דברים תשפ״ה

00:08 Speaker 1 Good evening, and welcome to tonight's shiur. It's a Thursday evening of Parshas D'varim, Shabbos Chazon. And we have a number of shiurim. I may leave a little bit early because we have the, uh, Sium in the Yeshiva in Kingsway, just across the street in the Beis Chabad of Hampstead Garden Suburb. Um, so let's go into our sheilas. So one is going back to last week, and that is last Shabbos was, uh, Shabbos Rosh Chodesh. And whenever it's... I guess it's the same whenever Erev Pesach is Shabbos, it would work out the same, the same kvas. That Rosh Chodesh Av works out to be on Shabbos. Now, we have when Shabbos is on Rosh Chodesh, so then we have a special haftarah of Shabbos Rosh Chodesh, which is Shamayim Kisei. And that pushes aside the weekly haftarah. What happens now when we have the three weeks, we have special haftarahs for the three weeks. D-D-Divrei Yermiyahu, Shimu and Chazon. Those are for the three weeks, Tzadok, the Puranusa. And now we have this question when we have coming together, we have, um, Sha-Shabbos Rosh Chodesh and Shamayim Kisei, and then you got, um, Tzadok, the Puranusa. So which one prevails? So th-this is a, this is a discussion in poskim. And what we have on the screen here is from the Sefer Haminhogim, that when we have Shabbos Rosh Chodesh Menachem Al, the haftarah is Shimu. In other words, the Tzadok, the Puranusa, the three-week, the three weeks' haftarah prevails over Shamayim Kisei of the haft-Shabbos

02:12 Speaker 1 Rosh Chodesh. And this is quoted from the Rebbe's notes on Megillas Eicha. Now, just to explain, the Rebbe would publish in bachayav. In the lifetime of the Friediker Rebbe, he'd publish, uh, material, memoriam, et cetera. And he publishes also a, his Reshimas of the Tzemach Tzedek on Eicha. And as the Rebbe did in many of the publications during his period in America, he would prepare lists of minhogim for that time of the year, whether it was Pesach time, whether it was, uh, Hanukkah time, et cetera. And here you have minhogim for, for, uh, the three weeks. That's-- So they are in the Reshimas Al Eicha. So now this is quoted from there. But then we have the, the, the... In the Sefer Haminhogim, they, they write, um, "We're quoting here from the Rebbe's notes in Megillas Eicha, where there are two opinions about this." And he gives us the reference where it's discussed in Hilchas Rosh Chodesh. And then we have a reference to the Rebbe's own notes from Tofrat Tzadik from nineteen thirty, where he writes that in nineteen thirty was the same kvas as this year, that Rosh Chodesh Av, Menachem Av, was on Shabbos. And the Rebbe writes the following. This is from his own diary. "I was by, um, my father-in-law, the Rebbe, and he was, he was relaxing on the sofa. And he was relating about the meaning of saying the haftarah for this Shabbos, Rosh Chodesh Menachem Av. It's not a very common occurrence." He says the following, following:

03:58 Speaker 1 "My father," that's the Rebbe Rashab, "one time when this happened, he said, 'Haftarah Shamayim Kisei.' That's a Shabbos Rosh Chodesh one. And several years later, and the same kvas cropped up, that Shabbos, Ro-Rosh Chodesh Av was on Shabbos. And that time, the Rebbe said, 'The haftarah of Shimu,' uh, that-of the, of the three weeks. 'And at that time, my father,' says the Rebbe, the Friediker Rebbe, said, 'My father, Rebbe Rashab, said that he is miskaret. He, he regrets the fact that he said several years ago, the haftarah of Shamayim Kisei.'" So this is a bit of history that we have in Machloket Poskim, which haftarah should prevail, and how Rebbe Rashab himself once did one way. Later on, he regretted that, and he said that, "No, really, we should be saying the one of Sh-Shimu." And that is the basis of our minhag. It says in Sefer Haminhogim, Shabbos Rosh Chodesh Menachem Av, say Shimu. Okay. Now, what happened then is... Let's scroll down. So this is from the new siddur, where I had did a lot of work in the siddur on the list of haftarahs. So this is not from the Alter Rebbe. This is from our Rebbe with the input of the Friediker Rebbe, a list of the all the haftarahs where there are variations. What is our minhag? So you've got notes from going back to the Rebbe Rashab and Rebbe Maharash, and, uh, things developed, and they have a whole list. And, uh, when I was working on the siddur,

05:35 Speaker 1 I explored each one. What's, what's Ashkenaz, what's Sefard, and et cetera, et cetera. So now, in this re-reference to this Shabbos being coinciding with, with Rosh Chodesh, so the Rebbe had said the following, and this is published in the back of Likkutei Sichot volume Yod Gimmel. The Rebbe says the following: "When you've got Shabbos- On the thirtieth of the month, and so the following day is, is also is Rosh Chodesh. So then you have a special Haftarah for Shabbos Rosh Chodesh. Then you have a se- a special Haftarah for Mochar Chodesh. What happens when Shabbos Rosh Chodesh is also a Mochar Chodesh? You have now two Haftarahs to deal with. And so the minhag is you say the Haftarah of Shabbos Rosh Chodesh, and for Mochar Chodesh, you say the first and last pasuk of Mochar Chodesh. So we have this idea that there's the main Haftarah, and the second Haftarah is also given its place by saying the first and last pasuk. Now, the Rebbe imports from Shabbos Rosh Chodesh, Mochar Chodesh, and he says, "We'll do the same thing over here." That when you've got Shabbos Rosh Chodesh, so we'll do the main one will be Shema, which is for the Torah of the Parashat HaShavua. But we'll also do the first and last pasuk in the Hashamayin Kisi. So this is a development. So again, before there were, were, were the two options, either one or the other. And then the, the psak or the tradition was once to say Shema. And

