קרח תשפ״ה

00:11 I'm going to set up Shabbos. Recording now the shiur for, um, Parshas Korach, Panorama Halacha number thirty-six. Wasn't able to do it yesterday on the airplane, um, and so I'm recording it before Shabbos. And as since today is the Sium of Rambam Sefer Hafla'ah. So we're gonna start off with a Sium of Sefer Hafla'ah. So here we have the, on the, on the screen, the last halacha. Whilst I was in... traveling, I met someone who made a very interesting observation how s- how the Rambam, in some sefarim, it's law rather, Hilchos Nazikin, Sefer Nazikin, Sefer Nasim, which are... But in Hilchos Sefer Hafla'ah is, uh, Se- Hilchos Shavuos. We didn't have Shavuos, I mean, Seder Nazikin. Hilchos Midorim and Nazir is on Seder, uh, in Mishnah is Seder Nashim. Hilchos Erchin Acharonim, uh, is, is in Se- Seder Kodshim. And the Rambam brought those four elements together and, uh, gave them a new name, Sefer Hafla'ah, which means the Sefer of, uh, matters created through expression, uh, for want of a better term. Okay, so that's the, uh, Sefer Hafla'ah. And we're going to read inside. "Lo yadam leyaqdish adam leyachim kol nechosav." A person shouldn't dedicate to qedesh his entire, uh, estate. "Af al pi shekein oiver 'al da'as hakosev" is actually in violation of what the Torah expects us to do. "She'lo yadaym el kol asher" a person will consecrate from that which he owns. "Velo kol shelo" not everything. "Kameshebe'ar hachamim" as the Chachamim explained this. "Lo yinzeh chassidus" to give away

02:19 everything. It's not considered piety. "Ela shuzus" it's considered foolish behavior. "She'lo yadaym 'al avod kol mamono" because he's losing all his po- his, uh, possessions. "Veyeetzach libriyus." And the, uh, pres- concern is that he's going to, as a result, become needy and now start a-asking others for help when he had the resources to support himself, and he threw them a- gave them away. "Ve'ein merachmin 'alav." Indeed, that is not a cause for mercy, for compassion. You shouldn't have done this. "Vazeh hiye she'abe'ar hachamim chasid she'oteh mikral v'lei olam." The p-pious, uh, is pious, but is, is, um, i-in a silly way, in a p- stupid way. So then is considered those who confuse and mixing up the world. Uh, it looks like it's piety, but actually it's causing damage, um, to society in a way by becoming now more, uh, needy. "Al kol ha-mefazeh mimono b'mitzvot." When one does squander money for mitzvot. "Lo yefazeh yeis mechomesh." Shouldn't squander more than a fifth or twenty percent. "Yikumes hesevel hachamim nenavim." Sorry. One should follow the advice of the Chachamim. "Mechalkol devarim b'mishpat." That matters should be taken in balance. "Bein b'dibre Torah u'v'din b'olam." Whether it's Torah matters, whether it's m- mundane matters. "Af al pi shekorbonos she'adam chayav bahen." Even when it comes to Korbonos or sacrifices, which a person's obliged to g- br- offer. "Ari chosah Torah 'al hammamon." Even there, the Torah uses term, language of being considerate, of being a balance with your budget. "V'omra sheyovi kefi misas yodoh." Should bring

03:56 according to what he can, uh, afford. Uh, "Kal v'chomim devar shelo yenis chayav bahem." If that's even where you are obliged to, Torah says, uh, check your budget. How much more so when it's something be-beyond your budget, beyond your duty. "She'ari chosah Torah 'al hammamon." Sorry. Um, so how much more so there that, um, "She'ari shelo yenis chayav bahen ela machmos nidrei shelo yinde el hakoro ela." When someone makes a vow and a promise and commitment, if something which is within your reach. "She'ne'emar," it says, "Ish kimat nos yodoh." A person should give according to his means. "Kivrich Hashem Elokeicha nasan lokha." According to the blessing which Hashem has bestowed upon him. "Ziklahu hilchos erchin, erchin acharonim besiyat Hashem." Um, just one little comment to add to this. You have in... Well, a couple of comments perhaps. We have in, uh, Mamorm about the word Misas Yodoh, and talks about this in, on various, various Pirushim. One reference I have is, was recently published in the Var Malchus. That's the Maimon for Sisoh Ach Shavuot Taf Shin Lamed Alef. So we just learnt it, uh, a couple of weeks ago. In Ois Vorvi, he talks about this based upon Ohr HaTorah. The Misas Yodoh is an unusual term, and there are various Pirushim in this. Um, one other thing which I'd like to say is, there was a person who used to give away enormous amount of money, uh, and he himself, he earned well, but he lived quite frugally, and they asked him, "How

