All the men who was, who were in the shul, or there weren't any men, or the men were... They went, they were not facing to-the kohenim. Do the kohenim have to now give Birkat Kohanim again? So you say ponim el ponim is not lekuva. Um, so that's what the Alter Rebbe is saying. So there's two, two nekudos here. One is mitzvah de'om, and then the Alter Rebbe's ray is from the kohenim. And ponim el ponim is, is not lekuva. Fine. But coming back, therefore, we have this inyan that the kohenim, the badchazan is fulfilling the, a, a shlichas of the kohenim, and he's giving a brocha on behalf of

12:43 Speaker 1 the kohenim. And that's why we look towards the chazan. Now, you can ask the question. It's all very well by the Sephardim who have this minhag. But there, the chazan is further to the back of the shul and middle of the shul. Therefore, we look towards the chazan. It's ponim el ponim. But there by the Ashkenazim, the chazan is at the front of the shul, so there's no ponim. So then there, there is no ponim el ponim. So the psibor, mitzvah their part, they turn toward the chazan. So they're mekayem, they're inyan of ponim el ponim. The chazan, because he's a minhag Ashkenazi, standing at the front, is the anisi hot nishkabeires. Therefore, he doesn't have ponim el ponim. Therefore, but there by the chazan will say ponim el ponim is not lekuva. Okay, sounds actually a little bit, uh, Polish or Tyra, but okay, fine. So then this, um, same Yingerman asks me in his shul, he, uh, when it comes to Kaddish, does he say B'rich hu or does he say Amen as it is in our siddur? So let's go back to the history of this. So you have, um, you have on the screen from the Chabad in Shulchan Aruch Siman Unad. When the chazan says B'rich hu, so the om should be answering Amen. On this, the Rama says, "V'lo naga l'omer amen ach is barich v'lo ach B'rich hu." So the Rama says not to, not to answer Amen. Then he has another thing, which is not to be

14:04 Speaker 1 interrupted between B'rich hu l'eila. If you go in some shuls, they have the, the, the, the, the Amir im v'almo. I'm sorry, not the Amir v'almo. The Shemoneh Kehira, B'rich hu l'eila. So there is then a Rama. It says not to be mafsik between B'rich hu and l'eila, which is another discussion. But meanwhile, what you have on the screen from the Siddur Rab Shabsi Sefer. Rab Shabi, Rab Shabsi, he was, Rab Shabsi Sefer was a Talmud of the Levush, so this is about four hundred years ago. And, uh, he comp-- He published the Siddur. And then he also had a manuscript, lots of notes about the Siddur, and these were published from Kvav Yad about, uh, thirty years ago. You, so you have several volumes of Siddur Rab Shabsi Sefer. Fascinating stuff. So meanwhile, he has the following. Uh, you can see here on the screen, Yesh noragin. Now, those who have a custom, when the chazan comes to B'rich hu, they also say B'rich hu. So you see in Rama, it doesn't say about answering B'rich hu, it just says not to answer Amen. It doesn't say to say B'rich hu. But here he says that, no, four hundred years ago, he's putting a record there are those who do say B'rich hu. Efsha shelo agukein, perhaps they're doing so because the Tur says in the name of Rav Amram to answer Amen. And then the Tur says, Shelo naga kein. They don't... There's not a minhag to do so. Nezeh rotsa, rotsa sirish,