07:16 Speaker 1 at a later stage, the Rebbe introduces to say the ver- or to add the first and last psukim of Shabbos Rosh Chodesh. And there's a discussion here whether it is a good parallel or not a good parallel, but meanwhile, that's what-- and this is I quoted in the siddur. So then I got, last week, two separate people sent me, uh, messages, how come I did not mention the Sicha from Tov Shin Mem Beis? Va-va-Vaera Tov Shin Mem Beis. You know why I didn't mention the Sicha from Tov Shin Mem Beis? The simple answer is 'cause I didn't know about it. But, uh, now, so I wanna share that with you. So in Tov Shin Mem Beis, the Rebbe first-- this is a Sicha where he first was talking about how he had referred to a question on the end of the Siddur HaAriza"l. Now, the Rebbe had one of the, th- one of the, I don't know whether the word peeves is the right thing to say with the Rebbe, but he was very into mesayem be'dvar tov, that to, to finish off with a dvar tov. And actually, when it came to the Siyum HaShas of the Yerushalmi, the Rebbe made a lot of effort that they should add, the end of Yerushalmi is not in a dvar tov, that they should learn the Mishnahs, to finish the Masechta Mishnahs, they should be mesayem be'dvar tov. And the whole story about that. I'm coming back. So here, the Rebbe picked up on the end

08:42 Speaker 1 of the Siddur HaAriza"l. Mentioned this particular because yesterday was the yohrtzeit of the Ariza"l. So the end of the Siddur HaAriza"l is not in a positive note. And now, I'm sure you've heard from me several times, there are se- four, four st- um, main editions of the Siddur HaAriza"l. But the, but the, uh, the, the ones who wrote up the Sicha, they gave a reference to the Siddur Kol Yaakov of Rav Yaakov Koppel. Now, and the Rebbe took exception to that because he wasn't referring to that edition. He was to referring to the Siddur of Rav Shabsi of Rashkom, who was a talmid of Baal Shem Tov. And of the four editions of the Siddur Ariza"l, this was the one that which was the preferred edition, which the Rabbeim used. You can see in the Rebbe's library, the one which the Temim Sadek used. They had it by the Seder, had it by Tikis. And our Rebbe also had it by the Seder and by Tikis, the Siddur of Shabsi, uh, Siddur of Shabsi. So the Rebbe took exception that they referred to the wrong edition. And here is like, this is in Parashat Vaera, and he says, "By-- And I now want to follow on. Last year, Parashat Massei," this is Tov Shin Mem Alef. Now, if you remember, Tov Shin Mem Alef was also the same as this year. Erev Pesach was Shabbos. And that Shabbos, curiously, when the Rebbe was saying Haftarah, he started off with Veyivrer Yermiyahu. He started off with

10:11 Speaker 1 the previous week's Haftarah, and then Rabbi Gruner went over to the Rebbe, and he said that this week we are doing actually the second one. It's Shema. And the Rebbe went on to Shema, and this, uh, c- Now, then the Rebbe says, at the time, the Rebbe, uh, in the farbrengen spoke about this, should we call, slip up. But, uh, then here, six, four months later, five months later, the Rebbe says, "I saw that there was written up a report that I had said also the first and last pasuk of Shabbos Rosh Chodesh." And he says, "Lo hayu dvarim elom." It's not true. I did not say those words. And he continues. I don't have it all on the screen. The Rebbe says, "There are people and plenty of people who were there. You can't, you know, make up a story, uh, which are so, you know, there are so many witnesses that I didn't say it." So now this is, this is the grease akasha, that although in Chelek Yud Gimel, the Rebbe-- we have this thing, the Rebbe says to add the two psukim, which actually becomes actually four psukim because the last pasuk is, um, a, a negative one, so we repeat, um, Hashiveinu, whatever it is. So... I mixed up. Never mind. So but then the Rebbe in Tov Shin Mem Alef Mem Beis doesn't say the two extra psukim. So I should have, first of all, I should have noted that in the siddur. And then it also becomes more

11:41 Speaker 1 important, what's the quest- what's, what's the practical thing? Do we follow one or the other? Do we f- do we say the extra two psukim as we have a mugga deka Sicha, or do we not because in Tov Shin Mem Alef, the Rebbe didn't say the extra two psukim? Yeah. So this is a, a serious question, yeah. So I-- Behatklat Hakaparat is- Someone sent me a fascinating article by some, a, a, a Talmud Chacham in Eretz Yisrael by the name of Mendel Reitz-- Rabbi Mendel Reitzes. And he, he's actually-- He's, uh, there's a volume which I've mentioned in the past called Halichot Shlomo, which is exploring in-- from Halacha perspective, the Rebbe's, and recording the Rebbe's Minhagim. And whenever there's something which is to ex-be explained from Halacha's def-- you know, sources, they add sources and suggestions. It's not as if they're saying it definitely. But meanwhile, he's, he's, he's observing several Inyonim, which the Rebbe did. Sorry, which the Rebbe introduced as Chiddushim, and he did it once or twice, and the third time he desisted. And he's suggesting, he shows a few examples, and, uh, so he's suggesting that the Rebbe was deliberately doing this because if we do something three times, it becomes like a Neder. So the Rebbe would do it twice, but the third time he would change, not do it. I mean, if-- Now, those who remember, Taf Shin Lamed Beis and Lamed Gimel, I believe, the Rebbe published Likkutei Sichos every week, and the Rebbe-- Was it Lamed--

13:15 Speaker 1 uh, Lamed Beis. And then they stopped a year. There was no Likkutei Sichos being published on a weekly basis. Then another two years, and then it stopped again. Then it came to actually Lamed Ches, the Rebbe had originally planned not to publish a Sicha every week, and then because of the Rebbe's health condition, what happened on Shmini Atzeret, and so the Rebbe continued publishing on a weekly basis. He asked for the Sicha. But the-- He's, he's showing several Inyonim which the Rebbe, uh, did introduce as a Chiddush, and yet on the-- he didn't want to do it three times in succession. Which therefore, which-- He's suggesting that's the explanation over here. Whereas there had been a couple of times before the Rebbe had added the two pesukim from Shabbos Hashchores, but the third time it came around, he desisted. Now, this also adds... I, I wrote to Rabbi, uh, Reitzes, a bit of correspondence with him, that I see something very similar. Now, Taf Shin Lamed Heh, the Rebbe had yahrtzeit of Tishri for his mother, and it came-- there was a Chosson there, so there's no Tachnun. Now, during the time of Shemoneh Esrei, you also say Avinu Malkeinu. The Rebbe's there. He didn't say Avinu Malkeinu. He says, "You don't say Tachnun, you don't say Avinu Malkeinu." Now, in the Rebbe's Sicha it says the opposite, because in Litvak Ashkenaz, there's like a two-tier. There's, uh, two tiers for omission of Tachnun. There's days when you don't say Tachnun, you still say Lamnatzeach,