05:35 is it... What does it mean?" Uh, it says that you shouldn't be squandering more than, uh, twenty percent. He says, "Squandering means..." Well, obviously, this is taken in a way of, uh, in his way. Squandering means, uh, spending on yourself. So everything else, uh, Al yadaym ha-mefazeh mimono, it means if he squ- what he's spending on himself, he saw that as squandering. Everything else, the other eighty percent, he gives away. So that was that. The other point is obviously that the Alter Rebbe In Sefer HaTshuva talks about giving excessive amounts of tzedakah, and he says that this limit of only fasting Yesim Hachamish is, um, under normal circumstances. But if a person feels the need to give, um, tzedakah to, uh, uh, in exchange for having to fast for, for atoning for sins in his past, then that's n-no worse than medicine, where a person is allowed to spend a lot on medicine. So the same thing, if he needs medicine for his neshamah, so he's allowed to give more than Hachamish. We'll go on to, uh, since it's very besimichas, very close to Gimmel Tammuz. So whilst I was traveling now, someone pointed out to me something which I missed out in the siddur. And, uh, so in the siddur, which I put in my own research, but also made a point wherever there's a comment of the Rabbeim on the siddur, that that should be included. And this, uh, escaped my, uh, my attention. So this is, uh, a comment of the Rebbe

07:06 printed in the back of the what's called the Reshimas HaMenorah. So after, uh, Gimmel Tammuz, we... It was found in the Rebbe's drawers, whatever, um, stacks of handwritten notes which he had written many, many years back. And one of those was a long treatise about the Menorah. There's a whole discussion which, which way it was positioned, and et cetera. Um, fascinating stuff. That came out, uh, was published in twenty weekly booklets, and eventually now it's, you know, a separate sefer. But at the very end, there is this following note. Ha'ore af she'eino shayeich le'inyan hana'al. A comment not totally connected to the Menorah per se, to the discussion of the Menorah. Ba'abay havre mesader. In the passage we say every day in the morning before Eizeh U'mekoman, we have a passage which starts off with Abaya would present the series of events which, uh, the pro-procedure in the Beis Hamikdash, Seida Marocho. And so, Pri Eitz Chaim in Shaar Eilem Ha'assiah says the following. Ma, when you come to K'toiras K'demes Le'evorim. From that point onwards, ein lo mimilas k'demes mishom ve'eilach. The word k'dem or k'demes, which is this one before this, this one before this. From this point onwards, the word k'dem should not be included, and rather it should be evorim l'mincha v'chein kulam. And so to all the rest. Ad v'azichin k'dem l'somet shel bein haarbayim, with the exception of the very last, and that is that v'azichin come before tomat shel bein haarbayim. So this is... I'm gonna bring it