15:21 Speaker 1 nei. V'imem B'rich hu, therefore, B'rich hu is a kind of compromise between answering Amen and not answering Amen. So, you know, I'm not answering Amen, but I am affirming, saying B'rich hu. I'm answering, I'm affirming, I agree with what the chazan has said. So just so now that gives a little bit of perspective that the answering of B'rich hu is out of, uh, kind of recognition that there is such a minhag of not answering Amen, but, uh, there is also the minhag of answering Amen. So I would say that you should follow minhag, minhag. Only more minhag of saying Amen b'rich hu, but should say it quiet not to be meeireir. People should be upset with sheene haMinhagam mokim. Um... Right. Let's move on. So now I got a question also this past week, and that is if you have a, uh, a young man became a father on Shabbos day, and he comes Shabbos on the afternoon to shul, and he wants to make a Mishebeirach, perhaps to give a name, um, for the ba-baby girl. And, um, so he's a Shliach Tsibur, so he has Shlichi. So does he... Do you... When do you say the Mishebeirach? So the sensitivity here is that we have, um, that the Kaddish, normally Shemoneh Kriyas HaTorah is followed by Kaddish. Here, uh, the Kaddish, then we have a Kaddish, which is the beginning of the Birkat Hamazon of Mincha. So we use the same Kaddish to cov-cover for both. And because of this, there's a Minhag

17:01 Speaker 1 Chabad of the chazan starting Kaddish during the Krias HaTorah. So that the Kaddish should also be for, for Kriyas HaTorah. Hence, the reluctance to be mafsik with the Mishebeirach between the Kaddish, sorry, between the third Aliyah and the Kaddish. We mafsik, but with Hagbah, that's inevitable, but to do extra Hafzachas is n-not so, um, um, advisable. So now we have on the screen when the Frieda Rebbe now is in almost down to his Frieda Stam was soon. When the Frieda Rebbe was arrested in nineteen twenty-seven, Top Reish Peh Zayin, and then he, he was, then he was exiled to Kostroma. And that one then on Yud Beis Tammuz, he was able to go free. And Yud Beis Tammuz, when he came back to Leningrad, and then on Shabbos, he came a Ma'aseh with Birkat Hagomel. So the Rebbe says, the Rebbe says that they had then a dilemma. Normally, the Rebbe has the Aliyah of Mafteer. So should he say Birkat Hagomel between the Mafteer and the Haftere? What should he say it before the berakhah? Or should he say it after the haftarah altogether? And the Rebbe says he doesn't remember what happened, l'maaseh. But there was this... Now, I'm, I'm thinking about this. You have, you have here a person who's called up to do the mishaberach before. A person is called up to aliyah l'Torah. And he says, "Wait a minute, I've got other business to deal with. I have to do the mishaberach." Pasht nit. You first deal with the mishab--

18:32 Speaker 1 with the aliyah l'Torah, then afterwards... But then, so that, that, that seems to be the Rebbe was concerned to say birkas hagomel. The Rebbe, I'm, I'm, I'm jumping between two things.

18:43 Speaker 3 Right.

18:43 Speaker 1 The birkas hagomel and, um, and, and haftarah. And sorry, and, and the mishaberach. But, um, so for the Rebbe to have said birkas hagomel before his berakhah al haTorah would be a problem that is pasht nit to deal with your birkas hagomel before you deal with birkas haTorah. Um, so this is, this is the dilemma. So l'choira, the answer is that, uh, I... What I would advise, the father will come towards the sefer Torah, let's say after, uh, shlishi or sheni, and do the mishaberach. Then if he has aliyah of shlishi u'm'atayim u'manoy, but the mishaberach should be, uh, should be done earlier on, so avoid the inyan hafsak unnecessarily. Now, so then someone sent me a whole, um, a whole, uh, article which he had written also in relation to birkas, birkas, uh, uh, uh, Sheptarani by a bar mitzvah. So then you have... So the Mincha bad is the first, first aliyah that we don't give the, um, bar mitzvah boy the first aliyah on the Shabbos morning, rather to do it on Shabbos afternoon by Mincha. So all the more becomes the question. So with, with the berakh Sheptarani would also be a hefsek if the boy has shlishit. Although birkas Sheptarani would be a hefsek between the, uh, Krias haTorah and the Kaddish thereafter. Well, Sheptarani, now we say without Hashem's name, it's very short, so it would be less of a hefsek, uh, not such a concern. Um, but I just want to point out something very interesting. You know,

20:19 Speaker 1 the Mitteler Rebbe, who was, um, born in the year kuf lamed daled, just, ju-just almost exactly a year after the mid-- after Rebbe, the Mezitch Maggid passed away, kuf lamed gimel.