14:42 Speaker 1 Avi-Avinu Malkeinu, and Kel Mey rachamim. That's in Ashkenaz. In Sfarad, it's all one thing. So in Taf Shin Lamed Heh, the Rebbe didn't say Avinu Malkeinu and explained it by the Chaverim. And as a result, you look in Chabad Siddur in Hilas Hashem, it'll say when no Tachnun, you don't say Kel Mey rachamim, you don't say Avinu Malkeinu. So in my Siddur, I wrote that there was a particular year, a few years later, there, there was a Chosson, and they didn't say Tachnun, and the Rebbe said, "But you have to say Avinu Malkeinu." So there was an inconsistency there. But this now is being-- can be explained that the Rebbe, although he's Mechadeish something, but he doesn't want to necessarily push it, um, you know, categorically. It'll be a couple of times, then perhaps one time it'll change. It left it a little bit open. That seems to be a certain style. Fine. So that's as much as I have to say about the, uh, Haftarah. So we have here a Mugre DeKesicha. Add the pesukim, we have then once Taf Shin Mem Alef, where he doesn't say the two pesukim, that's okay. Uh, they still will follow the Mugre DeKesicha. Right. Let's go on. I apologize if I'm getting a bit too technical, but you know, you c-can relax. It's okay. Uh, that's what it is. We-we-we're a little bit of Yeshivat Hadass. And now here's the following question. Also not Negeah in immediate, and hopefully never be Negeah again because it's about fasting--

16:15 Speaker 1 fast days when Selichos is said. So Sheba Asar B'Tammuz just passed, and we say Selichos on the fast days, and the Selichos are incorporated in Tachnun. So we say Tachnun, Nefila Zahavim, Ashamnu, Yirgil Meutzar Achim, Nefila Zahavim. And if it's a Monday and Thursday, we say the whole, the whole, uh, Yivhu Rachum. And then just before Avinu Malkeinu, we'll go over to Selichos and come back. Well. So what happens though is that you open up the Selichos. Now you can see it on the screen. You open up the Selichos, it says to say Slach Lanu, Keil Melech Yoshev or Keil Rachamim, and then to say Yirgil Meutzar Achim, and then to say Slach Lanu, and then to go on to the S- the Selichos, which is for that day. But what happens normally, we don't say-- we don't start Selichos by, uh, with Slach Lanu, Yirgil Meutzar Achim, because we just said Yirgil Meutzar Achim in Tachnun. So we start off, whether it's Dirshu, whether it is, uh, whatever it may be, the appropriate, uh, beginning for that fast day. So that's now. But what, what happens if there's a Chosson and you're not saying Tachnun? So the reason why you're not saying, uh, Yirgil Meutzar Achim because you just said it, but here there's a Chosson, so you didn't say it. So then you should start Yirgil Meutzar Achim, um, at the beginning of Selichos. So that's-- that instruction is actually written in the annotated Siddur, that on a day when on a-- if

18:04 Speaker 1 Selichos is being said, when there's no-- when there is- A Bal Simcha, and therefore Tachana not being said. So Selichos will start off with Yud Gimmel Sarach. And it also says to start with Selach Lanu. So now, during the, the last days before Rosh Hashanah, we say Selichos before davening, early morning. Devrilt says Selichos during Aseres Yemei Teshuva every day. Chabad do not say Selichos in the morning, early morning during Aseres Yemei Teshuva. But Tzemach Dalya is a fast day, so like the other fast days, Shiva Asar B'Tammuz and Shiva Asar B'Teves and Taanis Esther. So in Tzemach Dalya also we're gonna say Selich-- We have Selichos. So we take the Selichos, which is in Devrilt is said in the morning, and weee say it after Sha- after Chazarat Hashatz, we incorporate it in Tachana. Fine. So when the Rebbe published the Selichos back in the day, in the his pa-pa-- I think it's even this is BeHaayom of the Friediker Rebbe. He, he didn't publish the actual Selichos, that was published later, but he published a Seder for the Selichos. Meanwhile, so here's the Rebbe's comments. These Seder is when Selichos is said, not in the order of Tefillah. But if you're saying Selichoooos after Shemoneh Esreh in the Filus Hapaaayim, then don't start off Selichos with Ashrei. Why not? Because it's been said, you've said Ashrei in davening. Then he says, "You don't say Kaddish because, you know, you don't need to say Kaddish, it's not the beginning of davening." Selichos starts with

19:46 Speaker 1 Ashrei and Kaddish because it's like the beginning of a, of a session of davening. Here it's the middle of davening. Don't say, "Lecha Hashem Ha'tzdoka On Shemeiat Filo," those, those, that collection of Psukim. Why? Because they are in Ha'Arotu, he says, because they are nitachnu k'neged Psukim d'Zimra, that the, those, those collections of Psukim at the beginning of Selichos, they are corresponding to Psukim d'Zimra. And Yud Gimmel mid' Sarachmim is like the Shemoneh Esreh. That's how it says in the Levush. Now, s- now if you're looking at Ha'Arotu, the Rebbe's saying, "But here you already said Psukim d'Zimra, so there's no need to say all of those Psukim at the beginning of Selichos on Tzemach Dalya when you already said Psukim d'Zimra. Therefore, you don't say those Psukim." And then he says also Selach Lanu, you don't say Selach Lanu. And that seems to be in Ha'Arotu because it's already been said in Psukim d'Zimra. And then he says, "Don't say Kelo Chapa'yim in Ha'Arotu one because you already said in, in, in Shemoneh Es-- in Seder HaTefillah." Meanwhile, what's pr-- what's the problem here? The Rebbe is saying here in this, what's, uh, been highlighted in the, in the, in the, uh, yellow that Selach Lanu is not said, and Ha'Arotu tells us it's because of Psukim d'Zimra. So now here's the question: You published in the annotated Seder that when you say Selichos during davening on a fast day, and there is a chosun present, and therefore you're starting off with Yud Gimmel