08:47 on the screen for those who are following, um, or with visual. So you can see here that all the various stages, the word k'dem or k'demes comes in. Whereas from evorim l'mincha, the word, uh, k'dem is omitted until the very last one. And it says, v'azichin k'dem s'omet shel bein haarbayim. And so this is a statement in the Pri Eitz Chaim, but it doesn't give any explanation why the word k'dem does come up earlier and is omitted later, and then is restored at the very last stanza. So, v'hoda leiomar v'chol ha'memra k'dem. Why does he not mention the word k'dem all the way through? The answer is, othi kiruchlo nechulo. Is the, is the, uh, is Abaya like a peddler? A peddler can stand again and say the same thing, "Apples for sale. Apples for sale. Nice apples for sale," et cetera. Can stand and keep on saying the same thing again, even though it's, uh, you know, repetitious. And yeah, but the ti- That's not the style of Chachamim, so he doesn't need to say it all the way through. Then hodah u'basof. Why is k'dem, k'demes, or k'demin come... is restored at the end? V'pnih d'hu v'chol heinim b'milui. Because there, there's an entire passage, time message. Kam hamokos sh'nemar alehu. So let's go back to the text again. So the l-last thing is, v'azichin, that's the scoops of l'voina, of frankincense, which are taken from the shulchan on every Shabbos, and they were representing the, the, uh, lechem hapanim. So the lechem

10:27 hapanim is eaten by the Kohanim. But the, the, uh, the representation on the Mizbeach are those two scoops of frankincense which are sitting a whole week together with the loaves of bread, and now on Shabbos, they are pl- offered on the Mizbeach. So, u'v'azichin k'dem sameach bein, those two scoops will be done before the co- the afternoon Korban, Korban Tamid. Why so? Sh'nema, as it says in Pasuk, V'harchah leha oilim k'tolech ha'vashlomim. You do a Korban, Korban Oilim, et cetera. Olehu, hashlim kol hachapain. The word olehu tells you, that's not in the Pasuk, that's in the Limud. That from the word olehu, that the Korban Tamid is meant to be the last Korban of the day. So since we've got here a halacha, plus a sh'nema, a source, et cetera, therefore, the word k'dem is, uh, is restored there because it's middle of a longer Limud. So in style, it belongs there. But then the question is then, why does it stop in, in, in the middle at the, the given sta- where it stops? V'hoda hifsik b've'evorim l'mincha. As mentioned before, from evorim l'mincha, the word k'dem is st- is dropped. Yesh lemabesi fanim. I'm gonna explain two ways. First one way is that the beginning of Abaya's procedure is from Marach HaGedolah. So the Marach HaGedolah is the large pyre, which is for the Korban Tamid. The Marach HaSheniyah shel K'toires is to create a pile of embers to which will be scooped up and taken into the Heichal to burn the incense.

12:04 Now, the, so the larger pyre is for the li-- for the, uh, organs, ri-um, and that's for the burning of the fats and the organs of the Korban Tamid. So therefore, Marocha Godola till Evorim. Until that point, Meshech Shear Hadorik. You've made the pyre, and that is for the purpose of burning these organs. The Marocha Godola Nasis, Mishilah Haktah Lehai Evorim. That's the purpose of this pyre, in order to use it for offering the organs of the Korban Tamid. Actually, the Rav, he goes into a little bit of alumdus. In Ra-- In Gemara Yoma Dachaf Dalet, Rav says, it's relevant for some, uh, particular Halakha over there, that the, uh, the setting out the wood for the Marocha is not called Avoda Tamra. It's not considered a completed task. Actually, it's Sader Rav Arim. Until the organs are placed on the pyre, the, the Avoda of setting out the wood is not complete. See, this is a kind of a closed unit, where even Rav Yochanan there, who's more lenient in that, in that discussion. Akapona Sheicha Hadodi, it's obvious that the Marocha, the lay... the pyre of wood, that larger pyre, is for the Korban Tamid, which is the Evorim, which are the organs of the Korban Tamid. After that comes the Mincha, which is the bread offering, which is a separate, uh, unit. V'lochein Nivdal Bemimro Zev B'chnatzma. Zev B'chnatzma. That's be... That... This reason, since we've got here a sequence from the pyre and Marocha Idela, until the organs are placed upon