20:33 Speaker 3 Mm-hmm.

20:34 Speaker 1 So he becomes bar mitzvah in, uh, kuf lamed daled. No, it was, they say kuf, uh, mem, uh, mem zayin. The kids say by his bar mitzvah, it's described at great length in the Kitteh Dibure. What's fascinating is the bar mitzvah he was born on a Wednesday. The bar mitzvah was on a Wednesday. But l'poel, on Thursday, the Alter Rebbe had shlishi, and Alter Rebbe said, "Birkas Hagoel." And Shabbos Mincha, four days later, that's when the Mitteler Rebbe had his aliyah. And, um, so that's a fascinating piece of information, how the Alter Rebbe said, birkas, birkas Sheptarani quite separate from the boy having an aliyah on Shabbos. The poel will not know it that way. Um, if there's going to be a midweek, um, a midweek, uh, bar mitzvah, would have the, uh, father say birkhah Sheptarani then. Not sure whether anyone's explored why. That's, that's the meaning. I'm just thinking, why did the Alter Rebbe indeed change from, uh, the minig? Why did he make birkas Sheptarani this way? So in this way, he avoided the she'elah of Sheptarani being a hefsek between the berakhah, uh, between the, uh, Krias haTorah and the Kaddish thereafter. Just, uh, a, a svara. Okay, let's move on. The... Here's a practical she'elah, and that is, if you can see here, someone sent me a picture of a gate. And the gate ha-- is, as you look carefully, it ha-- is on wheels, so it's, it rolls to the left of the picture. And the gate is a

22:19 Speaker 1 very wide gate. Does not have a lintel, and that is, uh, it's to allow cars to drive in. But towards the left of the gate, there's also a small door within the larger gate. So here's the question: Is there a chiyuv of mezuzah on the small gate? So what you have on the screen is from the Sefer Piskei Ha-Orim, a contemporary Sefer mezuzah. And he says that... Now, just to explain that it's in-- to the... One of the conditions to be chayav the mezuzah is there has to be a lintel. So now here you have, uh, the overall gate. The larger gate doesn't have a lintel, but the smaller gate within the larger gate does have a lintel. So here you have, um, Reish Mem Valb. If there's no mashkef to the, for the larger gate, and people use the smaller gate, and they only... The larger gate is only used occasionally. You don't need to put a mezuzah on the small gate, even if it ha-- does have a lintel, because when you open the large gate, there's no mezuzah. There's, uh, there's, there... But then the second opinion, you see by Reish Mem Zayin, Vayesher Sayer, and those who disagree, they say no. Since the sh-sha-sha-sha soger, when the gate is closed, then the small doorway does have a mezuzahs. And so therefore, th-th-th-therefore, it is chayav hazuzah. The fact that when you roll it, uh, out, uh, uh, away, uh, but that doesn't pasul anything because of ta'aseh v'lo min ha'asui. I'll

23:45 Speaker 1 explain this. The-- You could an-- ask if you roll it away, so then there's no doorway, and there's the mezuzah is, is, is, is, it was pasul. So how does it become kosher again when you roll it out? So there's a dyuk here that ta'aseh v'lo min ha'asui means if it was fixed in a pasul way, but if it was fixed in a kosher way, then it became disqualified, and then it be-- it was, it became kosher again. It, it, it's kosher. I'll give you a moshal. Sukkah sar hag is patum namazuzah. If you have a shed or a conservatory, and you have a mezuzah, it comes sukkah. You lift the roof. It's patum namazuzah. Comes after sukkah. Do you have to take the mezuzah off, put it back again? The answer is no. It's ta'aseh v'lo min ha'asui bibsu, but it was also bikashas. The fact that it went through a phase of ptur doesn't disqualify it. Okay, um, then we see also he has another, um, moshal of a folding door, which is very popular, um, in modern buildings where you have a partition, and within the partition you have a door. So the, the partition per se is not really a door. The partition, the way that's the way, um, in Hasid, so the others say partition is to decide whether it's one room or two rooms. The partition, he doesn't see it as a door. That's, that's a separate discussion. But what about the door within the partition? So this is