21:19 Speaker 1 Sarachmim, you said you should say Selach Lanu. But here the Rebbe is saying ostensibly that Selach Lanu is got to do with Psukim d'Zimra. If it's got to do with... And you've said Psukim d'Zimra, so you shouldn't say with Selach Lanu. This is the quest, yeah? So, so I, I spent some time looking into this. I'm not totally confident with my answers, but this is the question: Is that phrase Selach Lanu to be said or not to be said when Selichos is said when there's no Tachana? That's the question. And just to make clear, there's two fr-- two paragraphs starting with Selach Lanu. One is Selach Lanu Avinu, ki-- and then finishes off Ki Rabo Avinu. And the second one is Selach Lanu Ki Chadon Machalon Ekev Shana Ki Ram- Kesef Kol Charecha. It's two separate nuschos. One is said before, one is said after. Um, this is the question. So now... So first of all, this is amazing what we have, the, the, the treasures which the Rebbe gave us. When the Rebbe published the Selichos, he also published four pages of notes, like biographical notes if you wanna say, about the Selichos. And on that f- paragraph, Selach Lanu Avinu Ki Chalo- Ki Rabo Avinu, the Rebbe writes, "Nimtzo be'tchilas kol haSelichos, gam bahav kahakdoma l'kel erech hapa'im." So here the Rebbe is laying down clearly that that paragraph of Selach Lanu, Ki Ruach Avotainu Shaginu, is an introduction to the Yud Gimmel Midas and to Kel Erech Apa'im. And therefore, it makes

23:02 Speaker 1 sense if you're saying Kel Erech Apa'im, you should say the introduction. Yeah. That's one, one point. Um, another point which I want to say is that the Rebbe did, did say, that's cl-clear that on, on, uh, h- a, on Tzemach Dalya, he says to leave it out. But let's take a look on the screen on Tzemach Dalya. So Selach Lanu is there, and you can see on the screen, and then there's a long poem which starts off Oz Terem Nimtoch. Uh, it's a long, uh, they said of Aleph Beis, followed by a, an Ki Al Rechem Echravim, only then do you c-come to Kel Erech Apa'im. And so there, the Rebbe said not to say Selach Lanu. I don't know whether that one should be the same when Selach Lanu is immediately before the Kel Melech, uh, Kel Erech Apa'im. I just-- I'm struggling with to say that Selach Lanu is k'neged Psukim d'Zimra. It's not a posuk anywhere. And so where-- I'm, I'm struggling with that. And the poiel, the poiel, it seems more correct that Selach Lanu should be said, um, at the, uh, at the beginning of the Selichos, as the Rebbe says in the other note, that Selach Lanu is instituted as an intro to the Yud Gimmel mid' Sar- to, uh, Kel Erech Apa'im and c- and Yud Gimmel Sarachim. I have more to say about this, but I don't want to get too technical. And again, if someone is particularly interested, I spent some time writing it up today,

24:40 Speaker 1 and I'm happy to share with it, uh, it with you by email. Let's move on to our next point. So, okay. So the next point number three is there's a Gemara about a person selling a property. Oh, so this is Gemara, is in Kiddushin Daf Nun Tes. And here's a story. Rav Gidel was trying to purchase a plot of land, and then Rav Aba went and bought that plot of land. So Rav Gidel went and complained to Rab Zeira. Rab Zeira then went and passed on the complaint to Rab Yitzchok Nafcha. Rab Yitzchok Nafcha says, "Let's wait until Yom Tov, and Rav Gidel will come for Yom Tov." It looks like this is all happening in Bavel. You may know that there's an idea of visiting your Rebbe on Yom Tov. Um, and so it looks like in Bavel itself, Rav Gidel would make his way to Rab Yitzchok Nafcha. I'm presuming that it's in, uh, in Bavel. Might be, make a Mirzadi emigrated. I don't know. At any rate, so Rab Yitzchok Nafcha says, "Wait until Rav Gidel comes for Yom Tov." And indeed, Rav Yitz-- Rav, uh, Rav Gidel comes to Rab Yitzchok Nafcha on Yom Tov, and Rav Yitzchok Nafcha, the Rebbe, says to him, "Tell me if someone..." They use the famous lotion, «oni mehapech bechararah». There's a poor man who's trying and struggling to pick up, up a loaf of bread, and someone-- he's got his hand hovering over the piece of bread, and someone snatches out from under his

26:28 Speaker 1 hand. What's the status of that fellow who snatches it away? So Rav Gidel says he's a roshir. Oh, if that's the case, how come you, um, whatever the word is, you took away the property which you knew that Rav Aba... Well, Rav Aba was trying to buy the property, and, and you bought it. So he says, "I actually did not know. I didn't know that Rav Aba was trying to buy it." So then Rav, Rav Yitzchok Nafcha says, "Okay, um..." Sorry. Says, so he says, um, "I'm not gonna sell it to him because this is the first plot of land which I've bought, and it's not a good siman to sell it off. But if you want, he can have it as a gift." So this is what, this is what happened. Rav Gidel did not use the plot of land because it says, «vesoni matanos yichyeh». I don't want to have a gift. Rav Aba didn't use the land because Rav Gidel had tried to buy it. And so neither Rav Gidel nor Rav Aba used the land, and it was left derelict, whatever. And it was referred to as Aro D'Rabonim. You had this plot of land which was left unused, and it was known as the Land of the Rabonim. The two Rabonim ca-- each one didn't want to use it. This one didn't want, want to have a gift, and this one didn't want to, uh, use it because something, you know, uh, uh, immoral had happened, and so it was