13:43 it, that's one unit, and therefore, they are kind of hyphenated by saying, Koidem, Koidemin, Koidem, Koidemis, et cetera. That's the first explanation. Or Yoma. Or this is another, uh, explanation. That in the Gemara, now this is Daf Lamed Dalet in Yoma, talks about learning from a pas... from Psukim that between the offering of the organs of the Korban Tamid and the Mincha, which is the bread offering. So we learn from a Pasuk that there should be no other activity in between. So the word Koidem tells me that A is before B. It doesn't say that there mustn't be any pause between A and B. And here, there shouldn't be a pause between Evorim and Mincha. So between Evorim and Mincha, and the Sachim and the Sachim, Kosev Leheji B'kra. We learn from a Pasuk, Shein Sorch Liyos Hefsik B'neim. There should not be a pause between them. V'lo Yada Kdimas Mincha L'din Sachim. It's not just that one is before the other in sequence, but it's also that there should not be any pause in between, as you can see in Gemara Yoma Daf Lamed Dalet. The Rama is also to indicate that whereas until now, it said the word Koidem or Koidem, Koidemis. Hinimaschem Mikam. From this point onwards, Shinot Meha Koidem. There's a change of style. The Amora on Tekufin. Gam B'liy Hefsek Teyvas Koidem B'neim. The word Koidem is, is omitted to say that from a... between Evorim and Mincha, it's not just that one should be... that Evorim should be before

15:20 Mincha, but actually that there should not be any interval, any pause at all. So that's why the word Koidem is dropped to say it's Evorim and Mincha means it has to be Tekef, one next to the other. Achein L'possek Possek. Once he's already missed out the word Koidem at this point, so at later stages, the next few stanzas, even though he could have put in, uh, the word Koidem, but once it's dropped, it drops it until the very last one, which we said the explanation, and that is because it's got more of a B or therefore it has, it has it all as a unit. Okay, let's move on. My, my next question, which I don't have anything on the screen about, is about a... someone whose father is, uh, over 90 and, uh, has... she has the tremendous Zechus of caring for him, mitzvah of, of Kiwood Av, and, uh, so it's a tremendous Zechus. Now, he's... The doctor has advised he has to drink significant amount of water daily, and in his, uh, frail state, he often dozes off, he doesn't have... doesn't, doesn't drink enough, which would impair his health. So is the daughter allowed to wake the father to, to have a drink? And we all, as little children, we were told the story of Dalma ben Nesino, uh, that he didn't want to wake up his father even to be able to sell the Parah Adumah to, uh... Sorry, was it the, um, the... Sorry, not the Parah Adumah. This

16:52 was the stones for the Choshen, um, and he refused to wake up his father even though there was a, was a fortune at stake. So we all... We've told... been taught this story, but that's, that's true. Uh, but here, it's not, not for your fortune, it's for the father's fortune, for the father, father's, uh, health and longevi-um, you know. And therefore, it is okay. It is a... It's the right thing to do to wake him up. Question would be, what if, if, if it would be upsetting? That's, that's, uh, another question. How would you do that? If there's a, a treatment which is upsetting to the, uh, even though it's for their health, but it's upsetting, that would be more of a challenge. The next point we have is that the same, the same, uh, person. The father is frail, and he takes a long time benching. Takes him an hour. It s-seems to be, uh, a challenge for him. Is there, uh, room to allow him to just say Al Hamichya rather than the full benching? Now, if you remember, some time ago, we had, uh- Last year, in Iyar time, we had the story of someone who had eaten bread and then eaten lokshen, forgot about the bread, and said Al HaMichya for the lokshen. For... Sorry, for the, for the lokshen. And also, he now is asking, does he have to ma- bench separately for the bread? And so in other words, bediaved, are you yotze with Al HaMichya for bread? And,

18:29 uh, it's not such a poshteh halakhah, but I think in this, uh, instance, there's, there's room to be mekil, that he should, uh, be able to just say Al HaMichya. And, uh, just, like, just by the way, I think we once discussed this before. On a fast day, on a Yom Kippur, sorry. Let's say on Yom Kippur, we're not allowed to eat. What about a person who really doesn't know what's going on? Uh, are they allowed to be given food on Yom Kippur? That's really... That's a very serious problem because like, like you're not allowed to give a person who doesn't know what's going on, you're not allowed to give them treif. So to give them food on Yom Kippur... Now, if they need it, then, then of course you do give it to them. But if they don't need it, just, uh, is it allowed, permitted to give them food on Yom Kippur? It's a... That's a complicated qu- question to, to give a heter for that. Let's move on to the next, uh, question which we have on our list. Now, we discussed this in the past, but it's come up again. Someone asked me just the other day. Someone asked me, he says, "We have a situation where it's... We have, uh, a minyan. We have six people who've davened Shmoneh Esreh, and one of them is still taking his time." So last time we discussed this was about Maariv, uh, whether you, you can say Kaddish whilst one of the six...