25:11 Speaker 1 what he, he writes over here, Reish Mem Ches, when you have a folding door.folding wall, sorry, and inside there is a door, and it's used for, uh, that's used when the, when the folding wall is in place as a wall. That's used for a door. So he says one should put up a mezuzah, and in co-in conclusion, we have here on the screen, he writes, "Because of the dilemma, some say yes, some say no. One should put up a mezuzah, but without a berakhah." Um, what more do we have? We have here perhaps one or two more shailas. One... That's all right. One last shaila, which I not-- don't have anything on the screen, and that is someone asked me they have, uh, about a crockpot. Using a crockpot for Shabbos, um, does-- how, how edible has-- does the food have to be before Shabbos? So the crockpot, I'm going to assume, generally does not have the facility called the gur foctuma, which means if you want to leave food cook into Shabbos, you'd have to have a Blair somehow to cover the fire. In a crockpot, that's not necessarily so, so cheap. So where do-- So here's a shaila. How do you, um, uh, c-can you put up a cholent before Shabbos? So the, uh, simple answer is, if the food is mamish raw just before Shabbos, and especially if you put in a chunk of raw meat just before Shabbos. The whole inyon of, of, uh, you know, but the whole inyon

26:38 Speaker 1 of shemiyah chatteh doesn't really apply nowadays, uh, especially with a, uh, especially with, um, with a crockpot, et cetera. But lambizogan, let's go back to the original shemiyah chatteh. That's, that's if you have wanted to have the food ready, but it, it's getting, getting late, it's not ready. So there's a temptation, shemiyah chatteh, when it comes to, uh, if, if, if you put in a raw piece of meat. So that's been a statement. That's a statement to say, "I'm not in a rush. We can take time and, uh, it's gonna be ready tomorrow. It's not gonna be for supper. It's gonna be to-tomorrow's lunch." And therefore, there's no temptation for shemiyah chatteh. So I told her, if you put in a piece of raw meat, uh, just before Shabbos, then that would allow you to, um, avoid any of the gur foctuma, possibly even other foods also. But certainly, even if the other food was semi-cooked, but you put in a piece of raw meat, that's going to take away the hashash of shemiyah chatteh and, uh, and then you're allowed to leave it to stew and be ready for Shabbos day. I'm going to stop here and wish you all a good Shabbos. And about next week, we'll be in touch, uh, closer to the time. Next week, I'll be, uh, in flight at this time of day, of the day. But, uh, if I manage to get, manage to get, uh, online in a flight, I'll be very happy to keep up the,

27:58 Speaker 1 uh, the kiyas of, of learning this year. That's also depending on whether I have shailas coming in during the week. Could be, um, you know, shailas with answers. Okay. Z-- Be, be well and, uh, we should hear Besuras Tevis from Artzenu HaKdesha, and, uh, especially today, Chof Gimel Kislev, Chof Gimel, um, Sivan. Uh, Ayekasech Halasha Tzivo. The Eibysht should, uh, inscribe, should be, uh, Yad, Yad Isroel Al Ha'yono, Didan Notsaf, um, Be'efen Muchled, Be'efen Nechloti, Al Ha'leinei Kol Ha'amim. And, uh, Iko, she'ze bi'yolo shlomo, mashiachet chen, kol tov.

28:38 Speaker 4 Yeah. Good Shabbos.

28:40 Speaker 5 Good Shabbos.

28:41 Speaker 1 Oh, we're done.