28:08 Speaker 1 left alone. So meanwhile, you see here that there's something about not selling the first land which you buy. So someone asked me, he's in a position to buy, uh, a property, but he's concerned wh-if, if the time comes about re-- about reselling it. So I, I felt that this more is more about buying a lo-plot of land to develop. He's, he's buying it just for savings. I'm not so sure. So there is something about this, uh, not, not, not selling the first land you buy, but I don't think it's so much talking about a house where you buy to, to live or, or, or for or even for savings. It's more, I think, more as your-- for industry or, uh, development. Meanwhile, I just want to share with you, we have this idea of «soni matanos yichyeh». That's why he says one who dispossess, one who detests gifts will live long. So there's a word of the Midrash HaMagid. Why «soni matanos yichyeh»? Says the following. The reason why the neshamah comes to this world, the neshamah before was also was, was basking in Hashem's glory. So why did the neshamah come down to this world? So there's a famous expression in Hasidus, «na hamod dichsufa», bread of shame. Unearned bread is bread of shame. So the neshamah having un-- not earned its enjoyment in, in, in, in a heavenly, uh, yeshiva, yeshiva, yeshiva dit shomayim. So it comes down to this world to earn its bread. Now, if a person comes down to this

29:51 Speaker 1 world and is happy to take things for nothing, so then why do you come to the world in the first place? The whole reason why you're coming here is because you should earn your bread and not get something for nothing. And that's why «soni matanos yichyeh». Your reason for being here is that you're Adam La'asot. You should use avoda and earn. And when you go back, it should be earned bread rather than being, uh, a free handout. Okay. So I, I'm a little bit noted. It's not brought very much halakha. It's brought in Kaf HaChayim, et cetera, as, as an, as a advice. But I think it should be limited to a way it's an investment for, uh, as I say, for developing and to make a lot of parnasa out of it. If it's just for savings, and as it was in this case, perhaps one could be more lenient. Okay. So now... Sorry about that. So now I've got another piece here, which I don't, I don't have on the screen. But here's the following. I have a shailer from a shliach somewhere in, somewhere in, uh, Central America, and he operates a restaurant. So he has-- he goes every morning and lights the fire. But the actual cooking operation is done by Goyshe chefs, Goyshe workers. He goes in and out. It's not a question about kashrus. But okay, comes the nine days. So it's, he, he also sells fleishigs. Can he stay open on the fle-- for the nine days? So

31:28 Speaker 1 the answer is, well, it's not a problem. Some of his clientele are, are Sefardim, and Sefardim don't have this idea of not eating meat for the nine days. Only, uh, much more, much more limited they're not eating meat. Fine. So you can have it open for Sefardim. The, the problem is, is that this is his problem. I'm, uh, really impressed, uh, with the, with the question. That now the-- as far as Bishul Yisrael goes, there's a difference between the Shulchan Aruch and the Ashkenaz-- and Minag Ashkenaz. And Minag Ashkenaz is more lenient. So there is a concept written in the Gemara about pas Akum, a Goyshe bread, that if a Jew lights the fire, then it's called Bishul Yisrael. Sorry, it's called Pas Yisrael. What happens is when it comes to cooking-- Now, the ru-rules of cooking are more strict than the rules of baking. Bake-- Bread is more of a staple, and therefore, the rules are more lenient. When it comes to cooking, so does the Yid lighting the fire, is that enough to make it Bishul Yisrael? So according to the Shulchan Aruch, no, it's not enough. A Jew has to actually put the food on the flame. But if he's just-- if, if he, uh, lights the fire and the Goy puts it on, that's not called Bishul Yisrael. So now he's asking, I'm, I'm now got the following. I've got my restaurant. My excuse for keeping the restaurant open is because of the Sefardim. But as far as the Sefardim goes,

32:53 Speaker 1 it's not Bishul Yisrael, so I shouldn't be open for them. That's his question. So really, though, this question goes much broader. Is it okay for Ashkenazi Hechsher to operate certain... Your Hechsher, the restaurant with Goyshe workers and Sefardishe clientele? Or do they have to say to the Sefardim, uh, Rabotai, uh, you know, whatever. That for you, you have, you have to have, uh, a Jewish, a Jewish chef. So Rabbi Ovadia Yosef, he has a Teshuvah about this. And he, uh, if I may say uncharacteristically, he says it's okay. And he says for several reasons. There are several arguments why if a, uh, why this is okay. Number one is the Rama says, if a Jew lights the fire, it's enough. Another one is that if it's in-- if the cooking is taking place, if a Goy cooks food in a Jewish premises, in a, in a house of a Jew, that's not called Bishul Akum because it's the-- it goes according to the owner. Another one says that if it's a Shivchoy, then it's not as if the Goy is cooking, um, out as a friend or et cetera, uh, because the whole thing has got to do with, uh, getting-- breaking down social barriers. But if the Goy is a worker, a Shivchoy, so then the Bishul Akum doesn't apply. So the Mechabber, the Rosh Yeshivot, Rabbi Yosef Caro, is machmir on all of these points. But Rabbi Ovadia says, we've got three points. Each one of them is aheter, and each one of

34:38 Speaker 1 them, the Shulchan Aruch says no. But when the three points come together, it's okay. The... It's, it's multiple arguments to make it, to put a little cooler, and that's, that's enough. So here, Rav Ovadia says it's okay for a, for, uh, Ashkenazi Hechsher. So it's okay for a Sefardi to eat at a, at a Sefardishe-- at a Ashkenazishe Hechsher, even though there's a Goyshe chef. So that's why I told him that it's okay to keep the, the restaurant open because, Rabbi, even for Sefardim, this food is kosher and they're allowed to eat meat. And of course, the other Cheshbon is that if the restaurant would be closed or not having, have a meat, then, you know, there's McDonald's down the road and the, your customers who are-- if there's not, not a attractive menu in the kosher place, they may choose, very likely to choose non-kosher, and that's an argument to remain open even. And that really be-brings to another question, is it okay to leave a restaurant open on a Ya-- on a fast day? Uh, that's a more difficult one. But even then, there are Poskim who say it is okay when your, uh, your, uh, uh, guest is, that you have-- will have clients who otherwise will eat treif, better that she eat kosher than on a fast day rather than eat treif because you're closed. Okay. We're going to go on to the next point, number five. Someone asked me whether there's a difference regarding Hallel. About interrupting in Hallel to