20:06 You've got, you've got ten people in the room. Six have davened, but one hasn't finished. You only had six daveners. So could you say Kaddish after Maariv whilst this fellow is still in his quiet Shmoneh Esreh? Which I said at the time, "No." Here, here it's even more chamur. Here it's talking about the berakhah of Chazarat Hashatz. Can you start Chazarat Hashatz? And let's say you've got Tishah Onim, but you don't... Of this, you only had six people who davened, and one of them hasn't finished. So can you do Chazarat Hashatz, um, in, in, in the, in the, at this stage? So at the time then, and this I'm going back to this again, in Kuf Chof Daled, the, the Halakhot of Chazarat Hashatz, the Alter Rebbe writes, "Elach lashasim hatzibur tefilotam." Once the tzibur has concluded their quiet prayer, then yakhe hashatz hatfila bekolo ram. Then the chazan repeats the tefila. Whatever the reason given for that, but that's, that's what he says here. You have to have a... What Chazarat Hashatz, the procedure of Chazarat Hashatz, there is a tefila hatzibur. When that tefila hatzibur, which means the minimum tzibur is t- uh, six mispallelim, rove, uh, uh, ten. Once... When the tzibur have finished that tefila, then you do, you can do Chazarat Hashatz. You should do Chazarat Hashatz. But if one of your tzibur, which is one of your six, hasn't finished, then it's too early to do Chazarat Hashatz. So I know it can be frustrating when one of the

21:40 six is, um, very slow davener, and other people want to get to work. That's... So I'm, I'm afraid the answer is no. You'd have to have the six daveners, one of them being the chazan, but you'd have to have the six daveners, only then could you do Chazarat, Chazarat Hashatz. It's, uh, another shailah from a different part of the world. Um, this is about Kriyat Hatorah on Shabbos. So it's somewhere, one of these small islands where there's a shliach, and he has a situation where this Shabbos, he's gonna have, uh, quite a num- just about a minyan, but quite a few of them are Kohanim. So he wants to know how this works. So normally for Kriyat Hatorah, we have a, a Kohen for the first aliyah. And then if he's lucky, we give a Kohen, and we can give a Kohen the mafteir. But the other six should not be Kohen. They are, they're Leviim or Yisro... Levi, one Levi, and then there's six, sorry, five Yisraelim. Now, he doesn't have that amount of Yisraelim, so how are we gonna work this, uh, this aliyah, Kriyat Hatorah? So as you can see on the screen, we are reading from Siman Kuf Lamed He. A city which is only Kohen. But it says if there's, uh, one Yisroel, that Yisroel should read the first. Anyway, he's gonna have Rishon, and the rest will be getting it to all the other guys. If there, if there's not enough Yisraelim, so then you have one Kohen after

23:28 the next Kohen, and there's no... Okay, and there's no, uh, aspersions, uh, that he might not be a real Kohen because everyone knows that there's no... There's only Kohanim there. And same thing, a city which is all Leviim. So now let... Let's read the Mishnah Bava for a little bit more clarity. All Kohen, but one Yisroel. What happens if you've got two Yisraelim? So it looks like if there's only one Yisroel, then Yisroel reads first, and there is Kohanim. If there's, um, two Yisraelim or more, so then we're going to do a Kohen first, and then we're gonna go give... Sheini will give, and there's no Levi. So we'll call up the Kohen again, and then Yisraelim. And then once you've finished the Yisraelim, then you can call up Kohanim again. So that's, that's one possibility. Kohen, Kohen, Yisroel, and then as many Yisraelim as you have, and then you go back to Kohanim. And from after, you can do a Kohen also. But he goes there, and he says, "If there's just two Leviim and two Yisraelim, then we'll do a Kohen of Yisroel, Kohen of Yisroel, and then Kohen would be the Shevi." So that's another variation. All right. So to summarize that, he's got... He doesn't have enough Yisraelim to go around. So then he'll start off with Kohen. To... And if there's no Levi, then it's Kohen, Kohen, then Yisroel, and then continue with the Yisraelim until he has no more Yisraelim, and then he'll go back to Kohanim again. We'll