36:15 Speaker 1 answer Amen, et cetera. Is there a difference whether Hallel is said with a Bracha or said without a Bracha? So without going into too much research, I said we have the, a specialized Sefer on Hefsek Betefilla by Rabbi Yehof Lemberg, and he goes into this quest-- discusses this question, and he says it's the same Halakha, uh, that you, you... The same res-same restrictions for Hallel with a Bracha, whether it's half Hallel or whole Hallel, it's gonna be said the same thing. So although the Sefardim don't say a Bracha when it's half Hallel, we do, and we see it as a unit which, uh, you should not be bringing in, um, other, other Inyonim, other Piyutim or something, other praises which don't belong in this unit. So whether you say a Bracha or not- Uh, sorry. Whether it's a, uh, whether, whether it's half Hallel or whole Hallel, it's seen as a unit not to bring in other, other in yohn. I just want to say, in other words, is a voluntary mitzvah, shall we say, the same as a chiyuv mitzvah? That's, that's a little bit kind of probing this question. I'll give you an example. A woman does not need to e-eat, to eat in the Sukkah. Now, there's a din, a din min hatorah that the C-Sukkah has got a kedusha, and that means that once you've sat in the Sukkah, this Sukkah now becomes sacred for these eight days, seven days. Sorry, seven days, min hatorah, and you're not allowed to use

37:50 Speaker 1 it for anything else. So if you wanted to say, take a bit of the schach and use it for firewood or whatever, as a fan, you wouldn't be allowed to use the Sukkah material for others, uh, other, for other, other benefits because it's got a s-kedusha like a kedusha of a Korbanos. So now my question is, okay, so a Sukkah, if it's used on Sukkos, it becomes sacred. What happens if a woman sits in the Sukkah? Does that Sukkah acquire that kedusha? On one hand, uh, she's not machuyav to sit in the Sukkah. On the other hand, this is the way I see it, that the, the person is not obliged to sit in the Sukkah, but once they are in the Sukkah, they're doing a mitzvah. They are logging into a mitzvah. They don't have to log in, but once they've logged in, they're doing a mitzvah. And this is a similar, uh, idea which I'm saying over here, that although you could say a Hallel, with Ha-half Hallel, we do a half Hallel because it's not a full chiyuv. But once you're saying Hallel, it becomes a unit of mitzvah, uh, and, and one shouldn't be bringing in other material, uh, other phrases, et cetera, which don't really belong there. Okay. Let's move on. And this is again a little bit, uh, a little bit of history. And here's the c- this is coming for this coming Shabbos. This coming Shabbos is Parshas Devarim, and the beginning of Sheini starts off with the

39:25 Speaker 1 pasuk, "Eicho es ovdei." And Eicho es ovdei, obviously, is associated Shabbos Chazon with Eicho yoshvu boded. And here we have different minhagim. Some kehillahs will... Actually, I've heard that some kehillahs start off Eicho, Eicho y- Eicho es ovdei with the m- with, with the Eicho tune. And I guess those kehillahs also sing Lecha Dodi with the s- with the tune of Eli Tzion v'Areha. But obviously by Chassidim, that's, that doesn't, uh, happen. Now... But then there are those who davka end of Sheini Rishon one pasuk early. So that Sh- the Sheini shouldn't start off with Eicho es ovdei because normally we start, we design the aliyas that they should start and end with a dovortoyre. So not to start off Sheini with Eicho. So there is such a minhag. And some, in most chumashim, it doesn't have it that way. Just Sheini starts off Eicho es ovdei. So in Sefer HaMinhagim is written that our minhag is to start to s- to, to, um, to do Sheini one pasuk early. Now, what you have on the screen is from Rabbi Schusterman's memoirs, and he writes the following. He writes that he... There was a stage where he was a balki in another community, and then he became the balki in Seven Seventy. At first, he was following the same minhag as been, he'd been doing in the previous shul to s- to begin Sheini a pasuk early. When he became the balki in Seven Seventy, he asked the Gabai, Reb Yochanan Gordon, and he asks

41:14 Speaker 1 him, "How should I do this?" And Reb Yochanan Gordon, typical Chabad style, says, "Wie du stan mit zeiner zegut." Whichever way you do is fine. He was-- didn't make a issue about it. So then for years, he would start, um, start Sheini a pasuk. Stop Rishon and start Sheini a pasuk early. And as a result, this was recorded in Sefer HaMinhagim that for Sheini on, uh, Shabbos Chazon, Shabbos Devarim start a pasuk early. Then he writes that at some stage, the elder Chossid, Reb Ellis Simpson. Now, he was a Gabai by the Friediker Rebbe. He lived in Boro Park, but he once came for Shabbos Chazon. He was in, in Crown Heights in Seven Seventy, and he heard me Krias, doing Krias HaTorah. And he comes to me after Davening and he says, "You know, uh," again, Russian, uh, style. He, uh... And he was upset. We never had such a minhag to do, to, to, uh, start, uh, to, to switch, to do a pasuk early. You're introducing new minhagim. So now Rabbi Schusterman is confused. Uh, should he-- What is the minhag of the Chabad? And so then he asks what was in the earlier generations, and he was told that Rabbi Lando in Bnei Brak was a balki by the Rebbe Rashab. So I asked my son-in-law, Rabbi Nachum Wolff zal gezunt, and he went over to Rav Lando and asked him what was the minhag back in the day in the Rebbe Rashab, of the Rebbe Rashab in Parshas Devarim. So

42:56 Speaker 1 Rav Lando writes to him, "In response to your query, n-there was no changes by the Rabbeim, and we'd start the Sheini with Eicho es ovdei without any changes." So from then on, Rabbi Schusterman switched- To starting a-Shayni with Echad Es Levadi. So just a bit of history. And so although it says it's said by Minhagim one way, and yet the Minegel Hapoel is the other way. Yeah. So just to add to clarity to the, uh, to Minhagei Chabad. Um, I wanna just also add that I saw a note of the Rebbe in a letter in connection to Hey Ov, which is the Otz of the Arizal and the Rebbe in the, in the heading, he calls it Parashat Echad Es Levadi, and he says that the Echad Es Levadi of Moshe Rabbeinu's saying, "How can I handle all of this alone?" This is a tikkun to remedy the Echad Yoshva Badad. So the Rebbe, the Moshe Rabbeinu saying, "How can I bear all of this on my own?" Uh, s- is a tikkun for Echad Yoshva Badad. And, uh, I... He doesn't say much more of Pshat about this, but I think what he's saying is that the Rebbe might be saying, "Oh, I-- how can I manage all this on my own?" But yet Moshe Rabbeinu did manage it on his own. And when, when there wasn't, um, when the Beis Hamikdash went out of... because Miriam passed away, came back because of Moshe, and then they had Nahum again, et cetera. And the

44:31 Speaker 1 Rebbe is providing, even though he may be reluctant about this, to take all of that responsibility, but the Rebbe does carry Levadoi, and the Rebbe gives him the Koach to be able to, to, to deliver, uh, and to bring about whatever the Klal Yisrael need. Right. Um, so that was the point. That was point fi- six. Point seven, someone asked me yesterday, or was it two days ago? And they asked about a question, a particular Minhag, which they had been doing for many years, and they wanted to change that Minhag. And so there's a concept of HaToras Nedorim, and I was ready to do it for them, but I was now thinking about sometimes you hear H-HaToras Nedorim, you need to have a Pesach. A Pesach means if you would have realized da, da, da, da, would you ever have made this Neder? And the person says, "No, I wouldn't have made the Neder." And then, okay, so on that basis, you can be Matir Neder. Sometimes they say, "No, actually, I was quite happy to do it then, and I was ha-I'm happy that... But n-for now on, I want to change." So there's another way of undoing a Neder, and that's with Harata, with remorse, regret. So now when... So this is just some clarity. When does HaToras Nedorim call for finding a Pesach? Had you known, had you known? And when is it not necessary? So this is from a Gunner specialist Sefer called Kol Nidre. And he writes, you can see

46:04 Speaker 1 the second paragraph. There's two ways of resolving... of, sorry, of annulling a vow. One is Harata, and that is the person is regretting from now for having made the vow. And then there's a Pesach. Pesach is that had he realized at the time the situation which he has now, which, uh, he wouldn't have made the vow, and therefore it's as if it was a mi-mistake. The difference between these two forms is whether the annulment is only from now onwards or also whether it works retroactively. Somet-- When it's with a Pesach, then the annulment of the vow is effective retroactively, whereas if it is on-- without a Pesach, just remorse, so then it's for this moment onwards, but that doesn't work retroactively. And just go back a few lines on the screen. Where does this whole idea of HaToras Nedorim? Now, there's a famous line in the Mishnah, I think it's in Chagigah, "Heter Nedorim Pochim Ba'avior." The annulment of vows is something which is fluttering in the air. "Ve'ein lo hem al ma sheyusmechu." It doesn't really have strong substance on-- in the Torah Shebech Sav to rely upon. And it says in the Gemara, but where do we get it from? "Lo yakhel d'varo." He should not, um, well, make his word mundane. Lo ya-- You made... You gave your word, honor your word. So now, Chazal say, "Lo yakhel d'varo." Independently, unilaterally, you cannot, you should not undo your words. But, "Avela acheirim moichelin lo." You cannot forgive yourself. You made a vow,

47:49 Speaker 1 you have to honor it. But others are allowed to forgive you or to allow it to, to waive it for you. And that's the idea of HaToras Nedorim, of going to a Chacham, or usually we do it with a Beis Din of, uh, three people, to annul a vow, and that's the basis of it. That he-- a person should themselves keep their word, but they are able to get annulment from others. Uh, what else do we have now? The last two points I have here, I'm gonna close the, uh, the window. We'll just go back to... So we have a couple of feedbacks. One is that last week, I shared with you the, uh, question about Chazoras Hashacharis. I was wondering what's the need for Chazoras Hashacharis. Just to be Motzei She'eineh Boki, and I showed something on the screen from the Sidur Shalo, uh, quoting from the Ramak, and it was really very much Kabbalah, um, language. And so someone sends me a... Explaining the letter about Yehudim, is very much in Kabbalah. So someone sends me from a-- one of the volumes of Rabbi, the late Rabbi Jonathan Sacks', um, talks. I'm not done-- I don't know which volume. But he has a very interesting approach to this. And he says in the Gemara, there's two opinions where what is the ba-- what is the basis of our daily tefilas. One is tefilos ovos tikkun. The Shacharis, Avraham, "VaYashkem Avraham baBoker." Mincha is Yitzchak, "VaYeitzel Yitzchak lasuach basadeh lefnis arev." And Yaakov, "VaYevga