25:15 on to the next question. Someone asked about a Jewish woman who's given birth to a baby boy. The biological father is not Jewish, and he wants to be Sandek. Now, I would... My first reaction is that I'm very grateful that this non-Jewish man is, uh, cooperating, that the boy should have a Bris. And so if he wants to be Sandek, I didn't see... I, I was... It may not be the most appropriate, but, you know, um, that's the child's biological father. So here we have on the screen from a Sefer called Divrei Malkiel. So Divrei Malkiel, he was a, a, uh, Rav in Lomza in the Litwa. Very respected posek in his time. Uh, what... But actually, what happened here, we have to understand the context. He got a letter from Bucharest. Bucharest wasn't known to be a very, uh, strong bastion of frumkeit, and was a mohel who was, uh, he was, he would lechatchila delay Brit to be on days where, more comfortable days. And he also would encourage the idea of having a non-Jew, a J- a non-Jewish associate to be the, to be the Sandek. There was a third thing, which also I don't remember what the third thing was. And so the Divrei Malkiel addresses that, and he says that the, the Sandek has got a chelek, he's got a part in the act of the Brit. And just like a, a non-Jewish, uh, pr- um, um, um, doctor, a non-Jew is not allowed to do the actual Brit. So

27:10 for this reason, since the Sandek is part of the carrying out the Brit, therefore you're not allowed to have a goy as a Sandek either. Now, then we see that there's a worry that this might actually be a defect in the act of milah, because if a goy was the mohel, so there are more paskins that you have to do hatafas dam brit. And therefore, he seems to int- be intimating that if you have a goy being Sandek, it may be calling for hatafas dam brit iv. And therefore, it's forbidden for the mohel to do the Brit when there's a Goysha, a Goysha person as Sandek. And he's worried about brachah l'vatalah because he's not doing the mitzvah appro-appropriately. And he feels that a mohel does engage in such a Brit, he should be banned from carrying out Brit. So it's very strong language here. But having said that, and as I told you, this was... The story there was bringing a business associate to some kind of a lord, some chashuve person in the Goysha community, to bring that person to be the Sandek. And that's where the main objection was. Here, we're talking about the biological father, um, who has the... In a way, he's got the keys in his hand whether the Brit's gon- gonna happen or not. So you need to be in his good books. And indeed, we have here a quote from Rav Elyashiv, zichrono livracha, where you have a non-Jewish father who wants to be Sandek for his,

28:53 his, uh, biological child. And he says, but here is another, uh, aspect. If he threatens, uh, that if you don't let him be Sandek, he will block the, the act of the Brit. So that's a bit extreme, more extreme than our situation. So he quotes the Divrei Malkiel, who seems to hold it better it should remain an oro. But, um, the, the Rav Elyashiv felt that it actually, one should be giving him, uh, the, the father an honor out of appreciation. Therefore, it's not an avera, it's not wrong to allow him to be Sandek. So he says allow him to... There it seems to be, um, the way it's presented is because otherwise he was threatening to pull out, pull away from the Brit altogether. But it seems to be not s- such a terrible pro- problem, even though the Mal- Divrei Malkiel was so dead against it. As I said, that was more possibly in a kind of a, a situation people pandering to non-Jewish, uh, uh, associates. They also bring a story, uh, with the Chazon Ish, the Livai Chaim, a similar story. And, um, the, the... If they wouldn't, wouldn't allow the Bri- Brit to ha- with the Goysha Sandek, they would... The child would be baptized. And the way it's told, he says, "Taufen nisht," um, let them, let them, uh, baptize the child rather than give a, um, a Brit with a Goysha Sandek, which is even more extreme. Um, but as I say, you have contemporary poskim who say