49:23 Speaker 1 baBoker vayom shon." So it's the, the Shacharis Mincha Ma'ariv corresponds to Avraham, Yitzchak, and Yaakov. They, they pray these. Then the Gemara says another opinion that the tefilos is connected to medium tikkun. They are instituted for Tamid Shel Shachar and Tamid Shel Bein HaArbayim, and then Ma'ariv is corresponding to the leftovers of the Korbanos, which weren't consumed of the fire during the day, were consumed, consumed during the night. And because of this, tefilas Aravis Reshus, because the fact that you have leftovers is not an imperative, and therefore tefilas Aravis is, is considered not a Chir. So we have here two sources. One is in the... One is in the ovos and one is in the Korbanos. So Rabbi Sacks' um, suggestion here is that the tefila of the ovos is a personal tefila. The tefila of the Korban kor-korban tamid is a communal offering, and therefore, we've got two forms of prayer. We've got the personal prayer, and then we've got the communal prayer. And he then he finishes off with that nowadays we have both. We have the individual shemoneh esreh, which is the quiet shemoneh esreh that's corresponding more to the tefillahs connected to avos. Then we've got the Chazarat Hashatz, which is a communal tefillah. And this is-- it does relate to what I said last week, that the Chazarat Hashatz is not just to be motzi the she'eino bochi, it's to elevate, uh, this-- the tefillah becomes a, a more powerful tefillah when it is the whole tzibbur which are kind

50:50 Speaker 1 of being voiced through the, through the chazan. So it's, it's a, a tefillah on behalf of everyone. I just want to throw in that I-- this also reminded me of a sikha probably, probably from Taf Shin Lamed He because I, I remember reading it, I think, last year, and the sikhas were being published currently. And the Rebbe said that ikrat tefillah is betzibbur. The harayah to this is because tefillah's connected korbonos tiknum. And korbonos, we're talking about korban tamid, is a korban tzibbur. Therefore, the primary source for tefillah is, is, is, is tefillah betzibbur bec-because it's become korbonos tzibbur. One last, uh, also another feedback. So last week, I had, if you remember, the, uh, discussion about opening cans and opening cartons on Shabbos, about creating a new opening. I also mentioned in passing about opening bottles and how opening bottles per se is not the problem. There's a discussion, I don't remember how much I discussed, about twisting off bottle caps where there's a ring which remains, breaks off. There's a lot of discussion in contemporary poskim. Right. And, oh, I th- I think I did discuss, and I said I would break it open k'halacha yad, whatever. So one of our listeners from the United States, uh, w-a woman sends me the following, that early in the day, this is in the chofes, we would call the sixties or earlier, at the Rebbe's farbrengen, at the Rebbe's pla-- table, there was a bottle of soda, Kotz, half and half, um, soda. Now, those

52:30 Speaker 1 who understand about soda for-- understand that if you open a soda bottle twenty-four hours before, it's going to lose its, its, um, uh, bubbles, et cetera. And so you'd normally open it just before use. And so the bottle was opened just before use, and it was used on Shabbos. And I, I think I mentioned this before, and I've heard this, um, numerous times. By the, by, by the Rebbe, they did open these, uh, rings. So Reb Shlomo Zalman in Aurbach is-- sees it as a de'orayta, a chash de'orayta. And I want to also say that I, I started looking on, uh, uh, Google, whatever, trying to understand. So Shlomo Zalman ti-- claims like this, that the, the metal caps are different to the plastic caps. The plastic caps, they already have threading from the, from when they're ma-made into, uh, the mold, they're made with threading. The metal caps, they are put on the bottle just as a, a straight sleeve. On the bottle, they are pressed and, um, and the thread is made as it is on the bottle. And then as it's on the bottle, also the bottom is, of the, the sleeve is, is, uh, crunched, so, so to speak, to create that ring, and then you break it off. So he's saying this was never a cap before. It wasn't a finished cap. It didn't have a screw. So now it was like, uh, by, by opening it, now it's like a maka'ah b'patish. And so Reb Shlomo Zalman's really very

54:05 Speaker 1 concerned about this. And on the other side of the, the globe, the Debritziner Rov, the Be'er Moshe, he writes he doesn't see any problem with it. So it's, uh, interesting from one extreme to the other. Um, so that's, that's... Whereas with the, so with the plastic cov-covers, pl-uh, plastic lids, there's not such an issue to break them open, open them on Shabbos. With the metal ones, so the Israeli poskim are very conscientious about this. Now, as I say, I, I'd heard that by the Rebbe they would open them. So Rabbi Groner, alav ha-shalom, says he had been told by the Rebbe to open them before. And but several people told me, and Rabbi, um, Rabbi Avremi Kivman sent me a message today, and he says that he remembered very clearly there was once, uh, Shabbos was either Noach or Lech Lecha in parashat-- in Taf Shin Nun Beis. And there was, as you remember, it would be at the end of the farbrengen, there would be se-several people, the Rebbe would give them a bottle of vodka to, uh, to, to... for their event, if it was opening of something or whatever it may be. And the Rebbe would give them, uh, mashke to distribute a bit here and then to, um, to give out, uh, in their particular event. He would tell them to announce the event. So there was, there was a whole lots of bottles, and Rabbi Groner hadn't managed to open all of them. And the Rebbe took one of them

55:27 Speaker 1 be-- which hadn't been opened yet, and the Rebbe twisted the cap, and he says the whole of seven seventy could hear the, the snap of the way the lid broke off from the ring underneath. So the Rebbe, zekher tzaddikim li'vrachah, was not worried about snapping these bottles open, these, them, even though it was a metal ring, et cetera. So for us Chassidim, so we have Maagrei Sover Rebbe, and, uh, he wasn't concerned about this, although he's-- we know the Rebbe was very, very conscientious about dinirim ha-valachah. And so also we have a m-a precedent, and I say it was earlier years also. Um, so it wa-it was done by the Rebbe. And so, yagefarlech, yasher koach, alu smsuch. And, uh, with that, I'm going to, as I said, I'm gonna finish a couple of minutes early. So I'm gonna wish you a Gutten Shabbos, and yehofech l'simcha. And from the echo, as I said before, the echo eser levadi should be a tikkun for the echo yoshvei bodod. We should see vesochzeinu eineinu beshuv chol tzion berachamim. We should see the Beis Hamikdash hashlishi and, uh, with Shabbos chazon, not just of the, as it is in the Mahshov of the Baditchova, but we should actually see it w-with our fleishig eigan, with, uh, b'simchas elam al reshom, malcheinu b'reishainu. A Gutten Shabbos.

56:45 Speaker 2 Shabats. Yasher koach.