30:47 that's okay, and, um, if there's a pressure, it's not the ideal. But if there's a pressure, then one can, one can be meikel. The next question I have here, I've really never dealt with this before. So this is a, as you can see on the screen, it's a dough for gluten-free bread. This dough is, does not form, uh, a dough which you can work with with your hands. It seems to be much more soft, and you pour it into cup cases or into tins, and it's just... it's this, uh, gluten-free flour, water. I don't know what the rest of the recipe is. But it, it's, it's made from bread because once it's baked, it actually has got a similar profile to bread. So the question is, is it Hamotzi or Mezonos? So in Perik base, Birchas HaMinim, the Alter Rebbe talks about three categories which reduce, downgrade bread from Hamotzi to become snack food and therefore Mezonos. The ızı he, these are the breads which is not normal to have them as a meal and then therefore they are Mezonos. Lachman Yo is Troif Knin and Passa Bolb Kisnin. Meanwhile, what are Lachman Yo's? Is loaves which are that the mixture of flour and water was a soft mixture, not thick like a bread dough, which can be kneaded and rolled with your hands. Are rather more like a, a, a Sufranin, which is a donut kind of dough, more spongy. She'i Efshele Galgal Obe Yadai, which is not m-malleable, can't roll it with your

32:44 hands. And this was then baked in a p- oven, in a pan without liquid. Even though it's Lechem Gomer in a re-relation for Hafrashat Challah. It's Lechem Gomer in relation to, you can Yoetz a Matzah with this. But since it's in this context of a Bracha, since most people will not have this type of bread for a meal, therefore it doesn't warrant Hamotzi and Birchas Hamozin. Rather, it remains Mezonos and Meen Sholes, unless you eat a Shiur Kzayit Sudar. Shiur Kzayit Sudar would be four, uh, the equivalent of four eggs. And that worked out to be if an egg is... Well, if a Kzayit is twenty-nine milliliters, so an egg is twice the amount, so therefore four eggs is, is eight times a Kzayit. And therefore, that brought me to a Cheshbon of about two hundred and thirty mil. So we're not talking about weight, we're talking about volume. But if it's the equivalent of a little bit less than a quarter of a liter, that's how much you're eating in a, in a session. It doesn't have to be but in a short session. But that's how much you're gonna have at this meal, then you could make Hamotzi on it. If you're not gonna have as much as that, it actually remains, it remains Mezonos. We're going to move on. So two feedbacks. One is that if you may remember that last week we spoke about this gate, and it is a wide gate of about four meters. It's, uh, it's, it's on

34:26 rollers. Uh, it's rolled to the, to one side in order to allow a car to drive in. This larger opening does not have a lintel. But within this rolling door, there is a smaller door to the left of the picture where you can, you can enter, uh, on foot. Now, that smaller entrance does have a lintel on top. And so here's the question, does the smaller entrance require a Mezuzah or not? And I shared with you last week from the Sefer Piskei Shulchan Aruch where some say that it's not high up in Mezuzah because the Mezuzah... sorry, the, the, this whole door frame is not fixed. It's, it's moved around, and therefore it doesn't re-require a Mezuzah. And others say it does have to have a Mezuzah. And then he says, put a Mezuzah without a Bracha, with a Bracha. Okay. So this was our discussion last week. So someone sent me a, a piece from Tzemach Tzedek. This is from the Sefer Piskei Dinim. So the first part is talking about when you've got a wide doorway, and it's got two doors which meet at the middle. And what happens if there's a post at the middle? Where the two doors meet, there's a post. Does that mean each of those two doorways need a separate Mezuzah, or is it, uh, all one doorway and it's, uh... Okay, so it's got a post in the middle, but it's all really one doorway. So that's the discussion in the Rashbo, which he refers to, and

36:08 the Taz discusses this. But then the Tzemach Tzedek goes further. "Vehi Ni Beshar Gadol," if you have a large gate. Now, this in the Yeshiva in Benoit, and it's very common in France. I mean, Rue Lamartine has, has the, had the same thing. You have a large doorway, which has got large doors which are about four meters high. The doors are more than a meter wide. Very large doors, like more, perhaps more, about four or five feet wide. Within one of those two large doors, there is a smaller door. And so here's the question, whether that smaller doorway needs a Mezuzah. "Vehi Ni Beshar Gadol. Im Osu Pesa Basech Hadeles Hagadol." You have a large door, and inside the large door, you put in, you included a smaller doorway. "Afili Niftach Bifnei Atzmo," even though it can be opened independently of the larger door. "Yesh Lanu Ein Tzorch Mezuzah Bifnei Atzmo." There's no need for separate Mezuzah. So you've got a doorway which is, let's say, three meters wide. Within that, we've got gates, and within the, one of the gates, there is a smaller doorway, which is, I think, uh, one and a half feet wide, et cetera. So he says it doesn't need... The smaller doorway doesn't need to have a separate mezuzah. „Ki even sheyesh, v’ar yesh mezuzah la’asher hagadol." Because this doorway has already got a mezuzah on the larger doorway, and therefore, „Ha rebbi chal mosai moneh,” so the two hundred includes one hundred, which means that if there's a

37:47 mezuzah on the larger doorway, so the smaller doorway is included. That said, what seems to be here is that the fact that the mezuzah, the smaller doorway is movable, because when you open the large doors, that, that smaller door becomes, um, has no function. That doesn't seem to faze the Rebbe. He's saying just that the mezuzah on the outer doorway covers for the inner doorway. That's it. And therefore, the movability is not a reason to exempt it. And going back to our, so our story, so the fact that the smaller doorway is movable, that in itself doesn't seem to be a, a heter, an, an exemption from mezuzah. Uh, and therefore, it should have a mezuzah. Right. Our last thing which we have for today, and we don't have any more slides, and that is a feedback. Really, it was very gratifying to be in-- to meet people telling me how they use the Shiyurim. And, uh, one father tells me that he drives his children to school. It's a twelve- and thirteen-year-old child, uh, children, and they ask the tati to put on the panorama, and he found it, he finds it very, uh, valuable input. So all this kind of feedback is encouraging. So here, we had a discussion about men going to mikvah on the afternoon of Yom Tov, when it's going into a second day of Yom Tov, or when Yom Tov leads into Shabbos, like we go on a, a regular Friday afternoon, whether it should go on a Friday

39:32 afternoon, which is during a Yom Tov. And I'd mentioned that I hadn't seen this, uh, but that evidently is not so much of a proof because the, the Mr. David Waxer or Rabbi David Waxer, who writes to me that back, going back a, a few decades, was a young man. He would g- he was encouraged to go on Yom Tov, to mikvah davka before Mincha rather than after Mincha. So if you remember last week, we had a discussion to go on one day for the other, might be, uh, seen as preparing on one day of Yom Tov for the next, which we don't normally do preparation from one day to the next. So he was advised, go davka before Mincha, so that it should be for the, for the, uh, davening of today rather than just for tonight. He mentioned the name of Moshe Levertov, who had, um, guided him on that. And he says when he went to mikvah then, there were... He wasn't the only one. There was... So it seems to be not so unknown, people going to mikvah on Yom Tov, um, preparing for the second day of Yom Tov or for Shabbos, which follows straight on after Yom Tov. With this, I'm going to wish you all good Shabbos. Probably by the time you listen to this, it'll be Motzei Shabbos, but either way, it should be a, a guten Shabbos and should be, uh, the Yom Ha'tamuz farbrengens should be, uh, sources of inspiration, motivation to carry out the

41:01 Rebbe's shlichus. And ultimately, that shlichus is to «לסכן עולם במאכל שיינדעלע דיוד» to prepare the world to greet Moshiach Tzidkeinu. May we be «בזכותו וסייג זן עינינו ושוב כל צעי מרחמים וקולב עם שבושלס.»